Iesus saide vnto him Thou hast saide I am Neuerthelesse I say vntoo you hereafter yee shall see the sonne of man sitting on the right hand of power and coÌ„ming in the cloudes of the ayre Then the cheefe preest rent his garments saying he hath blasphemed what neede wee witnesses any more Beholde now yee haue herd his blasphemie what thinke you by it And they all condemned him saying He is woorthy of death Then the men that helde Iesus mocking him did spit in his face and buffeted him with their fistes And other some couering his face specially the seruants clapped him on the face with their hands saying Reed vnto vs Christ who is it that strake thee And many other things sayde they in scorne ageinst him And as soone as morning came all the high Preests and Scribes and elders of the people and the whole counsel assembled and laid their heades toogither ageinst Iesus that they might put him too death And they led him intoo the consistorie saying Art thou the same Chryst tell vs. And he saide too them If I shall tell you yee beleeue mee not And ageine if I shall aske you any question you will not answer mee nor let mee go From this time shall the sonne of man be sitting at the right hand of the power of God And they all sayde vntoo him art thou then the sonne of God who sayde you say that I am And they sayde why seeke we for any further witnesse For we haue heard it of his owne month And the whole company of them rysing vp led Iesus bound from Cayphas intoo the common hall and deliuered him vntoo Pontius Pilate the President And it was early dayes Then Iudas that had betrayed him seeing that he was condemned repented him and brought backe the thirtie peeces of siluer too the cheefe Preests and the elders saying I haue sinned in betraying the giltlesse bloud And they answered what is that too vs Looke thou too that And casting down the siluer peeces in the Temple he went his way and hung him selfe with a halter and as he hung hee burst a sunder in the middes and all his bowels fell out And the cheefe of the Preests taking vp the money sayde it is not lawful too put them intoo the coÌ„mon Treasure bicause it is the price of bloud VVherfore taking counsell vpon the matter they bought with those peeces of siluer whiche were the rewarde of iniquitie a potters feeld too bury straungers in And it was knowen too all that dwelt in Hierusalem in so muche as that feelde was called in their moother tung Akeldama that is too say the feelde of bloud euen vntoo this day Then was fulfilled that whiche was spoken by Ieremy the Prophete saying And they tooke thirtie peeces of siluer the price of him that was solde whom they bought of the sonnes of Israel and gaue the money for a potters feelde as the Lorde hathe appointed mee How bee it the Iewes entred not intoo the common Hall lest they mighte bee deâ—iled but that they might eat the Passeouer Pilate therefore went out vntoo them and sayd what accusation bring you ageynst this man They answered and sayd vntoo him If this man were not an offender wee would not haue deliuered him vntoo thee Then sayde Pilate vntoo them Take him you your selues and iudge him according vntoo your owne Lawe Then sayde the Iewes vntoo him It is not lawfull for vs too put any man too death Too the intent the woorde of Iesus might bee fulfilled whiche hee had spoken signifying what death he should die And the cheefe Preestes and elders beganne too accuse him greeuously and too lay many things vntoo his charge saying VVee haue taken this man peruerting our nation and forbidding too pay Tribute vntoo Caesar and affirming him selfe to bee an anoynted King Then Pilate went ageine intoo the coÌ„mon Hall and calling Iesus examined him saying Arte thou that King of the Iewes Iesus standing before him answered Speakest thou this of thy selfe or haue others tolde it thee of mee Pilate answered Am I a Iewe Thine owne nation and thy cheefe Preests haue deliuered thee too mee what hast thou doone Iesus answered My kingdome is not of this worlde If my kingdome were of this worlde verely my seruants woulde fight for mee that I should not be deliuered too the Iewes But now is not my kingdome from hence Pilate therfore sayd vntoo him Art thou then a King Iesus answered Thou sayest I am a King Too this intent was I borne and for this purpose came I intoo the worlde that I may beare witnesse vntoo the trueth Pilate sayde vntoo him what is trueth And when he had sayde this he came foorth ageine too the Iewes and sayde vntoo them I finde no faulte at all in this man And when the cheefe Preestes and elders accused him hee aunswered nothing And Pilate examining him ageine sayde Answerest thou nothing Beholde Howe many matters they lay vntoo thy charge heerest thou not And he answered him not too any woorde in so muche aâ— the Presidente woondered verye sore But they became more fierce ageinst him saying Hee hathe stirred the people teaching throughe all Iewrie beginning at Galilee euen vntoo this place VVhen Pilate herde speaking of Galilee hee demaunded of him whither hee were a man of Galilee And as soone as he knew that he perteyned too Herods iurisdiction he sent him vntoo Herode who also was at that time at Hierusalem When Herode saw Iesus he was exceeding glad for he had bin desirous of a long time too see him because he had hard muche of him and he hoped he shuld haue sene some miracle wrought by him And he asked him many questions But he made him none answere Also the cheefe Preests and Scribes stood laying sharply to his charge And Herode with his men of warre despised him And when he had mocked him he put a white garment vpon him sent him back again to Pilate And Pilate Herod were made frends among theÌ„selues the same day for before that time there was grudge betwixt theÌ„ Then Pilate calling togither the cheefe Preests the Magistrates and the people sayd vntoo them Yee haue brought this man vnto mee as a peruerter of the people and beholde in examining him before you I find no fault in this man coÌ„cerning those things that you accuse him of no nor Herode For I sent you ouer too him and behold nothing woorthy of death is doone vnto him I wil therfore chastise him and let him go Now at that feast it was of custome that the presideÌ„t must let loose to the people some one prisoner whom soeuer they would demaund Now he had at that time in prison a notorious fellowe namely a murtherer that was called Barrabas who with other fellowes of his faction was cast into prison for coÌ„mitting murther in a tumult whiche he had raysed in a certen citie And the people crying out with one voice whollye togither began to
things then it is too bée vnderstād that Christ came for twoo causes The first is to destroy the works of the diuel and the other too bring the blissyng vpon the children of Abraham y t is too say vpon all that shall receiue Christ by fayth as Abraham did For when Adam had by his fall yéelded him selfe and all his ofspring bondslaues vnder the Tirannie of Sathan and cast them intoo deserued curse the rightuousnesse of God required that either wée should suffer due deserued punishmēt or else that some of mankinde should satisfie Gods iustice Now forasmuch as no meane power was able too vanquish the diuell and pacifie Gods wrath the sonne of God cōmeth foorth of his secret dwelling place he cōmeth intoo y e world he becomes man he taketh our case vpon him he ouerthroweth the kingdome of the deuill and pacifieth his Fathers wrath being made vntoo vs both our sacrifice and our préest This selfe same thing doo many types figurate as the sacrifices of the Fathers the pascall Lambe the sprinklyng of the red cowes blood vpon the people and moreouer the Arke of couenant and all the Aaronical sacrifice with all the rites and ceremonies thereof Innumerable sayings of the Prophetes doo declare these selfe same causes of the Lordes commyng with agréeable consent as Esay 53. He suffered our diseases and bare our sorowes in déede he was wounded for our transgressiōs and was torne for our iniquities The Lord did take vpon him the iniquities of vs al. Many such testimonies as these are in the Prophets which for bréefnesse sake I omit The woordes and woorkes of Chryst at his comming doo proue the same thing Come vntoo mée sayth he all yée that labour and are heauie loden and I will refresh you Also he that beléeueth in mée shall not perishe but haue life euerlasting Also For these do I sanctifie my self that is to say I offer my selfe a sacrifice too God the father for the purgyng of their sinnes Which thing not onely the great numbre of miracles that he did and by which he destroyed the woorkes of the diuell doo assuredly proue but also his very death and his glorious victorie ensuing the same The testimonies of the Apostles who is able to numbre Paule sayth He dyed for our sinnes and rose ageine for our iustification The same man wryteth thus Him that knewe no sinne hée made sinne too the intent that wée might bée made the rightuousnesse of god in him Iohn Baptist cryeth out Behold the Lamb of God that taketh away the sinnes of the worlde Iohn the Apostle Iesus Chryst clenseth vs from al our iniquitie The same apostle making a bréefe summe of Christes benefites writeth Christ appéered too destroy the diuels woorkes Finally the whole Churche of Christ ioyfully through Christes spirit confesseth these selfe same causes of Christes cōming singing thus Thou taking vpon thée to deliuer mā didst not abhorre the virgins wombe Thou when thou haddest ouercome the sharpnes of death didst set open the kingdome of heauen to all beléeuers Now if yée demaund the time of his cōming the Apostle Paul answereth After that the fulnesse of time was come God sent out his sonne borne of woman boūd vnder y e law too the intent he should redéeme them that were giltie of the law that wée might receiue the adoption of childrē He came therfore neither later nor slowlyer than hée ought too come Concerning this time of the Lords comming the Prophets Iacob and Daniell spake before Of which thing more shalbée spoken in the day of the Lordes birth One thing more is yet behind namely the way by which hée commeth This also is too bée sought out diligently that wée may méet him rightly Therfore like as too our saluatiō he came once in the flesh visible so too saue eche mans soule wheresoeuer his woord is thought vpon red or preached hée commeth daily in spirit and inuisible yea rather hée is there alwayes present according too his promise I will bée with you vntoo the end of the world And then againe shal hée appéere visible too iudge the quick the dead too the intent that they which héertofore held scorne too take him for their phisitian and sauyour shall then féele him a most iust iudge and punisher of their wickednesse Of which comming wée shall héere more the next Sunday And thus much bréefly concerning the comming of the Lord. ¶ Of the seconde THe second place which the text of the Gospel conteineth importeth the description of Christ our king and of his kingdom Which description is confirmed by the testimonie of Zacharie which the Euangelist alledgeth that wée may vnderstand how this pomp was not instituted rashly but foreshewed long before according too the wil of God and the secrete counsell of the Trinitie For this pomp teacheth vs many things of the state of Christ our king and of his kingdome First this pomp of Chrystes riding intoo Hierusalem maketh a difference betwéen Christ our king and the kings of the world and sheweth the diuersitie of their kingdomes For this base pompe dooth sufficiently argue that neyther Chryst is a worldly king nor the administration of his kingdom worldly For worldly kings to the intēt they may bée counted honorable of their people are gorgeously apparelled In likewyse the administration of worldly kingdomes requireth gorgeousnesse and sumptuous furniture Secondly this storie teacheth y t vnder this base pompe lieth hid a certeine almightinesse godhead For when hée sayeth loose yée and bring vnto mée and ageine the Lord hath néed of them and also he shall by and by let them go Christ our king giueth vs too vnderstand that by his heauenly power hée is able too bring too passe what hée listeth yea and that hée hath the hartes and willes of men in his hand Therefore although the kingdome of Christ séem dispisable in this world yet notwithstanding if a man look vpon y e power diuinitie of y e king nothing is more stately nothing is more mightie nothing finally is more glorious than it Moreouer the prophecy of the Prophete conteyneth thrée things First an exhortation too the churche at that time cast downe and vtterly vnder foot Be glad saith he and leap for ioy thou daughter of Sion Héereby wée are taught that the Gospel perteyneth too them that are cast down vnder foot and altoogither broken in spirit Secondly this prophecie coteyneth a cōmaundement from God that wée should doo homage too this king like as y e second Psalme exhorteth wher it sayeth kisse the sonne Thirdly this prophecy conteineth a description of the person of Christ namely that he is y e king that was promised too the church Beholde saith it thy king cōmeth As if he should haue said héer is at length that king that was promised thée of whom are written so many testimonies which shall restore the kingdome of God that the diuel hath inuaded destroyed through sinne He saieth that this king is
