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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02923	A Postill, or, Exposition of the Gospels that are usually red in the churches of God, vpon the Sundayes and feast dayes of Saincts written by Nicholas Hemminge a Dane, a Preacher of the Gospell, in the Vniuersitie of Hafnie ; and translated into English by Arthur Golding. ; before which Postill is sette a warning of the same Nicholas Heminge too the Ministers of Gods vvorde, concerning the co[n]tinuall agreement of Chrystes Church in the doctrine and true worshipping of God ...	Hemmingsen, Niels, 1513-1600.; Golding, Arthur, 1536-1606.	1569 (1569)	STC 13062; ESTC S5140	503,499	736

Chrystes must as well the godly magistrate as the ouerséers of Gods religion folowe that there be no defiling of Gods religion in the churches of christians Other that haue not this authoritie must be sory and testifie it in woords that they disallow the corruption of gods seruice Thirdly the signification of this déede is too bée weyed For as the temple was defiled so he ment that there should bée a spirituall purging of the temple by his owne death and glorious resurrection Moreouer in the cause of this déede which is expressed by these woords my house shal bee called a house of prayer c. we may lerne twoo things First that the temple is the visible seat of Gods seruice For all be it that euery place bée a temple too the godly in as muche as it is lawfull for them to call vppon God euery where yet notwithstanding the temple or church is the common place wherein we must assemble to pray and too doe other things that perteine to the outward discipline of godlinesse Another is that wée should reuerence the churches that are appoynted too Gods seruice and kéepe them cleane from Idols and Idol seruice But alas for sorow the Popish superstition sticketh so fast too the ribbes of a nūber that they cannot abide that an Idol should be pulled out of their church But héerof shal more be spoken at an other time ¶ Of the second THe second part of the things doone by Chryst in the temple is that he healed the lame and blinde that came vnto him By which déed he testifieth first that he is the true Messias For the Prophet Esay foretold that when Messias was come he should woorke such miracles Secondly this déede sheweth that the office of the Messias is to destroy y e workes of Sathan For when Chryst taketh away the disease he remoueth the cause also and the cause of all diseases in sinne Thirdly he sheweth by an outward token how men should vse y e church for the healing of bodily diseases is a representation of the clensing of mennes soules from spiritual filthinesse Therfore the church must be appoynted too this purpose y t we may be purged there frō our spirituall diseases which thing is then doone when we beléeue the word that is there preached and by beléeuing are washed from our sinnes with the bloud of Chryst according as Iohn sayth The blue of Iesus Chryst clen●eth vs from all iniquitie ¶ Of the third parte WHen the children tryed in the temple Hosanna too the Sonne of Dauid and that the Pharisyes chid them Chryst tooke vpon him to stand in defence of the children and iustifieth their doing by record of the Scripture Haue yée not red saith he Out of the mouth of babes and suckelings hast thou made perfect thy prayse Héere wée haue to lerne of both that is to wit of the children and of Chryst. Of the children first let our childrē lerne too know Chryst and to set forth his praise For séeing that Chryste sayeth that the kingdome of heauen belongeth too children vndoutedly his will is too be praysed and magnified by the faith and by the voyce of children But alas there bée many children which not onely are Ignorant of Chryst but also are so leudly brought vp that they learne nothing but too sweare too lye too talke ribaudry too practise other naughtinesse who shall not onely bée punished themselues one day for their lewdnesse but also their parentes shall bée punished of God for that they haue so wickedly neglected the children that God hath giuen them to bring vp in nurture and godlynesse Ageine we may lerne of the children to confesse Chryst in the middes of his enemies Héere were present the Pharisies and Scribes the chéef Gouernours of this common weale who persecuted Chryste and were angrye with all those that yelded any honor vnto Chryst. Yet could not this cruelnesse so abashe the children but that the more they were forbidden the more they cryed oute For suche is the strength of fayth that whersoeuer it bée it can