Chryste the kingdome of Sathan For Sathan is euer grudging and deuising of sundry wiles how hée maye enter vppon Chrystes kingdome according too this and thou shalt lie in wayte for his héele Secondly that Chryst by his wisdome and power ouercommeth the power and deuises of Sathan according too this there is no wisdome there is no counsel ageinst the Lord. And thirdly that wée should submit oure selues vnder him acknowledging him too bée very GOD and confessing him with all suche as flée vntoo him in true repentance ¶ Of the third ANd the people seeing it vvere afrayde and glorifyed God Héere wée haue the effect and frute of this miracle in the beholders which frute the EuaÌ„gelist setteth ouer in this storie vnto vs. I haue oftentimes spoken of Chrystes miracles héeretoofore and therefore I will say little héere Chryste by this miracle confirmed the power of his Godhead his owne fatherly will towards men his office which is too saue for whiche purpose he was sent and sealed vp the truthe of his Doctrine as it were with some authenticall and Princely seale Ageine in the héerers was conceyued faith out of faith fâ—owed the fear of God and by fayth they glorified God with hart voyce confession and maners Héereby then let vs also gather these foure things concerning Chryste and toogither with these lookers on let vs conceiue faith feare God glorifie him who is too bée praysed world without end Amen Vpon the .xx. Sunday after Trinitie ¶ The Gospell Math. xxij IEsus sayd too his Disciples the kingdome of heauen is like vntoo a man that vvas a kinge vvhich made a mariage for his sonne and sent forth his seruaunts too call them that vvere bidden too the vvedding and they vvold not come â–ª Ageine he sent foorth other seruaunts saying Tell them vvhich are bidden behold I haue prepared my dinner mine Oxen and my fatlings are killed and all things are ready come vntoo the Mariage But they made light of it and vvent their vvayes One too his Farme place another too his marchaundise and the remnaunt tooke his seruaunts and intreated them shamefully and slue them But vvhen the king heard thereof he vvas vvroth and sent forth his men of vvarre and destroyed those murtherers and brent vp their citie Then sayd he too his seruaunts the Mariage in dede is prepared but they vvhich vver bidden vver not vvorthy Go yee therfore out intoo the hye vvayes and as many as yee find bid them to the Mariage And the seruaunts vvent foorth intoo the hye vvayes and gathered toogither all as many as they could finde bothe good and badde and the vvedding vvas furnished vvith guestes Then the king came in too see the guestes and vvhen he spied there a man vvhich had not on a vvedding garmeÌ„t he said vnto him Frend hovv camest thou in hither not hauing a vvedding garment And he vvas euen speachles Then saide the king too the ministers take and bind him hand and foote and cast him intoo vtter darknesse there shall bee vveping and gnashing of teeth For many bee called but fevv are chosen The exposition of the Text. LOoke what Chryst dooth continually y â— dooth he also in this dayes Gospell For as the good father exhorteth his children too honest lyfe and that sundry wayes So Chryst the Lord and father of the world too come is not conteÌ„ted with one way but assayeth many wayes too kéepe his children in their duetie For sometime he dooth it with fayre woordes as when he sayth in Mathew 11. Come vntoo me all yée that labour and are loden and I will refresh you and sometime with fatherly promisses as wheÌ„ he sayth he that commeth vntoo me I will giue him of the water of life Sometime with rewardes when he bestoweth the present benefites vpon them And sometime with threatnings as when he sayth in the .18 of Marke He shall come and destroy those husbandmen let out his vineyard vntoo others After the same manner in this Gospel he dealeth partly by threatnings putting foorth a Parable for he threatneth destruction too those that shall refuse too come too his mariage clad in wedding rayment and partly by promisses that he wil honorably welcome and wel enterteine those that come are apparelled in wedding rayment Therefore the summe of this Gospell is that Chryst requireth of his a life woorthy â—o holy a calling and threatneth horrible punishment vntoo those that liue in the Church without repentance and sanctification which is that wedding garment y t this bridegroome requireth The Places are thrée 1 The opening of the Parable 2 The blaming of him that sate at the wedding without a wedding garment 3 Chrysts complaynt many are called and fewe chosen ¶ Of the firste THe kingdome of heauen is likened too a man that vvas a king c. Now too the intent this present gospell may become the swéeter too vs Let vs looke vpon the partes of this similitude which are many The first In this place the kingdome of heauen signifieth the Churche gathered toogither by the voyce of the Gospell which of Peter is called a holy nation a kingly préesthoode and a chosen generation The second The man that was a king signifieth God the father of heauen whom Paule calleth the king of kings and Lord of Lordes The third The kings sonne is our Lord Iesus Christ of whom he sayth This is my beloued sonne in whom I am well pleased This sonne of God is called of Dauid the Brydegroome decked with holy decking The fourth Untoo this sonne did the father then make a mariage when he willed him too bée borne of the blissed virgin Marie and he as Dauid saith coÌ„meth as a bridegroome out of his chamber This sonne tooke the Church vnto him as his spouse and betrouthed her vntoo himself according too this saying of the Prophet Oseas I will marry thée too my selfe for euer and I wil marrie thée too me in rightuousnesse and iudgement in mercy and compassion and I will marrie thée too me in fayth and thou shalt knowe the Lorde This Bridale as in respect of all mankind was begon by handfasting assoone as the first man and woman were created For when God made man too the intent he should knowe him and loue him when he garnished our first parents with Originall rightuousnesse when he imprinted the Image of his Godhead in them then did he make this ensurance Notwithstanding this ensurance was brokeÌ„ by and by through the craftinesse of SathaÌ„ who entised man too wicked breach of wedlocke so as he forsooke his true spouse and tooke him too that moste filthie whoremaister the Diuell Which iniurie the despised Bridegroome reuenged when he made the harlot naked by taking away the kings image and spoyling hir of his wedding Iewels Howbéeit O woonderfull goodnesse of the Bridegroome He determined too redeme his spouse that had bin caryed away and most filthily defiled And so the father of this Bridegroome putteth hir foorthwith
touch the bile as Chryst did too put him to paine that afterward he may y e more luckily bée healed Now as touching this faultfinding of Chrysts it is to be vnderstood that God rebuketh sometime as a Iudge and sometime as a Father so that there is one fault finding which is iudgelike another which is fatherlike The iudgelike is that wherby he reproueth the vnrepentant persons as a Iudge such as were the Scribes Pharisies Hypocrites after such maner as is in Mathew Wâ— bée too you scribes Pharisies and Hypocrites This is a dreadfull manace of the eternall damnation Too which all the worlde is subiect for despising the Gospel according too this Hée that beleueth not is iudged or condemned alredy The fatherly rebuke is that wherby God chastizeth euery sonne whom he receiueth vntoo him This tendeth too this purpose that wée shoulde not be disappoynted of the promised inheritaunce Al the holy men from the beginning of the world vntoo this day are an example of this rebuking For there was neuer yet any of them but he felt this fatherly rod one time or other It is good for me sayth Dauid that thou hast brought me lowe that I might lerne thy iustifications Both these kindes of rebuking shoulde of duetie put vs in minde too flée sinne that wée fal not intoo the hands of the liuing God and perishe for euer as cast away through our owne fault Héer let vs lifte vp oure eyes and looke vppon the conditions of the worlde Many will séeme as though they were no straungers too godlynesse but yet in hope of long lyfe they delay their repentance from day too day Many are deceiued by their own Stoical imaginations and say If I bée predestinate to eternal lyfe I néede not greatly too take thought whither I liue well or ill for God wil not alter his own decrée for my sins This is an horrible blasphemie First for that this horrible saying dooth excéeding great wrong vntoo God whose will is not that any man should bée damned but that all should bée saued and that by saluation that is too say by Iesus Chryst whom they must embrace by fayth The Lorde did not commaunde the Gospell too bée preached too this man or that man but too al men indifferently and he addeth a condition He that beléeueth shall bée saued and he that beléeueth not shal be damned No destiny is able too alter the decrée of God Therfore wée must thinke in this wise that like as Hector sayth in Homer The best hansell of good lucke that can be is too fight for a mans countrie So is it an