gentle méek too the intent we should not shu◠him as a cruell Tirant but rather come vntoo him with full confidence and demaund of him the saluation promised And wheras hée setteth him foorth poore that is too bée referred too the state of this present life Whoose will it was too bée poor for this purpose that he might with his spirit enrich vs that are poore and make vs blissed for euer ¶ Of the thirde THe Citizens of this King are described vnder the persons of Christes disciples and of the people whoos 's example wée must followe if wée wil bée reckened among the Citizens of Christes kingdome First therefore let vs with Chrystes disciples bring the Asse vntoo him That is to say let vs too whom the ministration of the woord is committed doo all things that are appointed vs too the glorie of Christe and the enlarging of his kingdome Secondly let vs lay our clothes vpon the Asse whiche thing wée shall then rightly doo when wée employ all oure power and abilities too the preseruation of the Ministerie Also wée must cut downe bowes from the trées cast them before Christe that is too say wée must preache Christe and acknowledge him too bée the eternall king whose kingdome wée shall wishe too flourish for euer like the Palme trée that it may not sinck downe vnder the burthens of the miseries of this world Wée must cry Hosanna that is too say wée must call vpon him with faith and confesse him too bée our King assuring our selues that his kingdome is blissed in the highest And héerevpon wée may bréefly gather what is the right vse and helthfull meditation of this feast concerning the helthful comming of Christe The first vse therfore is to endeuour that this king may come vntoo vs. And how shall that bée brought too passe He is called too vs by true repentance kept by substanciall faith and delighted by pure worshipping The second is too put vs in minde of thankfulnes that wée glorifie him with heart voice confession and behauiour Whoo for our sakes came vntoo vs who béeing made man gaue him selfe for our sinnes too deliuer vs out of this present euil world according too the wil of God our father too whom bée glorie for euer and euer Amen The ij Sunday in Aduent ¶ The Gospell Luke xxj THere shall bee signes in the Sunne and in the Moone and in the Starres and in the earthe the people shall bee at their vvits end thorovv dispaire The Sea and the vvater shall roare and mennes heartes shall fayle them for feare and for looking after those things vvhiche shal come on the earth For the povvers of Heauen shal moue And then shall they see the Sonne of man come in a Cloude vvith povver and great glorie VVhen these things begin to come to passe then look vppe and lift vp your heades for your redemtion dravveth nie And he shevved them a similitude Beholde the Fig tree and all other trees vvhen they shoot foorth their buddes yee see and knovve of your ovvne selues that Sommer then is nigh at hand So likevvise yee also vvhen yee see these things come too passe bee sure that the kingdome of GOD is nie Verely I say vntoo you this generation shall not passe til all be fulfilled Heauen and earth shall passe but my vvoordes shall not passe Take heed vntoo your selues therefore least at any time youre hartes bee ouercome vvith surfetting and dronkennesse and cares of this lyfe and that that day come on you vnvvares For as a snare shall it come on all them that sit on the face of the vvhole earth VVatche therefore continually and pray that yee may obtaine grace too flee all this that shall come and that yee may stand before the sonne of man The exposition of the text LIke as the last Sunday the church celebrated the remembrance of Christs comming in the fleshe so this lesson of the Gospell entreateth of his second coming and belongeth too that Article of our faith wherin wée confesse with hart and mouth that the same Lorde whiche came héeretoofore too bée a mediator and Sauior of them that beléeue in him shall come héereafter too iudge the quick and the dead that they which in this life haue receiued Christe and acknowledged him too bée their sauior should bée raysed ageine in their bodies be rewarded with euerlasting life and that those whiche haue despised him in following their owne affections too the dishonor of God should bée punished euerlastingly with deserued torments Of this Euangelical lesson let there bée made thrée places 1 Of Christes comming too iudgement 2 The vse frute of the forewarning of y e same comming 3 Christes exhortation too his Disciples that they should bée ready without let ¶ Of the first OCcasion of this sermon concerning Christes comming arose vpon the talke betwéene Christe and his disciples in the Temple of Ierusalem For when the disciples woondred at the sumptuousnesse of the Temple the Lorde him selfe answered that the time would come it shoulde bée so wasted one day that one stone should not bée left vpon another His disciples hearing this demaunded him of the time Too whom hée answering declared the tokens that should go before the destruction of Hierusalem strengthning them leaste they shoulde bée discouraged in their mindes for the euils that were at hand Héerevpon taking occasion hée passeth on too the vniuersall and last iudgement and reckeneth vp the signes that shall goe before it Howbéeit too the intent al things may become the cléerer vntoo vs first wée will examine fiue circumstaunces whiche the text comprehendeth And afterward wée wil describe the iudgement it selfe according to the Scriptures The first of the circumstances therfore is concerning the time ▪ For he sheweth the time by signes cōfirmeth y e same by comparison And there are many kindes of signes whiche go before the comming of the Lord vnto iudgement The first signe is séene in the Sunne and the Moone and the starres which what maner of one it shall bée Marke in his .xiij. chapter vttereth in these woords The Sunne shal be darkned y t is too say there shal be many Eclipses of y e sunne And y e moone shal not yéeld foorth hir light namely while she also suffreth eclipse And y e starres shal fal frō heauen y t is too wit shal séeme too fal That many of this kinde of signes are alredy past our present age beareth witnesse For there neuer hapned so many eclipses either of the sun or of y e Moone The second signe of the iudgemēt at hand is the perplexitie of people through despaire the méening whereof is as Mathew and Marke interprete it that nation shall rise against nation and kingdom against kingdom and no place shall bée frée from warres And doth not these dayes testifie the world too bée full of such signes The thirde kinde of signes are of the sea of flouds of the aire of tempests of
horrible tumultes and of certaine vnaccustomed and vehement windes And hathe not our age séene very many signes of this sort The fourth kind of signes issueth out of the second third which is a pining away for feare and for looking after those things that shall come vpon the whole world The fifth sort is that the powers of heauen shall bée moued that is too say there shalbée vnwoonted sights in heauē and earthquakes in the earth Too bée short both heauen and earth shall after a sort resemble the countenaunce of the angry iudge that sinners béeing moued by these tokens of Gods wrath should repent and turne vntoo the Lord. These signes doth the Lord apply in this wise too the last iudgement Behold the Figtrée all other trées when they haue shot foorth their buddes yée séeing it doo know of your selues that sommer is nye at hand So likewise when yée sée these things come too passe vnderstand yée that the kingdom of god is nye For these signes out of all creatures which are caried vp downe shal bée as it were messengers by whose mouth such men shal bée summoned to appéere at y t dreadful iudgement seat as running at ryot héere in this world haue neglected their owne saluation and like dronken men haue despised Christ the author of saluation Besydes these fiue sortes of signes whereof the text maketh mention there are others also Math. 24. Marke 13. 2. Thes. 2. Daniel 2. 7. Apoc. 17. all which are as it were certaine visible sermons of repentance by which god forewarneth men too flée too his sonne our Lord Iesus Chryste in whom only is saluation The second circumstance is that he which is the sonne of God and man Iesus Christ shalbée a iudge Wherin bothe the godly and vngodly haue to learne The godly too knowe that hée shall bée their iudge who had promised eternall life too all that beléeue in him adding an othe Uerely I say vntoo you all that beléeue in mée shall not perishe but haue life euerlasting This promis confirmed with an othe cannot by any meanes fayle And the vngodly haue too lerne either too repent and forsake the rable of the wicked and so too enioy their saluation purchased by Chryst or else too remember that he whom they haue refused too bée theyr Sauyoure shal adiudge them to endlesse paines that then at least wise they may too their great miserie learne howe horrible a thing it is too fall intoo the hands of the liuing God The third circumstance is that hée shall come in the clouds glorious and terrible not a seruaunt as before but a Lord not too bée iudged but too iudge not now too allure men too repentance but too punish vnrepentant persones with eternall paines and that as a righteous iudge The fourth circumstance is that he shall come mightie with power and great glorie wherby it is too bée learned that he can bothe damne the rebellious is able too rewarde the beléeuers with eternall life The fifth circumstance expresseth the cause of Chrystes comming vntoo iudgement so farre forth as it perteineth too the godly Your redemption is at hād By which saying like as Christ sheweth that his Churche shall not bée wel at ease in this world for before that day it can not be deliuered frō the vanitie of the world so he dooeth too vnderstand that the accomplishment of Chrystes benefits towards his Churche is the ful deliuerance from all euils wherwith is ioyned the perfect fruition of the eternall God with euerlasting ioy These things therfore perteine too the comfort of the godly But as touching the vngodly this day of the Lordes comming shall bée a day of wrathe and sorrowe and not of deliuerance a day of mist and darknesse and not of light a day of moorning and not of mirth a day of destruction and not of saluation And the maner of the iudgement is described in the .25 of Mathew by these words When the sonne of man shal come in his maiestie and all the Angels with him then shall he sit vppon the throne of maiestie and all nations shalbée gathered toogither before him and he shal seperate them a sunder as a shepeherd putteth his shéepe a side from the Gotes and shall set the shéepe on his right hand and the Gotes on his left Then shal the king say too them on his right hand come yée blissed of my Father and possesse you the kingdome prepared for you from the beginning of the world For I was hungry and yée gaue mée too eate c. And vntoo them on his left hand he shal say Away from mée yée cursed intoo euerlasting fyre which is prepared for the Diuell and his Angels For I was hungry and yée gaue mée no meat c. And so the vngodly shall go intoo euerlasting punishment but the rightuous intoo euerlasting life And in the Apocalipse 20. chapt Hée shall sit vppon a great white throne at whose looke the heauen and earth shal flée away and the dead both great and small shall stand in the sight of his throne and then shalbée opened the booke of life and the bookes of consciences they shall bée iudged by those things that are written in those bookes according too their woorks They that haue doon good shal go intoo euerlasting life and they that haue doone euill intoo euerlasting fire Now in the sentence of iudgement twoo things are too be considered On Gods behalfe blissing on mennes behalfe good woorks When he sayth come yée blissed of my Father he méeneth that they are fréely saued through Iesus Chryst whom they haue receiued by Faith For in Chryst only are men blissed receiued intoo Gods fauor fréely iustified But when he calleth foorth too good woorks the Lord dooth it not for that they are causes of saluation but for other respectes Namely for that they are witnesses of true fayth the feare of God and moreouer that by setting before them a recompence of the miseries which they abide in this life hée may the more stirre them vp too godly and holy conuersation ¶ Of the seconde WHy Christ forewarned his disciples of his cōming too iudgement he declareth when he sayth When these things begin too come too passe looke vp and lift vppe your heads c. All these things wil put vs in minde of a certaine continuall repentaunce in this life But what doo wée wée sée the last day redy too light in our necks and yet neuerthelesse wée delay too repent and féede our owne fansies What doo noble men What doo princes what doo learned men what doo vnlearned men what doo townes men what doo countrey folke and too bée short what doo in maner al men What is hée that earnestly myndeth this forewarnyng of Christes Wée make more accompt of a ferme in the countrey than of the kyngdome of GOD. Yea rather who is hée that preferreth not the commodities of this life bée they neuer so slender before the