not bée hidden but always bursteth out intoo the praise of GOD. This dutifulnesse is required at all mennes handes according too that saying of Paule in the .x. to the Romanes with the hart we beléeue vntoo rightuousnesse with the mouthe is confession made vntoo saluation By the dooing of Chryst we may lerne first that he will defend those that beléeue him And secondly that after the example of Chryst according too the state of our vocation wée are bound to defend the innocencie of others and specially too succour maynteyne the godly that they bée not oppressed and troden down by the wicked ¶ Of the fourth parte THe fretting of the Princes the Préests and the Scribes against Chryst was foretold long ago by the voice of god and the Prophets For where as God in the third of Genesis told before hand that it should come to passe that the séede of the woman shoulde treade downe the serpents head hée méeneth that Sathan and his members heathenish and vngodly men should persecute Christ and his Church And Dauid in the second Psalme not onely foresawe in Spirit this fretting of the Iewes ageinst Chryste when he sayth why did the Heathē frette and why did the people imagin vaine things But also by the sayd place of Genesis he promiseth it should come to passe that the womans séede that is to say Chryst and all that beléeue in him should ouercome Sathan his members Now in what thing this victorie consisteth Dauid in the ●ame Psalme declareth saying Blissed are all they that put their trust in him Wherefore let vs renounce Sathan and his members and with strong faith leane vpon Chryst the vanquisher of Sathan and giuer of eternall life to whom be honor and glorie for euermore ▪ Of the Lordes supper the first Epistle to the Corinthians and the xj Chapter THat vvhiche I deliuered vntoo you I receiued of the Lord. For the Lorde IESVS the same night in vvhiche hee was betrayed tooke bread and vvhen hee hadde giuen thanks hee brake it and sayd take yee and eate yee this is my body vvhich is broken for you This doo yee in remembrance of me After the same māner also he tooke the cup vvhē Supper vvas doone saying this Cup is the nevv testament in my blud This doo as oft as yee drink of it in remembraunce of mee For as oft as yee shall eate this bread and drink of this cup yee shall shevve the Lords death til he come VVherfore vvho so euer shall eate of this bread drink of this cup vnvvorthely shal be giltie of the body and bloud of the Lord. Let a man therfore examin himself so let him eat of that bread drink of that cup. For he that eateth or drinketh vnvvorthely eateth and drinketh his ovvne damnation bicause he maketh no difference of the Lords body The exposition of the text THe cause why this feast is instituted

in hope of this redemption by making hir a promisse of the blissed séede At length when the fulnesse of time was come the father sent out his sonne borne of the virgin Mary boūd vnder the law too redéeme his spouse y t was vnder the cursse of the law which thing came then too passe when he made himself the raunsome wherwith she was redéemed and recouered out of the hands of the adulterer Sathan And as in respect of eche man seuerally the Churche is handfasted and betrouthed too Chryst hir Bridegroome by faith and Baptim according as the Bridegroome himselfe sayth● I wil betrouth thée too my selfe for euer I will marry thée too me in rightuousnesse and iudgement in mercy and compassion and I will marry thée too me in fayth and thou shalt know the Lord. In this betrouthing there are two things in generall too bée considered The one is the contract and promisse of the Bridegroome and the other is the couenanting of the Bride wherby she is bound vntoo hir husbande In the couenaunt of the Bridegroome there are thrée things First the good will and fr●e loue of the Bridegroome whereby he fauoureth the Bride without any desert of hirs Secondly the méening of the continuance of the wedlocke betwéene the bridegroome Chryst and the Churche his spouse I will betrouthe thée too me sayth he for euer Therfore he continueth the Churches husband for euer Thirdly the reckening vp of the Iewels which Chryst the Bridegroome bestoweth vppon his wyfe and they are numbered héere too bée foure Rightuousnesse iudgement pitie and mercy With his owne rightuousnesse decketh he his wyfe when forgiuing hir sinnes he ascribeth his owne obedience vntoo hir where through she appéereth a comelie and beautifull Bride in the sight of the Bridegroomes father With his iudgement he reuengeth hir of them that did hir wrong mainteyning hir and pulling