vndeceiuable destinie too beléeue the Gospel at lest wise if a man minde too bée saued Another sort bicause they héere that Gods mercie is great doo sin at their pleasure and repent at their leasure This imagination hath ouerthrowen many and ouerthroweth many at this day Paule sayeth bée not seduced God is not mocked What soeuer a man soweth that shall he reape And other some set before theÌ„ the multitude of them that sinne That man sayth he hath a minde too bée saued no lesse than I. God will not cast away so greate a multitude But looke what happened in the flud Chryst in spirit by the mouth of Noe preached too the spirits that is too them whose soules are now in prison But the moste part of the world refused too héere Chrysts spirit preaching in so much as only eyght persons were saued Nought at all booted héere the multitude of the euill Fiue cities whereof the chéefe were Sodome and Gomorre hilde scorne too héere God speake What auayleth them their multitude Did they not perishe euerychone sauing Loth and his two daughters Wherfore let vs beware that the multitude of them that sinne hinder vs not from repentance Let vs shun the wordes of the vngodly that prouoke vs too sin Let vs beare in mind Chrysts saying who can not lye vnlesse yée repent yée shall al perish as they didde ¶ Of the third AND the man beleeued the saying that Iesus spake vntoo him â–ª and vvent his vvay Héere it is firste too bée obserued that Chryst reiected not the Courtier bicause his faith was weake In déede he founde fault with the weaknesse of his faith but he did not cast him of For the Lord did not breake the broosed réede nor quenche the smoaking flaxe but rather he reléeued the one and stirred vp the other Hée chydeth his disciples for their wauering faith yet he putteth them not from him as vnwoorthy persons For he knoweth what our infirmities are he knoweth with howe great engins our faith is assaulted he knoweth that in all mankinde there is horrible douting But Philip sayeth too the Eunuche that deâ—ired Baptim If thou beléeue perfectly Therfore if baptim can not bée bestowed but where as is perfect fayth neither are other benefites too bée looked for Héer are two questions one of douting and the other of the perfection of faith As too the douting I aunswere thus Faithe is bothe strong and weake howbéeit in respect of sundry beginnings For if yée haue an eye too the flesh doutes rise continually one after an other Sara too whom the séede was promysed laughed and according too the vnderstanding of the fleshe did cast great doute So Abraham and many holy men as ofte as they bée touched with the féelyng of the fleshe begynne somewhat to doute For the fleshe is euermore ageinst the spirite neyther can any man looke for so great strength of Faythe but that it shall bée oftentimes battered with the battelrammes of the fleshe But yf yée looke too the Spirite Fayth is strong and casteth no doutes Abraham sayeth Paule stickeâ— not through distrust for that he was forspente with yeares and his wyfe Sara barreyne bothe by nature and age But hée gaue glorie too God in beléeuing that hée was able too make good his promise Howe is fayth perfect dooth it not néede of dayly encreasements It is a perfect faith and yet hath néed of daily encreasments Hée had a perfect fayth which sayd Lorde I beléeue how bée it encrease thou my fayth This may bée shewed by this most goodly similitude A childe that is newly borne is a perfect man And a man ful growne is a perfect man So also standeth the case with faith The faith is perfect which receyueth and taketh holde vppon Chryst perfecte but it hath néede of dayly encreasementes too the intent it may become ful in all his partes Like as a childe though hée bée a perfecte man yet hathe néede of dayly foode and nourishement too the intent hée may come too his full growth and making Euen so hée that beléeueth hath néede too minde Gods woorde continually hath néede of the Heauenly bread and hath néede of the spirituall drinke too the intente hée may from day too day take new encreasement Which thing wée sée in the Apostles Peter had fayth when hée sayde Whither shall wée go thou
Wirtemberge ▪ maynteyned a fortie yeres agon and yet stil mainteineth And also which those most excellent men the studentes of this Uniuersitie D. Iohn Machabeus of the Alpes D. Peter Palladie D. Iohn Seming and D. Olaus Chrisostomus all which doo now rest in the Lord looking for full deliueraunce by the comming of the Sonne of God haue taught In this consent stande wée also who haue succéeded them in office in this Schoole and wée pray God hartily that wée may liue and die in this consent For wée doo not dout but that this is the continuall consent of Gods Churche as wée haue sufficiently shewed before I beséech God the Father of our Lorde Iesus Chryst too knit vs toogither with his spirite that wée may bée at vnitie in him Fare yée well and God sende yée good lucke in Chryste At Hafnie the .xxx. of Marche The yeare since Chryst was borne 1561. The fyrst Sunday in Aduent ¶ The Gospell Math. xxj AND WHEN THEY drevve nigh vntoo Ierusalem and vvere come vntoo Bethphage vntoo mount Oliuete then sent IESVS tvvoo of his disciples saying vntoo them Go intoo the tovvne that lieth ouer againste you and anon yee shall finde an Asse bound and hir colte vvith hir loose them and bring them vntoo mee And if any man saye avvght vntoo you say yee the Lorde hath neede of them and straight vvay hee vvill let them go All this vvas doone that it might bee fulfilled vvhich vvas spoken by the Prophet saying Tell yee the daughter of Sion beholde thy King commeth vntoo thee meeke sitting vpon an Asse and a colte the foale of an Asse vsed vntoo the yoke The disciples vvent and did as Iesus commaūded them and brought the Asse and the colte and put on their clothes and sette him thereon And many of the people spred their garments in the vvay Other cut dovvne braunches from the trees and stravved them in the vvay Moreouer the people that vvent before and they also that came after cryed saying Hosanna too the sonne of Dauid Blissed is he that commeth in the name of the Lord Hosanna in the highest The exposition of the Text. FORASMVCH AS this feast of Aduent or of the comming of our Lorde is the first of all in order which is solemnized in the church It is necessarie that wée bée put in minde what things are too bée considered in euery seuerall feast least either with the wicked and Heathenish world we abuse them too the dishonor of God or else solemnize them with lesse deuotion than it béecommeth vs not without the offence of many In generall there are thrée things too bée considered in euery feast The storie which is the foundation of the feast the benefite whereof the storie maketh mention and the true and lawfull vse of the feast For as the storie instructeth the mind So the benefite of God the remembrance wherof the storie stablisheth dooth nourish and strengthen Faith Out of which Faith issueth thankfulnesse which praiseth God for the benefite receiued with mind with voyce with confession and with behauior In which thankfulnesse the true vse of the Feast is too bée séene These thrée things are too bée applied vntoo all feastes Wherfore inasmuch as this feast is instituted concerning the comming of our Lord the storie of his comming which perteineth too the Conception birth doctrine and dooings of Christ which are the chéef Articles of our beléef is too bée lerned The benefite of God which is to saue the lost shéepe by the sacrifise propiciatorie is too bée recorded in remembrance With the first the mind is too bée instructed with this latter Fayth is too bée cherrished and strengthened too th entent that theruppon may spring thankfulnesse of mind wherby wée both with mind voice confession and behauior ▪ set out the glory of God whoo hath voutchsaued to giue his sonne for vs. Now too the entent this present feast may become the more behoouefull bothe too the glory of God and too the instruction of our selues I will entreat of thrée places in order which are these 1 Of the comming of the Lord. 2 The description of Christ our king of his kingdome 3 Of the Citizens of this king of their duetie and in conclusion of the true vse and healthful meditation of the Lordes comming ¶ Of the first TO the intent wée may the better certeinlier be instructed of the cōming of our Lord Iesus Christ too the praise of God and the helthful edifiyng of our selues Let vs with S. Bernard propound sixe circumstances to bée weyed in it whiche are these Whoo hée is that commeth from whence whither too what purpose when and what way 1 He that commeth is according to the testimony of Gabriel the sonne of the highest equall too the moste high Father in true Godhead Heereby we may learne how great is his maiestie dignitie power Hée that commeth is the séede of the woman very man of the séed of Abraham and Dauid according too the oracles of the Prophets the testimonies of the Apostles lesse than y e father as touching his very māhood Whereby wée may lerne with what societie of nature hée is alyed vntoo vs so as we néed not too bée afraid too come vntoo him It is Christ then that commeth whoo is bothe very God and very man béeing one