land of Ievvry art not the least among the Princes of Iuda for out of thee shall come too mee the Captaine that shall gouerne my people Israel Then Herod vvhen he had priuily called the vvise men enquired of them diligently vvhat time the Starre appeered he bad them go to Bethleem and sayd Go your vvay thither search diligently for the child And vvhen yee haue found him bring me vvoord ageyn that I may come vvorship him also VVhē they had heard the King they departed and loe the Starre vvhiche they savv in the East vvent before them til it came and stoode ouer the place vvherein the Childe vvas VVhen they savv the Starre they vvere exceeding glad and vvent intoo the house found the Childe vvith Mary his moother and fel dovvne flat and vvoorshipped him and opened their treasures and offered vntoo him giftes Golde Frankincense and Mirre And after they vvere vvarned of God in sleep that they should not go ageyn too Herode they returned intoo their ovvne countrie another vvay The exposition of the text THis feast is called in the Churche the Epiphanie of the Lorde that is too saye the appéering of the Lorde For after that the feastes of the comming and birth of the Lorde were celebrated by the Churche it séemed good vntoo the holy Fathers too put too this feast also that they might instruct the Churche of the sundry sortes of the Lords appéering in the fleshe And they alledge foure reasons why they call this feast Epiphanie Whereof the first is that as this day Christ appéered too the wise men that sought him by the leading of a Starre The seconde is for that as vppon this day nine and twentie yéeres after his birth his glorie appéered in Baptisme by the witnesse of the father speaking frō heauen in this wise This is my beloued sonne and by the visible appéering of the holy Ghoste vpon him The thirde is for that the same day twelue moneth after his baptisme his glorie appéered at the mariage by turning water intoo wine The fourth is for that in the .xxxj. yéere of his age his glorie appéered ageyne in féeding fiue thousande men with seuen loues of bread All these appéerings make too this end both too prooue Christ too be the true Messias and sauior of them that beléeue in him too stablish assured faith in vs that wée should certainly assure oure selues too obtaine saluation through him And thus muche concerning the cause of the feast Now let vs go in hande with the Gospel it selfe whiche conteyneth the storie of the firste kinde of Christes appéerings namely howe hée appeered too the wise men that is too say too the Heathen too the intente we may know that Christe with his benefits belongeth also too the Heathen The summe of the exposition of this Gospell is that the wise men came too Hierusalem too séeke the new borne King and that when they found him not there they kept on their way folowing the guidance of the Starre which went before them til they came in Bethleem where they finding the Childe honored him and offered him gifts After the dooing whereof at the warning of God they returned intoo their cuntrie by another way In this Gospell wée wil intreat of two places whiche are 1 The storie with his circumstances and lessons whiche are many 2 The vse of the storie and the spirituall signification of the wise mens offerings ¶ Of the first MAny are the circumstances of this presēt story of which euery one conteyneth peculiar doctrines and instructions When Christe was borne in Bethleem in the time of Herode the wise men came from the Easte too woorship the new borne king Héer come thrée things too bée weyed The time the state of the wise men and the ende for whiche they came The time is expressed when it is sayde in the time of Herode For the Scepter had ceased from Iud◠and accordyng too the Prophesies Chryste was too bée borne Thys conferring of the prophesies concernyng the birth of Chryst and the tyme wherein hée was borne as it confuteth the Iewes which looke for him still too come so it confirmeth the Faythe of the godly that they may assure them selues that this same whome the wise men séeke is the verie Messias The second is the state of the wise men that they were not of the Iewes but of the Gentiles Wherby wée learne that this new king borne in Bethleem perteineth also too the Gentiles who by the example of the wise men are admonished too séeke and too woorship Chryst. Moreouer these wise men were called Magi by which terme is signified the excellencie of their dignitie and office For Magus is an Hebrue woord and taketh his name of considering and teaching Which twoo things perteined chéefly too Kings and Préestes whereupon the Persians called their Kyngs and Préestes Magi. What are wée taught héereby Chryst lyeth in the maunger despised of his owne people and the Magies béeing Heathen men borne come too worship him Whereby is signified that although Chrystes kingdome bée not of the world yet is it a mightie and glorious kingdome or rather a heauenly kingdome which many shall acknowledge and not bée offended at the base countenance thereof too the outward shew in the world The second circumstaunce is that the wyse men come too Hierusalem and there séeke for Chryst that was newly borne The Iewes which had the bookes of the Prophets in their handes and vntoo whome the woorde of God was committed stoode still carelesse and neuer sought for Chryst. And in y e mean while ▪ those sought him who by their iudgement perteined not too the Church But where sought they him In the princely citie Hierusalem Whither when they came heard nothing of this king their faith was not a litle shaken but yet neuerthelesse they raysed vp them selues by the signe For they sayd Wée haue séene hys starre Doutlesse they had learned out of the Relickes of Daniels schoole that when Chryst should bée borne then should such a starre shew the time that hée was borne The thirde circumstance is too bée considered with héede for it sheweth what maner a Kyng Christe is For as the maunger in which he lay argueth that his kingdome is not of this world so the starre appearyng from heauen declareth him too bée a heauenly King And like as the Maunger sheweth him too bée base in the sight of the worlde euen so the Starre setteth out the maiestie of his kyngdome for vs too beholde to the furtherance of our faith least he should become despisable vnto vs through the leud and malicious disdaine of his owne countrey folke which continuing still in their ignorance doo persecute Chryst vntoo this day Some men demaunde héere what maner a Starre that was And diuers men déeme diuersly But thys is manyfest that it differeth in thrée propreties from other continuing starres that is to say in place in mouyng in brightnesse In place
for that it was the lowest parte of the aire for otherwise it coulde not haue shewed the directe way too them that trauailed by it In mouyng for that it moued not circlewise but went right forwarde as a guide of the way none otherwyse than the cloude and piller of fire went béefore the people of Israell at their goyng out of Egypt The brightnesse of it maketh a difference also bycause other starres shine onely by night but this gaue light euen in the broade day It was not therefore a naturall and continuyng starre suche as are in the skye What then Was it a Comet or blazing starre It appéereth that it was like a comet but out of dout it was an Angel of God as Epiphanius testifieth For he appéered in the shape of a starre both too shewe that Chrystes kingdome is heauenly and too open Chryste the true starre and cresset who alonly bringeth man out of the kingdome of darknesse intoo his owne glorious kingdom by holding out before hym the cresset of his woorde and by lightning meÌ„s harts w t his spirit In coÌ„sideratioÌ„ wherof Zacharie calleth christ y e riser froÌ„ on high the lightner of such as sit in the shadow of death And Iohn He was y e true light that lightneth euery man whiche commeth intoo this world The fourth circumstance is of Herode and all the citie of Hierusalem Herode vvas troubled and all Hierusalem vvith him Herode feared lest the kingdome should bée transferred from him vntoo the new borne king For hée vnderstoode not that Christes kingdome should bée heauenly and not of this worlde in whiche respect the churche singeth O enemy Herode wherefore fearest thou the King that giueth power too reigne in heauen of worldly kingdome doothe not men béeréeue The vnthanklesnesse and sluggishnesse of the people of Hierusalem is noted who béeing broken with werinesse of euils had cast of the hope of the redemption and saluation that was promised them They had leuer too liue in bondage with wicked Herode than too receiue their new King that brought them euerlasting fréedome But suche is the corrupted nature of men that they iudge it better for to kéep still some quietnesse of the fleshe than with any perill too receiue Christe the authour of saluation The fifth conteineth the counsel of Herode the Préests togither with the prophecy of Micheas the prophet Herode béeing otherwise a despiser of religion and of the prophecies is new troubled maketh inquisition where Christe should bée borne For as soone as hée heard the demaund of the wise men by and by he coniectureth that that king of whom they enquire was the Messias promised in old time by God But what doo the Préestes Although they answere sincerely out of the scripture bringing abrode the testimonie of Micheas yet notwithstanding they â—fterward like madde men bend themselues with might and maine ageinst the Scripture For the vngodly make muche of the Scripture as long as it séemeth not too bée against their affections But when it accuseth them of sinne when it cutteth their combes when it setteth death and dampnation before their eyes and finally when it attempteth any thing ageinst enured manners doctrine and traditions then by and by the vngodly fret at it then is Christe no more acknowledged then is hée called a rayler Our Papists now a dayes doo with vs confesse that Christe the onely begotten sonne of GOD tooke vpon him the nature of manne and that hée is one entier person consisting of twoo distinct natures But if wée come once too Christes office and auouch him too bée the only Iesus and the only Christ the only Sauiour the only high Préest intercessor that no man can be saued but he y t is iustified throughe only faith in him Then they chafe bicause their manners doctrine and traditions can not stande with this office of Christ. And therfore they partly corrupt the scriptures and partly reiect them and persecute with fire and swoord suche as teach Christ sincerely purely like the Scribes Préestes whoo héere at the firste with Simeon and Anne haue answered sincerely and afterwards like mad folkes haue cast of the faith of Christe and persecuted him by their ministers And so it is not inough that the Papists agrée with the pure Doctours in the first principles but they ought too haue a constant agréement with them in the whole foundation and in all the articles of the Faith Let vs not then serche the Scripture too our destruction like as Herode did neyther let vs looke vpon it negligently as the Scribes and Phariseys did whoo doo in déed shew a way howbéeit suche a way as they them selues walke not in wherein they are like too the shipwrightes that made the Arke of Noe and yet perished them selues when they had doone But Noe and his housholde was saued as the wise men are saued héer where as the Scribes and Préests doo perishe But let vs searche the Scripture with Simeon and Anne Mary and others whoo therby atteyned saluation Now let vs in few woords peruse the prophecie of Micheas For thus hée sayeth And thou Bethleem of the lande of Iuda art not the least among the princes of Iuda For out of thee shall come the captayne that shall feede my people Israel and the foorth commyngs of hym are from the beginning from the dayes of euerlastyngnesse This testimonie of Micheas teacheth many thyngs concernyng Chryste Firste it poynteth out the place of his birth Secondly it sheweth his office which is too play the gouerner in Israell too féede his people Thirdly it sheweth his incarnation wherby hée was borne a very man For when he sayth from the beginnyng he sheweth Christes incarnation who was promised from the beginning of the worlde that in hys time hée should bée borne after the fleshe Fourthly when he sayeth from the dayes of Euerlastingnesse he signifieth the nature of hys Godhead wherby he was before the creation of the worlde Fifthly he sheweth that he is one person consisting of twoo natures For when he sayth his foorthcommings this woord of the plurall number perteineth too the natures both of his Godhead and of his manhood And the woord him béeing of the singular numbre dooth couertly declare the vnitie of the person And so wée sée how the prophet hath ioyned togither the chéefe Articles of our faith which are vttered by others more at large The sixthe circumstaunce is of Herodes wylynesse who when hée thought hée had dealt moste wysely played most the foole For ther is no wisedom there is no wilinesse there is no counsel ageinst the lord He calleth the wise men vntoo him priuily as though he hadde loued the newe borne kyng as they dyd hée enquireth the tyme of the appéering of the starre as thoughe he had went too bée more assured of the Messias thereby hée wylteth them that when they had founde the chylde they shoulde bryng hym woordé as thoughe hée hadde
crummes which hée coulde scarce come by than the rich Glutton wyth his delycate fare Let euery one of vs thinke vppon these things aduisedly and wayt paciently for the Lordes promise that hée may blisse our laboures and encrease our breade For he commaunded vs too pray and say Gyue vs this day our dayly bread Ouermore Chrystes déede teacheth vs too gyue God thankes for his gifts when wée go about too vse his heauenly benefits and too desire him that he will halow his gifts with his blissing For the creature of GOD is made holy by the woord and by prayer according as Paul teacheth in the first too Timothie and the fourth Chapiter But it commeth too passe that many bycause they knowledge not Gods benefites and much lesse yéelde thankes too the gyuer are either néedie euen in great plenty of things or else are pressed with great pouertie Wherfore I exhort you to folowe this example of Chryst as often as you méene too vse Gods good gifts And let this suffise for this present miracle Now ensueth the third place ¶ Of the thirde WHen they had seene sayth the Euangelist the miracle that he had vvrought they sayde Of a truth this is that Prophet that should come intoo the vvorlde Therefore Iesus knovving that they vvould come and take hym vp too make hym kyng fledde ageyn intoo a Mountaine by himselfe alone Héere are two examples propounded one of the multitude and another of Chryst. In the multitude wée sée twoo things The one is that by the miracle they acknowledge the Messias Which thing is wel done of the people For the Prophet Esay foretold it should come to passe that when the Messias came into the world he should woorke great miracles by the which he should be known Thus far therfore the people iudged aright The other that wée sée in the people is the error of the people in iudgemēt Who perceiuing by the miracle that Iesus was the Messias would haue made him kyng But Christes kingdom is not worldly according as he himselfe sayd vnto Pylate My kingdom is not of this world The people would faine haue bin thankful to Christ but they shewed not their thankfulnesse according too knowledge Wherby we may lerne of this multitude too bée thākful too God how beit in as much as they were euershot in their dooing let vs imbrace Gods woord for a rule of thankfulnesse But when Chryste vnderstood the vnskilful zeale of the people that were minded too make him their Kyng he fled intoo a mountaine and