hir back intoo the way when shée steppeth awry Hée embraceth hir with pitie that is too saye with husbandly affection For this pitie is a kindly louingnesse issuing from the innermost closets of the minde And hée embraceth hir with mercie in that he pardoneth hir dayly misdéeds and rueth hir miseries These foure things are in the couenant of the Bridegroome And in the couenaunte on the behalfe of the Bride there bée twoo things The acknoweledging of the benefite with the praysing of GOD and fayth wherby the spouse leaneth vpon hir husbands breaste and without any distrust looketh for all the good things that hée hathe promised By this mutuall contract let vs conceiue Doctrine comfort and fayth that no discouragement of any aduersitie cause vs too fléete from this Bridegroome who neuer forsaketh his spouse vnlesse shée like a forsworne woman doo first break the fayth and trouth that shée hathe plighted Ageine wée learne héereby also that whosoeuer hath not the faith of Chryst is none of Chrystes but is defiled with shameful aduoutrie Héereby it appéereth how truely Iohn hathe sayed in his Apocalips Blissed are they that are called too the Lambes supper The fifth It is too bée obserued what they be that bid the guests too this royall mariage First the eternall GOD the Bridegroomes Father by his voyce biddeth guestes too this wedding Nexte many holy Fathers before the flud Then after the flud Noe and Melchisedech Ioseph and Moyses in Egipt The holie Prophets and Kings in the land of Canaan Daniel in Iury. After these commeth the Bridegrooms own maister of houshold Iohn Baptist poynted out the Bridegroome with his finger whoo also himself with his Apostles made Proclamation and bad guests too the wedding saying Come all things are ready The sixth The prouision for the Maryage feaste is too bée considered For euen lyke as at the Mariages of men are killed Bulles Shéepe Oxen and wilde beasts so also ageinst this mariage there is made moste excellent prouision and large alowance of al things First there is set before vs not corruptible bread but liuely bread from heauen wherof whoosoeuer eateth shall neuer after hunger Nexte is set before vs water of life For thus sayeth the Bridegroome himselfe If a man drinke of the water that I shall giue him hée shall not die Thirdly the Bridegroome refresheth our werye soules with his owne body and blud Fourthly he furnisheth vs with his owne apparell whilest wée put him on by Baptim For thus saith the holy Ghost by the mouth of Paul As many as are Baptised haue put on Chryst. And fifthly oure iunkets are the frutes of the trée of life whereby the Bryde shall haue hir strength that shée may neuer die The seuenth But they sayth the texte refused too come Did they so What a churlishnesse is that Were they bidden and woulde not come What letted them Firste their housholde guest sinne that ●●●elleth in thē This guest holds them backe with his pretie conceites that they cannot come too the wedding when they are bidden Secondlye the Bridegroomes enimie that is too wit the Deuill besetteth and forlayeth all the wayes and by diuers meanes stoppeth vp the passage too the wedding Thirdly sundry affaires kéepe them away For one hathe a Farme another hath Oxen another hathe a wife and another some other thing to busie himselfe aboute And the reste caughte his seruauntes and slue them The Storie of the worlde sheweth this too bée moste true Untoo this wedding did hée bid Abell But the Deuill sente out his champion Caine and killed him Untoo this wedding did Noe bidde guestes by the space of a hundred and twentie yéeres but those that were hidden mockte him and laughed him too skorne for his laboure Untoo this did Ioseph also bid guests in Egipt but a filthy strumpet accused him and made him too bée cast intoo prison Too this did Moyses bid guestes but hée suffered many things at their handes whom hée bad Too this wedding did the most holy Kings and Patriarkes bid guests but their talk was hild skorne of At length came the Bridegroomes owne maister of housholde Iohn but he was murthered by Herod To this wedding doth the Bridegroome himselfe the very sonne of God bid guestes but he is hanged vppon the galowes of the crosse Too this wedding do the Apostles bid guestes and after them all godly ministers of God worde Whom the Diuill assayling partly with his Sophistrie partly with his Tirannie and partly with his Hipocrisie striueth too kill So the greatest part of the world being vnkinde refuseth too come too this wedding of the sonne of God The eyght What sayth the king too this First he is angry which surely is no maruell For he sawe both himselfe and his mariage despised of those which will they nill they are compelled too confesse that what so euer good thing they haue they may thanke him for it Secondly he punisheth them bodily whereof the thanklesse world which the Lord destroyed in the flud had experience This dooth the burning of Sodom beare witnesse of This dooth the destruction of

