the comfort of their old age bicause Elizabeth was barren not only by nature when she was yet young but also by reason of age for y t she was now become an old woman Notwithstanding contrary too the course of nature the discommoditie of barrēnesse at length they obteine that which they had sought at gods hands with great earnestnesse Therfore this circumstance of Iohns parents techeth many things First y t the prayers of the godly shalbée herd at length Secondly that wée must not cease frō praying bicause our requests séeme too bée delaied somewhat long For wée must knocke stil til y t doore of grace be opened vnto vs. Thirdly that the afflicted continuing in faith kéeping themselues blamelesse shal at length atteine comfort Fourthly that those whiche are coupled in mariage must liue in the feare of God bée vnrebukeable And fifthly that the ministers of Gods woord their wiues ought too shine before others in al kind of vertues For like as Zacharie the husbād beautified the dignitie of his office with the holinesse of his life So his wife Elizabeth led a holy and blamelesse life For they knewe themselues too bée promoted too a place of suche woorship that their life was more lookt vppon than others were Wold God there were not many that are Zacharies in talke but no Zacharies in life But they shal one day finde their iudgement The second circumstance is of Iohns conception wherin many things are too bée considered For firste his conception was fortold by an Angel to Zacharias his father as he was dooing his dutie in the temple which thing when the forspēt old mā beléeued not hée was striken dumb in punishment of his vnbeléefe Héer first offreth it self the duetifulnesse of the holy angels which are gods messengers ministers to gods church to defend it serue it according to gods wil. But concerning Angels more is too bée spokē vpon S. Michaels day Secondly it is to be obserued héer y t God is wōt to héer those which executing their office accordingly doo cal vpon him w t faith For he y t executeth not aright as much as in him lieth the office y t is committed vntoo him is voyd of faith and cannot pray Wherfore folowing the exāple of Zacharie let vs both execute our charge as we ought to do also cal earnestly vpon God y t he may reléeue our necessities for he is mind full of his promises Furthermore wée are taught héere that Gods dooing determinatiō is not hindred by y e impedimēts of nature For although Zacharie were forspent that Elizabeth were barren both by nature yéeres yet Gods purpose goeth forwarde and Elizabeth cōceyueth according too Gods determination Héeruppon wée maye build a generall rule namely that nothing can disappoint Gods determination purpose He hath decréed too raise agein the dead but vntoo nature this séemeth vnpossible Which is most too bée beléeued in this case Nature or Gods woord Let the praise of truthe bée giuen too God let vs beléeue it for a certeintie y e he which is y e almighty truth the most true almightinesse both wil and can performe whatsoeuer he hath determined Therfore a barren woman conceiueth a forspent old man becommeth a Father ageinst natures will how bée it at the commaundement of him that is the author of nature whom the Child acknowledged in his moothers womb when at the cōming of Mary after hir conceyuing at the voyce of the Angel hée sprang in his moothers wombe in witnesse that God receiueth infants wil be woorshipped of them according to the Psalme out of the mouthes of infantes sucking babes hast y e made perfecte thy praise But more is too bée spoken of this matter on the day of the visitation of the blissed Uirgin The third circumstance is of his birth wherof Luke speaketh in this wise Thou shalt sayth the Angel cal his name Iohn and thou shalt haue ioy gladnesse and many shall reioyce at his birth And when Iohn was borne the neighbors héering what had hapned too Elizabeth did set out the mercy of God and reioysed with Elizabeth This circumstance puts vs in minde of thankfulnesse towards God for his benefites receyued it putteth vs in mind too reioice with thē to whom God dooth good it puts vs in mind of the duetie of godly parents namely that we shuld betake our children vntoo God it puts vs in mind of the gladnesse which we receiue of the blissing of God that wée should refer it too Gods glory The fourth circumstance is of Iohns bringing vp wherof the Euangelist speaketh thus The Childe grew and wexed strong in spirit and was in wildernesse vntil the day that he should shew himself too the Israelites And while hée was in wildernesse as Mathew telleth hée had a garment of Camels hair a Lether girdle about his loynes And his meate was Locusts and wild Honie This is a description of méetly hard bringing vp For in as muche as it was a highe office that hée should take vpon him hée was not too bée brought vp in pleasures but rather hée was too bée enured too paines taking from the Cradle For as one sayth it is a great matter too bée enured from a Childe But what shall wée learne héereby Munckerie In no wise What then Wée must learne thrée things héereby Sobernesse obedience towards God and enurance too hardnesse For sobernesse and restraint of life ar by this example of Iohns commended not onely too those that shal bée ministers of Gods woord but also too al Christians Secondly obedience too Godward in our vocation is commended vntoo vs. For it is not too bée thought that Iohn chose this woorke and this kind of liuing as though it were a holyer thing too liue in wildernesse than in the open assembly of men but he thought it behoued him to follow his calling Moreouer enurance is commended vntoo vs by this example too the intent that béeing acquaynted with hardnesse wée may not bée discouraged with the burthen of troubles if at any time wée bée put too the bearing of hardnesse Those that bée brought vp deintely become womanish so as they bée méete for the dooing of no notable thing according as experience teacheth in many The Lether girdle that was about his loynes was a token of the contention which he should haue in his office ageinst the Scribes Pharisies Herod other the enemies of Chrysts kingdome The fifth circumstance of Iohns calling Of this circumstance Luke writeth thus The woord of the Lord came vntoo Iohn the sonne of Zacharie This was the woord of calling whereby he was called of God too the ministerie Héere is modestie commended vntoo vs that wée should after the example of Iohn wayt for the voyce of the caller whither it bée of God without meanes which hapned oft in olde time after which sort the Prophets Apostles and others now then were called
offereth himself redily too al men yet doth he open the eares of none but such as resist not the Lord through their own stubbornnesse Wherfore it is our duetie to crie vntoo the Lorde with continuall gronings that he may open our eares prepare our hartes and clense our affections so as wée may héere his woorde to our owne saluation the glory of God to whom bée honour and glorie for euer Amen The Sunday called Quinquagesima or Shroue Sunday ¶ The Gospell Gath. iij. THen came Iesus from Galilee too Iordan vntoo Iohn too bee baptized of him But Iohn forbad him saying I haue neede too bee baptized of thee and commest thou too bee baptized of me And Iesus aunsvvering sayd vntoo him Let bee novve for so it becommeth vs that vvee may fulfill all rightuousnesse Then hee let him alone And Iesus beeing baptised came by and by out of the vvater and beholde the heauens vvere opened vntoo him and hee savve the spirit of God comming dovvne like a doue and lighting vpon him And behold a voice from heauen saying This is my vvell beeloued sonne in vvhome I am vvell pleased The exposition of the text THis feast is solemnized in our Churches for the storie of Christs baptim which storie conteineth the chéefest déede that euer hapned in the worlde neither shall any greater euer happen vntill wée sée Chryste comming in the cloudes with his angels and with great power If then wée bée delighted in stories of great mightie princes wée haue héere the storie of the greatest Prince whiche not only with the pleasantnesse thereof delighteth the mindes of the readers but also it selfe alone bringeth more commodities than all the stories of the world can bring But before wée go too the exposition of this storie wée must discusse two questions Of whiche the first is for what cause this feast is instituted in the Ecclesiasticall ordinance of our Churches and the other is why it is appoynted at this time of the yéere rather than at any other Too the former question I aunswer The storie of Chryst is framed for our saluation and therefore wée Danes in our Ecclesiasticall ordinaunces would not omit this chéefest part of the storie but set it foorth at a time certeyne in the yéere Untoo the later question I say that this time was most conuenient for this storie too bée intreated off and that for twoo causes First for the order and continuance of the story For hythertoo wée haue herd in order first of the birth of the Lord. Secondly of his circumcisiō Thirdly of his appéering Fourthly of the offering vp of him in the temple Fifthly of his disputing in the temple when hée was a twelue yeres of age What hée did from the said twelfth yéere vntoo his nine and twentith yéere there is nothing written but that hée was at the commaundement of his parents Sixthly of his baptim which is very well recited in this time of the yéere Seuenthly foloweth of his fasting Eyghtly of his temptation Nynthly of his doctrine and miracles Tenthly of his passion Eleuenthly of his resurrection Twelfthly of his ascention intoo heauē Thirtéenthly of the sending of the holy Ghost wherby Chrysts doctrine was cōfirmed Fourtéenthly folow in the rest of the yéere sundry sermons wherin the benefits of Chryst are commended to his Church examples of godlinesse are set forthe and men are exhorted too godly holy life And fiftéenthly is intreated of the last iudgement of the rewards of the godly and the punishement of the vngodly These are the chéefe members of the storie of Christe which in very good order according as the things were doon are euery yéere handled in our Churches There is besides these another cause why our Churches intreateth of Chrystes Baptim this time of the yéer namely that men may bée taught what maner of garment becommeth Chrystians too were against that deuilish and heathenish furie and manner of belly chéere that hithertoo hath bin practised in many places of Christendome not without greate offence towardes God And let these things suffise too bée spoken concerning this present feast The places therof are thrée 1 The storie of Christes baptim with the circumstances thereof 2 The vse of this storie in the Churche 3 The maner and vse of our Baptim ¶ Of the first IN the Baptim of our Lord many circumstances are too bée weyed specially these fiue First what persons are the dooers in this case 2. The place 3. The talke betwéen Chryst and Iohn 4. The baptising of Christ. 5. The sequele that is too wit the thing that hapned too Chryste when he was baptised Of these fiue circumstances I wil speak in order The firste Then came Iesus from Galilee vntoo Iohn Héere wée haue twoo persons Iohn who was sent in the spirit of Elias too prepare the way of the Lord In respect wherof his father Zacharie by the spirit of prophecie sayd of him béeing yet but a babe And thou child shalt be called the prophet of the highest for thou shalt go before y e face of the Lord too prepare his wayes And for the same cause Chryste himselfe auoucheth Iohn too bée more than a Prophete as than whiche there was not a greater borne of a woman Ageine wée haue héere an other person namely Chryste him selfe God and man Héere therefore are twoo persons than the whiche the whole world hath not any thing more excellent Iohn was the most high Prophet of God Christe was the euerlasting sonne of the euerlasting God Of bothe whome in as much as the dignitie and authoritie is moste excellent wée haue thereby an inkling giuen vntoo vs how greate the woorthinesse and authoritie of Baptim is whiche procéeding from God is solemnized by them that are the most excellent of all the world The second He came too Iordan Héer is shewed wher the baptim was celebrated It is not for nothing that the Euangelist maketh mention of Iordan For his meaning is that wée shuld haue an eye too the former miracles that were doon long ago in Iordan that thereby wée may gather how great force and effect spirituall baptim is of The first miracle therfore that commeth too minde is that which hapned when the people vnder the conduct of Iosua entred intoo the land of promise For the riuer of Iordan cōtrary too the nature of water stood at one side like a wal and gaue way too Gods people too passe through so as they passed drie shod folowing the Ark of the Lord whiche the Préestes of GOD caryed before the people By this tipe is signified that wée are conueyed out of the kingdome of Sathan intoo the kingdome of God by baptisme Christe going before vs who is the true Arke of propiciation Helias deuided Iordan with his cloke and passing the riuer was lifted vp intoo heauen Naaman the lepre of Syria washing him selfe in Iordan at the commaundement of the Prophet was made whole and sounde Nowe as the déede of Helias dyd