suffred not himselfe too bée made king by the people What may we lerne héerby First that which I spake of euen nowe that Chrysts kingdom is not worldly Next that wée must couet no honor cōtrary to our vocation Let euery man content himself with that degrée of estimation that he is called vntoo not take vpon him an other mans office for desire of estimatiō But let euery one of vs in his own vocation looke vntoo these thrée things First let vs labour lustily in the feare of God Secondly let vs not séeke the praise of y e multitude if we shal haue doon any good Thirdly let this be our purpose to serue God and his church in the feare of God They that doo otherwise doo nothing aright but offend God and vtter their owne pride whome God suffreth oft to slide that their foly may be known and so may suffer punishment for their presumption That the which thing happen not vnto vs let vs pray God to gouerne vs with his spirit too whom the only and euerlasting god bée honor praise and glorie for euer and euer Sobeit The fifth Sunday in Lent commonly called Passion Sunday ¶ The Gospell Iohn viij WHiche of you can rebuke mee of sinne If I say the truth vvhy doo ye not beleue mee He that is God heereth Gods vvords yee therefore heere them not bicause ye are not of god Then aunsvvered the Ievves and saide vntoo him Say vve not vvell that thou art a Samaritane and hast the Diuel Iesus ansvvered I haue not the diuel but I honor my father yee haue dishonored me I seeke not mine ovvn praise there is one that seeketh and iudgeth Verily verely I say vnto you if a man keepe my saying he shall neuer see death Then sayde the Ievves vntoo him Novv knovve vvee that thou hast the deuyll Abraham is dead and the Prophets and thou sayest If a man kepe my saying he shall neuer tast of death Art thou greater than our father Abraham vvhiche is dead And the prophets are dead vvhom makest thou thy selfe Iesus aunsvvered If I honor my selfe myne honor is nothing it is my father that honoreth mee vvhich you say is your God and yet ye haue not knovvn him but I knovv him And if I say I knovv him not I shall bee a lyer like vntoo you But I knovv him and keepe his saying Your father Abraham vvas glad to see my day and he savv it and reioysed Then sayde the Ievves vnto him Thou art not yet fifty yeare old and hast thou seene Abraham Iesus sayd vntoo them Verely verely I saye vntoo you Ere Abraham vvas borne I am Then toke they vp stones to cast at him but Iesus hid himselfe and vvent out of the Temple The exposition of the text THys Gospell conteyneth a singular Doctrine concerning Chryste and a gaynsaying of the same doctrine by Chrysts enimies For lyke as Chryst defendeth his owne person office and doctrine and pointeth out the true fountayn of saluation so the Iewes Chrystes enimies set them selues against the person office and doctrine of Chryst and pleade against him with thrée arguments which Sathan hath vsed from the beginning of the world foorth And those thrée weapons are these Hypocrisie Sophistrie and Tyrannie This Gospell therfore conteyneth the discription of twoo Kyngdomes that is to say of Christes and of Sathans For as Christ héer mainteineth his owne kingdome So the champions of Sathan maynteyne their maysters quarel But bicause it is for our behoofe too harken what Chryst sayeth rather than what Sathan thynketh agaynst it I will propoūd twoo lessons out of this gospel grounded vpon Chrysts wordes and shew what his enimies answered and dyd ageinst eyther of them The places are twoo 1 That lyke as Chryste is the true Messias so euery one that héereth him not is not of God 2 That hée whiche kéepeth Chrystes woordes is set frée from eternal death And in these twoo chéefe lessons of this Gospell I will set forth the strife betwéene Chryst and the Iewes in declaration wherof many particular lessons doo offer themselues ¶ Of the firste OF the first lesson there bée twoo parts One that Chryst is the true Messias the other that he which héereth not Chryst is not of God Concerning the first part the texte hath thus VVhiche of you can rebuke mee of sinne If I speke the truthe vvhy doo not you beleeue mee The Iewes had found faulte with Chrystes doctrine
afterward whither he would haue bin circumcised and suffred death or no. But he y t was frée becam the seruaÌ„t of al to the intent he might make al free or as Austin sayth God became man to y e intent to make men gods Paule saith he was bound vnder the law too the intent he might redéeme those that were vnder the lawe And therefore he béeing the first borne would also bée offered vp in the Temple But how was he the first borne There was neuer any such borne First he was first borne in his Godhead for he was the eternall Sonne of God This day sayth he haue I begotten thée Secondly he was the first born son of Mary in his manhood For she neuer bare any before him nor yet after him Thirdly he was first borne in grace For he was the first man that euer was borne which being offered vp vntoo God was accepted of himselfe Fourthly in power For he was the firste borne of the deade And fifthly that wée might bée borne new men through him Furthermore it is too bée marked that mary offred a paire of yong pigeons wherby is shewed that she was poore For the richer sort did offer a Lamb. Héereby wée may lerne not too bée abashed of our pouertie It was Chrysts will too bée borne poore that he might make vs riche so that wée wyll accept his riches with a thankfull minde ¶ Of the second AND beholde there vvas a man in Hierusalem vvhose name vvas Simeon Héere we haue first a description of Simeon and afterward his blissing First he is commended for his rightuousnesse For he liued so among his people that he was counted of all men for a good and iust man The Euangelist méeneth not by this that he was so rightuous that he had no néede of any other rightuousnesse for in his owne song he confesseth Christ too bée his sauior but that he liued vnblamable among men and honestly so as he did no man harme but good too all men according too his power Suche a one is called of Cicero or rather of al men a iust or rightuous man Secondly he is commended for his godlinesse For he feared God Under the name of fear is comprehended the whole seruice of God For he that feareth God as he eschueth al things wherewith he knowes he shall offend him so also dooth he whatsoeuer he perceiueth too bée acceptable too him This feare hath his beginning of faith There is an other feare of God without faith which is no seruice of God and such a one there is in all the vngodly For they alwayes dread Gods iudgement agaynst them and wold rather that there were no God than too bée punished for their wickednesse The feare that is commended in Symeon was none such For it foloweth that he wayted for the comforte of Israel By which saying is shewed that he longed very ernestly for the comming of Chryst. For he knew that the prophesies of Iacob and Daniel pointed too this time of his Wherfore hée longed for it the more earnestly and wished that his life might bée prolonged vntil hée might sée Chryste present And it is no maruaile that hée wayted so earnestly for Chrystes comming For hée was sayth the Euangelist ful of the holy Ghost Suche was this holy man But what was the reward of this godlinesse Hée receyueth an answer of the holy ghost that he should not sée death before hée had séene the Lordes Chryst and by the motion of the same holy Ghoste hée came intoo the Temple And what did hée there When the Parentes Ioseph and Mary hadde brought in the Childe hée took him intoo his armes and praysed God Nowe hath this holy olde man that whiche hée desired so earnestlye and hée giueth witnesse too Chryste openly protesting this childe too bée the same anoynted Sauiour that was promised too the fathers Wée haue the godlinesse of Simeon what it was now let vs set him before vs. Let old men first and afterward al men learne of him too feare God Let them learne too liue holilye and vprightly among men Let them learne too take Chryste intoo their armes that is too say intoo their hartes Let them set him out praise him and professe him Which thing if thei doo they shall one day with Simeon receiue a plentuous reward in Heauen ¶ Of the third NOw foloweth Simeons song Lord novv lettest thou thy seruant depart in peace according to thy vvord This song hath customably bin soong in the church many huÌ„dred yéeres wée are wont to sing the same when corpses are layde intoo their graues For it coÌ„teyneth a doctrine concerning Chryste it techeth froÌ„ whence chéefe coÌ„fort is too bée sought specially at what time we must depart out of this life Now too the inteÌ„t we may vnderstaÌ„d this song the better I will deuide it intoo two parts In y e first wherof the old man Simeon reioyceth in his own behalf and in the latter part comprehendeth very bréefly the benefits of Chryst towards y e whole world The first part is Lorde novv lettest thou thy seruaunt departe in peace according too thy vvoorde For myne eyes haue seene thy saluation Héere the olde man Simeon reioyseth in his owne behalfe that hée had séene Chryste with his bodily eyes according too the answere that hée had receyued of the holy Ghost For albéeit hée had séene him before with the eye of his faith like as our Lorde saith of AbrahaÌ„ Abraham saw my day was glad yet notwithstaÌ„ding bicause he had receiued a promise of y e holy ghost y t hée should sée Chryst present w t his bodily eyes before he dyed he was gretly delited with his sight with great strength of faith desired streight too be deliuered froÌ„ his body y t he might be gathered to his fathers in peace But sée he receiued a promise that he should sée the Lords anoynted Héer is brought him a poore babe there appéereth héere none other outwarde countenance than of contempte Is hée offended at this outwarde countenaunce No. Whom hée saw too bée leaâ—â— with his bodily eyes him sawe hée too bée greatest with the sight of his faith Whom hée behild base in the shape of a seruant with his bodily eyes him knew he too be King of Kings Lord of Lords And he was not ignoraunt what Zacharie had prophesied of him who sayth Behold thy King cometh poore He knew he came not too take intoo his haÌ„d the kingdoms of the world but too giue the kingdom of God too beléeuers Héerby also wée may lern too beléeue the scriptures and too looke vpon Chryste and his church not only with our bodily eyes but much rather with the eyes of oure fayth And séeing hée desireth too bée let go by and by and to change this miserable life for death hée declareth sufficiently that Chrysts kingdom is not of this world but an euerlasting kingdome whiche consisteth in peace of conscience As if he should
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
health of his soule ¶ Of the thirde BIcause Chryst foresaw with what euils the world should ouerflow about the time of his comming hée framed an exhortation partly to the intent they shuld eschue the things which at that time should exclude the greatest part of the world from the promised saluation and chiefly too the intent they should shewe them selues stout souldiers too fight with watching and Prayer against this world vnder the standarde of only Iesus Chryst. And too the intent they may bée the readyer vntoo bothe hée alledgeth reasons too persuade them For hée both telles them that that day shall come vpon the sodain and also declareth plainly that by this meanes they shall bée quite rid from all euils and bée set in the presence of the sonne of God Therfore he sayth Take héede too your selues that your harts bée not at any tyme ouerloden wyth surfettyng and droonkennesse and the cares of this worlde These then are the thyngs that are too bée eschued that is too say surfetting dronkennesse and the care of this world namely vngodly and Heathenish care which quencheth the faith of Christ. In as muche as it is most manifest that all estates of the worlde are wrapped and snarled in these euils so much the more ought this exhortation of Chrystes too bée in our sight least wée perishe béeing deceiued with the euill trades of this world Furthermore where as the Lorde addeth Watche yee continually in Prayer hée teacheth with what things it béehoueth those too bée occupied y e couet too escape the euils that are too come In that summe he requireth the shunning of euill things and the earnest folowing of good things Bothe these the Apostle ioyneth toogither in his Epistle vntoo Titus writing Renouncing all vngodlinesse worldly lusts let vs liue sobrely vprightly and godlily in this world looking for the blissed hope and the coming of the glorie of the great GOD too whome bée praise soueraintie and glorie world without end Amen The thirde Sunday in Aduent ¶ The Gospell Luke xj WHen Iohn being in pryson heard the vvorkes of Christ he sent tvvo of his disciples and said vntoo him Art thou hee that shall come or doo vvee looke for an other Iesus ansvvered and sayd vntoo them Go and shevv Iohn ageine vvhat yee haue hearde and seene The blinde receiue their sight the lame vvalk the leapres are clensed and the deafe heare the deade are raised vp and the poore receiue the glad tidings of the Gospell and happie is he that is not offended by mee And as they departed Iesus begaÌ„ too say vntoo the people coÌ„cerning Iohn VVhat vvent ye out intoo the vvildernesse too see A reede that is shaken vvith the vvind or vvhat vvent yee out for to see A man clothed in soft rayment beholde they that vveare soft clothing are in kings houses But vvhat vvent yee out for to see a Prophet verily I say vntoo you more than a Prophet For this is he of vvhome it is vvritten Beholde I sende my messanger before thy face vvhich shall prepare thy vvay before thee The exposition of the text THis gospel describeth vntoo vs the kingdom of Chryst and peinteth it out in his proper colours so much at least wise as perteyneth too the outward appéerance therof which is séene with outwarde eyes For if yée regard his secrete power with the eyes of faith it is a most bright a most glorious thing In this place therefore is intreated only of his outward shape The foreruÌ„ner lieth in prison Wherby wée are warned y â— Christes kingdome is put vnder the crosse The disciples being in doute are sent foorth howbeit vntoo Chryst only Chryst the king himself is conuersant among the poore the blind the deafe and the leapres These are healed and receiue the glad tydings of saluation which things the mighty noble and wise men of the world despise In fewe woords as this Gospel peynteth out the Kingdome of Chryst so it confirmeth the mynistery of Iohn by assured arguments proueth that Christ is the true Messias that was promised to the fathers Notwithstanding for more plentiful doctrines sake let this Gospell bée distributed intoo foure parts which are these 1 Is shewed bothe the lot and office of the ministers of the woorde 2 The question of Iohn 3 The aunswere of Chryst. 