this case the minister of the woorde must instructe hym that so confesseth hym selfe And if he knowe him hée muste lay before him the sinnes that hée hath perceyued by hym He muste shewe him the greatenesse of Gods wrath towarde vnrepentant persons And on the other side if in confessing himselfe he bée sorie for his sinne and promise amendement he must comfort him with the promises of the Gospell And if he say hée beléeueth the promises the minister must in Chrystes name assure him that GOD is at one with him and denounce vntoo him the forgiuenesse of hys sinnes in the name of the Father and of the Sonne and of the holy Ghost warnyng hym earnestly too shun sin héerafter that the end of him become not worse than the begynnyng And thus much concerning the seconde kinde of confession and the absolution that answereth the same As concerning the publike confession and absolutiō I must entreat therof at another time also of the Confession y t is made to the brethren whom we haue offended ¶ Of the thirde NOw remaineth that we tell whiche is the right vse and lawfull meditation of this holy Supper Then sith this holy Supper of Chryst is the Sacrament of our redemption by the sacrifice of Chryst these things are orderly too bée consydered and earnestly weyed in the receyuing of this holy Supper Fyrst the Communicants must call too minde the cause of Christes death namely the synne of mankynd Rom. 4. He died for our sinnes Esay 43. He smote him for oure iniquities The seconde thing that is too be thought vpon is the ende of Chrystes sacrifice whiche is the redéemyng of vs from the bondage of sin and death 2. Corinth 5. For he hath made him too be sinne which knew no sinne that we by his meanes should bée that rightuousnesse whiche is allowed before God 1. Iohn 1. The blud of Iesus Chryste clenzeth vs from all iniquitie Iohn the first Chryst is the Lamb of God that taketh away the sinnes of the world Thirdly by the excellencie of this sacrifice we must consider how greate the wrath of GOD must néedes haue bin ageynst Synne which could not bée appeased by any other sacrifices than the one sacrifice of the only begotten sonne of God Fourthly the excéeding greate mercie of GOD is too bée thought vpon who would receiue vs wretched sinners intoo fauour for the satisfaction of his sonne Fifthly the great loue of the sonne of GOD is too bée thought vpon who taking mans nature vpon hym was cōtent to become a sacrifice for vs and too remoue gods wrath vntoo himselfe and satisfie Gods iustice with the punishmēt of the crosse All these things will the sonne of God haue vs too thinke vpon when he biddeth this supper too bée made in remembrance of hym When wée thus muse vpon these things beholdying Gods wrath there riseth vp a sorowfulnesse and by thinking vpvon Gods mercie and the propiciatorie sacrifice there springeth vp faith out of both which there issueth thankfulnesse confession pacience and other vertues of which this supper putteth vs in minde Too bée short as the Sonne of God maketh a couenaunt with vs too receiue vs mercifully so let vs on the other side make a couenaunt with him too beléeue him and to receiue his benefits thankfully Whiche thing that wée may vnfaynedly doo Iesus Chryst the maker of this supper graunt vntoo vs. And vntoo him with the father and the holy ghost bée honour and glorie for euer Amen The Passion of our Lord Iesus Christ according too the order of the storie compiled by laying the foure Euangelists toogither ANd vvhen they had sung an hymn Iesus going out vvēt as he vvas vvōt ouer the broke Cedron intoo mount Oliuet and his Disciples folovved him Then sayde hee vntoo them All you shall suffer offence by mee this night For it is vvritten I vvil strike the shepperd and the sheepe of the flock shall bee scattered But vvhen I am risen ageyn I vvil go before you Intoo Galilee And Peter ansvvering sayd vntoo him Though al be offended by thee yet vvill I neuer bee offended Iesus sayd vntoo him verely I say vntoo thee that this night before the Cocke crovve tvvice thou shalt denye mee thryce But he sayd more earnestly No though I should dye vvith thee yet vvill I not denie thee In likevvise