he tempteth God contrary to the first cōmaundemēt Ageine he that in aduersitie giueth ouer as though God had no care at all of vs he also tempteth God by doubting of his promisses The church at this day is vexed with persecution féeleth outwardly battel inwardly fearfulnesse yet certeinly is not god to bée tempted in this case Wée must not say if wée bée his people if this which we professe bée his very gospell why dooth he not help vs at this time Why suffereth he all things too fall out soo luckely with our enemies But let vs in this case say boldly with christ Thou shalt not tempt the Lord thy god Now ensueth the third temptation The occasion of the thirde temptation is shewed in these woordes Ageine the Diuell tooke him vp intoo an exceeding hygh mountayne and shevveth vntoo him al the kingdomes of the vvorld and the glory of them Sée in this first temptation he abuseth chrysts affliction to tempt him with Now he setteth out too him the kingdoms of the world that he might be dazeled with the glory of them and so fall ageinst God His temptation is this All these things vvill I giue thee if thou vvilt fall dovvn and vvorship me The end of this temptation was that Christe should become an Idolatrer How bée it ageinst this temptation the Lord preuayleth first by driuing Sathan away that durst chalenge godly honor too him selfe secondly by striking him through with the swoord of God saying It is vvritten thou shalt vvorship the Lord thy God him onely shalt thou serue This scripture is had in the .6 of Deut. in whiche scripture are twoo things a commaundement and a prohibition For it commaundeth vs too worship the one God and too serue him with godly reuerence according too the first table And it forbiddeth vs too attribute this honor too any creatures whither they bée Deuils or men or Angels Let this rule bée continually in our sight ageinst all the wiles of the Papists But wherfoore was Chryst tempted First that when we are tempted we may know wée have a high Bishop y t was tried in all things Secondly that his example may teach vs not to suffer the Diuel to withdraw vs by any meanes from the true feare of God Therfore if he go about to persuade vs that we are not regarded of God when wée bée distressed with the Crosse and with many miseries let vs haue an eye to the sonne of God and let vs represse our enemie with the same swoord that he vsed When he prouoketh vs to doo any thing contrary too our vocation wherby we may be brought in daunger of our saluation and life let vs set the sworde of God against him When he enticeth by great rewards vnto Idolatrie let vs beware that he draw vs not with these bayted hookes intoo the net of damnation ▪ Too be short in all our whole life let vs endeuer too growe stil in y e true knowledge of God and too be armed ageinst Sathā with the presence of Gods sonne too whome our victorious Champion toogither with the father the holy Ghost be glory for euer So bee it The second Sunday in Lent ¶ The Gospel Math. xv IESVS vvente thence and departed intoo the coastes of Tyre and Sydon and beholde a vvoman of Canaan vvhiche came out of the same coasts cryed vntoo him saying haue mercie on me O Lord thou sonne of Dauid My daughter is piteously vexed vvith a Deuil But he ansvvered hir nothing at all And his Disciples came and besought him saying send hir avvay for shee cryeth after vs. But hee ansvvered and sayde I am not sent but too the lost sheepe of the house of Israell Then came shee and vvorshipped him saying Lorde helpe mee Hee ansvvered and sayde It is not meete too take the Childrens bread and cast it too Dogges Shee ansvvered and sayd truthe Lord for the Dogges eate of the crummes vvhiche fall from their maisters table Then Iesus ansvvered and sayd vntoo hir O vvoman great is thy fayth be it vntoo thee euen as thou vvilt And hir daughter vvas made vvhole euen the same time The exposition of the text THe Gospel perteyneth specially too vs that bée Gentiles For the example of this heathen woman teacheth that the Gentiles are receyued For as he receyued and helped hir when she did call vpon him so will hée also receyue vs. For there is no accepting of persons before GOD according as Peter sayeth Of a truthe I perceiue that God is no accepter of persons but in euery nation whosoeuer feareth the Lord and woorketh righteousnesse hée is accepted with him And this is the vnchangeable decrée of God that as hée casteth away and damneth all impenitent persons so as many as repent by faith call vpon God are receyued through the only mediator Iesus Chryste and saued by the onely goodnesse of God Of whiche decrée wée sée an example in this woman who béeing vnder the crosse calleth vpon Christ and is herd and béeing iustified by fayth is saued according too this saying of Ioell Euery one that calleth vppon the name of the Lord shall bée saued The places are thrée 1 What is true and wholesome repentance 2 Why Chryst put back this woman 3 A liuely image of the Churche ¶ Of the first IT is in any wise necessary that men be taught rightly cōcerning true repentance For vnlesse true repentaunce bée in place no man can bée saued Therefore wil I tel cléerely and distinctly what helthful repentance is how it is made and of what partes it is made perfect Christian and helthfull repentaunce is out of all dout the turning of man vntoo God that he may become a new creature too liue according too his will as muche as may bée in this infirmitie Or too speak more plainly helthful repentance is a true sorynesse for displeasing GOD with a desire and hope of forgiuenesse for the sacrifice of Gods sonne and with singuler wil and endeuer too eschue sinne from thencefoorth and too make his whole life afterward allowable béefore God That this is the true definition of helthful repentaunce it may bee shewed by the onely testimonie of Ezechiell For this Prophet in his .xviij. chapter sayth thus Turne and repent yée of all your iniquities and your iniquities shall not bée too your decay Cast from you all your vngodlynesse and make vntoo your selues a new hearte and a newe spirite In this testimonie are conteyned thrée things The firste is a calling too repentance No man shall come vntoo mée sayth the Lorde but hée whom my Father draweth The seconde thing is the promise Youre iniquitie shall not bée youre decay The third is the description of repentance Doo yée penance or repent yée saith hée His méening is therfore that wée should bée sory for Gods displeasure Cast from you all your vngodlinesse by this he requireth a shūning hatred of sin When hée saith Turn yée vntoo God he requireth faith
out Therefore shall they bee your iudges But if I vvith the finger of God cast out diuels no doubt the kingdome of God is come vpon you VVhen a strong man armed vvatcheth his house the things that he possesseth are in peace But vvhen a stronger than he commeth vpon him and ouercommeth him he taketh from him all his harnesse vvherin he trusted and diuideth his goods Hee that is not vvith mee is agaynst mee and he that gathereth not vvith me scattereth abroade VVhen the vncleane spirite is gone out of a man he vvalketh through drie places seeking rest And vvhen he findeth none he saith I vvill returne ageine intoo my house vvhence I came out And vvhen he cometh he findeth it svvept and garnished Then goth he and taketh too him selfe seuen other spirites vvorse than him selfe and they enter in and dvvell there And the ende of that man is vvorse than the beginning And it fortuned that as he spake these things a certein vvoman of the company lift vp her voyce and sayd vntoo him happy is the vvomb that bare thee and the paps vvhich gaue thee suck But he sayd yea happy are they that heere the vvoord of God and keepe it The exposition of the text THis Gospell déere beloued sheweth plainly the cause why Chryst came into the worlde and tooke mans nature vpon him that is too wit both too begyn a new kingdome and also too abolish the kingdome of the diuel And this is it that God speaketh of in the third of Genesis The séede of the woman shall treade downe the serpents head Which woordes Iohn interpreteth when hée sayth Chryst appéered to destroy the woorkes of the diuell that is too say the diuels kingdome whiche beginneth with sinne is buylded vpon sinne and finished with endlesse damnation Of this kingdome of Sathan Chryst in his Gospell sheweth himselfe too bée the destroyer by deliuering a man that was possessed of a diuell For in as much as he driueth out the diuell First he giueth vs too vnderstande that hée is stronger than the diuell and secondly that he is his enimie Also by this miracle he sheweth him selfe too bée the sauiour of mankind Moreouer héere is shewed the vnthankfulnesse of the world toward their sauiour when the wicked Iewes ascribe Gods woorks vnto Sathan Lastly in the end of this Gospell the woman by hir outcrie ministreth occasion vntoo Chryst too shew the true blessednesse For where as the woman cryeth out Blissed is the wombe that bare thée he answereth Nay rather Blissed are they that héere the woord of God and kéepe it The pointes héereof are foure 1 The difference betwéene the kingdome of Sathan and the kingdome of Chryst. 2 The strife betwéene the Iewes and Chryst wherin the Iewes finde fault with Chrysts dooing and he defendeth the same 3 What shall become of those whiche hauing receyued Chryst shake him off ageyne and serue Sathan 4 What is true blissednesse and felicitie ¶ Of the firste CHryst vvas casting out a diuell These woordes doo openly testifie that the kingdome of Chryst and the kingdom of Sathan are two sundrie kingdomes and that there is betwéene these two sundrie kingdoms the greatest difference that may bée in so muche as it is not possible for them too agrée together Thou séeyng that Chryst and the diuell are twoo most puissant kings of twoo moste diuers kingdomes we wil speak of both that men may vnderstand how muche euil is in the kingdome of Sathan and how muche goodnesse and felicitie is in the helthful kingdome of Christe As concerning the Deuil these foure points are too be cōsidered First who he is 2. What he dooth 3. Why hée dooth 4. Why God suffereth him too doo it Who is hée then As in respect of his nature hée is the creature of God as are the Angels of God As in respecte of his inclination and of his frowardnesse whiche hée hath of him selfe hée is a lyer a murtherer and a théefe delighting euermore in manslaughter and lying and coueting nothing so muche as the euerlasting destruction of mankinde That the Deuill is suche a one wée are taught by his craftinesse with whiche he deceyued Adam and Eue. What dooth the Deuil Wée sée in this Gospell that hée maketh this wretched man blinde and dumbe Consider héer I pray you the cruel tirannie of the Deuil against this miserable soule First hée stoppeth vp his eares Why least hée should hear the woord of God And why desireth hée that bycause hée knoweth that the first step too Heauen is too heare Gods woord For neuer man yet béeing of yéeres of discretion atteyned too saluatiō without héering the woord of God For the Gospel saith Paule is the power of God too saluation too euery one that beléeueth Secondly hée besiegeth his hart that the woord may haue no place in it And why dooth hée so Bicause he knoweth that without faith whiche commeth by héering the woord no man is iustified For as Christ fayth He that beléeueth not the wrath of God abideth vpon him Thirdly he maketh him dumb Wherfore that he shuld not confesse Chryst his sauior For he knoweth that no man is saued without confession of the mouthe For thus sayeth Paule in the tenth vntoo the Romaines With the hart wée beléeue vntoo righteousnesse and with the mouth wée make confession too saluation Fourthly hée maketh this miserable creature blinde that hée should not sée And why so Bicause he should not sée Gods woorks whiche shew foorth Gods glorie as Dauid witnesseth when hée sayeth The Heauens declare the glory of God and the firmament sheweth his handy woorks Beholde Sathan closeth vp all the wayes of saluation from this wretched man Wherfore dooth this spiteful creature so First bycause hée him selfe is damned and hathe no hope of saluation Secondly hée beareth suche a hatred too Christe that hée cannot away with his kingdome Thirdly hée is inflamed with vnappeasable hatred towards mankinde in so muche as hée coueteth too haue them al damned euerlastingly as wel as him selfe And therefore is it that Peter sayth Pet. 5. The Deuil goeth aboute like a roring Lion séeking whome hée may deuoure But why dooth GOD giue Sathan this leaue too trouble menne in suche wife First wée haue merited this punishement for our owne sinne For what euill so euer happeneth vntoo vs wée muste ascribe it vntoo oure selues and séeke the cause of it in oureselues Secondly God suffreth it too the intent wée may learne how greate Chrystes benefites are towards his church For no man better vnderstandeth the cōmodities of libertie and helth than hée that hathe sometimes felte the hardnesse of imprisonment and the paynes of sickenesse Thirdly that against the Deuil wée should call vppon Chryste who onely is able too ouercome him Fourthly that wée shoulde feare oure selues against him with fayth according too this saying Whom withstand you strong in fayth For Fayth is the ouercommer of the worlde as Iohn saith This is your victorie that ouercometh the
