Angel that Chryste is risen This is the summe of the storie The women are willed not too bée afrayd This is the frute of this benefite and the women séek Chryst raysed from death By the example of whom is commended vntoo vs the helthful vse of our Lords resurrection Wherefore not without cause Paule wryting too Timothie sayth Remember that Iesus Chryste is risen from death For as the same Apostle saith in the .10 too the Romains If thou beléeue in thy harte that God hath raysed him from death thou shalt bée saued How bée it too the intent this Article of oure fayth may be the better confirmed vntoo vs I wil handle thrée places in this sermon whiche are 1 How many wayes there are too proue the Lorde resurrection 2 Why hée arose the third day 3 What is the frute of Chrystes resurrection ¶ Of the firste BY thrée kindes of Testimonies is the Lordes Resurrection confirmed For there are Testimonies that go before and that go with it and that come after it Of which I will speake in order Christ admonisheth vs in the .xxiiij. of Luke that we should aduisedly wey the testimonies that went before the Lordes Resurrection where he sayth So is it written and so ought Christ too haue suffered and risen agein the third day and repentance and remission of sinnes to be preached in his name vntoo all nations But where is this written He himself answereth and saith In Moises and the prophets the Psalmes it is written of mée Therfore in Moyses in the Prophets and in the Psalmes must wée séeke for the Testimonies that go before our Lords resurrection In Moyses there is a double kinde of Testimonie concerning the Lords Resurrection For it is both foretolde in expresse woords shadowed with many figures The expresse woordes are these The womans séede shall breake the Serpents head that is too say Chryst shall ouercome the Deuil which thing could not bée doone but by Chrysts rising ageyn from death ▪ For if Chryst had taried stil in his graue the deuil had had the vpper hand of Chryst. For as long as Chryst lay in his graue Christ had no victorie that is he had no triumph But assoone as our Lorde opened his graue and came out of it aliue he shewed him selfe conqueror and triumpher ouer Sathan Héerevnto also perteyneth this saying In thy séede shall all the nations of the earth bée blissed Now as in death is the curse so is blissing too bée séen in y e life of Christ. Also it is shadowed with figures in Moses Adam dying and afterward being raysed ageyne was a figure of Chryste dying and rysing ageine For thus sayth Augustine Chrystes resurrection was prefigurate in our first father Adam because like as Adam rising after sléepe knew Eue shaped out of his séede So Christ rising agein from the dead builded the church out of the wound of his syde Isaac also being laid vpon the altar too bée sacrificed and yet beyng deliuered by the Angell was a figure of Chryste offered vp vpon the Crosse and afterward raysed from death by the power of God Ioseph being cast into prison afterward brought foorth vntoo high honor did betoken the death resurrection of the Lord. In the Prophets also are both sayings and figures of this Resurrection Esai 53. chapter If he giue his soule for sinne he shall sée long lasting seede and the will of the Lord shall prosper in his hand Daniell telleth openly that Chryst shall bée put too death and that he shall reigne for euer Oseas also sayth the thirde day he shall quicken vs. Among many other figures are these Sampson is shut within the Citie and the gates fast locked And our Lord is closed in the graue fast sealed Sampson breaking the lockes and bearing away the gates escapeth without harme And Chryste breaking the powers of hell goeth out frée Like as the shippe should haue perished if Ionas had not bin cast out so should the woorld perish if Chryst had not suffered And like as Ionas was in the belly of the Fishe thrée dayes and afterwarde was cast out on lande So Chryste was thrée dayes in the earth and afterward came foorth aliue out of his graue In the Psalmes also are Testimonies and Figures of Chrystes resurrection The second Psalme entreateth altoogither of the kingdome and préesthood of Chryst. The fiftene Psalme Thou shalt not suffer thy holy one too sée corruption The .xxij. Psalme preacheth the Lordes Passion and resurrection The Cx. Psalme He shall drinke of the brooke by the wayes side therfore shal he lift vp his head The same Dauid doth shadow the death resurrection of the Lord. Dauid fléeing so oftentimes at length being aduaunced too the kingdom was a figure of Chrysts abacemēt by death of his glorificatiō by rising agein Such maner of proofes of y e lords death resurrection there are many in Moises in the Prophets and in the Psalmes but I haue recited but fewe for shortnesse of time To the furtherance héerof cōmeth it also y e Chryste oftentimes forewarned his Disciples of his deathe and resurrection Of testimonies that go with it there be twoo sorts namely expresse woords signes In this Gospel the Angel sayth He is risen he is not heer The signe was séen the graue was emptie there was an Earthquake the Lorde shewed him selfe first too Mary Magdalene afterward too the more part of the Apostles and then too fiue hundred bréethren hée is conuersant with his Disciples fortie dayes and at the ende in the sight of a great number he ascēded visibly intoo heauen from whence the .x. day after his ascencion hée sendeth the holy Ghost according too his promise whiche holy Ghost conuinceth Chryst too haue ascended intoo