4 The commendation and praise of Iohn ¶ Of the first ANd vvheÌ„ Iohn being in prison heard the vvorks of Christ he sent tvvoo of his Disciples vntoo him Iohn béeing bound in gyues teacheth by his owne example what is the lot of the ministers of the word And the same Iohn by sending his disciples vnto Chryst sheweth the true dutie of the ministers of the worde I will therfore speake of either of them in order and first of their state in this lyfe Iohn exhorteth men to repentance and findeth fault with their wickednesse And what happens to him for it that doth the storie tell Math. 14. for there it is shewed that bycause Iohn reproued Herode and told him it was not lawfull for him to haue his brothers wife he was cast in prison and at lengthe lost his heade This rewarde receiued the holy Baptist at the vngodly tyrantes hande For as a Surgion if he touch the wound of a mad man and go about too cure it can looke for none other thyng but that the mad man should fall vpon him and render euil for good euen so if the minister of Gods woorde reproue the sinne of any vngodly man especially of any tyraÌ„t to the intent he should repeÌ„t and hée heled of the wound of sin let him loke for none other than threats reuilyngs and death How true thys is not only Iohns example techeth but also the storie of the whole Churche and the storie bothe of the olde and newe Testament For this haue so many béen famous through martyrdom For this haue so many Prophets béen put to death for this were the apostles persecuted for this was Paul murthered Peter crucified diuers others diuersly tormented which things doo put vs in mynd of the lot of the sainâ—tes in this life But happy is y e Crosse which Chryst auoucheth too bée noble Blissed is the Crosse whiche is the waye too true and euerlasting victorie by Chryst Iesus And therfore the mynisters of the Gospell must not bée slack in their dutie bycause of persecution but béeing stirred vp by the example of Iohn they must doe theyr duetie manfully which consisteth chéefly in these poynts First let them preache Chryst and shewe the Lambe that taketh away the sinnes of the world Then let them rebuke sinne For they are the instrumeÌ„ts of the holy Gost who by them reproueth the world of sinne as wée sée in Iohn Thirdly let them beautifie their mynisterie by their holy and godly life Fourthly let them despise the threatnings of the world as Iohn did putting them selues in a redynesse too suffer any tormeÌ„ts rather thaÌ„ to séeme slack in their
Of the second PEter turning about savve the disciple vvhom Iesus loued folovving vvho also leaned vpon his breast at the Supper and vvhen hee savv him Peter sayde vntoo Iesus Lorde and vvhat shall he doo too vvhom Iesus ansvvered If I vvil haue him tarie till I come vvhat is that too thee folovv thou mee Peter hearing of the Lorde that hée shoulde one day suffer sharpe punishement for Christes sake considereth not so muche what was too bée doone on his owne parte as hée is carefull what shall become of others Hée is ready too beare the crosse for Christes sake but by the way throughe weaknesse of the flesh there coÌ„meth vpon him a certeine curiousnesse whiche maketh him inquisitiue of those things that belong not vnto him self For so great is the frailtie of man y t always in our own aduersities wée haue an eye too the happines of others wherby wée make our crosse more bitter and harder too our selues Wée would with a good wil that none should be happier than ourselues For according too the common prouerb It dooth a man good too haue company in shipwreck But wheÌ„ as the Lord rebuketh this curiousnesse in Peter wée ought too knowe that this reproofe perteyneth too vs also And too the intent too correcte this faulte in the Apostle he sayth VVhat is that too thee follovve thou mee As if hée had sayde Looke not thou vpon the happinesse of other men but rather sée too this that thou doo thine owne duetie and that thou beare what so euer the Lorde shall lay vppon thée too beare So is it the Lordes will that wée shoulde take héede too our owne vocation in the feare of GOD. Hée will not that wée shoulde thinke oure selues the more vnhappie though other séeme too bée in better case For euery vocation hath his crosse annexed thervntoo whiche is to be born with a quiet minde All sayeth Paule that will liue godlily in Christ shall suffer persecution No man therefore so hée bée godly shal be exempted from the Crosse. Wherefore casting away heathenishe curiositie let euery man abide in the vocation that hée is called vntoo Let him bée quiet and meddle with his owne matters according too Paules counsell Hée willeth vs too bée quiet that wée bée not busied in other meÌ„s matters as wicked men bée and as many bée now a dayes Hée wil haue vs too meddle with our owne matters that is too say hée wil haue euery one of vs too looke too the thinges that pertaine too his owne calling And too the intent that may bée doone there are fiue things too bée regarded in euery vocation First the calling or vocation muste bée lawful Secondly faith and charitie must bée the rulers too direct our dooings by in our vocation Thirdly if any thing chaunce amisse in our vocation a man must comforte him self in that his conscience assureth him that his vocation is lawful Fourthly a man must employ his vocation too the glorie of God and the profite of Christes churche Lastly forasmuche as nothing hath luckie successe in a mans vocation without Gods blissing hée must pray too God too put too his helping hande If a man doo this in the true feare of God verelye hée shall finde that his vocation shall not bée vnprofitable vntoo the Churche of God ¶ Of the third THere vvent a saying among the brethern that that Disciple should not die Sée how easely men slip intoo errour Christe sayth if I wil haue him tary what is that too thée and his disciples tooke it as thoughe he sayde I will that hée shall tarie and not die til I come Héere therfore wée are admonished too take good héed in the reading of holy scripture that wée builde not therevppon any other things than are spoken Then let vs embrace those things that are cléer and euident Such things as are spoken with condition or darkly let vs confer with playner places let vs call vpon God too giue vs the key of true knoweledge that wée may vnderstand without error such things as perteine too our saluation From vnprofitable questions such as make nothing too edification let vs absteine knowing that God liketh wel this simplicitie according too this saying Séek not for things that are aboue thy reache ¶ Of the fourth THe Euangelist him selfe closeth vp his Gospel saying This is the same disciple vvhich beareth vvitnesse of these things and vvrate them And vvee knovve that his vvitnesse is true This is as it were a sealing vp of the Gospel y t Iohn wrate When hée saith vve knovve he meaneth that the Gospell is certeine true and infallible This Gospell hée calleth a witnesse bicause it beareth witnesse of Christe and his benefits Too what end Iohn wrate his Gospel hée him self declareth in the end of the xx chapter where hée saith And these things are vvritten that yee may beleue that Iesus is Christ the sonne of God and that by beleeuing yee may haue life throughe his name There are therfore twoo ends of the Gospel namely the knowledge of Iesus Christ and saluation through trust in him too whom bée glory for euermore Amen The Sunday within Crristmas weeke ¶ The Gospell Luke ij ANd his Father and Mother marueyled at those things that vvere spoken of him And Simeon blissed them and sayde vntoo Mary his Moother Beholde he is set for many too fall vpon and too raise vp many in Israell for a signe that is spoken agaynst Moreouer the svvoord shall passe through thy soule that the thoughtes may bee discouered out of many hartes And there vvas Anne a Propheâ—isse the daughter of Phanuell of the tribe of Aser Shee vvas grovven very olde and had lyued vvith a husband seauen yeeres from hir virginitie And this vvidovve being almoste foure score yeeres of age departed not out of the Temple but serued in fasting and prayer day and nighte And shee comming in the same houre in likevvise confessed vntoo the Lorde and spake of him vntoo all that looked for redemption at Hierusalem And after that they had made an ende of all things according too the lavve of the Lord they returned intoo Galilee intoo their ovvne Cittie Nazareth And the Child grevv vp and vvexed strong in spirit and hee vvas filled vvith vvisdome and the grace of GOD vvas vpon him The exposition of the text THis Gospel is a part of the things that were doone in the temple vpon the day of the purifying of the blissed virgin after that the Parents of Iesus according too the law of Moyses had offred vp set the Childe before the Lord. The summe of this part is that Simeon and Anne giue witnesse vntoo Christe and acknowledge him too bée their king Messias that was promised against whome the wicked worlde shall set it selfe too his owne destruction but the godly shall embrace him too them selues too their resurrection and saluation Let vs make héereof thrée places whiche are these 1 The maruelling of Christes parents 2 The witnesse
of our Lord Iesus Christ graunt vs his grace that being confirmed by this miracle wée may in the true feare of God and in faith yéeld true glory too God the father Christ and the holy Ghoste too whom being only the immortall and liuing God bée honour glory and dominion for euer world without end Amen The third Sunday after Epiphany ¶ The Gospell Math. viij WHen hee vvas come dovvne from the Mountaine much people follovved him And behold there came a Lepre and vvorshipped him saying Maister if thou vvilte thou canst make mee cleane And Iesus put foorth his hande and touched him saying I vvil be thou cleane and immediatly his Leprosie vvas clensed And Iesus sayde vntoo him tell no man but goe and shevy thy self too the preest and offer the gyfte that Moses commaunded too bee offered for a vvitnesse vntoo them And vvhen Iesus vvas entred intoo Capernaum there came vntoo him a Centurion and besought him saying Maister my seruant lieth at home sick of the Palsey and is greeuously peyned And Iesus sayde vvhen I come vntoo him I vvill heale him The Centurion aunsvvered and sayde Sir I am not vvorthie that thou shouldest come vnder my roofe but speake the vvoorde onely and my seruant shall bee healed For I also am a man subiecte too the authoritie of an other and haue souldiers vnder mee and I say too this man goe and hee goeth and too another man come and hee commeth and too my seruant doo this and hee dooth it VVhen Iesus hearde these vvordes hee maruelled and sayde too them that follovved him Verely I say vntoo you I haue not founde so great faith in Israell I say vntoo you that many shall come from the East and VVeast and shall rest vvith Abraham Isaac and Iacob in the kingdome of Heauen but the children of the kingdom shal bee cast out intoo vtter darknesse there shal bee vveeping and gnashing of teeth And Iesus sayd vnto the Centurion Goe thy vvay as thou beleeuest so bee it vntoo thee And his seruant vvas healed in the selfe same houre The exposition of the text THis gospel setteth before our eyes the affectiō of Christ towards mankinde especially towards them that flée too him in heauinesse affliction for looke what he promised in woords saying Come vntoo mée all yée that labor are heauy loden and I wil refresh you and yée shal find rest vntoo your soules the same thing dooth hée shew héer by his déede For after that hée had taught his fathers woord on the mountaine hée came down and fulfilled the thing in woork which he had taught in woord confirming his doctrine with miracles For hée woorketh héere twoo miracles With his woord he healeth the Lepre and by his commaundement hée healeth the sonne of the Centurion absent The vse of these miracles is both too prooue Christe too be the true Messias too witnesse that the self same Christe wil helpe the afflicted that call vppon him as wel as hée helped the Lepre and the Centurion that called vpon him Howbéeit too the intent the present miracles may serue too our better instruction I wil intreat of .iiij. places whiche are these 1 A generall doctrine of all Christes miracles 2 Of the Lepre and of his healing and of the circumstances thereof 3 Of the heathen Centurion of his faith and of his care for his seruaunt 4 The praise of this heathen mans faith ¶ Of the first BIcause the Euangelical storie conteyneth many of Christes miracles wherwith hée manifesteth his glory cōfirmeth his doctrine and encreaseth faith in the hearers I wil bréefly set foorth a general doctrine the vse wherof shal serue in all particuler miracles of Christe Why the Lord addeth miracles too his woord it is tolde in the last Sunday euen héer a litle before I haue repeated it in the beginning How be it too the intent wée may haue the ful doctrine of miracles mo things are too be serched out whiche too enclose within number certein I wil put all vnder these .v. questiōs What the persons bée what the ends bée what is the maner what is the vse and why miracles are not wrought at this day The persones are of thrée sortes first suche as are oppressed with diseases and with the Deuils tirannie Then the beholders of the miracles And lastly Christe that woorketh the miracles The ends are many One is that Christ might shew foorth