persone in twoo natures whoo is bothe able too saue bicause hée is God and wil saue bicause hée hath taken our nature vppon him that he might bée made a sacrifice for vs. 2 From whence commeth hée he commeth from heauen hée commeth out of the bosome of the father whoo filleth all things and is inuisible euery where Also he commeth in the virgins womb conceiued by the woorking of the holy ghost Hée is nourished with the virgins bloud hée is borne hée is brought vp hée is circumcised 3 Whither commeth hée Hée commeth intoo the world which was made by him He commeth intoo his owne his owne receiued him not Hée came intoo the lower partes of the earthe And out of all dout this is that great misterie wherof the Apostle speaketh 1. Tim. 3. God was shewed openly in the fleshe iustified in the spirit beholden of the Angels preached of vntoo the Gentiles beléeued vppon in the world and receiued vp intoo glorye 4 Too what purpose came hée The causes of the Lordes comming intoo the world the voyce of God foretelleth the Types prefigurate the sayings of the Prophets proclaime the woordes and woorkes of the Lord being come doo proue the writyngs and Preachings of the Apostles witnesse and the ioyfull congregation of all Sainctes confesseth God sayd too the Serpent Gen. 3. The séede of the woman shall tread downe thy head Which text the Apostle expounding sayth Christ appéered too destroy y e woorks of the diuel The same god did oftētimes beat the méening of this saying intoo the holy Fathers heades and specially intoo Abrahams saying In thy séed shal all natiōs bée blissed By these
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
commendeth his own care and earnestnesse towards vs. Fourthly this name signifieth y t we haue néede of continuall looking too and of continuall care and that the Lord had néede too put too his hande if he minde too haue true fruteful vine braunches Fifthly that they whiche are receiued intoo the churche are bound too bring foorth good frute For as the vine branches doo bring foorth good grapes not wilde grapes so Christians must doo the woorks of the spirit not of y e fleshe Now is too be séen how euery Christiā must behaue himself in the Lords vineyard For as there bée sundry duties in a vineyard for one plāteth another watereth another shreddeth another bindeth another vnderproppeth another diggeth and another dungeth the earth So are there sundry vocations and offices in the Church according too the diuersitie wherof men must labour in the Churche The Lord appointeth vntoo euery man his taske according too his owne wil. For like as in a vineyard the housholder giueth to one man a shreddinghook too another a spade and too another a knife or a hatchet So in the churche one is appointed of God too bée a preacher another too be a magistrate the third too be a householder the fourth a teacher in a schoole another to bée a scholler and another too be a craftsman and so foorth But héer euery man in his labor must cōsider thrée things First whither his labour be profitable in the vineyarde and commaunded him by the housholder Secondly what is too be auoyded of him in his laboring Thirdly what and how it is too bée doone Whither thy labor bée profitable cōmaunded thée by the housholder thou maist know by twoo things namely by the commaundement and by thy calling Euery labor that maketh too the planting watering cherishing and preseruing of this vineyard hath a commaundement that is too wit the labor y t serueth too the glory of God the edifying of the church the harbroughs of the church that is too say cōmon weales and housholdes is commanded by God in the first table and in the fourth commandement Besides this it is not inough that thou arte commaunded too labour vnlesse thou bée enabled too labor in lawfull vocation For hée that taketh vpon him too labour in the vineyard without calling is rash and bringeth foorth no frute In labouring thou must béeware firste that thou bée not proud if thou séeme too thy selfe too labor more or also better than another man Secondely that thou haue not an eye too the rewarde of thy labor performed but too the commaundement of the housholder whoo hath set thée in the vineyard too the intent thou shouldest woork Thirdely that thou despise not such as woork lesse than thy self And fourthly that thou grudge not ageinst y e master of the house though he apéer liberall too them that séeme too haue wrought lesse than thou What is to bée looked vnto and cōtinually too bée thought vpon while thou art woorking First it behooueth euery mā too think hée is brought intoo the Lords vineyarde not too bée ydle but too woork For in the Lordes vineyarde there is no roome for slouth and sluggishnesse No man can without displeasing the master of the house put ouer his taske too another man Therefore whoosoeuer is brought intoo this vineyarde let him labor lustily without deceyt For cursed is hée that dooth the Lords woork deceitfully Secondly in laboring let him think he standeth in his masters sight whoo not only beholdeth the outward doings but also féeth the secretes of the hart and estéemeth the work by the méening of the hart rather than by the effect of the woorke Thirdly this looking on of the master shal stir vp the laborer too woork héedfully that hée may with a chéerfull minde beare out the heate and burthen of the day Fourthly an eye is too bée had too nothing else than too the goodnesse of the housholder God which commaundeth too labor and that one thing alone wil encorage a man too go through with his task lustily Fifthly when thou hast doon all that thou canst doo thou shalt say thou arte an vnprofitable seruant For if thou eyther be proude bicause thou camest sooner intoo the Lords vinyard or despise others that may séem too haue wrought lesse than thou or murmur ageinst the goodman of the house whoo is alike liberall too others as too thée thou shalt héer Frend I doo thee no vvrong diddest thou not couenant vvith mee for a penny take that is thine ovvne and go thy vvay Is it not lavvfull for mee too doo vvith mine ovvne vvhat I list Is thine eye euill bicause I am good Thrée things are héer founde faulte with in the murmurer First that hée presumeth vpon the woorthinesse of his woork Secondly that he doth not commend and set forth the liberalitie of the householder but rather blameth him for it Thirdly that hée enuieth other men for the bountifulnesse of the liberall householder towardes them Suche are all they that séeke too iustifie themselues by woorkes béeing vtterly voyde of fayth ¶ Of the second TO the intent wée may the more distinctly vnderstand the doctrine of good workes thrée things are to bée throughly weyed First what things are requisit to the account of good woorks Then what are the causes of good woorks and thirdly why God hath added so many so notable promises vntoo good woorks and why hée voutsaueth rewards vntoo them As perteining too the first fiue things are requisite that a woork doone by man may woorthyly bée called good One is commaundement Another is Chrystes spirit The third is faith The fourth is a right end And the fifth is grace wherthrough the default is taken in good woorth Now that too the ratifying of a good woorke commaundement is required it is manifest by these foure things by our owne state by the commaundement by the forbidding and by the maner of worshipping God Our state is that wée should bée the seruantes of God and hée bée our Lord God Wherfore as it is his prerogatiue too commaund vs what wée shall doo so is it our duty too folow his wil as the moste certeine rule of our dutie The same thing teacheth the commaundement Ezech. 20. Walke yée in my precepts and kéep my iudgements and do them ▪ Esay 48. I am the Lord thy God that teacheth thée profitable things and maketh thée walke in the way that thou walkest Hierem. 33. I haue made thée a watch man ouer the house of Israel thou shalt hear the woord out of my mouth thou shalt doo my message too them from mée The forbidding is manifest Deut. 12. Yée shall not doo euery one of you what séemeth right too him selfe Ezechiel 20. Walke not in the commaundements of your fathers The maner of worshipping God requireth that the work that should please him should bée commaunded by him and therupon the Lorde telleth vs plainly it is too no purpose too woorship him with