heauen in déed as triumpher ouer death and hel The testimonies that folowe are of twoo sortes also The preaching of the Apostles whiche is confirmed wyth sundry miracles afterward the recorde of the whole Churche confessing Chryst their Lord and mediator ▪ Besides these there bée other signes also The inward signe is Chrysts spirit in the harte of the beléeuers whiche testifieth vntoo them that Chryste liueth The outwarde signes are Baptime and the Lords supper For by Baptim is figured Chrysts death buriall and resurrection as Paule teacheth the .vij. too the Romaines The Lordes Supper dooth also represente vntoo vs Chrystes resurrection Hee that beléeueth not these testimonies going before it with it and comming after it shall one day sée him comming in the Clouds too be his iudge whome hée acknowledged not too be his Sauiour héer on earth ¶ Of the second WHy arose he ageine the third day Why did he not put it of till the last day that wée mighte haue risen toogyther with him He rose ageine the third day first too fulfil the Prophecies For it was tolde before by the Prophet Oseas and prefigured in Ionas that he should rise ageine the third day Secondly too make
afterward whither he would haue bin circumcised and suffred death or no. But he y t was frée becam the seruaÌ„t of al to the intent he might make al free or as Austin sayth God became man to y e intent to make men gods Paule saith he was bound vnder the law too the intent he might redéeme those that were vnder the lawe And therefore he béeing the first borne would also bée offered vp in the Temple But how was he the first borne There was neuer any such borne First he was first borne in his Godhead for he was the eternall Sonne of God This day sayth he haue I begotten thée Secondly he was the first born son of Mary in his manhood For she neuer bare any before him nor yet after him Thirdly he was first borne in grace For he was the first man that euer was borne which being offered vp vntoo God was accepted of himselfe Fourthly in power For he was the firste borne of the deade And fifthly that wée might bée borne new men through him Furthermore it is too bée marked that mary offred a paire of yong pigeons wherby is shewed that she was poore For the richer sort did offer a Lamb. Héereby wée may lerne not too bée abashed of our pouertie It was Chrysts will too bée borne poore that he might make vs riche so that wée wyll accept his riches with a thankfull minde ¶ Of the second AND beholde there vvas a man in Hierusalem vvhose name vvas Simeon Héere we haue first a description of Simeon and afterward his blissing First he is commended for his rightuousnesse For he liued so among his people that he was counted of all men for a good and iust man The Euangelist méeneth not by this that he was so rightuous that he had no néede of any other rightuousnesse for in his owne song he confesseth Christ too bée his sauior but that he liued vnblamable among men and honestly so as he did no man harme but good too all men according too his power Suche a one is called of Cicero or rather of al men a iust or rightuous man Secondly he is commended for his godlinesse For he feared God Under the name of fear is comprehended the whole seruice of God For he that feareth God as he eschueth al things wherewith he knowes he shall offend him so also dooth he whatsoeuer he perceiueth too bée acceptable too him This feare hath his beginning of faith There is an other feare of God without faith which is no seruice of God and such a one there is in all the vngodly For they alwayes dread Gods iudgement agaynst them and wold rather that there were no God than too bée punished for their wickednesse The feare that is commended in Symeon was none such For it foloweth that he wayted for the comforte of Israel By which saying is shewed that he longed very ernestly for the comming of Chryst. For he knew that the prophesies of Iacob and Daniel pointed too this time of his Wherfore hée longed for it the more earnestly and wished that his life might bée prolonged vntil hée might sée Chryste present And it is no maruaile that hée wayted so earnestly for Chrystes comming For hée was sayth the Euangelist ful of the holy Ghost Suche was this holy man But what was the reward of this godlinesse Hée receyueth an answer of the holy ghost that he should not sée death before hée had séene the Lordes Chryst and by the motion of the same holy Ghoste hée came intoo the Temple And what did hée there When the Parentes Ioseph and Mary hadde brought in the Childe hée took him intoo his armes and praysed God Nowe hath this holy olde man that whiche hée desired so earnestlye and hée giueth witnesse too Chryste openly protesting this childe too bée the same anoynted Sauiour that was promised too the fathers Wée haue the godlinesse of Simeon what it was now let vs set him before vs. Let old men first and afterward al men learne of him too feare God Let them learne too liue holilye and vprightly among men Let them learne too take Chryste intoo their armes that is too say intoo their hartes Let them set him out praise him and professe him Which thing if thei doo they shall one day with Simeon receiue a plentuous reward in Heauen ¶ Of the third NOw foloweth Simeons song Lord novv lettest thou thy seruant depart in peace according to thy vvord This song hath customably bin soong in the church many huÌ„dred yéeres wée are wont to sing the same when corpses are layde intoo their graues For it coÌ„teyneth a doctrine concerning Chryste it