contented too possesse many hartes but hée muste also returne ageine too those from whiche he was expulsed before Whereupon hée sayth I vvill returne intoo my house from vvhence I came By these woords is giuen vs too vnderstand y t he ceasseth not too tempt those that are purged by Fayth but laboureth too enter intoo the hartes of them ageyne too the intent too carrie them away from the kingdome of Christe and if hee bring that too passe the end of that manne béecommeth woorse than the beginning bicause he becometh a new the enimie of Chryste and expulseth the holy Ghoste And hée shal suffer sorer punishement if hée cast not out the Deuil agein by true repentaunce Let vs marke then how perillous a thing it is for them that haue once professed them selues Chrystians too put their necks ageine vnder the Deuils yoke For as suche men doo moste gréeuously sinne against the holy Ghoste so must they also stand in feare of moste gréeuous punishment Therefore they that are touched with any care of their Saluation let them spéedely amende and fight stoutely against Sathan that he cast them not againe hedlong intoo the gulfe of sinne ¶ Of the fourth IT came too passe that as he spake these things a certaine vvoman in the coÌ„pany lifting vp hir voice sayd vntoo him Blissed is the vvombe that c. But he sayde yea rather blissed are they that heare the vvoord of God and keepe it Héer first wée may marke the diuersitie of mennes iudgementes concernyng Gods woord Some wonder at the woorde and loue it as this woman did Some speak euil of it as they did ageinst whom Chryst dealeth héere For there haue bin alwayes suche héerers of the woord froÌ„ the beginning of the world Caine despised the woorde and Abel loued it Noe loued it and all the whole worlde beside despised it In the time of Ieremy fewe or none receyued the woorde of the Prophets with frute but the most part chose rather too return too their olde Idolatrie Héerupon they say too Hieremie When wée made sacrifice too the Quéene of Heauen that is too say too the Sunne all things went wel with vs. Wée had abundance of Corne. c. After the same manner say the men of our time When wée hearde Masse and gaue too Moonkes all things were better cheape the feare of GOD was greater and there was more loue betwéene man and man This is the thanke that the world yeeldeth too God for his wel dooing Hée giueth vs the woord of saluation and wée had leauer haue mens dreames Hée offreth it too vs fréely and wée wil earne it with the geugawes of the Moonkes But let vs leaue these things harken vntoo Chryste Blissed are they sayth hée that héere the woord of God and kéepe it These woordes are few and haue a great promise annexed too them What maner of woord is that woord of GOD It can bée none other than that which the prophets haue deliuered vs Chryste hathe confirmed with his owne bloud and the Apostles haue taught What maner of woorde is that The suÌ„me therof is conteyned in the instructioÌ„ of our childreÌ„ called the Cathechisme and these are they The ten commaundemeÌ„ts the Articles of our beléefe the doctrine of the Sacraments the doctrine which yée héer euery Sunday out of the Gospel that is too wit in one woord the same doctrine that the Prophets Chryste and the Apostles taught This woord will hée haue herd Ergo he wil also that there be ministers pastors that are able too teache this woord For séeing that hée giueth his woord and offreth soule helth whiche is receyued by faith through hearing it is néedfull that there bée persons that can teache this woord How be it for as much as it is not inough that the woord bée taught and herd vnlesse it be also kept the Lord addeth and keepeth it What is too kéepe the woord It is too lerne the word that is herd too hold it too beléeue it and too performe true obedience vntoo God through faith So did our father Abraham He herd the word he held it he beleued it yea and yéelded such obedience too it by faith that he would at Gods appointment rather â—â—ea his onely begotten Sonne than breake Gods commaundementes But who is hée amongst vs that yéeldeth this obedience vntoo God wée will bée called Abrahams children but wée wil not treade in our fathers footsteps What promiseth hée too them that heare it and obey it Blissed are they sayth hee c. They are blissed that is too say set frée from al wretchednesse from sinne and from damnation Blissed that is too say infeoffed in euerlasting life and glorie through Iesus Chryste oure Lorde who with the father and the holy Ghoste liueth one God worlde without end Amen The fourth Sunday in Lent coÌ„monly called Midlent Sunday ¶ The Gospell Iohn vj. AFter these things Iesus vvent his vvaye ouer the Sea of Galilee vvhiche is the Sea of Tyberias and muche people follovved hym bycause they savve his miracles vvhiche hee did on them that vvere diseased And Iesus vvent vp into a mountayne and there hee sat vvith his Disciples And Easter a feaste of the Ievves vvas nie VVhen Iesus then lift vp his eyes and savv a greate companie come vntoo him hee sayde vntoo Phillip vvhence shall vvee buy bread that these may eate This he sayde too proue him for he him selfe knevve vvhat he vvould doo Philip aunsvvered him Tvvoo hundred penyvvorth of breade are not sufficient for them that euery man may take a little One of his disciples Andrevve Simon Peters brother sayeth vntoo him There is a lad vvhich hath fiue barley loues and tvvo fishes but vvhat are they among so many And Iesus said Make the people sit dovvne There vvas muche grasse in the place So the men sate dovvne in number about fiue thousande And Iesus tooke the breade and vvhen he had giuen thankes he gaue too the Disciples and the Disciples to them that vvere set dovvne and likevvise of the fishes as muche as they vvould VVhen they had eaten ynough he sayd vntoo his disciples Gather vp the broken meate vvhich remayneth that nothing bee lost And they gathered it togither and filled .xij. baskets vvith the broken meat of the fiue barley loaues vvhich broken meat remayned vntoo them that had eaten Then those men vvhen they had seene the miracle that Iesus did sayd This is of a truth the same prophete that should come intoo the vvorlde Therefore vvhen Iesus perceyued that they vvould come and take him too make him king he departed agein intoo a mountaine him selfe alone The exposition of the text THe summe of this Gospell is that Chryst dooth héere by his dede and example confirme the doctrine which he taught in the .vj. of Mathewe First séeke ye the kingdome of God the rightuousnesse of him that is to say of God and all things else shall bée cast vntoo you to y e intent
aske importunately that he should doo as hee had alwayes doone vnto them Therefore as they were clustered togither Pylate answered vnto them Yee haue a custome that I should let one loose vnto you at Easter therefore whither wil you that I let go vnto you Barrabas or Iesus that king of the Iewes whiche is called Christe For he knewe that the cheefe Preestes had deliuered him for enuie Now as he was sitting in the place of iudgement his wife sent vnto him saying Haue thou nothing too doo with that rightuous man for I haue suffered many things for him this night in my sleep But the cheefe of the preests the elders stirred the people persuading them too desire too haue Barrabas let loose to them too haue Iesus put too death The president answering sayd vntoo them which of the two wil yee that I let loose vntoo you And all the whole multitude cried out toogither saying Away with this man and let looce too vs Barrabas And Pilate spake too them agein and being desirous too haue let go Iesus sayd What wil yee then that I doo vntoo Iesus whome you call King of the Iewes And they all cryed ageine crucifie him crucifie him Thē sayd he too them the third time VVhat euil hath he doone I finde no fault in him woorthy death I will therefore chastise him and let him go But they cried out the more saying Let him bee crucified And they cryed importunately vpon him requiring that he might bee crucified And the noyse of them and of the high Preests preuayled Then Pilate tooke Iesus and whipped him And the presidentes men of warre caryed him away intoo the Palace whiche is the Counsel house and called vntoo him all their band and vnclothing him put vpon him a purple garment and platting a crowne of thorne set it vppon his head and gaue him a reede in his right hande and bowing their knees before him began to salute him in mockage saying Hayle king of the lewes And they buffetted him And when they had beespitted him they tooke the Reede and smote him on the head and kneeling downe woorshipped him Pilate therfore went foorth ageine and sayd vntoo them Beholde I bring him out vntoo you that you may knowe I finde no cause in him Iesus therefore went foorth wearing a crowne of thorne and a robe of purple And Pylate sayde too thē Beholde the man VVhen the high preests and officers saw him they cried out saying crucifie him crucifie him Pilate sayd vntoo them Take you him and crucifie him For I finde no cause in him The Iewes answered him we haue a law and according too our lawe he ought too die bicause he hath made him self the sonne of God VVhen Pilate had heard this saying he was more afrayd And he entred againe intoo the common Hall and sayd vnto Iesus From whence art thou But Iesus made him none ansvvere Then sayde Pilate too him speakest thou not too mee Knovvest thou not that I haue power to crucifie thee and that I haue power too let thee go Iesus ansvvered Thou shouldst not haue any povver against mee vnlesse it were giuen thee from aboue Therefore he that deliuered mee vntoo thee hath the greater sinne From that time foorth sought Pilate to acquit him But the Iewes cryed out saying If thou quit him thou art not Caesars freend For vvhoo so euer maketh him selfe a King is ageinst Caesar. VVhen Pilate herd that vvoord he brought Iesus foorth and sate dovvn too giue iudgement in a place whiche is called Lithostrotos and in Hebrew Gabbata And it was about the sixt hour of the day of the preparation of the passeouer And he sayd to the Iewes Behold your king And they cried away with him away with him crucifie him Pilate sayd vntoo them Shall I crucifie your King The high Preestes answered we haue no King but Caesar. Then Pilate seeing hee auayled nothing but that the noyse encreased more willing too satisfie the people adiudged him too bee dealt with according too their demaunde And taking water hee washed his hands before the people saying I am giltlesse of the blud of this righteous person Looke you too it And all the people answering sayd his bloud be vppon vs and vppon our children And he let loose Barrabas vntoo them whoo for insurrection murder had bin cast in prison according to their demaund And hauing whipped and mocked Iesus he deliuered him intoo their hands too be crucified The souldyers taking