his owne glory Another that he might seale vp his doctrine the thirde that the faith of them that behelde the miracles might bée confirmed the fourth that God might bée glorified by the sight of his woonderfull woorkes the fifth that by little and little the Diuels kingdome might bée destroyed What miracles so euer are doone for any other ende than these are condemned as sleights of the Deuil Math. 24. The manner is diuers for sometime hée woorketh a miracle by his woorde alone as in this place Another time too the intent too shew the preciousnesse of his body he layeth to his hand One while he turneth him selfe to GOD with giuing of thankes before hande and another while hée woorketh by his onely power without his woord as when he turned the water intoo wine Too the manner also perteyneth the faithe of him that is healed by the miracle as is read in this Gospell Miracles serue too thrée vses That hée that is healed by miracle should sinne no more that the beholders should put their trust in the healer and that wée whiche read of the miracles of the Lorde shoulde bée confirmed in the glorye and doctrine of Christe and therewithall conceiue faith in him that he is none otherwise affected towards vs than he was towards them But why are no miracles wroughte now a dayes Hée is starke blinde that séeth no miracles at these dayes The churche of Christe is a little flocke whiche the Deuill the King of darknesse and Antichriste the Pope doe persecute and bend all their force too this end that they may extinguish the true religion of Christe and yet they can not All the whole worlde persecuted that one poore man Luther and yet they touched not one hear of his hed And why God miraculously defended bothe him and also his little flocke This presence of God in his churche is miraculous inough so that wée néede not too séeke other miracles Moreouer miracles and the power of healing mens bodies and the visible giuings of the holy ghost were bestowed onely vpon the primitiue churche too the intent they might confirme Christes glorie his doctrine our faith for euermore in all that should come after The vse of which too vs ward is that wée may know they were certein seales of ful authoritie wherwith God would haue his doctrine confirmed and sealed for euer ¶ Of the second IN the Lepre that is healed ▪ let six things be considered his infirmitie the state of his person his faith his inuocation his pacience and his confession The infirmitie of the
men damned by the iust iudgement of God They be last with them selues which in good earnest acknowledge their owne vilenesse and infirmitie as whiche féele them selues too haue no desert and these shall bée first with God that is too say accepted with God so that they leane vntoo Chryst the Mediator by stedfast fayth The meaning of this sentence Many are called and fevve chosen teacheth twoo things the one is howe great is the goodnesse mercy of God that calleth all men too the knowledge of his sonne by his gospell The other is how great is the vnthankfulnesse of men of whome so few are found that are chosen that is too say godly sincere and practising earnest repentaunce For there are fewe that renounce theyr owne woorkes yea themselues altoogither and that trust onely too God and glorifie him in minde talke confession and conuersation This sentence therefore admonisheth vs first too acknowledge the benefite of God that calleth vs by the Gospell secondely too detest the vnthankfulnesse of the world which accepteth not the benefits offred thirdly too ioine our selues too those fewe in repentance fayth and true inuocation which receiue the Gospel sincerely too the glory of God too whome bée honor for euer Amen The Sunday called Sexagesima ▪ ¶ The Gospell Luke viij WHen much people vvere gathered togyther vvere come too him out of all Cities he spake by a similitude The sovver vvent out too sovv his seede and as hee sovved some fell by the vvay side and it vvas troden dovvne and the foules of the aire deuoured it vppe And some fel on stones and assone as it vvas sprong vp it vvithered avvay bicause it lacked moystnesse And some fell among thorns and the thornes sprang vp vvith it and choaked it And some fel on good groūd and sprāg vp and bare frute an hundreth fold And as he sayd these things he cried he that hath eares to heer let him heere And his disciples asked him saying VVhat maner of similitude is this And hee sayd Vntoo you it is gyuen too knovve the secretes of the kingdom of God but too other by Parables that vvhen they see they shoulde not see and vvhen they heer they shold not vnderstand The Parable is this The seede is the vvoord of God those that are beside the vvay are they that heere then commeth the diuel and taketh avvay the vvoord out of their hartes leaste they shoulde beleeue and bee saued They on the stones are they vvhiche vvhen they heere receyue the vvoord vvith ioy and these haue no rootes vvhich for a vvhile beleeue and in time of temptation goe avvay And that vvhich fel among thorns are they vvhich vvhen they haue herd go foorth and are choaked vvith cares and riches and voluptuous liuing and bring foorth no frute That vvhich fell in the good ground are they vvhich vvith a pure and good herte heere the vvoord and keepe it and bring foorth frute through pacience The exposition of the text THys Gospel conteineth a goodlie image of the church militant in this world and springing of the incorruptible séede of Gods woorde in the visible companie wherof how many and how sundry sorts of héerers ther bée hée peinteth out by the similitude of the naturall séed For hée beareth witnesse that it happeneth alike too the heauenlie séede as is woont too happen too the naturall séede cast intoo the grounde For like as all bringeth not foorth frute that the husbandman casteth intoo the grounde no nor scarce the fourth parte of it Euen so the word of God hath sundry héerers in very fewe of whome it bringeth foorth wholsome frute Héerof are thrée places 1 The exposition of the Parable 2 The diuers sortes of the héerers of Gods woorde 3 As concerning the Lordes saying Hée that hath eares too héere let him héere ¶ Of the first THe causes why the Lord spake vntoo the people in parables are many The first may be the foretelling of the Prophets For the Prophets had foretold that when Christ came he should teache the people in parables And it was a very auncient maner of teaching too teache in parables and similitudes Secondly for that this kinde of teaching dooth wonderfully enter intoo the eyes and minds of men Thirdly bicause the things that are taught by suche kindes of images and tokens doo helpe the memorie that the doctrine by them as it were by tokens of remembrance may bée sent out too all that shall come after Fourthly also Parables doo assuage the ouer harde rebukes and as it were hide thē with a certein veyle that they may the lesse offend And yet afterward being conceyued vnderstood in the minde they teach and doo as muche as plaine doctrine and yet they touche no man openly Finally the partes of this parable are the sower the séede the frute and the ground The sower is God who although he cast his séed into the grounde by men yet notwithstanding hée is presente with them him selfe and worketh with them By reason whereof the ministers of the woord are termed Gods helpfelowes by which name both things are ment that is too wit that bothe GOD dooth woorke after his owne maner and that men as workfellowes doo bestowe their labour in Gods behalfe Here wée may learne twoo things First that the séed is precious and noble For we sée in the worlde that the excellenter the séede is so muche more cunning and skilfull persons are set too lay it intoo the grounde If the kings of the worlde toogither with the wise men of the worlde were sayde too bée the layers of this séed into the ground al men wold wonder at it all men would be very desirous too knowe this séede But now is God become the sower héere and the stewards of Gods mysteries are héere present And therefore it muste néeds bée that this sowing is both an earnest and a noble sowing aboue all others The other thing that we may learne héerby is that it is a great fault and worthy too bée punished with most gréeuous punishment eyther to receiue the séed of the sower God intoo a ground that is too say a heart not tilled before with the plough of the lawe or when it is receyued not to cherishe it with all the attendance carefulnesse diligence that may bée so as it may growe and bring forthe moste acceptable frute too the sower The séed is the very word of God and not of man whiche séed the only begotten sonne of God hath brought out of the bosome of his father This séed is liuely wherfore if it séeme at any time not too bring forth frute it is not the fault of the séed but of the ground They that eyther corrupt this séed as hereticks doo or choke it as hipocrites do or kéep it down by force as tirants doo or thrust in other in stéed of it as the papists doo shall one day féele the iust wrath of God who as he hath giuen
world euen your fayth Fifthly that béeing deliuered from the tirannie of Sathā by Christs presence we may both acknowledge y e Christ dwelleth in vs according too that whiche is written in the 2. Reg. 17. that all the earth may know that there is a God in Israel that is too say in the Churche and also that wée may magnifie God which deliuereth vs. Of the Diuell wée haue heard who he is what he dooth why he laboureth the destruction of the Church and wherefore God permitteth him so too doo Nowe let vs héere of our king Chryste of whom I will speake who he is what he dooth and why he dooth Who is Chryst God and man borne of the father before all worldes euerlasting God with the euerlasting Father and the holy ghost according as we confesse in our Créede who came downe from heauen for our saluation and tooke mans nature vpon him too the intent he might by his death delyuer vs from endlesse death and punishment What dooth hée That dooth this present Gospell teache vs. First he openeth this deaf mans eares Secondly hée casteth the diuell out of him Besides that he loozeth his toong that he may speake And also he openeth his eares The self same thing dooth he dayly in his church First he openeth our eares that wée may héere Goods word Therfore who soeuer heareth Gods woord willingly let him know that his eares are opened and contrarywise he that héereth not the woord willingly let him knowe that his eares are stopped still by Sathan Wherefore who so hath not yet eares to héere let him flée to Chryst who only can open them Secondly he deliuereth the harte from the diuel that wée may beléeue For in the sixth of Iohn Chryst teacheth that fayth is the woorke of God for thus he sayth This is the woorke of God that we beléeue in him whom he hath sent Then if thou beléeue not the diuell stil possesseth thy hart Wherfore thou must go too Chryst who only can ouercome him Thirdly he loozeth thy toong that now from henceforth thou mayst with thy mouth confesse him magnifie him and call vpon him And wherfore dooth Chryst so First bicause he is a louer of men whose nature he tooke vpon him at suche time as he was conceyued man and borne of the virgin Mary Secondly bicause he is the enemie of the Diuell Thirdly bicause it is his office or charge too inuade the kingdome of his enemie the diuel too put his sayd enemie to the spoyle too rewarde all that beléeue in him with euerlasting life Now by these things it appéereth howe great difference there is betwéene the kingdom of the diuel and the kingdom of Chryst. In the diuels kingdome is sinne and death In Chrysts kingdome is righteousnesse and lyfe In Sathans kingdome is damnation in Chrysts kingdome is saluation and acquitall from damnation In Sathans kingdome is darknesse In Chrysts kingdom is perpetuall light In Sathans kingdome is torment In Chrysts kingdome is ioy In Sathans kingdom is too bée séene the diuell with al damned soules In Chrysts kingdome the sainctes enioy the syght of God and the glorie of immortalitie through Iesus Chryst. Héerby therfore we may be admonished both with how great héede the kingdome of Sathan is too bée shunned and with how great diligence we must indeuer too bée made citizens of the blissed kingdome of Chryst. ¶ Of the second THe Iewes séeing this déede of Christ as the ministers of Sathan do set themselues with might and main against Christ and say he casteth out diuels by Beelzebub prince of the diuels Sée how great the malice of the world is Too the intent it may die in his owne sinnes it ascribeth the woorke of God too the diuell What liuing creature woulde ryse vp with so great madnesse agaynst Chryste if hée were not styrred theretoo by the spirite of Sathan Howebeit Chryste in no wise beareth that reproche of GOD at their hande but with moste strong argumentes confuteth this diuelishe blasphemie The first Argument is No man can by one diuell driue out an other Ergo you doo lewdely too affirme that I caste out diuels in the name of Beelzebub For if one Diuell should woork agaynst an other and cast out one another the Diuels kingdome should not bée stedfast But now wée sée the kingdome of Sathan too bée moste stable and strong For euery kingdome deuided within it selfe shall bée made desolate For whersoeuer is discorde there is assured destruction too bée looked for The second argument is If I cast out diuels in the name of Belzebub your sonnes doo also cast out diuels in the same name But this by your owne iudgement is false For you affirme them too cast out Diuels by the power of God wherfore you doo wickedly too say that I cast out Diuelles in the name of Belzebub The thirde argument is I cast out Diuels by the finger of God that is too say by the power of God Ergo you doo falsly ascribe my worke too the Deuil The fourth argument is A strong person is not ouercome but of his stronger The Deuil is ouercome by mée for I cast him out spoil him Ergo I am strōger than hée VVhen a strong persō armed kepeth his house the things that he possesseth are in peace Who is that same strong armed person the olde serpent Hée kéepeth his house as long as he dwelleth in the vnbéeleuers and while hée blindeth mennes senses that they acknoweledge not Chryste And then are all things in peace whiche hée possesseth when the woord of God is put to silence and mens traditions sounde abrode But as soone as the swoord is drawne whiche is the woord of God by and by the Deuil is compelled too giue place For Chryst who is in the woord is stronger than Sathan The fifth argument is He that is not vvith mee is against me and he that gathereth not vvith mee scattereth That is too say The Deuil scattereth the church I gather the churche toogither Ergo there is no agreement betwéene mée and the Deuil And that the Deuil scattereth the churche he proueth by a moste goodly similitude ¶ Of the third WHen an vncleane spirite is gone oute of a man that is when the Deuil who of him self is vnclean woont by many meanes too defile the mindes of men is gone out of a man like as hée is now by my power cast out of this wretched man that was possessed What dooth hée then He vvalketh by drie places seeking rest and finding none hee sayeth I vvill returne intoo my house from vvhence I came Hée walketh by drie places that is too say by hartes that are not watered with the riuer of the holy Ghoste What is ment by his séeking rest and finding none By this phrase of speaking is signified his endeuer for it is not inough for him too haue doone harme vnlesse hée may doo more harme So great a desire hath hée too destroy men He is not