also sayde all his other Disciples Then came Iesus vvith them intoo a tovvne that is called Gethsemany vvhere vvas a garden intoo vvhich he entred and his disciples with him And Iudas the traytor knew the place bycause Iesus had oftentimes resorted thyther with his Disciples Then Iesus sayde vnto them Syt yee here while I goe and pray yonder And taking with him Peter Iames and Iohn the two sonnes of Zebedee hee began too be abashed and too bee heauy and too bee greeuously vexed And hee sayde too them my soule is heauie euen vntoo deathe Tarry yee heere and watche with me and pray that yee fall not into temptation And he went from them as it were a stones cast and kneeling downe fell flat too the ground vppon his face and prayed that if it were possible that houre might passe from him saying Abba father All things are possible too thee Let this cup passe from mee Neuerthelesse not as I will but as thou wilt And he came to his Disciples and findyng them a sleepe sayd vnto Peter Simon art thou a slepe Couldest thou not do so much as watch one houre with mee Awake yee and praye that yee enter not intoo temptation Verely the spirit is ready but the fleshe is weake Ageine hee went away the second time and prayed saying Father if this cup can not passe from mee but that I must needes drinke of it thy will bee doone And returning hee found them ageine asleepe For their eyes were heauie and they wist not what to answere Then leauing them hee went his way ageine and prayed the thirde tyme the same woords saying If thou wilt thou canst remoue this cup from me Neuerthelesse thy will bee doone and not myne And there appeered to him an Angell from heauen that comforted hym And being striken wyth sorowe hee prayed very long and his swet was as droppes of blud tricklyng downe vppon the grounde And when hee was risen vp from his prayers and was come ageyne too his Disciples he found them a sleepe for very pensiuenesse And hee said vntoo the Sleepe yee from henceforth and take your rest VVhy sleepe yee it is ynough Beholde the houre is at hande and the Sonne of man is deliuered intoo the handes of sinners Vp let vs go he is at hand that betrayeth mee But pray yee least yee enter intoo temptation And by and by while he was yet speaking Beholde Iudas one of the twelue hauyng taken a band of men and officers of the high Preests and the Phariseys and the elders and the Scribes with a greate company folowing him came thither with lanternes and torches

clensing héerof hath he giuen his sonne willeth that those which wil be partakers of his mercy should mortifie it in thēselues by continual repentāce But how doth God loue the world So as he hath giuen his sonne for it that is to wit that he should take vpon him the sinne of the world die for it vpon the crosse Surely it is a great loue than which there can be none greter But reason is héer offēded which vnderstandeth not Gods purpose and obiecteth in this wise Is not God almighty Yes surely Can he not doo what hée listeth Yes vndoubtedly can he Had it not bin better then if he had shewed his loue towards men by some other meane Austin answereth If hée had doone otherwise neyther would y t haue liked thée It pleased him saith Paul too saue the vnbeléeuers by the foolishe preaching of the Gospel Wherefore setting aside the iudgemente of reason let vs saye with Dauid Thy woorde is a lanterne too my feete Also this is too bée knowne that God is not only almighty but also most iust most merciful and most wise Mankinde was falne intoo sinne What did Iustice require in this case Surely that mankind should bée punished according too the greatnesse of his sinne Nowe as his sinne was infinite for the infinite goodnesse was defaced therby so Gods iustice required that eyther mankinde should suffer endlesse punishmēt or else that rightfull amēds should bée made in stead of the punishemente This amends could none make but God But forasmuch as God ought not too bée punished the sonne of God tooke mannes nature vpon him and in it made satisfaction for the sinnes of the worlde And so God shewed himself not only almighty but also most iust most merciful and most wise For he alone foūd out the way which reason could not find He gaue his sonne whoo by his heauenly power ouercame sinne death the Deuil Hel who of his mercy hath receyued vs who with his rightuousnesse hathe satisfied the iustice of God who through his wisdome hath found out the way of saluation ¶ Of the second THat all that beleeue in him shoulde not perishe but haue euerlasting life Héere is the instrument set foorth whereby the