so much shame too fal away agein from grace and saluation The third sorte of héerers is painted out in this Parable thus And other some fell among thornes and the thornes grovving vp vvith it choaked it The Lord interpreting this parable sayth That vvhiche fell among thornes are those vvhich haue herd the vvord and going their vvays are choked vvith the cares and the ryches and pleasures of this lyfe so that they bring foorth no frute In this exposition of the Lords many things are too bée considered Firste that this sorte of men is méete to cherishe the séede within that is too say that they turne vnto the Lorde with true repentance that they beléeue and loue the word of god Secondly that the corruption of the séede that is too say of Gods woorde sowen in the hart of man commeth from elsewhere namely of the thornes For as good séede béeing conceyued in good grounde and growne vp is often so marred with the thornes that winde about it that it perisheth before the haruest Euen so many béeing at the first well disposed and woorshippers of God are before the ende of their life choked with thornes I say with the thornes of carefulnesse of riches and of pleasures Thirdly it is too bée obserued in this place that the Lord putteth héere .iij. kinds of thorns which doo choke the heuenly séede after that it is growne vp spindled as are thoughtfulnesse or cares of this world and ryches according as Mathew hath or as Mathew and Marke haue the deceitfulnesse of ryches and the pleasures of this life Séeing then that these bée the thornes wherewith Gods woord is choked and that there is none of all which is not ouergrowen with great store and as it were with a thicke queach of thorns wée must do our indeuer that if we cannot vtterly plucke vp all the thornes themselues we may at least wise breake off their prickes that they perce not thorough Gods crop and destroy it As concerning the first kind of thorns this is the way too blunt them if we wholly renounce this worlde with his lustes and vse this worlde as though wée vsed it not according as Paul admonisheth vs too doo The second kind shal doo no harme if we folow Salomōs counsel who sayth If riches abounde set not thy hart vpon them And also Paules counsel which saith warn the riche men in this world that they bée not proude nor trust too the vncertaintie of their riches but in the liuing God which giueth vs all things plētifully too our vse but that they doo wel and endeuour too bée riche in good woorks and bée liberal towards others The .iij. kind of thorns are the pleasures of this life which consist in delights pompe worldly honor dainty meats fine apparel and chamberwoork which all toogither and seuerally doo choke the séede of God so as it cannot bring forthe the frute of eternall life Let them therfore that haue regarde of euerlasting saluation take good héed of these thornes The fourth sort of héerers is noted in this part of the parable And some séede fel vpon good grounde and sprang vp and bare frute and brought foorthe some thirtie folde some sixtie folde and some a hundred folde This parable is expounded of the Lord in these wordes And that vviche fel vpon good ground are those that vvith a pure and good harte doo hear the vvoord and keepe it and bring forthe frute through pacience In this exposition fiue things are too bée obserued whiche doo define y e good groūd wherinto y e lords séed was cast The first is too receiue the séede and heare the word with a pure good hart The second is too kéep the séed that is too say not too forget y e word that is herd but too think vpon it cōtinually The thirde is too bring forthe frute in true godlinesse holinesse charitie and the duetie of a mannes vocation The fourth is that this frute must be brought forth in patience verely that wée suffer not our selues too bée pulled by any meanes from fayth and from bringing foorth frute The fifth is that all bring not forth alike much frute For the Lord sayth Some thirtie fold another sixtie folde and another a hundred folde that is too say they which beleue the gospel bring forth frute according too the measure of their faith some more and some lesse This oddes in bringing foorth frute dooth bothe teache vs and comfort vs. It teacheth vs that the séede of God must not bée frutelesse if at leastwise wée couet too haue it too our welfare and it comforteth them that bée of a gentle and good hart desirous too bring foorth much frute into Gods barne who notwithstanding doo féele them selues destitute of power and that they cannot yéeld encrease of thrée score folde or of a hundred fold These néed not too discourage them selues for the goodman of the house vouchsafeth euen the baser sort their honour and the commendation of goodnesse Therefore who soeuer is a louer of his owne saluation let him endeuer too bring forthe frute according too the estate of his calling And when he perceyueth him self too bring foorth but a little let him craue helpe of the goodman of the house and trust too his goodnesse which reiecteth not euen him that bringeth neuer so little frute ¶ Of the third AS hée had spoken these things sayth the Euangelist hée cryed out with a loud voice and sayd Hee that hath eares too heere let him heere Now in that the Lorde cryeth out therby is shewed both his affection towards men that hée is desirous too haue them saued and also the deafnesse of men too heare the things that perteine too their saluation Ageine when he sayth He that hath eares too heere let him heere hée giueth vs plainly too vnderstand y t he hath twoo kind of hearers of whom some be deaf not for that they are not able too heare with their outwarde eares but for that they bestowe not the things they haue héerd in the intrails of their hartes How great store of this kinde of héerers there is it is well séene by the lewd behauiour of many whiche haue the faith in their mouth without any frute at all in their life and maners And other some are well eared who bestow in the closets of their hartes that whiche they conceiue by their outward héering and bring forthe frute of the séede according too the measure of their Fayth But this is too bee knowne that no manne by hys owne cunnyng canne make hym himselfe to héere Gods worde frutefully but that his eares must be opened by the Lorde For when the word soundeth outwardly in his eares the holy Ghost is present woorking in the woord who openeth the eares of the hart to héere and receyue the worde so that we through our owne malice striue not against the spirite when he openeth For although that God alonly can open mens eares and that he
offereth himself redily too al men yet doth he open the eares of none but such as resist not the Lord through their own stubbornnesse Wherfore it is our duetie to crie vntoo the Lorde with continuall gronings that he may open our eares prepare our hartes and clense our affections so as wée may héere his woorde to our owne saluation the glory of God to whom bée honour and glorie for euer Amen The Sunday called Quinquagesima or Shroue Sunday ¶ The Gospell Gath. iij. THen came Iesus from Galilee too Iordan vntoo Iohn too bee baptized of him But Iohn forbad him saying I haue neede too bee baptized of thee and commest thou too bee baptized of me And Iesus aunsvvering sayd vntoo him Let bee novve for so it becommeth vs that vvee may fulfill all rightuousnesse Then hee let him alone And Iesus beeing baptised came by and by out of the vvater and beholde the heauens vvere opened vntoo him and hee savve the spirit of God comming dovvne like a doue and lighting vpon him And behold a voice from heauen saying This is my vvell beeloued sonne in vvhome I am vvell pleased The exposition of the text THis feast is solemnized in our Churches for the storie of Christs baptim which storie conteineth the chéefest déede that euer hapned in the worlde neither shall any greater euer happen vntill wée sée Chryste comming in the cloudes with his angels and with great power If then wée bée delighted in stories of great mightie princes wée haue héere the storie of the greatest Prince whiche not only with the pleasantnesse thereof delighteth the mindes of the readers but also it selfe alone bringeth more commodities than all the stories of the world can bring But before wée go too the exposition of this storie wée must discusse two questions Of whiche the first is for what cause this feast is instituted in the Ecclesiasticall ordinance of our Churches and the other is why it is appoynted at this time of the yéere rather than at any other Too the former question I aunswer The storie of Chryst is framed for our saluation and therefore wée Danes in our Ecclesiasticall ordinaunces would not omit this chéefest part of the storie but set it foorth at a time certeyne in the yéere Untoo the later question I say that this time was most conuenient for this storie too bée intreated off and that for twoo causes First for the order and continuance of the story For hythertoo wée haue herd in order first of the birth of the Lord. Secondly of his circumcisiō Thirdly of his appéering Fourthly of the offering vp of him in the temple Fifthly of his disputing in the temple when hée was a twelue yeres of age What hée did from the said twelfth yéere vntoo his nine and twentith yéere there is nothing written but that hée was at the commaundement of his parents Sixthly of his baptim which is very well recited in this time of the yéere Seuenthly foloweth of his fasting Eyghtly of his temptation Nynthly of his doctrine and miracles Tenthly of his passion Eleuenthly of his resurrection Twelfthly of his ascention intoo heauē Thirtéenthly of the sending of the holy Ghost wherby Chrysts doctrine was cōfirmed Fourtéenthly folow in the rest of the yéere sundry sermons wherin the benefits of Chryst are commended to his Church examples of godlinesse are set forthe and men are exhorted too godly holy life And fiftéenthly is intreated of the last iudgement of the rewards of the godly and the punishement of the vngodly These are the chéefe members of the storie of Christe which in very good order according as the things were doon are euery yéere handled in our Churches There is besides these another cause why our Churches intreateth of Chrystes Baptim this time of the yéer namely that men may bée taught what maner of garment becommeth Chrystians too were against that deuilish and heathenish furie and manner of belly chéere that hithertoo hath bin practised in many places of Christendome not without greate offence towardes God And let these things suffise too bée spoken concerning this present feast The places therof are thrée 1 The storie of Christes baptim with the circumstances thereof 2 The vse of this storie in the Churche 3 The maner and vse of our Baptim ¶ Of the first IN the Baptim of our Lord many circumstances are too bée weyed specially these fiue First what persons are the dooers in this case 2. The place 3. The talke betwéen Chryst and Iohn 4. The baptising of Christ. 