miserie shuld be rewarded with euerlasting lyfe which is called héer the great supper and in Mathew the mariage of the kyng vntoo whiche great Supper men are called of Gods méere mercie too the intent they may bée filled at it with spiritual daynties euerlastingly Howbéeit too the intent the delicates of this Supper may bée the plesanter vntoo vs I will set out seuerally one by one the circumstaunces that are noted in the text and shew what instruction and admonishment is too bée learned by eche of them The first circumstance therfore too bée considered in this supper is concerning him that biddeth vs vntoo it For thervpon hangeth the estimation of it Who is it then that prepareth this Supper Is it some worldly kyng No. Yet wer that King woorthy too bée muche made of for his liberalitie too bée praysed for his mercie that would prepare a princely feast royally furnished for miserable and poore soules Who is it then It is God our heauenly father the Lord of Lords and king of kings who only is riche and well stored with delicates This circumstaunce is a most euident testimonie of Gods goodnesse and mercy The second circumstance is that God héere the master of the house biddeth guestes too Supper c And what is ment by the name of supper The very Gospel and all those things that are ioyned with the Gospell as is saluation and eternall lyfe Sée how great mercy shyneth foorth héere What is the reason of the terming of it so Why are these so great good thinges called a supper Surely it is not doone without great causes of which number there bée thrée chéef The first is bycause the Gospell promiseth euerlasting ioye and endlesse good things For as the Supper is set before men in the latter end of the day so the good things which the Gospell offereth shall of the méere mercy of God bée giuen in rewarde too the beléeuers after that they in dystresse haue outworne the manyfolde labours of this lyfe The second cause is for that lyke as the euening whiche is the tyme that men are woonte too prepare for supper is the ende of the daye so the age in which all men by the ministerie of preaching are bidden too repaste of the heauenly Supper is of the laste age The third cause is for that the Gospell is the last voyce of GOD in the worlde after whiche there is none other too bée looked for in lykewyse as the Supper is the last meate that is set béefore men in the day For ther shall neuer sound any other voyce of God from heauen but thys selfe same voyce of the Gospell shall sounde vntoo the laste daye of iudgement The third circūstance is in this woord Great by whiche is commended vntoo vs the richnesse of Gods mercy For God biddeth not a kyng or twoo or a wiseman or twoo vntoo this supper but he biddeth the whole world He ouerskippeth not the poore he neglecteth not the riche men he shutteth not out the gentlemen he kéepeth not the country folke nor the townesmen from his feast he holdeth no skorne of the little ones disdeyneth not y e great ones al men without exception that are dispersed through the whole worlde biddeth he too that great supper For the text witnesseth both that it is a greate supper and that many are bidden The fourth circumstance is of the manner of his bidding The manner is expressed in these wordes And he sente his seruaunt at the houre of Supper too saye too them that vvere bidden Héer by the name of seruant is ment the Prophetes Apostles and all godly teachers whom God hath sent from the beginning of the worlde too bid guestes too the Supper Too this supper dyd God himselfe bidde the patriarke Noe. He being bidden bad the rest of the world in Gods sted Afterward when the world throughe it owne vnthankfulnesse was perished in the flud Abrahā was by Gods owne mouth bidden too this supper After which time when the malice of the world was encreased vpon the earth God chose one peculiar people among whome he often times raysed vp Prophets that bad guests too this supper And the master of the house continued in so dooing vntill he sent his owne Sonne our Lord Iesus Chryst whome those that were bidden hanged vpon the Crosse. And he being raised ageyn from death sent out his Apostels intoo the whole world too byd all nations too this most delicate supper The fifth circumstance is of the hour of the supper What is this houre It is the time of grace and the time of glory The time of grace is the time wherin is preached vnto men the liberality mercyfulnesse of y e master of the house which tyme is deuided intoo thrée parts Intoo promise performāce and the tyme that hath folowed the performance The time of promis was from Adam vntoo the birth of Chryst almost foure thousand yéere Then was the tyme of performance during all the while that Chryst was conuersant héere vpon earth in the flesh and preached and offered himselfe the price of redemption for them that wer bidden too this supper The tyme that followed the performance is thencefoorth from the sending of the Apostles intoo the whole worlde vntill the daye of Iudgement in whiche tyme wée also bée and are bidden too this Supper by the voyce of the Ministers of Gods woorde The tyme of glory in eternitie When wée shall sit downe in the heauenly glorie not onely wyth Abraham and Isaac but also with God the Father God the Sonne and God the holy ghoste and shal enioy euerlasting mirth and gladnesse in Chryst Iesu our Lord. The sixth circumstance is the manner of the biddyng Come sayth he for all things are ready That is too saye as wée sée in the bidding of Iohn Baptist and Chryst Repent and beléeue the Gospell for the kyngdome of heauen is at hand This bidding requireth repentance that is too wit an alteration of the former life that wée shuld depart from euil and doo good and it requireth fayth that is too wit that wée should beléeue that this Supper is set on the Table for vs not in respect of our deseruyng but of méere mercy for the Sons sake whom God hath giuen vntoo vs too bée our wysedome ryghtuousnesse sanctification and redemption For with these gyftes and as it were garments of the Sonne of God muste wée enter intoo the Supper of euerlasting lyfe For Chryst by his wysedome reformeth our myndes wyth his ryghtuousnesse he decketh vs when wée beléeue on him with his sanctification or halowyng hée clenseth vs and at length he receyueth vs intoo his parlor where shall bée perpetuall redemption glorie and happinesse And thus muche concerning the firste place wherin is set oute vnto vs the mercyfulnesse of GOD which is from generation too generation vppon all that feare hym as the virgin our Lordes moother singeth ¶ Of the second BVt all began vvith one consent to excuse them selues
For they refused too come too this Heauenly Supper For as the swyne makes more account of the myre wherein he berayeth himselfe than of golde and precious stones euen so men that are weltered in theyr owne filthynesse shunne the goodlynesse of so great a supper In which thing thrée euylls are too bée lamented the myserie of mankynde their excéeding great vnthankfulnesse and their corrupte iudgement The miserie is that men being ouer pressed with sinfulnesse and curse do not only not goo about to wind thēselues out of so great mischéeues but also are euen delighted with the filthynesse So farre are they from séeking redresse And this is that Chryste speaketh of No man commeth too mée saue he whom my father draweth The vnthankfulnesse is that men being bidden too a frée supper that is too wit too frée deliuerance from sinne from Gods wrath from the curse of the law from hell and from the diuell too forgiuenesse of sinnes too Gods fauour too rightuousnesse too heauen too God hymselfe too liue blessedly with him for euermore doo notwithstanding refuse too come Who is able too bewaile this vnthankfulnesse sufficiently The corrupte iudgement is that men set more by transitorie goodes than by euerlasting goods by a few than by many by brittle than by durable by earthly than by heauenly by things that maynteyne this life for a small time than by things that maynteyne both soule and body in euerlasting life Is he not coūted foolish that preferreth clay before golde Yes surely most foolishe as one that can iudge nothing aright Muche more foolishe is he yea farre out of measure most foole of all that preferreth death before life sinne before rightuousnesse hell before heauen the diuell before GOD and to be bréefe innumerable euils before innumerable good things Let vs acknowledge this oure moste corrupt iudgement and let vs pray to haue our mindes reformed with newe lighte that wée may rightly vnderstand what things are good in déede and orderly desire the thyngs that wée iudge aryght of and perseuer to the ende in seekyng those things whiche wée orderly desire Now that we haue spoken thus much in general concernyng the great miserie of mankynd the excéeding vnthankfulnesse and most corrupt iudgement of men Let vs looke vppon the text which continueth the sundry maners of their excuses First it sayth And all began vvith one consent too excuse them selues That is to say the greatest parte of the world being thanklesse hild skorne of the benefite that was offered fréely The first therefore sayde I haue bought a farme and I must needes go see it I pray thee haue me excused Héer is described the first kind of men that excuse thēselues Under which kynd are all they conteyned which trusting too theyr owne power refuse too come to this royall supper Yet is not power the efficient cause of this excuse but onely an occasion in those which acknowledge not theyr power too come of God but leane vntoo theyr owne puissance that is too wit too a staffe of réede For when sinne death hell and the diuell assault mans power auayleth not for in this case the power of God only auayleth namely Chrystes Gospell which Paule defineth too bée the power of God too the saluation of euery one that beléeueth And that power and possession of landes is not the efficient cause of refusing too come too this deyntie Supper examples shew Dauid was of power and had greate lands Nero also was of power and had lands Of which twoo the first béeing bidden too the mariage came the other refused Why so bicause the one vsed his power too the glory of God the other abused it too his owne destruction For being deceiued by it he refused too come too this supper Héer therfore wée are admonished too vse our landes well that they bée not a hinderance vntoo vs for cōming too the heauenly Supper I omit examples And an other sayd I haue bought fiue yoke of Oxen and I go too trie them I pray thee haue me excused Héere is described a seconde kynde of men that excuse them selues that they cannot come too this supper Under this kynde are conteyned the riche men of this worlde Why Are riches the efficient cause of this refusal No surely Abraham was rich and the glutton of whome wée herde of late was riche but Abraham was not letted by his riches For hée made more account of this Supper than of his earthly riches Contrarywyse the glutton was droonken and sotted in his riches and therfore refused too come For when riches are in euill mennes hands they are as a bayte wherby they being enticed are caught and killed Therfore Chryst sayeth they bée thornes hée auoucheth it too bée a hard matter for a rich man too bée able too enter intoo the kingdome of heauen The Philosopher Plato sayd right that riches were blind wythoute wisedome and that they are sharpe sighted when they folowe wisedome So may wée also say that riches are thornes without godlynesse and that they are roses when they folow godlynesse For the godly with their riches as it were with certaine Roses do beautifie the ministerie the cōmon weale and their owne houses Whosoeuer then hathe the riches of this worlde lette him endeuer that godlynesse and charitie maye bée the gouerners of them as wée sée it was in the holy Patriarkes and Kyngs and many other godly and holy men And the thirde sayde I haue maried a vvyfe and therefore I cannot come Héere is discribed the thirde kynde of men that refuse too come too this Supper Under which kynde are conteyned all those which béeing giuen too the pleasures of thys worlde passe not for the Gospell of Chryst. The marying of a wyfe is not of it selfe eyther euill or the cause of refusall but onely an occasion vntoo some men that mysvse the gyft of God Abraham had a wyfe and so had many godly men who notwithstandyng dyd not therfore refuse too obey the Gospell Wherfore let maried couples endeuer too haue Chryst with them and let them beware that they take not occasion of euill at that whiche is good Hythertoo wée haue herd of thrée kynds of men that excuse them selues for comming at thys Supper when they are bidden And by these wée maye vnderstande all thyngs that hynder men from harkenyng to the Gospell ¶ Of the third THe seruant returning home brought the master of the house woorde what answere they made and béeing sent foorth ageyn when he had gathered toogither a greate number of poore folke and cripples he is commaunded too compell men too come in that the house of his feast may bée filled In this compulsion is set forth vntoo vs a singular comfort For GOD not only promiseth not onely biddeth not onely commaundeth but hée also enforceth and compelleth folke to come in too his Supper But howe compelleth hée Surely many wayes Parents and housholders shall compell their houshold and by familiar nurture and awe accustome