techeth froÌ„ whence chéefe coÌ„fort is too bée sought specially at what time we must depart out of this life Now too the inteÌ„t we may vnderstaÌ„d this song the better I will deuide it intoo two parts In y e first wherof the old man Simeon reioyceth in his own behalf and in the latter part comprehendeth very bréefly the benefits of Chryst towards y e whole world The first part is Lorde novv lettest thou thy seruaunt departe in peace according too thy vvoorde For myne eyes haue seene thy saluation Héere the olde man Simeon reioyseth in his owne behalfe that hée had séene Chryste with his bodily eyes according too the answere that hée had receyued of the holy Ghost For albéeit hée had séene him before with the eye of his faith like as our Lorde saith of AbrahaÌ„ Abraham saw my day was glad yet notwithstaÌ„ding bicause he had receiued a promise of y e holy ghost y t hée should sée Chryst present w t his bodily eyes before he dyed he was gretly delited with his sight with great strength of faith desired streight too be deliuered froÌ„ his body y t he might be gathered to his fathers in peace But sée he receiued a promise that he should sée the Lords anoynted Héer is brought him a poore babe there appéereth héere none other outwarde countenance than of contempte Is hée offended at this outwarde countenaunce No. Whom hée saw too bée leaâ—â— with his bodily eyes him sawe hée too bée greatest with the sight of his faith Whom hée behild base in the shape of a seruant with his bodily eyes him knew he too be King of Kings Lord of Lords And he was not ignoraunt what Zacharie had prophesied of him who sayth Behold thy King cometh poore He knew he came not too take intoo his haÌ„d the kingdoms of the world but too giue the kingdom of God too beléeuers Héerby also wée may lern too beléeue the scriptures and too looke vpon Chryste and his church not only with our bodily eyes but much rather with the eyes of oure fayth And séeing hée desireth too bée let go by and by and to change this miserable life for death hée declareth sufficiently that Chrysts kingdom is not of this world but an euerlasting kingdome whiche consisteth in peace of conscience As if he should
glory is too bée preferred before all things And thus muche concerning prayer GOD graunt vs grace that these woords may take roote in our harts through Iesus Chryst too whom bée honor and glory for euer and euer Amen Vpon the day of our Lords Ascension ¶ The Gospel Mark xvj IEsus appeared vntoo the eleuen as they satte at meate and cast in their teeth their vnbeleefe and hardenesse of harte bycause they beleeued not them vvhiche had seene that he vvas risen agein from the dead and he sayde vntoo them Go yee intoo all the vvorld and preache the Gospel too all creatures hee that beleeueth and is baptised shall bee saued But he that beleeueth not shall bee damned And these tokens shall folovv them that beleeue In my name they shall caste out Deuiles they shall speake vvith nevve tongs they shall driue avvay Serpentes And if they drinke any deadly thing it shall not hurte them They shall lay their hands on the sick and they shal recouer So then vvhen the Lord had spoken vnto them he vvas receyued intoo Heauen and is on the right hand of GOD. And they vvent forthe and preached euery vvhere The Lord vvorking vvith them and confirming the vvoord vvith miracles follovving The exposition of the Text. THis feast is ordeyned in the Church for that article of our Créed wherin wée professe our selues too beléeue in Iesus Chryste ascending intoo Heauen when hée had bin conuersaunt with his Disciples fortie dayes after his glorious resurrection In this feast as in others there be thrée things too be weyed First the storie with the circumstances thereof Then the benefite that is bestowed vppon vs And lastly the right vse and minding of the story These thrée things offer them selues in the exposition of this Gospel The summe wherof is that the Lord the fortith day after his resurrection appéered too his Disciples whome hée vpbrayded with their vnbeléefe and hardnesse of hart commaunded them too preache the Gospell throughe oute all the world shewing what frute shall redound of the preaching of it too the hearers so they receiue the Gospel by fayth Moreouer too the intente their preaching may bée credited hée promiseth too confirme their doctrine with miracles When hée had giuen this charge hée ascended visibly intoo heauen and sitteth at the right hand of his father And his Disciples obeying his commaundement went abrode too preach the gospel the which our Lord confirmed with signes ensuing And this is the effect of the Gospel The places are thrée 1 The rebuking of the Apostles 2 The institution of the ministerie of the woord 3 Chrystes Ascension intoo heauen ¶ Of the first THe fortith day after his resurrection he appered to his Disciples and vpbrayded them vvith their vnbeleefe and hardenesse of harte bycause they had not beleeued those that tolde them they had seene him risen ageine from death Hée findeth fault with two things in his Disciples hardnesse of hart and vnbeléefe that is too say the roote and his frute The roote is hardnesse of hart whiche taketh increasement and strength partly of it own originall beginning partly of it own corruption For a man that is not inspired with the holy ghost cannot vnderstand any of those things that are of the spirite of God Of this most naughtie roote there are very many and euil frutes The first is that whiche is rebuked héer namely vnbeléefe Out of this