5. The sequele that is too wit the thing that hapned too Chryste when he was baptised Of these fiue circumstances I wil speak in order The firste Then came Iesus from Galilee vntoo Iohn Héere wée haue twoo persons Iohn who was sent in the spirit of Elias too prepare the way of the Lord In respect wherof his father Zacharie by the spirit of prophecie sayd of him béeing yet but a babe And thou child shalt be called the prophet of the highest for thou shalt go before y e face of the Lord too prepare his wayes And for the same cause Chryste himselfe auoucheth Iohn too bée more than a Prophete as than whiche there was not a greater borne of a woman Ageine wée haue héere an other person namely Chryste him selfe God and man Héere therefore are twoo persons than the whiche the whole world hath not any thing more excellent Iohn was the most high Prophet of God Christe was the euerlasting sonne of the euerlasting God Of bothe whome in as much as the dignitie and authoritie is moste excellent wée haue thereby an inkling giuen vntoo vs how greate the woorthinesse and authoritie of Baptim is whiche procéeding from God is solemnized by them that are the most excellent of all the world The second He came too Iordan Héer is shewed wher the baptim was celebrated It is not for nothing that the Euangelist maketh mention of Iordan For his meaning is that wée shuld haue an eye too the former miracles that were doon long ago in Iordan that thereby wée may gather how great force and effect spirituall baptim is of The first miracle therfore that commeth too minde is that which hapned when the people vnder the conduct of Iosua entred intoo the land of promise For the riuer of Iordan cōtrary too the nature of water stood at one side like a wal and gaue way too Gods people too passe through so as they passed drie shod folowing the Ark of the Lord whiche the Préestes of GOD caryed before the people By this tipe is signified that wée are conueyed out of the kingdome of Sathan intoo the kingdome of God by baptisme Christe going before vs who is the true Arke of propiciation Helias deuided Iordan with his cloke and passing the riuer was lifted vp intoo heauen Naaman the lepre of Syria washing him selfe in Iordan at the commaundement of the Prophet was made whole and sounde Nowe as the déede of Helias dyd
It may bée gathered by the Scripture that it was ordeined too fiue endes First that it was done of purpose too blisse and pray as in Mat. 19. and Mark 7. is declared Secondely for offering for the Préests were woont too lay their handes vpon the heads of the beasts that were slaine for sacrifice 3. For healing lyke as Chryste did oftentimes lay on his hands when he went about too heale suche as were brought vntoo him 4. That by praying the holy ghost might be bestowed vpon them as wée réede in the Acts of the Apostles Fiftly in giuing orders too the ministers of the woord handes were woont too bée layde vppon those that were receiued intoo the ministerie Nowe will wée adde somwhat concerning the mysticall méening of handes They that blissed folke by laying on of their hands dyd supplie the roome of God The hands signified Gods helpe and fauoure The laying on of hands signified that he on whom the handes were layd was vnder the fauor and protection of God and that hée was blissed of god In their blissings Gods fauour and help were wished for and in sacrifices the hosts were dedicated vntoo God In healyngs Gods hand stretched out it selfe whyle by his power he restored the sicke vntoo helth Likewise in the giuing of the holy ghost the handes signified Gods presence In consecrating the Préests this was ment by laying on of handes that those whiche tooke orders were dedicated vntoo God as sacrifices and wer allowed and appoynted too the seruice of God Thus muche concerning the firste place namely concerning the laying on of handes Now let vs bréefly consider what this place confirmeth what it confuteth and whereof it admonisheth vs. It confirmeth that the children of God are led by the spirite of God and should exercise themselues in godlinesse and charitie It confuteth those that boaste of their emptie fayth voyde of the true feare of God and charitie too their neighbour And it admonisheth vs too performe the woorkes of faith as well inward as outward if wée will bée accounted among the children of God ¶ Of the second THe seconde doctrine that I purposed is concerning the déede and miracle of Chryst. Now too the intent wée may vnderstand this déede certein things are too be noted concerning Chrystes miracles The Prophets Chryst and the Apostles wroughte miracles too assure men that the doctrine which they taught was of God and too the intent that men béeing conuicted of Gods truth by miracles mighte beléeue and by beleeuing bée saued That these are the chéef endes of miracles Iohn the Euangelist beareth witnesse in his seconde chapter where he sayth thus This beginning of miracles did Iesus in Cana of Galilée and manifested his own glorie and his Disciples beléeued on him Héere are twoo endes signified Chrystes glorie and the fayth of the Apostles The glorie of Chryst comprehendeth the power of his Godhead his affection towardes mankinde and his office and the certeintie of his doctrine Howbéeit there is a difference too bée made betwene the Prophets and Apostles and Chryst. The Prophets and Apostles wrought not miracles by their owne power but by the diuine power of Chryste whose spirite spake by the mouth of them But Chryste wrought miracles by his owne power Wherefore lyke as the Prophets and Apostles by their miracles declared them selues too bée the seruantes of Chryst so Chryst by his miracles shewed himself too bée the Lord and God of them And if any man demaund why miracles are not wrought now a dayes by the ministers of Gods woord Thou shalt vnderstand that assoon as miracles had confirmed Christes glory the truthe of God they had discharged their dutie And therefore we must no more looke for miracles but we must holde our selues content with the doctrine of the Prophets and Apostles which God hath confirmed with many miracles lōg ago Thus much cōcerning miracles in generall Now let vs come too the miracle of this day in whiche are many circumstances too be obserued wherof eche one conteyneth a singuler doctrine and admonishement The first Chryst took him aside from the people And why did he so For twoo considerations that is too wit for y e time for the meaning For the time bicause he wold not as yet haue his kingdome published vntoo the whole world For he had not yet accomplished his sacrifice he had not yet broken downe the wall that was betwéene the Iewes and the Gentiles whiche thing was doone afterwarde when hée armed his disciples with this cōmission Go intoo the whole world and preache the Gospel too all nations And for the meaning bicause he that desireth too haue Chryste too bée his Phisitian must departe out of the preace of the malicious persons and repiners For there is no agréement betwéene Chryste and Beliall The second He thrust his fingers intoo his eares Surely this was not doon but for some purpose For by that signe he bothe shewed the preciousnesse of his fleshe which he had taken vpon him that by offring it in sacrifice mankinde might be restored too his former helthfulnesse whiche he had lost by sinne and also giueth vs too vnderstand that his woorde can neither be heard nor vnderstood vnlesse our eares be opened by Chrystes finger that is too say vnlesse the holy Ghoste doo open the eares of our hart The thirde And hee spit and touched his toong By this mysticall maner of dealing hée dooth vs too wit that the abilitie too speake procéedeth of him and that hée will woorke effectually in his churche by meanes The fourth He looked vp intoo Heauen By this gesture hée signifieth that his minde is lifted vp too his heauenly father whom hée prayed vntoo not onely for this man but for all others that are afflicted For prayer is not so muche the sound of the mouth as the humble lifting vp of the hart vnto God which lifting vp of the hart is signified by the outward sign of the eyes looking vp too heauenward Whervpon Dauid sayth I haue lift vp mine eyes vntoo thée that dwellest in the Heauens Of which thing wée also are put in minde when wée say Our father which art in heauen The fifth Hee sighed Surely it must néedes bée a great matter that caused so great a personage too sighe Therefore had he not an eye al only too this dumb man whom he could haue deliuered from his disease with one becke but hée had an eye too these fiue things First too sin which is the cause of all miseries in mankinde 2. Too the tirannie of the Deuil who had so sore oppressed mankinde with whiche tirannie he knew he had too encounter 3. Too the curse of the lawe whiche he should take vpon him self too the intent we might bée cléered of oure giltinesse 4. Too his owne moste bitter death which he should suffer for all mankinde 5. Too the vnthankfulnesse of the greatest part of the world For hée foresaw that many should vtterly holde skorn of his