Iesus put of his purple garment and put vpon him his owne garments and led him away bearing his owne crosse to be crucified And as they were going out they found one passing by a man of Cyrene named Simon cōming from his ground the father of Rufus Alexander Him they layde holde vpon and compelled him to take vp his crosse And they layd the crosse vpon him that hee might carye it after Iesus And there followed him a greate multitude of people and women that wept and bewayled him Iesus turning him to the women sayd vnto them Yee daughters of Hierusalem weepe not for mee but weepe for youre selues and for your children For behold the dayes shal come in which they shall say blessed be the barreyn and the wombes that haue borne no children and the brests that haue not giuen suck Then shal they begin too say too the mountayns fall vpon vs and to the hilles couer vs. For if they doo these things in a greene tree what shall bee doone in the withered And there were two other also led with him that were offenders to be put to death And they led him to a place whiche in Hebrewe is called Golgatha whiche is by interpretation a place of dead mens skulles And there they gaue him eyzle or mirrhe wine mixt with gall too drinke And when he had tasted of it hee would not drinke And they crucified him in Golgatha and with him twoo theeues one on his right hand and another on his left and Iesus in the midst And the scripture was fulfilled whiche saith and he was acounted among the wicked And it was the third houre when they crucified him And Iesus sayd Father forgiue them for they knowe not what they doo Moreouer Pylate wrate a title cōteyning the cause of his death and they set it vpon the crosse ouer the head of Iesus the wryting was this Iesus of Nazareth kinge of the Iewes This title did many of the Iewes read bicause the place where Iesus was crucified was neere vnto the Citie And it was written in Hebrue Greek and Latin letters Then sayd the highe Preests of the Iewes vnto Pylate write not king of the Iewes but that hee sayde I am king of the Iewes Pylate answered That whiche I haue written I haue written Then when the souldiers had crucified Iesus they took his garments and made foure peeces vnto euery souldier a pece and his cote also But this cote of his was without seam wouē from the top
Chrystes shéepfold For what minister of the woord so euer for any cause forbeareth to set himself against Sophistrie tirannie wickednesse and hipocrisie the same is a hireling and not a true shepherd For the good shepherd first setteth himselfe against Sophistrie by defending the true doctrine and by rebuking and confuting the false But the hireling at this inuasion of the wolf is afraid dares not defend y e true doctrine least he shuld lose some of his earthly coÌ„modities Therfore either he winketh at y e false doctrin or at least wise he reproueth it not as he ought to doo and in so doing he is said to flée not in bodie but in mind bycause he forsloweth his duetie secondly the good shepherd will set himself ageinst tiranny Howbéeit bycause there be two kinds of shepherds the one Ciuil the other Ecclesiasticall as the Ciuil shepherd must set himself ageinst Tirannie of woolues by the sword so the Eclesiasticall shepherd must set himselfe ageinst it by prayer He that doth not this is a hireling not a shepherd Thirdly y e good shepherd shal set himself ageinst wickednesse by rebuking excommunication them that giue offence too the church with their misbehauior like as Iohn rebuked Herod Christ the pharisies all the Prophets did set theÌ„selues ageinst the vices of their times The deuil hath egged a faithful persoÌ„ too aduoutry too incest too couetousnesse too vnlawful lusts or to bibbing In this case the good shepherd stands not in feare of meÌ„ but â—f God and rebuketh mens vices according to his duetie CoÌ„trariwise the hireling being careful of his own ease dareth not open his mouth If he rebuke hée doth it in general termes but he dareth not charge y e offeÌ„ders to their face as did y e Prophets other true shepherds But some such hireling might obiect behold I am heer I fled not Augustin answereth him bicause y u hast hild thy peace thou hast fâ—ed and thou hildest thy peace bicause thou art afraid Fourthly the good shepherd setteth himself ageinst hipocrisy when he plucketh of the visor of outward hypocrites and bewrayeth how foule the face of sinne is But the hireling runneth away from this wolfe and dareth not displease any man least men should hate him Now remaineth a question too bée discussed whither bodily fléeing bée lawful at all times or no Wherevnto I answere Any shepherd that gaddeth from place to place either too encrease his liuing or for werynesse or for the vnkynde dealing of men is surely an hireling and no shepherd Notwithstanding if tyrants persecute a man or lay wayte for his life it is lawfull for a godly shepherde too flée the handes of the Tyrant that afterwarde if it may bée returning agein he may do more good by his life than he could haue doon by his death How bée it in this case Godlynesse muste bée their rule ¶ Of the third THe third place is of Chrystes shéepe and of their mark and that there is but one shéepfold and one shepherd The shéepe of Chryst are all they that héer Chryst and like shéepe doo folowe him in true simplicitie innocencie méekenesse and obedience Neither are there any other marks too know Chrystes shéepe by than deuotion toward God charitie towards our neighbour purenesse of conuersation and a certeyne holy carefulnesse and forwardnesse in our vocation And where as he sayeth he hath other shéepe that muste bée brought in too the same fold he méeneth that there is one holy catholike Churche of the Iewes and Gentyles toogyther And therwithal he expresseth the maner how the shéepe shal bée brought togither when he sayeth And they shall heere my voyce The preaching of the gospell therfore and the beléeuing of the Gospel when it is preached causeth vs too bée gathered into Chrystes shéepfold They that vpon this place doo gather that before Doomesday there shall bée so greate agréement in true Religion that there shall bée no héeresies nor schismes are farre wyde For all the foresayings of the prophets teach the contrary And Chryste when he sayde Thinke yée that when the sonne of man commeth hée shall fynde Faith vppon the earth ment it shoulde come to passe through persecution that the most part should fall from the fayth And the néerer that the day of the Lord approcheth so much the féercer is the diuell too trouble the litle flocke of Chryst with his sophistrie tyrannie wickednesse and hypocrisie Wherefore let vs praye too Chryste the Shepherd of our soules that he will defende vs in so great perils too the glorie of his name Too whom with the father and the holy ghost bée honour praise and glorie for euer Amen The third Sunday after Easter The Gospell Iohn xâ—j IESVS sayde vntoo his Disciples After a vvhile ye shal not see me and agayn after a vvhyle ye shall see mee for I goe too the father Then sayd some of his disciples betvvene themselues vvhat is this that hee sayeth vntoo vs after a vvhyle yee shall not see mee and agayne after a vvhyle ye shall see me and that I go to the father They sayd therfore vvhat is this that he sayth after a vvhile vvee cannot tell vvhat he sayth Iesus perceiued that they vvould aske him and sayd vnto them ye enquire of this betvveene your selues bycause I sayd after a vvhyle ye shall not see mee and ageyne after a vvhyle ye shall see mee Verely verely I say vntoo you ye shall vveepe and lament but contraryvvise the vvorld shall reioyce Yee shall sorovv but your sorovv shall bee turned too ioy A vvoman vvhen she trauaileth hath sorovve bycause hir houre is come But assone as shee is deliuered of the chyld she remembreth no more the anguishe for Ioye that a man is borne intoo the vvorld And yee novv therfore haue sorovve but I vvill see you ageyne and youre heartes shall reioyce and your ioy shal no man take from you The exposition of the text A His gospel is part of that sermon that Christ made too his disciples at his Supper the day before he suffred in which sermon he taught them many things For he made mention of his owne office death torments resurrection and glorification Moreouer he reasoned concerning the Church what it is and what should bée the state of it in this world as that it shoulde haue aduersaries which should assault it and that it should at length by Faith ouercome all hir troubles and vntoo this parte perteineth also this present Gospell For hée comforteth his Disciples whome he perceyueth too bée sadde for his foretelling them of his Crosse. Hée sheweth them before that hée would visit them ageinâ— assoone as he were risen from death And he addeth a very goodly similitude of a woman trauelling of chyld with whom the church shall tast the like fortune For like as the sorowful great belyed woman taketh excéedyng great comfort of the birth of hir chyld Euen so the Church hauing wrestled out of the miseries of
Apostles testifie These are the things in generall that are too bée considered in this Gospell Howbéeit too the intente wée may receiue the greater frute thereby I wil propound thrée places whiche I will intreate of in this Sermon 1 What maner of affection Chryste beareth towardes vs. 2 The declaration of this present miracle with the circumstances of the same 3 An Image of all Mankinde ¶ Of the first THe Euāgelist telleth a storie of a certeine yong man that was dead and caryed out too be buryed at the sight wherof our Lord was moued with compassion For when hée behilde the sorowfull moother hée conceyued a déeper thoughte There came too his remembrance the fall of mankinde the tirannie of the Deuil the greatnesse of the miseries wherwith mankind is distressed by reason of sinne He considered it was his office too ouerthrow these fortificatiōs of Sathan For he saw in this womā a paterne of mans wretchednesse whiche did put him in minde of mannes fall and of his owne office Wée may therefore gather twoo things of this place One what wée be and another what Chryst is toward vs. Wée in very déede are miserable in distresse and damned and we cannot of our owne power wrest our selues out of so greate mischéeues Chryste is God and man and came too saue that whiche was loste who in this case vttereth his affection towardes mankinde For hée is none otherwyse mynded towards vs than he was towards this widow Hée is gréeued for hir calamities and he is gréeued for ours He helpeth hir and he wil help vs also This is the very thing that the Apostle sayth writing to the Hebrues we haue a high préest that can bée sory with vs in our infirmities Yea surely hée hathe greater affection and loue towards vs than this widow hath toward hir only sonne whom shée foloweth héer wéeping too the place of his buryall For thus sayeth the Prophete Can a woman forget the Babe of hir owne wombe though shée doo forget yet wil not I forget thée But what are the causes of this vnspeakable louingnesse of Chrystes towards vs that are all too bée dawbed with the filthinesse of many wicked crimes Surely there is no desert of ours ne woorthinesse in vs. Howbéeit there bée foure causes whereby the sonne of God is moued too embrace vs with so great louingnesse The first is his fatherly kindnesse For hée created vs and therefore wée are his by righte of creation And although hée know vs too bée ful of filth and wickednesse yet notwithstāding he findeth somewhat in vs that is his namely that wée bée his creatures Thou hast mercy on all things sayeth the wise man and thou hatest none of the things that thou haste made The seconde is the woorthinesse of our creation Namely for that wée are created too the likenesse of God according too this Let vs make man after our own image and likenesse And bicause this image was for the chéefe part thereof defaced through sinne the Lord himself came too repair it ageine Which thing cometh then too passe when wée beholding him stedfastly by true faith are transformed intoo the likenesse or image of God The third is the ende too whiche wée are created For wée are created too be the temple of God glorifying God And albéeit that this Temple was then vnhalowed through sinne yet the stuffe of it was stil remayning wherof Chryst might buyld vp a new Temple The fourth is the destruction of Sathans kingdome too ouerthrow the which Chryst came intoo this world A certein hansel of this destruction was giuen in this miracle Chryste encountered oftentimes