afterward bud moste naughtie brauÌ„ches as disobedience towards God whatsoeuer leudnesse and wickednesse is in this life By whiche the power of the roote vnsuppressed is perceyued and also séene how great increasement vnbeléefe hath taken For this is a moste assured token that whersoeuer sinne reigneth there vnbeléefe as an Empresse possesseth the hart of man Furthermore wée may learne héereby first after the example of the weake Apostles not too despaire of oure selues béeing weake althoughe wée cannot by and by comprehende the heauenly misteries For the Churche hath euermore hir certein woundes for oure Lorde too poure his wine and Oyle intoo Neyther is it reason for any man too hope that hée maye put of all weaknesse as long as hée carieth this mortall body about him But like as in olde time the people of God béeing brought intoo the promised land had their neygbors the Philisâ—ines enimies vntoo them ageynst whom they kept continuall warre So wée béeing brought intoo Chrystes churche haue bothe inward and outward enimies ageinst whom wée must make warre leaste wée were sluggishe thorough idlenesse The other thing that wée haue too learne héere is that wée should consider by the déede of Chryst not casting off his rawe weake Disciples how gentle a high Préest we haue who casteth vs not off for oure weakenesse so there bée any sparke of fayth in vs. And consequently by his example also wée may learne too deale gently fauourably with the weaker sorte ¶ Of the second WHen Chryst béeing ready too ascende intoo Heauen giueth commission too his Disciples saying Go yee intoo the vvhole vvorlde and preache the Gospel too al creatures Hee that beleeueth and is baptized shall be saued and hee that beleeueth not is condemned already hée beginneth the maner of setting vp his kingdome and sheweth the frute of the same kingdome By twoo meanes is the kingdome of Chryste set vppe by woord and by the sacrament the frute whereof is saluation of the people Contrarywise they that be not Citizens in this kingdome are subiect too the sentence of damnation Héere wée sée there is great difference betwéene the aministration of a kingdome of the worlde Chrystes kingdome and no maruel at all For the kingdome of the world is fleshly but the kingdome of Chryste is spirituall That is set vp mainteyned by the lawes of men but this is set vp mainteyned by the woord of God Howbéeit forasmuch as the woord of God conteyneth singular doctrines I will expound them somewhat more largely and distinctly too the intent wée may the better vnderstaÌ„d Chrysts minde towards vs and the benefits of the Gospel First he saith Go intoo the vvhole vvorld Yée sée the commission For hée sendeth his disciples not too any one nation but too all men dwelling abrode through the whole worlde Héerby wée may consider the riches of Gods mercie and the preciousnesse of Chrystes sacrifice It is Gods mercie that al that were damned throughe sinne shoulde héere the voyce of the Sonne of GOD concerning saluation too bée obteyned through Chryst. For it is not too be thought that God would haue the voice of the sonne of maÌ„ sound vnto the world y t the gretest part should be destitute of the frute therof but rather that by héering they shuld liue bée saued through Christ so that they receyued the preaching of the Apostles by fayth This is more playnly declared by this saying Preache yée or proclayme yée Too whom Too all creatures that is too say too all men without any exceptions of
and in offering hée thoughte of these things Firste by beholding the deathe of the Sacrifise hée was putte in mynde of the death whereintoo all mankinde was falne throughe sinne Whereby no doubte but his minde was mooued too ryghte great gréefe Ageine by looking vppon the bloud of the Sacryfise hée was put in remembraunce of the promisse concernyng the Messias by whose merite and intercession hée assured himselfe that Gods wrath was pacifyed according vntoo the promisse whereby there grew bothe comforte in his harte and also Fayth by whiche hée was accepted intoo Gods fauor through Iesus Chryste Béeing iustified by this Fayth onely hée minded true holinesse according too Gods woord praysing and magnifying God for his ryghtuousnesse and mercy And so Abell hauing after a sort repayred Gods Image in himselfe performed true seruice vntoo God which seruice hee afterwarde confirmed with his death For when his brother Cain béeing an Hipocrite went about too withdrawe him from acknoweledging the promised séede and from the true seruice of GOD hée chose too die rather than too consent vntoo his brothers wicked purpose giuing vs too vnderstande by thys his stedfastnesse that hée onely woorshippeth God aright which preferreth his obedience towardes God and the profession of Chryste before all thinges in the worlde yea and before lyfe it selfe than whiche nothing is woonte too bée déerer vntoo man By this woorde and signe deliuered too our first parents after their fall it appéereth that the Religion after the fall was all one with that whiche was before the fall And although certeyne outwarde circumstaunces were added in respecte of the corruption of Nature and the promise of the repayrement of it ageine Yet the substaunce or grounde of Gods seruice continued all one and tended too the selfe same ende thoughe muche more imperfectlye This pure woorship of GOD endured in the Churche whiche was very small vntill the floud that is too wit a thousande sixe hunnred and sixe and fiftie yeres For Cains ofspring vnderstanding