Lord was bidden too dinner by a certein Pharisie vppon the Sabboth day and that a certeine man diseased of the Dropsie was brought before him he demaunded of those that séemed too themselues too bée wyser than other men whither it were lawfull too heale vppon the Sabboth day And the cause why he put foorth this question was for that as the Pharisies had with their gloses corrupted the other scriptures So also had they defaced the kéeping of the Sabboth Howbéeit forasmuche as the question is concerning the Saboth wée wil set foorth the whole doctrine coÌ„cerning the Saboth and speake of foure things in order First wherfore God ordeined the Sabboth day Secondly what is the right vse of the Iewes Sabboth Thirdly what maner of holy dayes ours ought too bée And fourthly of the true Ceremonies of the Church and of the ends of them Why then did God ordeine the Sabboth day There bée rekâ—ened chéefly fiue causes Of which the first is that it should bée a perpetuall Sacrament or remembraunce of Gods rest after the creation of the world which he made in sixe dayes with all the furniture and contentes therof This cause is alledged in the seconde of Genesis where Moyses sayth that the Lord coÌ„maunded the Saboth day too bée kept holy bicause he rested that day froÌ„ creation The same thing also is declared in the .xx. of Exodus in these woords The seuenth day is the Sabboth of the Lord. For in sixe dayes the Lord God made heauen and earth The second cause of the ordeyning of the Sabboth is that it should bée a type and counterfigure of Chrystes Sabboth kéeping For it represented the Sabboth whiche Chryst the true Passeouer and creator of the new Heauen new earth should rest in his graue vpon the Sabboth day and kéep the very Sabboth arighte And therefore hée commaundes the Iewes streightly too kéepe the Sabboth day And by the vnserchable deuise of his wisdome hée ordeyned that Chryste the true Paschall Lamb should bée slaine and put too deathe vppon the very day of the Passeouer and that hée rested the Saboth day folowing in his graue The third cause also why the Saboth was ordeyned was that it should be a pledge of the promisse For God promised his people a Saboth that is too say a rest Esay â–ª the .xiiij. And in that daye when GOD shall giue thée reste from thy laboure and from thy confusion and from thy harde bondage wherein thou didst serue c. The people of GOD looke for thrée kindes of rest The first is from the laboure of the presente troubles in this life The second is from the temptations wherewith oure owne Conscience and the Deuill assaulteth vs. The thirde is from the thraldome of the Deuil so as hée may neuer more bring vs vnder his bondage and hard yoke The fourth cause of the institution of the Sabboth is too the intente there shoulde bée a time certeine for teaching and hearing the woord of GOD or that there shoulde bée a time wherein there might bée an open and common professing of the religion in which the godly might take comfort the ignoraunt bée instructed in godlinesse Esay 58. If thou call a delicate Saboth Then shalt thou delight in the Lord Iob. 22. Then shalt thou delight in the almightie and lift vp thy face vntoo GOD. For the Saboth was not ordeyned too play and drinke in but too pray and praise God in Wherevppon Austin sayeth it is lesse euill too go too plough than too play vpon one of those dayes The fifth cause is for ciuil policie which is commended too Gods people Deut. 5. in these woords Kéep the Saboth day that thy man seruant thy mayd seruant and thy selfe maye rest And afterwarde Thou shalt doo no manner of woorke therein thou and thy sonne and thy daughter thy man seruant and thy mayde seruant thine Oxe and thine Asse and the Straunger that is within thy gate And thus haue wée the true causes and the right vse of the Iewishe Sabboth Now although the Iewish Saboth toogither with other ceremonies of Moyses bée abolished and disanulled so farre foorth as perteyneth too the kéeping of the seuenth day of the wéeke Yet notwithstanding as touching the vse of it it is continuall as a thing ratifyed by the lawe of God and nature For like as God wil be serued and that his woord shal bée preached So nature telleth vs it is vtterlye necessary that there should bée some certeine time appoynted for holy matters Therfore there must néedes bée certaine dayes appoynted for folke too assemble and méet in openly at certein houres that the woord of God may bée taught and learned too the intente all things may bée doone orderlye and after a comely fashion in the Churche according as Paule teacheth the Corinthians Moreouer in oure holydayes twoo things are too bée obserued One is what is to be eschued Another is what is to bée doone Thrée things are too bée eschued The firste is outward labour And that too the intent the minde maye wholly intend too Gods seruice that is too say that it may wholly intend too heare Gods woord too learne it and too consider vppon it And therefore it is the Magistrates duetie too prouide that the seruice of God be not hindered at such times by bodily laboures Howbeit héere it is too bée knowne that there bée foure exceptions which excuse those that laboure at suche a time The first is necessarie For our Lord himselfe excuseth his Disciples for plucking the eares of corne vppon the seuenth day as sayth Mathew in the twelfth Chapter The seconde is the profite of the Church like as the préests did all things vpon the Saboth day which séemed néedfull in the Churche without trouble of conscience for the Saboth The third is the profit and sauegard of our neighbor wherfore our Lord also healed the man that had the dropsie vpon the Saboth day The fourth is the aucthoritie of the superiors too whom wée must bée obedient But let the superiors take héede that they offend not him which is their superior while they hold their inferiors too streight The second thing that is too bée eschued is voluptuous lyfe toogither with all the woorkes of darknesse which fight full ageinst kéeping holy the Saboth day Thirdly thou must eschue the contempt of godly ceremonies soothly least eyther by absenting thy selfe or by despising the holy Ceremonies thou giue others example too become woorse Thus haue we what things are too bée eschued in our holydayes Now let vs sée what is too bée doone in them First therefore in as much as the Iewes were occupied in killing sacrifices and in offering Let vs also slea the sacrifices of our owne bodies and offer the Calues of our lippes Let vs earnestly repent let vs glorifie God with hart mouth confession and behauiour let vs offer the incence of our hart that is too wit faith and hope let vs offer the sacrifice of well doing
sted shall put too his hand too the healing of vs. The third is too reproue the Pharisies by this saying who iudged not aright either of his person or of his office For alwayes there be some y t séeke too picke quarels too the woorks of God Which thing warneth vs that wée should not bée the lesse diligent in dooing our duetie The fourth is that taking hold of this occasion he might instruct vs more fully concerning his owne person his loue towardes men and his office for which he was sent intoo the world by his father Now let vs wey our Lords woords for he sayth too y e Palsieman Sonne be of good cheere thy sinnes are forgiuen thee These bée the woords of the sonne of God wherfore they are to be weyed aduisedly This woord sonne is to be set ageinst despair which this present disease wold haue persuaded him vntoo This saying bee of good cheere is to be set ageinst the cursse which euil conscience weÌ„t about to persuade y e wretch in Thy sinnes sayth he Héer grace surmounteth farre aboue sinne This saying are forgiuen is to be set ageinst y e dreame of satisfaction of merites of rightuousnesse that coÌ„meth by the â—awe Thy sinnes sayth he are forgiuen thée In so saying he applieth the benefite of his grace too the poore wretch Thus haue wée héere the Doctrine of saluation remission of sinnes iustification and adoption For these benefites sticke linked togither so fast continually that they cannot bée plucked asunder He requireth faith to him that beleueth he forgiueth his sâ—nnes whom he hath absolued froÌ„ his sinne him he adopteth too his sonne accepteth him as rightuous and whoÌ„ he hath iustified him also will he glorifie by bestowing euerlasting blisse vpon him neither is ther any other way of obteyning saluation than y â— which is set out vntoo vs in this