with Sathan and oftentimes didde put him too flight and at length ouercame him when hée rose ageine from death This victorie of Chrystes shall bée séene perfect in the last day whē the last of al enimies death shall bée abolished These foure causes moued oure Lorde too take flesh vpon him and to become man and in the flesh that is in the nature of mā too suffer both in soule body for mankind And although this affection of Chrystes bée oftentimes cōmended vntoo vs in the woorde of God and warranted with many miracles yea and with the obedience of the Sonne of God himself who was obediente too the father euen vnto th◠death of the crosse yet notwithstanding there be thrée things that laboure too persuade vs otherwise That is the law cōscience and the heap of miseries wherwith ▪ we be ouerwhelmed in this life For these things crye vntoo vs that wée are abiects from Chryst. The law sayeth Cursed is euery one that continueth not in all the things that are written in the book of the law And there is no man but hée séeth hée hathe innumerable wayes transgressed y e law Wée look vpon Eue who became subiect to the sentence of cursing for breaking of one cōmaundemēt and what shall become of vs that haue offēded God so often The sentence of this law is confirmed by the fearfulnesse of the conscience whiche is as good as a thousand witnesses as it is sayed in the Prouerbe The conscience is a thousand witnesses Héeruntoo perteyneth this saying of the Poet As eche mannes conscience findeth him so feeles he in his hart a ioyfull hope or dreadful feare according too desert And S. Bernarde sayth The euil conscience of our sinnes is our witnesse our iudge our tormentor and our prison for it accuseth vs it iudgeth vs and it condemneth vs. What can bée more gréeuous I pray you than day night too cary suche a witnesse about vs in our brest Many béeing conuicted by the recorde of this conscience haue abridged their owne liues while they could not endure too heare hir accusing them and bearing witnesse ageinst them Too the furtherance héerof cometh the huge heape of calamities which confirme y e sentēce of the law the conscience Ageinst these .iij. moste gréeuous temptations let vs in true repentance set Christ alone He came intoo the world to take away y e curse of the law too wipe out sin too turn intoo glory al the miseries of those that beléeue in him howbéeit in such wise as al things ar doon orderly This world is a wast wildernesse frō whence wée must passe intoo our countrey The people of Israel came not by by intoo the resting place that was promised them Ioseph came not too so great dignitie in Egipt without imprisonment before Christ entred not into his glory till he had bin first crucified dead buried Wherfore it behoueth vs also to enter into glory by the crosse For thus sayth Paule If we suffer with him we shall reigne w t him also He y t shunneth the encounter looketh for y e garland in vain No mā shal be crouned saith the Apostle but he that contendeth lawfully The same sayth we are made safe by hope Therfore ageinst the cursse of the law let vs set Christ who became accursed for vs. Ageinst our conscience
opinions yet they agrée in this that bothe of them doo set themselues ageinst Chryst. Herode and Pilate were enimies yet they agrée in this point that bothe of them desire too dispatch Chryst out of the way Thus doth vngodlinesse conspire ageinst Chryst and his holy Gospell As concerning that hée sayth Chryst had put the Saducées too silence it is too bée knowne that the Saducées who denyed that the soules of men liued after death and took away the resurrection of the deade did striue ageinst him eyther too the intente too win him too subscribe too their opinion or else too make him a laughingstocke too the rude people that was seduced and noozled by these teachers Therefore they stepte vntoo Chryst after this manner If the dead shall rise ageine many incommodities many debates and many absurdities will ensue This they goe aboute too proue in this wise There was a certeine woman among vs that had bin wife too seauen men one after an other Nowe if there shall hée a rising ageine of the deade this woman shall arise and the seauen husbands that shée had shal arise also Now if shée stick too any one of them the rest wil fal at oddes with him and if they all dwel with hir toogither nothing can bée more troublesome too the woman nor nothing more hard for the men too abide Therfore séeing that these absurdities should folow the resurrection of the deade it is yll done too auouche that there shall bée a resurrection This was their maner of reasoning whose duetie it had bin too instructe the people a righte concerning the hope of euerlasting life from whiche like a sort of false caytiues they withdraw mē yet wil néedes be called rightuous But Chryst stoppeth these felowes mouthes and so putteth them too silence that béeing dashed out of countenance with his woordes they had not what too say Therefore hée reproueth them confuteth them and teacheth them Hée reproueth them for that they were ignorāt in the Scriptures and yet would take vpon them too be teachers of the Scripture Hée confuteth thē openly by putting foorth an example God is the God of the liuing God is the God of Abraham Isaac and Iacob Ergo Abraham Isaac and Iacob doo liue If they liue they liue eyther in their bodies or in their soules In their bodies they liue not for you know their tumbes therfore they liue in their soules whiche you falsly surmise too die togither with their bodies But now mennes soules liue that in their time they may return intoo their bodies too the intent that suche as haue done wel in this life may receiue rewarde and those that haue done euill may suffer iuste punishement This is the summe of the confutation What dooth that teache twoo things The one is that the deade shall rise ageine by the myghte and power of GOD vntoo whom nothing is impossible Hée was able too create all things of noughte and why shall hée not bée able too call soules ageine intoo their bodies specially sith hée hath determined it and that it is too the aduaūcement of his rightuousnesse and glory Paule in the seconde too the Philippians sayth Wée look for a Sauiour from Heauen euen Iesus Chryste whiche shall transforme our corruptible bodies that they maye become like vntoo the glorious bodie of him through that same power whereby hée is able too make all things subiect too him selfe Therefore when oure reason beginneth to dispute of y e resurrection let vs set foure things ageinst it Gods determination Gods almightinesse Gods iustice and Gods glorie His determination for that he hath ordeyned appointed too raise the dead Bicause God is vnchāgeable he wil neuer call back ageine or disanull this determination And there are certeine examples of this determination remayning Chryst our Lord rose agein from the dead Enoch was conueyed aliue intoo Heauen Helias was taken vp aliue intoo heauen in a fyrie Charyot Let his almightynesse bée set ageinst our reason whiche thinketh it vnpossible for the dead too ryse ageine For if he could not do the thing that he hath determined too do he wer not almightie And if he were not almightie neither were he too bée called God ▪ His iustice requireth that wée should render reward too them that haue deserued wel and punishment too the vngodly Wée sée that in this life the godly for the most part are in ill case and the vngodly in good case But now in asmuch as Gods iustice requireth that the good should fare well and the euill should fare amisse and that it falleth not out so in this life there must néedes bée another life to come wherin God according too the rule of his rightuousnesse should render too the godly life euerlasting to the vngodly the payns of hel Also gods glory is too bée set ageinst the Saducées opinion and our own reason God made man for his own glorie that he shoulde continually prayse and glorifie him Whiche thing verely could not come too passe except there were a resurrection of the dead Moreouer Chryst instructeth the Saducées concerning the state of men after the resurrection There shal bée no vse of mariage there shal bée no begetting of children but they shal liue for euermore in continuall chastitie as the Angels of God do Therfore ther is no debate to bee feared betweene the many husbandes that haue had one selfe same woman too wyfe one after an other when they lyued héere Thus much concerning the Saducées the confutation of their errour and the confirmation of vs for the Resurrection of the dead the beléefe wherof is warranted vntoo vs by the determination of god which is vnchangeable by his mightinesse wherby he is able too make all things subiect too him by his iustice wherthrough he recompenceth euery man according too his déedes and by his glorie which must bée rendred vnto him of the Saincts world without all end ¶ Of the second NOw steps foorth the Pharisie and demaundes of Chryst which is the chéefest commaundement of the law Our Lord answereth Thou shalt loue the Lorde thy God vvith all thy hart vvith all thy soule and vvith all thy povvers This is the first and greatest commaundement and the second is like vntoo it Thou shalt loue thy neighbour as thy selfe In these tvvo commaundements hang all the lavv and the Prophets That is too say whatsoeuer Moyses and the Prophetes doo teache of the true seruice of God it is conteyned in these two poynts Forasmuch as I haue lately on the .xiij. Sunday after Trinitie and ofte elsewhere spoken concerning the lawe of God and tolde what it is what is the vse of it that no man is able too fulfil it and how it is abrogate from the godly I wil not héere repete the same things any more but will speake of two other things First wherfore Chryst sayth that the second cōmaundement of louing a mans neybour is like vntoo the first of louing God Ageine
fell out according too the Law when hée was ful sixe wéekes olde The places are thrée 1 The offering vp of Chryst in the Temple 2 Simeons description and blissing 3 Simeons song ¶ Of the firste GOd had ordeyned sundry customes of offering in the olde Testament not too the intent men should bée iustified before God by the woorke of sacrifising for if the blud of Oxen and Gotes could haue put away sinne Chryste had not come in the fleshe too purge sinne by the sacrifice of his bodie but there were other causes of which number are these The first is that by this exercise the Idolatrie of the Gentiles mighte bée hindered For in as muche as all men euen the moste barbarous are touched with a certeine reuerence of Religion they will set vp fashions of woorshipping God after their own deuice Howbéeit bicause no seruice pleaseth God saue that whiche is of his owne appointment God him selfe ordeyned by Moyses sundry seruices too the intent that by the multitude of Ceremonies whiche God had ordeyned the Iewishe people might bée withhilde from Idolatrie and serue the one God that had brought them out of the lande of Egipte and bestowed vppon them innumerable other benefites bothe ghostly and bodily The second cause is that inward godlynesse might bée exercised by these outward helps For these outward sacrifices were not of themselues Gods seruice but onely stirrings vp of the true seruice and woorshipping which thing appéereth by Esay where God abhorreth outwarde sacrifices without inward godlinesse of minde The third is that they should be open witnesses of thanksgiuing whereby this people should bothe bée stirred vp and also confirmed and testifie openly that they serued this God which had brought them intoo the land of Canaan and fedde them by miracle in the wildernesse The fourth is that by this meanes the ministerie of Gods woord might bée stablished that the ministers of Gods seruice and the Préests might haue wheron to liue He that serueth at the altar saith Paule let him liue of the altar And Chryst The labourer is woorthy of his hyre This custome did they hold in olde time in the churche when they came toogither too héere the woord and receiue the Sacraments The godly according too their abilities bestowed somewhat too the maintenance of the ministers and the reléefe of the poore whiche gathering was called a contribution From hence also issued the maner of tything The fifth is that these olde oblations bée a shadowe of the sacrifice of Chryst that was too come and as it were a place wherein they were put in remembrance of Chryst too come This did the godly wel vnderstand as Abel Noe Abraham For they did not thinke that they