Hierusalem testifie Thirdly he punisheth spiritually in this life with darknesse and ignorance and after death with euerlasting paynes Greece Turkie and Italie and the greatest most flourishing parte of the whole world are examples of this punishment This dooth the riche glutton testifie who repenting too late and in vayne in Hell is tormented there with endlesse paynes The ninthe Dooth the king for mens vnthankfulnesse breake of the mariage which he had determined vpon No But he sayth too the seruants The vvedding is redy but those that vvere bidden are not vvorthy Although this may bée vnderstood of the vnthankfulnesse of the whole world yet doth Chryst in this place entreat chéefly of the vnthankfulnesse of the Iewes whom in these woords he threatneth too shut out from the mariage of the kings sonne Go yee therefore out intoo the high vvayes and as many as yee finde bid them to the mariage Behold the bountifulnesse of this king He willeth all men too bée bidden too his sonnes mariage without respect of nation or persons For he speaketh of the calling of the Gentiles too the gospel And it is too bée marked aduisedly that he sayth whom so euer you find bid them too the mariage But when was this spoken too the Bridegroomes seruaunts Euen then when Chryst said Go yée intoo the whole world and preach the gospell too all creatures He that beléeueth and is baptised shal be saued and he that beléeueth not is condemned already The tenth And the seruaunts vvent foorth intoo the high vvayes and gathered togither all as many as they could finde both good and hadde and the vvedding vvas furnished vvith guests This came too passe after Whitsonday after that the Apostles were armed with the holy Ghost and from thencefoorth vntoo this day by the ministers of the gospell ¶ Of the second ANd the king came too see his guests and vvhen he spyed a man there vvhich had not on a vvedding garment he said vntoo him Freend hovve camest thou hyther hauing not a vvedding garment This place teacheth first that in the visible congregation of the Churche the euill are mingled with the good vntill the last day which thing the Parable of the Darnell declareth also Neither is any such Church to bée hoped for in this lyfe as the Anabaptistes dreame of For the Church is in all poynts like a féeld wherin wheat and Darnell grewe both toogither For like as wheat abideth wheat still although neuer so much Darnel spring vp from time to time So the Church continueth holy though it haue diuers rotten members As many as professe christen religion are members of the Church howbéeit some be quicke and some dead Those bée quicke that haue a liuely fayth and those bée dead which professe the religion without liuely confidence in Chryst. As for those that are out of the visible congregation of the Churche they are enimies of the doctrine and neyther quicke nor dead members of the Churche It foloweth that the King comming in saw a man without his wedding garment What is this wedding garment This is néedful too be known that we may enioy the swéetnesse of Chrystes mariage perpetually At the last day there shall stand in this kings sight twoo kindes of men of whom the one refused too come too this wedding as the Turks and the vngodly Iewes many heathen nations at this daye It is manifest that none of these hath a wedding garment Of whom notwithstāding many doo loue ciuil honestie Wherfore this outwarde ciuilnesse of Aristides Fabritius Fabius Maximus and Cato is not that wedding garment whiche hée requireth And the other sort came too the mariage that is too say they conueyed themselues intoo the outward congregetion of the Churche at the preaching of the Gospell Howbéeit these are not all of one hewe For some trust too their owne woorks and thinke their shamefulnesse too bée couered with the garment of their woorkes Is this the wedding garment No in good sooth For they are thrust out from the mariage but none are thrust out from the mariage that bring a wedding garment with them Others some haue no woorkes but euil woorks howbéeit they bragge of fayth and boast themselues too bée faithfull and they suppose that this their fonde craking is the wedding garment but they are deceyued For of such hipocrits the Lord saith Not euery one that saith vntoo me Lord Lord shal enter intoo the kingdome of Heauen but he that dooth the wil of my father which is in heauē And other some beléeue a right and these mortifie the fleshe and liue in the spirit repent set their mind too liue blamelesse These only haue y e wedding garment Therfore whither yée call liuely faith or holinesse of life the wedding garment yée shall not take your marke amisse For as the calling too this mariage requireth faith so requireth it also true holynesse And that this is the true wedding garmente it appéereth in Abel Abraham Maudelin and many other Sainctes And it is no maruaile that suche a liuely fayth shoulde bée the wedding garmente For whosoeuer beléeueth his sinnes are released Gods wrath is taken from him and hée becommeth the sonne of God For it is written hée gaue them power too become the sonnes of God as many as beleued in his name Hée that beléeueth on him hathe euerlasting life Moreouer Chrystes rightuousnesse is imputed too the beléeuer wherewith the man béeing apparayled appéereth rightuous in the sight of God But héere thou must beware that thou put not on a visor in stede of the true garment that is too say y t thou boste not of vaine presumption in stede of true liuely faith If thou couet too know the marks of it these they bée Whersoeuer is true fayth there is also repentance with it there is hate of sinne there is true feare and ageine there is comfortablenesse of hart kindled by the holy Ghoste a desire too further Gods glory among men the duties of charitie or too cōprehend all in one woord true holinesse which is none other thing than a sequestring of our selues from the wickednesse of the world by mortifying the fleshe a clinging vntoo God by quickening of the spirit Wheresoeuer this holynesse is it is at continuall strife For the fleshe fighteth ageinst the spirite This holynesse is not made perfect at an instante but groweth all the time of a mannes life which thing the liues of the sainctes may easly teache vs. And thus muche concerning the wedding garment But I pray you what shal be doone too them that haue not this wedding garmente That dooth the Texte tell in these woords Binde him hand fote and cast him intoo vtter darknesse there shall bee vveeping and gnashing of teeth The outer darknesse betokeneth punishment and sorow which are out of the kingdome of God namely in Hel. Intoo this darknesse was the rich glutton cast and so shall all those bée caste that are not found clothed
in the wedding garment ¶ Of the third MAny are called and fevv chosen This saying of Chryste conteyneth twoo things that is too witte a setting foorth of the mercy and goodnesse of GOD who calleth all men too his sonnes mariage Neither is it too bée thought that hée calleth any whoÌ„ hée would not haue too bée at his sonnes wedding and a complaint ageinste the vnthankfulnesse of the greatest part of tâ—â— world Many sayth hée are called For the Bridegroom commaunded his Apostles too go foorth intoo all the whole world and too call men too this mariage as hée sayd afore Cal too the mariage whosoeuer yée finde But fevv are chosen That is few haue the wedding garmeÌ„t For such are chosen as are sorted out from others and are excellente aboue others Therfore Peter saith that Christians are chosen too sanctification of spirit that is too wit that they should bée holy in spirit Uerely GOD will haue all men saued as Paule teacheth and this parable sheweth yea and Chrystes owne woords witnesse Math. xj Come vntoo mée all yée that labour and are loden and I wil refreshe you Let vs set this saying ageinst all the enimies of Gods grace Therefore if thou looke too Godwarde Gods will is that all men shoulde bée saued and come too the knoweledge of the truthe and hée calleth all men without exception too the mariage of hys Sonne But if thou looke vntoo menwarde fewe are chosen that is too saye fewe when they heare the Gospell doo receiue it by fayth and become holy in spirite Wherefore the cause of damnation is not in GOD but it is too bée sought for in our selues How often sayth Chryste would I haue gathered thy Children toogither and thou wouldest not Beholde thou hast héere twoo things Chryste would and Ierusalem would not Therfore by this saying wée are warned that it is not inough too hear the Gospel but wée must also obey the Gospell For as Peter sayeth it is therefore preached that wée should bée mortified as towarde the fleshe and too liue after the spirite Thus muche concerning this dayes Gospel wherby wée may lerne that God hathe not created vs too damnation but too blisfulnesse and that hée hathe fréely prepared all things that perteine vntoo true blissednesse And ageine that those which are damned are damned through their owne fault as which would not obey the Gospel Wherfore if we haue regarde of our soulehelth let vs put on the wedding garment and let vs minde true holinesse through Iesus Chryste oure Lord Too whom with the Father and the holie Ghoste bée honour for euermore Amen Vpon the .xxj. Sunday after Trinitie ¶ The Gospell Iohn iiij THere vvas a certein ruler vvhose sonne vvas sicke at Capernaum Assoone as the same hearde that Iesus vvas come out of Ievvrie intoo Galilee hee vvent vntoo him and besought him that hee vvoulde come dovvne and heale his Sonne For hee vvas euen at the point of death Then sayde Iesus vntoo him except yee see signes and vvonders yee vvill not beleeue The ruler sayde vntoo him Sir come dovvne or euer that my Sonne die Iesus sayeth vntoo him Go thy vvay thy Sonne lyueth The man beleeued the vvoorde that Iesus hadde spoken vntoo him And hee vvente his vvaye And as hee vvas goyng dovvne the seruauntes mette him and tolde him saying Thy Sonne liueth Then enquyred hee of them the houre vvhen hee beganne too amende And they sayde vntoo him Yesterdaye at the seuenth houre the Feuer lefte him So the Father knevve that it vvas the same houre in the vvhich Iesus sayd vntoo him Thy Sonne liueth and hee beleeued all his housholde This is ageine the second miracle that Iesus did vvhen he vvas come out of Ievvry intoo Galilee The exposition of the Text. THis Gospell teacheth vs whither wée ought too flée for succour in all the troubles of this lyfe that is too wit too the fountayne of all welfare and felicitie Iesus Chryst. Which thing Esay also putteth vs in minde of when he sayâ—h Yée shall drawe water out of the welles of the Sauioure Too this well wée must come not with féete but with minde not with reason but with Fayth Furthermore this Gospell sheweth howe forwarde Chryste is too helpe who sendeth away none that commeth too him without comforte For he is not otherwise affectioned towards any man than towarde this noble man this Courtyer of Herodes court whom hée not only comforted by worde but also helped by miracle The summe of this Gospell therefore is included in this saying of Ioel Euery one that calleth vpon the name of the Lord shalbée saued The places are thrée 2 Of mens miseries and of the cause and remedie of the same 2 Of the rebuke wherewith Chryst rebuketh this seruant of the kings 3 The true nature and inclination of Faith ¶ Of the firste THere vvas a certeine Ruler vvhose sonne vvas sicke This sad father and his sicke sonne doo set before our eyes the miseries of this worlde which as they are the punishments of sinne so are they also as it were certein sermons of Gods iudgement whereby wée are allured too repentance like as this Courtier béeing sad for the sicknesse of his sonne féeleth his owne sinne bewayleth it Héervntoo maketh also that saying of Esay Their distresse shall bée a lerning vntoo thée Howbéeit too the intent wée may the better consider Gods goodnesse towards vs I will declare by what meanes God is woont too call vs chéefly too repentance These wayes are chéefly sixe The first He setteth foorth the doctrine of the law wherin he paynteth out our sins as in a table sheweth the blindnesse of our minde be wrayeth our douting of Gods prouidence promises and threats vttereth the vnclennesse of our affections and sheweth the stinche of the stomacke the turning away our will from God and the horrible atteinting of all our powers Agein in the second table of the law he paynteth our vnfaythfulnesse towards men and the vncleanenesse of our thoughtes so that yf there appéere any vprightnesse in our whole life before wée bée conuerted vntoo Chryste the same is no better than a cloth stayned with matter and most vnpure blud which thing Esay complayneth of in these woordes All our rightuous dooing are as a moste filthie cloute The cause why the lawe setteth this our filthinesse before vs is that wée béeing warned of their stinche should repent and departe from our moste wicked wayes The second The excesse of inward miseries which no maÌ„ is able too describe and bewayle sufficiently was neuer yet so great neither was any mannes calamitie yet so extreme but that any of vs might fall intoo the same as Ambrose godlyly admonisheth vs saying Wee eyther are now presently or heeretofore haue bin or may be in the selfe same ease that this same man was in In how great miserie was Adam who not only sawe the one of his sonnes murther his brother but also behilde the moste sorowfull fallings of