exaÌ„ple The palsiemaÌ„ dooth .iij. things He acknowledgeth his sin he acknowlegeth himself to be iustly punished for his sin he putteth his trust in the sonne of God Agein Chryst doth iij. things He releaseth sin he adopteth him to be his sonne accepteth him too eternal life Folow y u this exaÌ„ple Acknowledge thy sin in good ernest acknowlege gods iust iudgemeÌ„t and beléeue in the sonne and thou shalt féele sensibly that Chryst will bestow his benefites vppon thée Let this suffise to bée spoken concerning the first doctrine of this Gospel and now foloweth the second ¶ Of the second ANd beholde some of the Scribes saide vvithin them selues This man blasphemeth And vvhen he savv the thoughtes of them he saide vvhy thinke you euill in your hartes Héere the grudging of the Scribes and Chrysts answere doâ— shew in what sort the kingdome of Chryst and the kingdome of Sathan méete one ageinst another Wée haue héere two things of which the one is the accusation of the Scribes accusing Chryst and the other is Chrystes most rightfull defence The accusation of the Scribes was this This man is a blasphemer Wherfore bicause he taketh vppon him too forgiue sinnes which perteyneth onely vntoo God For according too the phrase of the scripture Blasphemie is too attribute that thing vnto a creature which is proper or peculiare vntoo God Now too forgiue sinne is propre vntoo God â–ª which thing is assured by the testimonie of Esay where the Lord by the mouth of the Prophet sayth I am I am he that wipeth away thine iniquities for mine owne sake and I will no more remember thy sinnes Héervppon they thinke they may conclude as by an infallible consequent y t Chryst is a blasphemer after this manner Whosoeuer taketh vppon him that which is peculiare vntoo God is a blasphemer This Iesus taketh vppon him that which is peculiare vnto God Ergo this Iesus is a blasphemer And vndoubtedly it had bin a true argument if Christ had bin like the Scribes that is too wit if he had bin mere man and not God also Sée I pray you how much our Papistes and Monkes are worse than the Scribes The Scribes were taught by the wordâ— of God to defend this proposition No man caÌ„ forgiue sinnes but onely God But the Papistes attribute forgiuenesse of sinnes too the merites of saincts too Masses and too pardons which things they deale not fréely but fel them very déerely Surely a wonderful kinde of chapmen They sel that which they haue not they sell men the smoke of woords take ready Golde for it They promisse their chapmen Heauen and deliuer them Hell But what shall wée saye of the ministers of Gods woord Doo they forgiue sinne They forgiue not of themselues but they pronounce forgiuenesse of sinnes too all that they finde like this man that was sicke of the Palsie They giue not ought of their owne But they offer another mannes by the commaundemente of Chryste For they offer forgiuenesse of sinnes by the voyce of the Gospell As many as receyue this voyce by fayth doo out of all doubte receiue forgiuenesse of sinnes For Chryst sayeth hée that héereth you héereth mée But what sayth Chryst too this accusation VVhen he savv their thoughtes hee sayde vvhy thinke yee euyl in your harts vvhyther is it easier too say thy sinnes are forgiuen thee or too say arise and vvalke Héere Chryst dooth thrée things First hée sawe the thoughtes of them whiche is the propertie of God onely Whereupon the Scribes ought too haue thought that Chryste was more than mere man For no man is able too sée the thoughts of another man For onely the spirit of God searcheth the depth of mennes hartes Secondly hée blameth them vvhy doo yee thinke euill in your hartes As if hée had sayde yée sinne in thinking amisse of mée By this wée may note â–ª that euil thoughtes are sinnes â–ª Thirdly by visible signe he confirmeth his hidden Godhead As if he had sayd you say that hée that taketh vppon him that whiche is peculiar vntoo GOD alone is a blasphemer for hée hurteth Gods name and fame Uerely I confesse this too bée true But in that yée beléeue not mée too bée GOD you doo amisse Wherfore you are blasphemers and not I. And nowe that I may shew and proue my self too be very God I heale this Palsie man with a becke onely whiche surely is peculiar too the power of the Godhead If I can doo this by my diuine power why shoulde I not also forgiue sinne Who can vtterly take awaye a disease but hée that taketh away the cause of the disease Nowe you sée with your owne eyes that I take awaye the disease and why beléeue you not that I am able too take awaye the cause of the disease also which is sinne Thus Chryst appealeth too his owne dooings whiche beare recorde of him For thus sayeth hee in Iohn If yée beléeue not mée beléeue my woorks which bear witnesse of mée Of this seconde doctrine therefore wée maye learne thrée things Firste that there is continuall battaile betwéene the kingdome of
the comfort of their old age bicause Elizabeth was barren not only by nature when she was yet young but also by reason of age for y t she was now become an old woman Notwithstanding contrary too the course of nature the discommoditie of barrēnesse at length they obteine that which they had sought at gods hands with great earnestnesse Therfore this circumstance of Iohns parents techeth many things First y t the prayers of the godly shalbée herd at length Secondly that wée must not cease frō praying bicause our requests séeme too bée delaied somewhat long For wée must knocke stil til y t doore of grace be opened vnto vs. Thirdly that the afflicted continuing in faith kéeping themselues blamelesse shal at length atteine comfort Fourthly that those whiche are coupled in mariage must liue in the feare of God bée vnrebukeable And fifthly that the ministers of Gods woord their wiues ought too shine before others in al kind of vertues For like as Zacharie the husbād beautified the dignitie of his office with the holinesse of his life So his wife Elizabeth led a holy and blamelesse life For they knewe themselues too bée promoted too a place of suche woorship that their life was more lookt vppon than others were Wold God there were not many that are Zacharies in talke but no Zacharies in life But they shal one day finde their iudgement The second circumstance is of Iohns conception wherin many things are too bée considered For firste his conception was fortold by an Angel to Zacharias his father as he was dooing his dutie in the temple which thing when the forspēt old mā beléeued not hée was striken dumb in punishment of his vnbeléefe Héer first offreth it self the duetifulnesse of the holy angels which are gods messengers ministers to gods church to defend it serue it according to gods wil. But concerning Angels more is too bée spokē vpon S. Michaels day Secondly it is to be obserued héer y t God is wōt to héer those which executing their office accordingly doo cal vpon him w t faith For he y t executeth not aright as much as in him lieth the office y t is committed vntoo him is voyd of faith and cannot pray Wherfore folowing the exāple of Zacharie let vs both execute our charge as we ought to do also cal earnestly vpon God y t he may reléeue our necessities for he is mind full of his promises Furthermore wée are taught héere that Gods dooing determinatiō is not hindred by y e impedimēts of nature For although Zacharie were forspent that Elizabeth were barren both by nature yéeres yet Gods purpose goeth forwarde and Elizabeth cōceyueth according too Gods determination Héeruppon wée maye build a generall rule namely that nothing can disappoint Gods determination purpose He hath decréed too raise agein the dead but vntoo nature this séemeth vnpossible Which is most too bée beléeued in this case Nature or Gods woord Let the praise of truthe bée giuen too God let vs beléeue it for a certeintie y e he which is y e almighty truth the most true almightinesse both wil and can performe whatsoeuer he hath determined Therfore a barren woman conceiueth a forspent old man becommeth a Father ageinst natures will how bée it at the commaundement of him that is the author of nature whom the Child acknowledged in his moothers womb when at the cōming of Mary after hir conceyuing at the voyce of the Angel hée sprang in his moothers wombe in witnesse that God receiueth infants wil be woorshipped of them according to the Psalme out of the mouthes of infantes sucking babes hast y e made perfecte thy praise But more is too bée spoken of this matter on the day of the visitation of the blissed Uirgin The third circumstance is of his birth wherof Luke speaketh in this wise Thou shalt sayth the Angel cal his name Iohn and thou shalt haue ioy gladnesse and many shall reioyce at his birth And when Iohn was borne the neighbors héering what had hapned too Elizabeth did set out the mercy of God and reioysed with Elizabeth This circumstance puts vs in minde of thankfulnesse towards God for his benefites receyued it putteth vs in mind too reioice with thē to whom God dooth good it puts vs in mind of the duetie of godly parents namely that we shuld betake our children vntoo God it puts vs in mind of the gladnesse which we receiue of the blissing of God that wée should refer it too Gods glory The fourth circumstance