put away sinne and death by their sacrifices but they trusted to the sacrifice of Chryst byrthe vertue wherof their sinnes also were purged When Abel slewe his sacrifices he thought thus First when hée sawe the blud of the sacrifice he thought vppon the sinne of mankinde which had deserued eternal paynes Secondly he looked forward too the thing y t was signified for he thought that his sacrifice was a figure of the promised séede that is too wit of Chryste who shoulde purge sinne by offering himselfe in sacrifice Thirdly by thinking so Abelles fayth was confirmed and encreased wherethrough he was bothe iustified before God and accepted of God Furthly vppon this faith ensued thanksgiuing newnesse of life Suche as offred after this maner pleased God Thus much bée spoken concerning the sacrifices of the olde Testament in generall Now wil I speake of that maner of sacrifices which is mencioned in this gospell There was a double commaundement appoynted too bée obserued when any childe was borne The one was of the moother howe many wéekes shée ought too abyde out of the company of men And the other was of the childe that was borne Concerning the mother this was the order that if she were deliuered of a manchild she should kéepe hir selfe close xxxvij dayes and if it were a womanchilde she should continue close twyse as long For then shée ought too bée out of the congregation .lxxiiij. days And this thing was not doone for any vnworthynesse that was in the woman but for two other causes that is too wit néedfulnesse and further méening The néedfulnesse was that by this meanes consideration might bée had of the helth of the woman who after the throwes of hir childbed hath néede of rest that she may gather strength agein and godly husbands ought at such times too haue speciall regard of the weaknesse of their wiues and it behooued women also too kéepe this law of nature both for their own sakes and also for other womens sakes The méening of it was that this barring them out of companye should doo men too vnderstand that al which are descended of Adam are barred from God for the sinne wherin they are borne and that therfore they haue néede of Chryst◠sacrifice too purge them The other commaundement concerned the child that was borne And that also was of two sorts The one general and the other concerning the first borne The generall commaundement was that when the woman had fulfilled the time that shée was excluded from the congregation of the church there should bée sacrifices offred whither it were for a sonne or for a daughter in what order so euer they were borne This sacrifice did put them in mind first that their children were borne sinners and therefore had néede of clenzing and of forgiuenesse of sinnes Secondly that by this meanes they shold be consecrated to god Thirdly that the parents should know that they begate children to God not too themselues or too Sathan And fourthly that there was a further méening in the matter namely that their children should be a figure of Chryst that was too bée offered The speciall commaundement was concerning the first borne as well in men as in beasts that they should bée offered vntoo God First in remembrance of that great benefit that the Lord sparing the people of Israel did strike the first borne of Egipt as wel in men as beasts Secondly for y e signification therof that is too wit that the only begotten sonne of God and first begotten son of Mary should be offred vp in tyme too come for our deliuerance from the Egipt of sin Let this suffise concerning the law and the signification thereof and now let vs come too the offering vp of Chryst. The law commaundeth that euery firste borne whiche openeth the moother béeing conceyued of mans séede should bée offred vp in this wise But Chryst was not so conceyued after the manner of man but he was conceyued by the holy ghost borne of a most chast virgin Ergo he was not boūd by the law too bée offered vp in the temple after the maner of others that were first begottē I answer Chryst was also at his frée choise whither he wold haue bin conceiued born and
say Graunt mée now that I may die in peace and happily Héereof may wée gather bothe instruction and comfort Instruction that the spirituall beholding of Chryst whiche is by Faith maketh a man too depart ioyfullye oute of this life bicause hée that before his death séeth Chryst in this wise hath a light too guyde â—â—m vntoo lyfe He that foloweth me sayth the Lorde walketh not in darknesse Contrarywise he that séeth not Chryste passeth from the death of this present lyfe vntoo euerlasting darknesse And wée may gather comforte bycause they that sée Chryst at the instant of death haue wherewith too comforte themselues They know they are at the point too bée dismissed in peace They know they shall not goo too darknesse but too euerlasting ioy Bicause the théefe vppon the Crosse not only saw Chryst with his bodily eyes piteously tormented but also saw him conqueror of death with eyes of his faith he herd the Lord say This day shalt thou bée with me in Paradyse So Steuen at his death saw Chryst and with excéeding pleasure and ioyfulnesse of mynde sayde vntoo him Intoo thy hands O Lorde I commit my spirit After this maner thou also when sickenesse brings thée too the pittes brinke looke too Chryst thy Sauiour by Faith and desire of him that he will let thée departe in peace that is too say that he will giue thée leaue too depart out of this lyfe and too enter intoo the rest that is promised too al the faithfull This thought will make vs manfully despise this world and the miseries of this present lyfe and comfort our minde with hope of saluation the whiche he that can not lye hath promised vs. Now ensueth the other part of this song VVhich thou hast prepared before the face of all people to bee a light to lighten the Gentyles and to bee the glory of thy people Israel Héere are bréefly shewed two things The one what are Chrysts benefites the other to whoÌ„ these benefits are appoynted The benefits are saluation light and glorie Without Chryst then the world sticketh stil in damnation darkenesse and shame and that is for sin For Christ taketh away damnation and restoreth saluation he driueth away darknesse sheadeth foorth light he remoueth shame and giueth glorie How great things are these I pray you Surely no man is able too value them sufficiently But 〈◊〉 whom are these benefites appoynted Too all people Iewes and Gentiles howbéeit they must bée receyued by faith For they are offered vniuersally too all suche is the vnserchable goodnesse of God Howbéeit with condition he that beléeueth shal bée saued and he that beléeueth not shall bée damned Wherfore if wée couet these good things let vs with Simeon receiue this our Lord and Sauior Iesus intoo the armes of our hart leane vntoo him with stedy faith To this our sauior be honor glory for euer euer So be it Vpon the Annuntiation of our Lady Sainct Mary the Virgin The Gospel Luke j. AND in the sixth moneth the Angell Gabriell vvas sent from God intoo a citie of Galilee named Nazareth too a virgin spoused too a man vvhose name vvas Ioseph of the house of Dauid and the virgins name vvas Mary And the Angell vvent in vntoo hir and sayde Hayle full of grace the Lorde is vvith thee Blissed art thou among vvomen VVhen she savv him she vvas abashed at his saying and cast in hir minde vvhat manner of Salutation that shoulde bee And the Angell saide vntoo hir feare not Mary for thou hast founde grace vvith God Beholde thou shalt conceyue in thy vvombe and beare a sonne and shalt call his name Iesus Hee shall bee greate and shall bee called the sonne of the hyghest And the Lord God shal giue vntoo him the seate of his father Dauid and he shall reigne ouer the house of Iacob for euer and of his kingdome there shall bee none ende Then sayde Mary too the Angell hovv shall this bee seeing I knovv not a man And the Angell aunsvvered and saide vntoo hir the holy Ghost shal come vppon thee and the povver of the highest shall ouershadovv thee Therfore also that holy thing vvhiche shal be borne shal be called the sonne of God And beholde thy cousin Elizabeth shee hathe also conceyued a Sonne in hir age and this is the sixth Moneth vvhiche vvas called barrein for vvith God nothing shall bee vnpossible And Mary sayde Beholde the handmayde of the Lord be it vntoo mee according too thy vvoord And the Angel departed from hir The exposition of the text THis feaste conteyneth the story of the conception of Iesu Chryst which is told vntoo the virgin by the Angel of God For long agoe the thrée thousande nine hundred sixtith yéere before his conception God promised the séede of the woman that shoulde tread downe the Serpents head that is too say which shuld destroy the Deuils woorks sin and death God béeing mindful of this promise sends his Angel too the most chast virgin too whome hée bringeth tidings that shée shoulde conceiue by the holy Ghoste without the séede of man and bring foorth a Sonne that should bée the sauiour of the worlde This is the summe of the story whereof there be fiue principall points and these are they 1 A description of the message 2 The Salutation of the Angel 3 The comforting of the troubled Uirgin 4 An exposition of the Message 5 The maner of the conception ¶ Of the firste IN the description of this Message many circumstances are too bée obserued of whiche wée wil consider euery one seuerally by it selfe too the intente wée may drawe out of it some doctrine too confirme our selues The first is time In the sixth moneth sayeth hée that is too wit after the conception of Iohn Baptist who according too the sayings of the Prophets should bée the forerunner of the Lorde that men myghte prepare the waye ageinste the comming of their King And it was the twentith yéere since the Scepter was taken from Iuda For thus was it Prophecied before by the Patriarke Iacob The scepter shall not bée taken from Iuda â–ª vntill Silo come that is till the séede of the woman come whiche was promised too our firste Parentes Therfore this circumstance of time conuinceth that this son of the virgin is the true Messias For hée was borne the selfe same time that y e holy Ghost had spoken of before by the prophets And as concerning y e day this is woorthy too bée remeÌ„bred that the killing of the paschal Lambe the conception of Chryst the passion of him fel all vpoÌ„ one day of the yéer on which day the holy Fathers supposed that AdaÌ„ was created These things set oute vntoo vs the truthe of Gods promises God delayed too sende his Sonne a great while after the promise was made but yet hée continued true in his promises The Sonne hath promised that hée wil come too iudgement but he maketh delay yet wil hée come when he