the promisse after a fleshly manner persecuted the true Church vsurped too themselues the title of the Church and chaunged the true woorshipping of GOD intoo Heathenish Hipocrisie and Superstition Moreouer after God had punished this Hipocrisie and superstition and other horrible crymes with the floud he deliuered the true Religion ageyne by woord and outwarde signe vntoo Noe not a new religion but euen the very selfesame that he had appoynted from the beginning Howebéeit when Iaphet by Hypocrisie and Superstition and Cayn by crueltie had put this true Religion too flyght It remayned onely in the house of the Patriarke Sem. For he vnderstanding the promisse and the signe thereof aright woorshipped GOD through fayth and obeyed him after the same manner that Abell and Noe did And although that Noe and Sem hilde still the same woorde and outwarde signe that was deliuered too our firste fathers Yet notwithstanding by reason of a newe occasion there was added another newe signe For when God destroyed the wicked world by the flud for their falling from the true and pure worshipping of God he promised Noe and his ofspring that he would no more destroy the world by water Untoo this promis he added a token namely the Raynbow which was a certeine remembrance of the promise Therfore God printed a marke of his woord in the Raynbow whiche is woont too appéere in the cloudes too the intent he might as it were with a seale warrante that promise of his too bée ratified wherby he gaue assurance not onely that he would bée the God of Noe and his posteritie who had put them selues in his tuition and seruice but also that he would neuer destroy the world any more with water Noe and Sem therefore beholding this signe did after the example of holy Abell ▪ perfourme true and spirituall seruice vntoo God Now foloweth Abrahams age vntoo the time of Moyses in which age the same religion is betaken too the Patriarks bothe by Gods owne voyce and by a newe signe For in as muche as the wisedome that had bin in the forefathers was now decreased as there was néede of more euident woord so was there néed also of a more apparant token Therefore was this woorde vttered vntoo Abraham In thy séede shall all kinreds of the earth bée blissed And the sign or token that was added was the circumcision of the member of generation in the male childrē Then like as by the woord he taught and required the true woorshipping so did he lykewise by the signe whiche was the seale of the doctrine and religion For when he sayth shal bee blessed in thy seede he conueieth therein thrée things moste euidently Whereof the first is a rehersall of the accusation of all mankinde for sinne and falling away from GOD. For in that he promiseth blissing he giueth too vnderstand that all men sticke in cursse which curse soked into al mankinde with 〈◊〉 The second is a rehersal of the promis of the séed and of his benefits which was spoken too Adam in this forme of woords the womans séede shal breake the serpents head Which selfe same thing is expressed héere by a more pithie terme of blissing For by the terme of blissing is ment Gods fauour attonement forgiuenesse of sinnes and rightuousnesse for Chrystes sake according as Paule the interpreter of Moyses expoundeth it The third thing is a bewraying of our weaknesse that wée can not attayne blissing by our owne power but that wée must obteyne it by fayth in the promysed séede Too this fayth of his Abraham added obedience in his whole lyfe according too the commaundement Walke thou before me and bée perfect which obedience the holy Patriarke shewed by the offering vp of his owne sonne For héerby it appéereth howe muche he regarded his obedience towardes God that hée woulde rather at Gods commaundement offer in sacrifise his onely begotten sonne Isaac whom he had begotten in his olde age and too whom so royal promises were made than too step backe from his obedience towards God Nowe must the signe that is added too the woord borow his interpretation of the woord For the signe is nothing else but the visible woord This signe therfore setteth three things before our eyes Namely that our fleshly birth is corrupted agein that there is a séede promised whereby nature shall bée repaired and also that by the circumcision of the flesh is signified the circumcision of the hart wherby is cut of ignorance of God the filthinesse of affections and the stubbornesse of hart that a man may bée borne a newe bearing the image of God in true holynesse and rightuousnesse Beholde howe fitly these things matche with the former things The form of woords is altered but the méening abideth still This varietie of the woorde and signe serueth mans weaknesse and remedieth our ignorance but it appoynteth not any newe fashion of seruing God as the fleshly séede of Abraham hath surmised For like as Cains broode embrasing