is of Iohns bringing vp wherof the Euangelist speaketh thus The Childe grew and wexed strong in spirit and was in wildernesse vntil the day that he should shew himself too the Israelites And while hée was in wildernesse as Mathew telleth hée had a garment of Camels hair a Lether girdle about his loynes And his meate was Locusts and wild Honie This is a description of méetly hard bringing vp For in as muche as it was a highe office that hée should take vpon him hée was not too bée brought vp in pleasures but rather hée was too bée enured too paines taking from the Cradle For as one sayth it is a great matter too bée enured from a Childe But what shall wée learne héereby Munckerie In no wise What then Wée must learne thrée things héereby Sobernesse obedience towards God and enurance too hardnesse For sobernesse and restraint of life ar by this example of Iohns commended not onely too those that shal bée ministers of Gods woord but also too al Christians Secondly obedience too Godward in our vocation is commended vntoo vs. For it is not too bée thought that Iohn chose this woorke and this kind of liuing as though it were a holyer thing too liue in wildernesse than in the open assembly of men but he thought it behoued him to follow his calling Moreouer enurance is commended vntoo vs by this example too the intent that béeing acquaynted with hardnesse wée may not bée discouraged with the burthen of troubles if at any time wée bée put too the bearing of hardnesse Those that bée brought vp deintely become womanish so as they bée méete for the dooing of no notable thing according as experience teacheth in many The Lether girdle that was about his loynes was a token of the contention which he should haue in his office ageinst the Scribes Pharisies Herod other the enemies of Chrysts kingdome The fifth circumstance of Iohns calling Of this circumstance Luke writeth thus The woord of the Lord came vntoo Iohn the sonne of Zacharie This was the woord of calling whereby he was called of God too the ministerie Héere is modestie commended vntoo vs that wée should after the example of Iohn wayt for the voyce of the caller whither it bée of God without meanes which hapned oft in olde time after which sort the Prophets Apostles and others now then were called
is proâ—â—rly he that is not a Greeke or a Roman which name is now applyed too any that is in conditions and manners rude féerce cruell vnciuill vnnurtured or in spéeche grosse vnlearned harshe vneloquent Also it signifieth an Alient Forreyner or Straunger borne Benefactour any body that bestoweth a good turne pleasure benefite or frendship vpon vs. C CAlamitie proprelye a laying of Corne by excesse of winde and soule weather and by a Metaphore also it signifieth any manner of greate trouble affliction aduersitie or miserie that ouerthroweth a man or bringeth him vnder foote Celebrate too set foorth too publishe too solemnize too vtter too declare or too doo a thing with praise deuotion reuerence pompe or ioyfulnesse Centurion a Captaine of a hundred men Circumstance a farre fetche or windlasse in a matter a thing that comprehendeth matters in it Also the large setting out of a thing by his seuerall membres and particulars A going about the bushe Circumstant things that are about vs things that beset or be séege vs things that enuyron and hem vs in on all sides things alwayes conuersaunt and at hand with vs things that accompanie vs. Ciuilitie curtesie good behauiour honest conuersation comely and gentle behauiour Communion felloweship partaking partnership companie vse or enioying of a thing in common Also the vniting or knitting toogither of diuers persones as it were in one league and bond of aliance as well by inseperable consent of wil and affection of minde as by outward conuersation and trade of life Consecrated halowed made holy put or appoynted too a holye vse assigned too the seruice of God Constancie a stedfast and continuall sticking too the truthe an vnmouable abiding in all goodnesse It is contrary too wauering Contrite broosed or broken as things are brayed in a morfer Therof commeth Contrition which is an inward remorse with an earneste sorrowe and gréefe of minde for sinne or for offending God Conuince too prooue a thing substancially euidently plainly too ouercome by manifest and apparant reason too shew a thing by suche effectual and open arguments that the very aduersarie may not bée able too gainsay it Crosse is put for any persecution affliction trouble losse hinderance disease of body or disquyetnesse of minde Curiositie an ouermuche carefulnesse or inquisitiuenesse in other mennes matters Hée that is infected with this vice Paule termeth a Busybody Curiousnesse is an ouermuche precisenesse in a mannes own dooings D DElusion or Illusion Mockerie mockage a deceitfull thing and whatsoeuer bleareth mens eyes that they cannot discerne the truthe Demonstration a pointing too a thing with the finger a setting foorth of a thing too the eye an open plaine and manifest shewing of a thing Depraue too marre too corrupt too infect too staine too defile Distinguishe too put a difference betwéene things too seperate intoo partes or membres too disseuer too diuide Durable longlasting of long continuance that which endureth wel that whiche is able too holde out E EXclude too shutte out putte out thruste out or kéepe out F FElicitie happinesse blissednesse blisfulnesse the full and perfect state of béeing well the full fruition or enioying of God and all good things Figurate too signifie or pretend a thing after a couert darke manner too shadowe or represent too méene or betoken too imploy or purporte too beare the Image or likenesse of a thing too counterfet G GLorie is a renowmed and vniuersall reporte of woorthynesse purchased by deserts of many great benefites and good turnes Glorifie too giue glorie honoure praise or commendation too any body or too mainteine the good name honour and estimation of a bodye Also too bring too euerlasting blisse and heauenly felicitie H HAbitation a dwelling place Hypocrite is suche a one as in outwarde apparel countenance or behauioure pretendeth too bée another man than hée is in déed suche a one as counterfetteth himselfe too bée holy or rightuous and is not Honour is the estimation that is giuen by agréeable iudgement and consent of good men too any body in commendation and rewarde of his singular vertues I IMpediments lets hinderances stoppes Incest vnlawful copulation of man and woman within the degrées of kinred or aliance forbidden by Gods law whyther it bée in mariage or otherwise Incorporate too grafte one thing intoo the body of an other too make one body or substance of twoo or mo too mixt or put toogither Incurre too runne intoo Infallible vndeceyuable that whiche wil not deceiue nor can bée beguyled vnguileful vndeceitful deceitlesse sure certeine assured soothfast Institute too begin too go in hande with a thing too ordeine too purpose too appoint too make too found too stablishe too decrée too set vp a new too bring in a new Interprete expounde open make plaine and manifest too an other mans vnderstanding too shew the sence or méening of a thing Also too accepte or take the meaning of a thing in good or ill parte Iunocation is a calling vpoÌ„ any thing with trust in the same It consisteth of twoo partes that is too witte of prayer and thanksgiuing Iustisied found rightuous made rightuous accounted or accepted for rightuous that is too say frée and cléere from sin or set frée from sinne and the penalties therof M MAgistrates are all Princes Rulers Gouernours or Officers placed in authoritie by God or by the souerein of any common weale Maiestie the stately porte and honorable renowme of any Prince people superior or souereine and the comely beautifull grace of any thing that is excellent Matrone an auncient sober and discréete woman that eyther hath or hath had children such a one as for hir sad behauiour deserueth too bee called a mootherly woman Mediation the earnest minding or thinking vpon a thing the often coÌ„sideration and musing vpon a thing mindfulnesse studie Metaphor is the putting ouer of a woorde from his proper and naturall signification to a forreine or vnproper signification As Fol. 62. where the worlde is termed a fielde Chryste a séedman and his woord the séed in whiche spéeches the woords field séedman séed importe other things than their proper signification yéeldeth Minister a seruant that is alwayes at hand or that is redy too put his hande too all things It is a name sitly giuen too the Clergie as whiche putteth them or ought too put them continually in mind of their dutie and calling which is too bée seruants of God and his Congregation and not Lords ne seruants of the fleshe the world and the Diuel Morall perteyning too manners behauiour conuersation and life among men Misterie a secret or hid thing y e vnderstaÌ„ding knowledge wherof passeth the capacitie of common reason too teache vntoo O ORacle an aunswere or saying of God or of a Prophet in Gods name such as is certein and infallible P PArable is an applying of some thing that hath no life or no body too our matter fitly alledged for some likelynesse or vnlikelinesse which it hath