conscience and cursse Of the second BEhold thou shalt conceiue and beare a sonne and thou shalt call his name Iesus This is the declaration of the message the sense whereof is this I by Gods commaundement doo bring thée woord that shortly thou shalt be a moother beare a sonne whom thou shalt name Iesus Undoutedly héere the most chast virgin thought vppon the promised séede She héere 's it told hir on Gods behalfe that she shal bear a sonne whom she is willed too name Iesus this name Iesus which signifieth a Sauiour she tooke too bée set ageinst the cursse and death intoo which our first parents were falne for their transgression This name is woont too bée expounded more at large vpon the day of the Circumcision wherfore as now I passe on too the rest He shall bee great sayth the Angel Great in déede as who is the son of the highest Great in déede as who should ouercome Sathan Great in déede as who should giue the greatest things Great in déede as whose kingdome is euerlasting The Lord God saith he shall giue him the seat of Dauid his father and he shal reigne in Iacobs house for euer and of his kingdome there shall bee none end If wée marke this description wée shall finde foure things too bée spoken héere concerning Chryst. For first he sheweth his true manhoode when he sayth that he shall bée borne of the virgin Ageine he suppresseth not his Godhead for he saith he shall bée called the sonne of the highest The sonne of the highest is of al one nature with the highest Thirdly whē he addeth he shall bee great he signifieth the vnion in person For although he bée God and man yet is he one person and not two In the fourth place is noted his office that he is a Sauioure and a king that shal reign for euer How could it be said of Christ that he should haue the seat of Dauid his father when as he himselfe sayth My kingdome is not of this world according also as the sequele hath declared and that Dauids kingdome was a ciuill gouernement in Iewrie Dauid hild but the shadowe of the kingdome but this his sonne possesseth the very kingdome it selfe Dauids kingdome was a figure and shadowe of Chrystes kingdome and therefore both are called one kingdome bicause Dauid was the shadowe and Chrystes was the very kingdome it selfe Besides this it is the manner of the Scripture too peint out heauenly things by outward images too the intent the comparison may help our weaknesse ¶ Of the fifth ANd Mary sayd too the Angel hovv shal this come to passe seeing I knovve no man As if shée should say how can I bée made with childe bodily as thou sayst séeing I haue not as yet companyed with man The most chaste virgin knew it was an order established by God that men should bée conceyued of the séed of man and woman Neither had shée séene or herd of any example too the contrary since the creation of our first parents And therfore folowing the iudgement and experience of hir reasō in the order that God had stablished shée demaunded How may this bée séeing I know no man shall this conception come by some straunge maner And the Angell ansvvering sayde vntoo hir The holy Ghost shall come vppon thee and the povver of the highest shall ouershadovve thee And therfore that vvhich shall bee borne of thee shall be called holie the sonne of God Héere the Angell sheweth the manner of the Conception and remoueth the cause of the Conception from nature vntoo GOD the maker of nature As if hée had sayd Thou shalt not conceiue of mannes séed but of thy séede alone shalt thou beare a Sonne and that by the operation not of nature but of grace For the holy ghost by his heauenly power shall cause a very manchilde too bée conceyued of thy séed alone Héerupon sayth Austin By the grace of God or the power of God and the woorking of the holy Ghost was that thing which is vnited too the woord taken of the virgins flesh and that for this cause that if it had bin conceyued of the seede of man it had bin vncleane as all the rest are that come of Adam And that which is of y e fleshe is flesh vntruthe and vanitie Iohn 2. Nowe it behoued that by Chryst should bée brought in grace and truthe Therfore hée could not bée begotten by man but it behoued that thing too be done by some secrete power of God too the intent that béeing cléere from all sinne and holy he might also make vs pure and holie by becomming an holie vnspotted sacrifise too his Father Ageine hée was conceyued of the holy Ghost too the intente wée might knowe that whatsoeuer the sonne speaketh is the moste assured wil of the father For the holy Ghost is the substātial loue of the father and the sonne Furthermore bicause the holy Ghoste is the spirit of sanctification and purging For he of that blud which he had made pure framed the body of Chryste that it might bée cleane and frée from all sinne as is sayd afore also These were and are the causes why it was not séemely for Chryst too bée begotten of the séed of man but by the operation of the holy Ghost alone And thereof dooth the Angel giue an incling when he sayth and therfore that holy thing that is borne of thée shalbée called the sonne of God Now although y e blissed virgin gaue credit too these words of the Angel yet notw tstanding too the intent hir faith might bée the better confirmed hée addeth a signe wherby shée is assured And beholde sayth hée thy cousin Elisabeth also hathe conceyued a Sonne in hir olde age and this is the sixth moneth too hir that is called barein As if he had said thou reasonest w t thy selfe that it is ageinst the law of nature the order established by God that thou shouldest cōceiue and bée stil a virgin bear a child and continue stil a virgin But I wil shew thée another thing which is also ageinst the order of nature Thy cousin Elizabeth is barrein both by nature by reason of yéeres By nature surely bicause shée hath liued so many yéeres with a husband and neuer had child in so muche that too hir reproche shée is called barreine By reason of yéeres for that shée is now past the yéeres of childbearing although shée had bin neuer so frutefull in times paste notwithstanding this is the sixth month since shée cōceyued such is Gods ordinance and will Wherefore confirme thy selfe with this signe and assure thy selfe it shall come too passe in déede that thou shalt beare a Childe also Sée héere the custome of God who neuer dealeth with mā by his bare woord but alwayes addeth some outward signe too the intent he may apply him selfe the more too our weaknesse while he offereth his will too our mind by his woord as it were visibly too
or of God by meanes that is too wit by men that haue aucthoritie too call too any seruice in the common weale or in the Church Ageinst this example of modestie doo curious folkes offend who without calling climb vp into offices by the windowes or the roofe of the house rather than by the dore Such are they which by fréends or by large giftes hunt for spirituall promotions and that not too serue God and edifie his Church but too féede their bellies which thing commeth commonly too an ill end The sixth circumstance is of his office wherof Luke speaketh in this manner And he came intoo all the coasts about Iordan preaching the Baptim of repentance for the remission of sinnes as it is written in the booke of Esay The voice of a cryer in wildernesse prepare the way of the Lord make streight his pathes c. Wée haue Iohns office namely that he baptizeth and preacheth repentance that he may prepare the way of the Lord and poynt out Christ our Lord. And bicause he was the first minister of God that baptized by Gods commaundement he was called Baptist. And bicause he preached repentance he was called a Prophet And bicause he poynted out Chryst he was called Elias that he might come in the spirit of Elias and prepare the way of the Lord. In this mannes office doo shine many vertues as constancy stoutnesse confession tribulation defence of the truthe earnestnesse and endeuoure too enlarge Chrysts kingdome He feared not Herode he regarded not the Pharisies But he mainteined his office stoutly euen too the death The seuenth circumstance is of Chrystes record concerning Iohn Of this circumstance wryteth Mathewe in his eleuenth chapter where Iohn being cast into prison sendes two of his Disciples too Iesus too know of him whither he were the same that was too come or whither some other were too bée looked for And after Chrysts answere is immediatly put Chrysts recorde concerning Iohn What went yée out sayth he intoo the wildernesse too sée A réede How bée it for as much as this commendation of Chrysts giuen vntoo Iohn is declared in the thirde Sunday in Aduent I will say no more of it héere The eight circumstāce is of Iohns death of those things that happened about his death after his death In his death are these things the occasion of it the cause of it the kind of the death Iohns example The occasion was this Herod tooke away his brothers wife and vsed hir as his owne Bicause Iohn saw this thing too bée ageinst the law of God and the honestie of nature he sayd too Herod It is not lawful for thée too haue thy brothers wife Wherwith Herod taking displeasure did cast Iohn in prison Before Iohn had doon so Herod loued him hée estéemed him as a Prophet and now and then vsed him as a counseller But assoon as Iohn began too reproue him for his incest and vncleane life Herod of his fréend became his enimie cast Iohn intoo prison as an euill dooer This example of Herodes is folowed of many nowe a dayes They make muche of Gods seruants as long as they displease them not and as long as they blame not their vyces But assoone as they bewray their disease by and by like mad men they lay hands vpon their Phisicians The cause of his death was Herods othe For when Herod at a feaste had behild the daughter of Herodias daunsing shée lyked him so well with hir daunsing that hée sware hée would giue hir whatsoeuer shée would aske euen too the one halfe of his kingdome As soone as the Damsel her◠this shée runnes too hir moother and asketh counsell of hir what shée shoulde requeste Hir moother who hated Iohn for finding fault with hir whoredom bad hir aske Iohn Baptists head whiche thing shée obteyned For out of hand a hangman was sente for too cut of Iohns head and so it was deliuered too the Damsell Thus haue wée the cause of Iohns death and the kinde of his death Behold héere at the request of a yong wenche was put too death that noble personage than the which there was not a greater among them that are borne of women according vntoo Chrystes testimonie This verely is the lot of the churche Héere wée see that Chrystes churche is gotten with blud and kept with blud This example of Iohns is too be folowed of all sincere ministers of Chryst Namely rather too choose death than too winke at mennes sinnes assuring them selues y t he which accepted Iohns blud as a moste acceptable sacrifise will also haue regard of them in the mids of the fire Too him therefore bée honor praise thanksgiuing and glory for euer and euer So bée it The Visitation of Mary ¶ The Gospel Luke j. ANd Mary arose in those dayes and vvent intoo the Mountaynes vvith haste into a Citie of Ievvrie and entred intoo the house of Zachary and saluted Elizabeth And it fortuned as Elizabeth heard the Salutation of Mary the babe sprong in hir belly And Elizabeth vvas filled vvith the holy Ghost and cryed vvith a loud voyce and sayd Blissed art thou among vvomen and blissed is the frute of thy vvombe And vvhence happeneth this vntoo mee that the Mother of my Lorde shoulde come too mee For loe assoone as the voyce of thy salutation sounded in mine eares the babe sprang in my belly for ioy And blissed arte thou that beleeuest for those things shall bee perfourmed vvhiche vvere tolde thee from the Lorde And Mary sayde My soule magnifieth the Lord and my spirite reioyseth in God my sauioure For hee hath looked on the poore degree of his handmayden For beholde from hencefoorth shall all generations call mee blissed Bicause he that is mightie hath done too mee great things and holye is his name And his mercie is on them that feare him throughout all generations Hee shevveth strength vvith his arme hee scattereth them that are proud in the imagination of their harts He putteth dovvne the mightie from their seats and exalteth them of lovve degree Hee filleth the hungry vvith good things and sendeth avvay the riche emptie Hee remembreth mercie and helpeth his seruaunt Israell Euen as hee promised vntoo our Fathers Abraham and his séede for euer And Mary abode vvith hir aboute three Moneths and returned ageine too hir ovvne house The exposition of the Text. WHerfore feasts of Sainctes were appoynted in the Church is already shewed bothe at other tymes and also vppon the very daye of Iohn Baptist. The effect of the matter commeth vntoo this ende that wée may haue examples of repentaunce and of Gods mercy or too speake more at large firste that when wée are falne with them wee shoulde not dispaire of forgiuenesse but looke vp for grace repenting vs earnestly of oure sinnes after the example of the Sainctes Secondly that wée shoulde folowe their fayth according as Paule warneth commending Abrahams fayth vntoo vs. Rom. 4. And thirdly that we should endeuer