Christ is this That Christe is very man very God the true Messias and the forgiuer of sinnes For when hée sayeth he it is that vvas too come after mee hée sheweth his true manhood and wher he addeth and yet vvas before me hée confesseth his godhead But wheras hée sayeth and hee standeth among you vvhome you knovve not he answereth too their question pronounceth Iesus too bee the Messias The lauer of baptism dooth opeÌ„ly declare y t it is thoffice of the Messias to forgiue sinnes 5 The vse and frute of this recorde is that wée ought too beléeue the witnesse of Iohn and embrace Christe the true forgiuer of sinnes whoo hath washed vs from all our sinnes with his owne blood whereof hée hath deliuered vntoo vs an effectuall signe namely Baptisme of whiche wée wil intreat else where 6 The Phariseis are an Image of disguised Christians that is too say hipocrites which cannot away with the doctrine of true godlinesse but feine them selues godly in outward behauior and pretend too bée most holy whereas they beare another persone inwardlye and thereupon it is that such are called hypocrites For like as they are hypocrites in Enterludes which in apparel and outward gesture represeÌ„t persons absent Euen so the Pharisies set foorth as it were but onely a visor of godlinesse which is farre from them for men to looke vpon where vpon they are called Hypocrites as whoo althoughe in very déede they bée vngodly in their hearts yet doo séeme outwardly moste holy ¶ Of the seconde I Am the voice of a cryer in the desert First Iohn defineth all Prophets Apostles and ministers of Gods woord that they are a voice Secondly that they are not a vain voice but y e voice of a cryer that is to say of a preacher Thirdly in the desert that is too say in the whole world Fourthly the hearers are doon to vnderstand of the woorthinesse of the voice for it is not the voice of man but of God that cryeth c. Fiftly that Iohn alledgeth the testimonie of Esay For the godly preacher must auouch nothing without the testimonie of the holy scriptures This present testimonie is taken out of the .40 Chapter Sixthly the preachers also are warned that they father not another mannes voyce vppon God than his owne For such as doo so are not the ministers of God but the bellowes of the Deuil which kind of men wée ought to flée no lesse than woolues ¶ Of the third TOo make way too the lord is by the witnesse of the same Iohn Baptist too woorke repentance And not without great cause did Iohn vse this figure of spéech which properly perteineth vntoo worldly kingdomes For the wayes where kings shall passe are woont too bée prepared or made leuel ageinst their coÌ„ming too the inteÌ„t they may go without peril and stumbling This dooth Esay expound when he sayth Euery vally shall bée raised and euery mountaine and hil shal bée made leuel and the crooked wayes shalbée made streight and the rough places shalbée made smoothe These things are too bée vnderstoode spiritually concerning all impedimentes bothe inward outward which may hinder the comming of Christ our king vnto vs. Inward impediments are lacke of the knowledge of God lustes leudnesse foolish boldnesse and such like Outward impediments are all stumbling blockes which Sathan casteth in our wayes in doctrine in the Sacraments in coÌ„uersation And too speake the matter in few woords the mountains that is to say whatsoeuer is high in y e world are to be cast down by y e preaching of the law The vallies that is too say such as are broken in spirit are â—o be raised vp by preching of y e gospel Bréers y t is to say euil life leud affections are too bée stubbed vp by new obedience with an earnest desire too frame the life according to goddes woord And too th entent that that may bée doon it is required first y t there bée criers in y e desert Secondly there is néede of wholsom doctrine which is y e laÌ„pe of them y t prepare y e way Thirdly it is requisite that when the Lord commeth that is too say when the grace of God shyneth in our hearts wée yéeld our selues obedient through true repentance and shew our selues too bée gods people by dooing homage vnto Christ our Lord. Lastly it behooueth vs too offer vntoo him gifts and the sacrifice of our lips that is too say too acknowledge him both with mind voice confession and conuersation Howbéeit in as much as these things cannot bée vnderstood without applying of examples We wil bréefly declare the méening of Iohn and of the Prophet by examples The summe of Iohns sermon was this Doe penance and beleue the Gospell which is all one with that which he sayeth out of Esay prepare the way of the Lord. How did hée that He did beate downe the hilles For when he saw many of the Pharisies and Saduces come vntoo his Baptim hée sayd vntoo them Yée generation of Uipers whoo taught you to flée from the wrath that is too come Say not within your selues wée haue Abraham too our Father For I say vntoo you that god is able euen out of these stones too raise vp children vntoo Abraham for now is the axe layd too the roote of the trée Euery trée that yéeldeth not good frute shalbée hewen down and cast intoo the fire Sée héere how Iohn maketh the mouÌ„taines lowe First when hée calleth them the generation of Uipers he findeth fault with their leud hart which was desirous of blood and vnthankful SecoÌ„dly he taketh away the cause of their chéefe boasting For they had a pride in themselues bycause they were the children of Abraham But hée telleth them that this auaileth them nothing For GOD is not an accepter of persones Neither are those by and by the children of Abraham which are borne of the fleshly séede of Abraham but those are Abrahams children which followe Abraham in faith and obedience like as Christ beareth witnesse in the Gospell of S. Iohn calling them the children of the Deuill which boasted themselues too bée the children of Abraham Thirdly hée addeth a threatning vnlesse they amend The ax sayth he is layd too the roote of the trée That is to say Gods vengeance is not farre of that euery euil trée may be cut downe and cast into the fire In likewise must other ministers of Gods word dig downe the mountaines by telling men their faultes by taking away the cause of boasting and by laying before them the punishmeÌ„ts which rest vpon all them that amend not Then shal they also raise vp the vallies and how Euen as Iohn did in shewing Chryst when he sayd behold the Lamb of god that taketh away the sinnes of the world When he sayth behold he allureth them to faith When he addeth the Lamb of God which taketh away the sinnes of the world he expresseth the ground of reconciliation Thirdly he cutteth