benefites of our Mediatour Chryst are applyed vntoo vs. Howbéeit for asmuch as these are the woordes of the sonne of God and the chéef floure or pith of the whole scripture I wil sift them one by one and shew what doctrine is too bée gathered of euery word First hée sayth All. This woord all remedieth two moste gréeuous temptations whereof the one is of particularitie and the other of vnwoorthinesse for the multitude of sinnes There are diuers that confesse God too bée merciful too many for Christes sake but they dout whither so great a good turne perteine too them selues or no. This is a sore temptation the whiche the sonne of God remedyeth with this one woord all For if Chrystes benefite extended not it self too all he would in no wise haue sayd all but many or some Let vs then giue the praise of truth vntoo Chryste and let euery man throughly persuade him self that Christes benefits belong to him also Ageine another temptation riseth of the thinking vppon the greatnesse of sinnes whiche temptation the miseries of this present life encrease This dooth Chryste remedy also by this woord all For hée sayth not euery iust man or that committeth the lesser sinnes but all that is to wit euery one that is found within this wide worlde This also confirmeth the price of our redemptiō The blud of Christ saith Iohn clenseth vs from all iniquitie that is too say from all that whiche wée doo amisse contrary too the law of God Therefore let no man despaire by reason of the greatnesse of his disease Oure Phisicion Chryste is wise and hath an effectuall remedye ageinst all diseases namely his owne death and obedience Then foloweth the second woord that beleeueth by whiche woord mākind is disseuered intoo twoo sorts of men of whom the one beléeue the other beléeue not They beléeue whiche persuade them selues that Christ is fauorable to them according too his promisse and they beléeue not whiche despise the gospel and wil not credit Christ these perish through their owne default Uerely the benefit extendeth it self too al men is offred too all according too Christs commaundement but it is receiued of the beléeuers only according too Chrysts cōmaundement and promisse Go yee intoo the vvhole vvorld preach the gospel to al creatures He that beleueth shal be saued Behold the benefit is offred vntoo all but only the beléeuers take hold of it the rest perish through their own default For althoughe that God of his mercy is willing too haue all men saued yet wil hée of his iust iudgement that the vnbeléeuers perish whom hée would haue saued if they had not refused to embrace their saluation by faith The third woord is on him For hée is saued that beléeueth on him that is on the sonne of God very man the sauyoure of the world Iesus Chryst. What is it too beléeue on him It is too despaire of thy self and too hope for all good at his hand The fourth woord is should not perish In this saying are shewed twoo things Firste that all whiche beléeue not on Christ are subiect too the sentence of damnation And secondly that men bée acquit from this sentence of dānation by the merites of only Chryst through fayth only This therfore is the greatest benefite of the Gospel too bée set frée from deserued destruction and endlesse damnation The fifthe saying is but haue life euerlasting This is the chéefest benefit of the Gospel Endlesse death is due to vs by oure owne desert eternall life is due too vs by the deserte of Christ so that wée leane vntoo him by stedfast fayth vntoo the end By these things now is too be gathered a firme differēce betwixt the law and the Gospel and betwéene woorkes and fayth The law promiseth eternall life but it is too them that doo the lawe But bicause no man is able too fulfil the lawe it foloweth that no man can atteine life by the law The Gospel promiseth eternal life fréely too all that beléeue in Christ bicause Chryste hath for all suche satisfied the rightuousnesse of the lawe Fayth therefore receyueth that benefite fréely whiche the lawe offereth without condicion of fulfilling the law Notwithstanding when wée haue obteyned this benefite by faith we must doo works not too the intent too deserue Heauen and euerlasting life by them but as Gods Children too performe true obedience too our Father and to shew oure fayth by our frutes in all godlynesse and honestie ¶ Of the third FOr God hathe not sent his sonne intoo the vvorlde too comdemne the vvorlde but that the vvorlde mighte bee saued by him Hee that beleeueth in him is not condemned but he that beleeueth not is iudged already bycause hee beleeueth not on