too be like in conditions too the Saincts liuing after an honest godly and vpright fashion and renouncing all vngodlinesse and worldly lustes as Paule teacheth in his Epistle too Titus For this purpose let vs thinke that this feaste also was instituted not that wée shoulde call vppon the holy Uirgin which is wicked Idolatrie but too the intent wée may haue wherwith both too edifie our minde and too directe our life too godlinesse and vertue after the example of this moste chaste Uirgin Nowe the summe of this storie is that the Uirgin Mary after shée knewe that bothe hir selfe was with Childe by the holy Ghost â–ª that Elizabeth hir cousin now in hir olde age was great with Childe also went too hir cousin Elizabeth too see howe shée did and that vppon their méeting they talked toogither of that which was hapned and comforted one another And too the intent that Mary might show a token of hir thankfulnesse shee made a Psalme and song it too the praise of God The places are twoo 1 The storie of hir visitation 2 The song of the Uirgin ¶ Of the firste IN the story of the virgin foure circumstances are chéefly too bée considered whiche are Firste the mutuall curtesie betwéene the Uirgin and Elizabeth 2. The Salutation of the Uirgin 3. Elizabeths record of the Uirgins faith 4. The miracle of the Babe springing in his moothers wombe The first circumstance Mary arose in those dayes vvente intoo the Mountaynes vvith haste intoo a Citie of Ievvry and entred intoo the house of Zachary The blissed Uirgin vttereth a moste faire frute of hir Fayth that is too wit loue towardes hir neighbour For shée béeing a yong woman bylde no scorne of Elizabeth béeing an olde woman but wente too hir in halfe too help hir and comfort hir thinking thus Beholde my kinswoman is forespent with yéeres and besides that shée is by miracle become childe bearing whiche thing was denyed by nature Therfore shée hath néede of my helpe Wherefore I will go too hir that wée may take comforte toogither one of anothers talke too doo hir some seruice Héerby may yoong maryed wiues learne howe it becometh them too bée minded toward y e aged women Although Mary were endewed with greater giftes than euer any woman in the world was Yet was shée not proude of it shée thinks not Shall I that am garnished with so great gifts doo seruice too this olde trot But rather shée thinketh that the greater shée is and the more excelling in principall giftes so muche the more is shée bounde too doo other folke seruice Albéeit that Ioseph dreamed that the Sunne and Moone and eleuen starres did woorship him by whiche dreame was signifyed that his Paâ—entes and brethren shoulde one day woorship him as their Lorde yet was hée not proude of it but serued his olde Father and was obediente too him according too the rule of Iesus the Sonne of Syrach The greater that thou arte so muche the more humble thou thy self in all things and thou shalt finde fauour before GOD. Bée gentle too speake vntoo in the company of the poore and humble thy soule vntoo thine elder He that frameth his life after the rule and the exaÌ„ple of Mary shall reape most plentifull frute For first he shall finde fauour in Gods sight For as God resisteth the proude so he giueth grace too the lowly Secondly he shall finde fauour among men For like as all men hate proude folkes so they loue those that bée lowly and gentle too speake vntoo Besides this he deserueth that yong men shoulde honoure him when he is olde For as it is Gods iust iudgement that he which in his youth despised old men should bée despised himselfe when he is old so is it Gods iustice that he which in his youth did reuerence old men and had them in estimation should bée honoured and loued of yong folke when he is olde Also let our maydens learne héereby not too run gadding about too other folkes houses nor too giue themselues too idlenesse but too doo their businesse spéedyly after a godly and womanly fashion except perchaunce they had rather folow the example of Dina who brought home shame with hir thaÌ„ the example of the blissed virgin who brought home honor and an euerlasting report of honestie with hir In old time no treasure was more set by of maidens than shamefastnesse But now a days many shew al maner of shamlesse lightnesse both in apparell and behauior of whom a great number doo iustly abye their vnshamefastnesse The second circumstance is of the Gréeting For the virgin entring intoo Elizabeths house gréeteth hir by and by A fréendly gréeting is a token of curtesie lowlynesse and good will The vsuall maner of gréeting among the Iewes was peace bée too thée and peace bée too this house which maner of gréeting putteth vs in minde of many thinges For first this order of gréeting is a confession whereby wée acknowledge all peace all good fortune yea and all prosperitie too bée of God Secondly it is a prayer For he that with a true méening hart sayth Peace bée too thée it is as muche as if he should say I beséeche thée O heauenly Father too graunt thy peace too this man and too defende him with thy protection ageinst Sathan the vnappeasable foe of thy churche Thirdly this gréeting is an exhortation wherby wée exhort him that wée salute too call vppon God too preserue the man himselfe his house his children and whatsoeuer is his Fourthly his gréeting and wishing of peace is a certeine warning that wée haue enimies that lye in wayte for vs continualle Whereby wée are put in minde not too sléepe but too wake that they fall not vpon vs vnwares Fifthly this godly salutation is a thanksgiuing For when wée wish peace of God too other men wée openly acknowledge that God is the author of peace whom wée prayse in this confession Therfore let vs learne of this virgin too receyue one an other with mutuall gréetings The third circumstance is Elizabeths testimonie concerning the virgins faith And Elizabeth vvas filled vvith the holy ghost and cryed out vvith a loude voyce and sayd Blissed art thou among vvomen and blissed is the frute of thy vvomb c. Blissed art thou that hast beleeued for all things shall bee performed that the Lord hath spoken vntoo thee Elizabeth is filled with the holy ghost by whom she is certified of the virgins conception For in asmuch as it is ageinst nature for a maid too bée with child it behoued the author of nature too bée the teacher of grace and giuer of the gift whiche happened contrary too nature Agein according as shée was taught by the holy ghost she commendeth the virgins fayth when she saith Blissed art thou that hast beléeued Which short sentence teacheth many things For first it couertly giueth an inkling that al be wretched which are faithlesse Secondly it teacheth that vntoo the beléeuers befalleth the
is proâ—â—rly he that is not a Greeke or a Roman which name is now applyed too any that is in conditions and manners rude féerce cruell vnciuill vnnurtured or in spéeche grosse vnlearned harshe vneloquent Also it signifieth an Alient Forreyner or Straunger borne Benefactour any body that bestoweth a good turne pleasure benefite or frendship vpon vs. C CAlamitie proprelye a laying of Corne by excesse of winde and soule weather and by a Metaphore also it signifieth any manner of greate trouble affliction aduersitie or miserie that ouerthroweth a man or bringeth him vnder foote Celebrate too set foorth too publishe too solemnize too vtter too declare or too doo a thing with praise deuotion reuerence pompe or ioyfulnesse Centurion a Captaine of a hundred men Circumstance a farre fetche or windlasse in a matter a thing that comprehendeth matters in it Also the large setting out of a thing by his seuerall membres and particulars A going about the bushe Circumstant things that are about vs things that beset or be séege vs things that enuyron and hem vs in on all sides things alwayes conuersaunt and at hand with vs things that accompanie vs. Ciuilitie curtesie good behauiour honest conuersation comely and gentle behauiour Communion felloweship partaking partnership companie vse or enioying of a thing in common Also the vniting or knitting toogither of diuers persones as it were in one league and bond of aliance as well by inseperable consent of wil and affection of minde as by outward conuersation and trade of life Consecrated halowed made holy put or appoynted too a holye vse assigned too the seruice of God Constancie a stedfast and continuall sticking too the truthe an vnmouable abiding in all goodnesse It is contrary too wauering Contrite broosed or broken as things are brayed in a morfer Therof commeth Contrition which is an inward remorse with an earneste sorrowe and gréefe of minde for sinne or for offending God Conuince too prooue a thing substancially euidently plainly too ouercome by manifest and apparant reason too shew a thing by suche effectual and open arguments that the very aduersarie may not bée able too gainsay it Crosse is put for any persecution affliction trouble losse hinderance disease of body or disquyetnesse of minde Curiositie an ouermuche carefulnesse or inquisitiuenesse in other mennes matters Hée that is infected with this vice Paule termeth a Busybody Curiousnesse is an ouermuche precisenesse in a mannes own dooings D DElusion or Illusion Mockerie mockage a deceitfull thing and whatsoeuer bleareth mens eyes that they cannot discerne the truthe Demonstration a pointing too a thing with the finger a setting foorth of a thing too the eye an open plaine and manifest shewing of a thing Depraue too marre too corrupt too infect too staine too defile Distinguishe too put a difference betwéene things too seperate intoo partes or membres too disseuer too diuide Durable longlasting of long continuance that which endureth wel that whiche is able too holde out E EXclude too shutte out putte out thruste out or kéepe out F FElicitie happinesse blissednesse blisfulnesse the full and perfect state of béeing well the full fruition or enioying of God and all good things Figurate too signifie or pretend a thing after a couert darke manner too shadowe or represent too méene or betoken too imploy or purporte too beare the Image or likenesse of a thing too counterfet G GLorie is a renowmed and vniuersall reporte of woorthynesse purchased by deserts of many great benefites and good turnes Glorifie too giue glorie honoure praise or commendation too any body or too mainteine the good name honour and estimation of a bodye Also too bring too euerlasting blisse and heauenly felicitie H HAbitation a dwelling place Hypocrite is suche a one as in outwarde apparel countenance or behauioure pretendeth too bée another man than hée is in déed suche a one as counterfetteth himselfe too bée holy or rightuous and is not Honour is the estimation that is giuen by agréeable iudgement and consent of good men too any body in commendation and rewarde of his singular vertues I IMpediments lets hinderances stoppes Incest vnlawful copulation of man and woman within the degrées of kinred or aliance forbidden by Gods law whyther it bée in mariage or otherwise Incorporate too grafte one thing intoo the body of an other too make one body or substance of twoo or mo too mixt or put toogither Incurre too runne intoo Infallible vndeceyuable that whiche wil not deceiue nor can bée beguyled vnguileful vndeceitful deceitlesse sure certeine assured soothfast Institute too begin too go in hande with a thing too ordeine too purpose too appoint too make too found too stablishe too decrée too set vp a new too bring in a new Interprete expounde open make plaine and manifest too an other mans vnderstanding too shew the sence or méening of a thing Also too accepte or take the meaning of a thing in good or ill parte Iunocation is a calling vpoÌ„ any thing with trust in the same It consisteth of twoo partes that is too witte of prayer and thanksgiuing Iustisied found rightuous made rightuous accounted or accepted for rightuous that is too say frée and cléere from sin or set frée from sinne and the penalties therof M MAgistrates are all Princes Rulers Gouernours or Officers placed in authoritie by God or by the souerein of any common weale Maiestie the stately porte and honorable renowme of any Prince people superior or souereine and the comely beautifull grace of any thing that is excellent Matrone an auncient sober and discréete woman that eyther hath or hath had children such a one as for hir sad behauiour deserueth too bee called a mootherly woman Mediation the earnest minding or thinking vpon a thing the often coÌ„sideration and musing vpon a thing mindfulnesse studie Metaphor is the putting ouer of a woorde from his proper and naturall signification to a forreine or vnproper signification As Fol. 62. where the worlde is termed a fielde Chryste a séedman and his woord the séed in whiche spéeches the woords field séedman séed importe other things than their proper signification yéeldeth Minister a seruant that is alwayes at hand or that is redy too put his hande too all things It is a name sitly giuen too the Clergie as whiche putteth them or ought too put them continually in mind of their dutie and calling which is too bée seruants of God and his Congregation and not Lords ne seruants of the fleshe the world and the Diuel Morall perteyning too manners behauiour conuersation and life among men Misterie a secret or hid thing y e vnderstaÌ„ding knowledge wherof passeth the capacitie of common reason too teache vntoo O ORacle an aunswere or saying of God or of a Prophet in Gods name such as is certein and infallible P PArable is an applying of some thing that hath no life or no body too our matter fitly alledged for some likelynesse or vnlikelinesse which it hath