is not too bée imputed vntoo God but too the malice of men which will not followe God that draweth thē by his woord Why the vngodly shall persecute the apostles the Lord sheweth plainly in the tenth of Mathew where he sayeth And yée shall bée hated of all man for my names sake Iohn the .xvj. And the houre commeth that vvhosoeuer sleaeth you shall think he doth God hye seruice And these things shall they doo too you bycause they knovv not the father nor mee Héere hée alledgeth the cause why the vngodly are so mad vppon the godly that is to say bicause they knowe not God which want of knowing God bringeth too passe that the murtherers them selues doo think they offer holy sacrifices vnto God when they put the faithfull too death Yea and they that knowe not God runne hedlong into hipocrisie and out of hipocrisie intoo murther vntill they haue filled vp the measure of their wickednesse What then dooth Christ He commeth too the sicke But they as folke out of their wittes set them selues against Christe whom they couet too dispatch out of the world He by his ministers sheweth them their disease They on the other side will be knowen of no disease and therfore they bothe dispise the Phisitian and persecute his messengers ¶ Of the seconde THat vppon you may come all the righteous blood that is shed vpon the earth from the blood of righteous Abel c. How sore the persecuters of the church doo sinne he sheweth héere For hée sayth that they shall bée giltie of all the blood of the Sainctes that euer was shed no lesse than if they wyth their owne hands had slaine all the godly men and sainctes yea and Christ him selfe For amongst all the vngodly there is a certeine alyance of vngodlynesse whiche maketh their punishementes a lyke gréeuous and their giltinesse a lyke equall ¶ Of the thirde VErely I say vntoo you all these thinges shall come vppon this generation Althoughe these things are peculiarlye spoken of the Iewes béeing persecuters yet generally they perteine to all persecuters of the Church The othe that the Lorde addeth teacheth vs two things First that the vngodly shall one day in déede bée caried too punishment how long so euer hée séeme too delay their iudgement And secondly that the godly which suffer persecution shal one day bée gloriously deliuered and their ennimies bée put too euerlasting torments Whereby the godly may learne not too grudge at the vngodly persecuters but rather too bée moued with compassion for their assured damnation and too make intercession for them that the Lord will turne them that they bée not al damned according as Stephan did as wée haue heard before ¶ Of the fourth O Hierusalem Hierusalem vvhich sleaest the Prophets c. These woordes of Christ calling vppon Hierusalem by name conteine first an vpbraiding Secondly they declare Christes affection towardes them Thirdly they doo vs too vnderstand that they perish through their owne default and lastly they threaten punishment For when he sayth how often wold I haue gathered thée toogither hée vpbraideth them with vnthankfulnesse for that they would neither receiue the benefite that was offered them nor had any regarde of their owne welfare and much lesse would acknowledge the liberalitie of their benefactor or be thankful too him for it Would God that a number of them that heare the Gospell at this day were not like them which thing verily they shew by their frutes The Lord declareth his affection towards them when he compareth himself too a hen which loueth hir chickens most entierly and doth al that shée is able too doo too the intent shée may kéepe them from the foules that are ennimies too them God forbid that it should enter intoo any godly hart too think that Christ determined otherwise with him self concerning the Iewes by some secrete wil than he pretended by his teares and by his spéech For it is a horrible thing too think that there are contrary willes in Chryst who himselfe condemneth a double heart Therefore hée willed their saluation in déede according too the saying of the Prophet I will not the death of a sinner but that hée should conuert and liue In the third place when the Lord sayth And thou vvouldest not ▪ he opēly testifieth that the Iewes peryshed through their owne default and that of their owne malice they striued against Christ who offered them saluation Hée sayeth not And God vvould not receiue thee intoo fauoure but thou vvouldest not Wherfore wée may learne twoo things héereby One is that béeing made warer by the harme of the Iewes wée giue eare too Gods woorde and yéeld our selues obediēt too Christ when he allureth vs that wée striue not against the holy Ghost who stirreth vp the witts of al men that héere the Gospell An other is that whosoeuer héere the woord obey it not doo perishe through their owne fault Whose destruction and damnation is not too bée ascribed too any destinie or secrete will of God as thoughe there were some whom hée would not haue saued Fourthly when he addeth And your house shall bee left desolate vnto you Although this threatning of punishment perteine in speciall too the Iewes that were persecuters too whom he threatneth the vtter ouerthrow of their religion common weale and priuate state yet in generall it perteyneth too al persecuters of the gospell And he thretneth them that at least wise some of them shoulde amende For all the thretnings of the prophets haue a couert condition namely vnlesse yée repent like as wée sée in the Niniuites and as wée héere Chryst witnessing in these woords Unlesse yée repent yée shall perish all toogither Luke xiij Let vs then bée warned by this threatning if wée minde too scape the wrath of God too repent vs in good earnest and too call vpon Chryst our sauiour with true gronings that he may kéepe vs in true faith and inuocation Too whom with GOD the father and the holy Ghost bée praise honour and glorie for euer and euer Amen The third holiday in Christmas commonly called S. Iohn the Euangelists day ¶ The Gospell Iohn xxj IEsus sayd vntoo Peter Folovv thou mee Peter turned about and savv the Disciple vvhom Iesus loued folovving vvhiche also leaned on his brest at Supper and sayd Lorde vvhiche is hee that betrayeth thee VVhen Peter therefore savv him hee sayde vntoo Iesus Lorde vvhat shall hee heere doo Iesus sayde vntoo him If I vvill haue him too tarrie till I come vvhat is that too thee Follovv thou mee Then vvent this saying abroade among the brethren that that Disciple should not die Yet Iesus sayed not too him hee shall not die but if I vvill that he tary til I come vvhat is that too thee The same Disciple is he vvhich testifieth of these things and vvrote of these things and vvee knovve that his testimonie is true There are also many other things vvhiche Iesus did the vvhiche if they should
and woonderment too them that beheld it The places that wée will entreat of are these thrée 1 The varietie of the temptations of the godly in this world 2 The exposition of the present storie with the circumstances therof 3 A moste goodly Image of Chrystes Church in this world ¶ Of the first BIcause this Gospel maketh mention of the temptation in the shyp I will bréefly set forth the kindes of temptations wherwith men are troubled and that to the intent that knowing the daungers which inuiron vs round about wée may become the more watchefull least béeing vanquished with temptations wée abandon our confession and fal from grace For lyke as Chrystes disciples were tempted among the waues of the sea with losse of their life so all christians ought almost euery houre too bée afrayde of the shipwrecke of their fayth Of temptations there bée many kindes For either God is the author of the temptation in which respecte it is proprely a triall or proofe and not a temptation or else it procéedeth from the deuil or else it coÌ„meth of men or else the cause of it is in the partie himselfe that is tempted or else they bée things circumstant that trouble him God proueth vs to the inteÌ„t we may bée made more tried too our selues For hée trieth not too the intent too know for nothing is hidden from him but to make vs knowe howe much wée haue profited in Godlynesse And God trieth men in their manners in doctrine and in the signes of his wrath In manners he tried Abraham when he commaunded hym too sley his only begotten sonne Isaac and too offer hym vp too him for a sacrifice And Abraham by obeying God in so hard and difficult a thyng became more tried too him selfewarde and sawe the true frute of his owne fayth whyche is too preferre obedience towards God before all things in the worlde So at this daye the godly are tried by GOD when by settyng béefore theyr eyes the commaundements of God whiche are the moste certeine rules of all vertue and good manners they are made more tried too them selues through willing obedience But on the contrary part those that wyttingly and wyllyngly runne headlong intoo sinne and yéelde vntoo temptation become giltie of Gods wrath vntill they repent and amende Besides this God trieth vs in doctrine when hée suffreth false Prophets too come and too teach diuers erronious opinions Of which kinde of triall Moises speaketh in the .xiij. of Deuteron If there rise vp among you a Prophet or one that sayth hée hath séene a dreame and telleth you a signe or woonder béeforehande and the thing that hée hathe spoken commeth too passe and hée say vnto thée Let vs go and followe strange Gods and let vs serue them that is too say if hée set vp a new maner of woorshipping God thou shalt not herken too the woordes of that Prophet and dreamer bicause the Lord your GOD trieth you and that it may bée openly knowne whither you loue him with all your heart and al your soule or â—o This temptation is ascribed vntoo God in consideration that it is a triall and not a seducing After the same maner hée giueth vs his woorde at this day but hée permitteth many heresies 〈◊〉 spring vppe to the intent hée may by that 〈…〉 whither wée loue him in déede by true and sincere faith Sometime the Lord trieth vs in signes when his setteth foorth the dreadfull tokens of his wrath in heauen in earth and in the sea which signes doo woonderfully shake the minds of the godly Of this kinde of triall speaketh Moises Exod. xx Bée not afrayde for the Lord is come too trie you and that the feare of him might bée in you that yée might not sinne The Deuil tempteth by falling from the doctrine by presumption in office by Idolatrous woorshippings many otherwayes of which I must speake theâ— Sunday in Lent Men as well our enimies as fréends doo tempt vs diuers ways as by doctrine hypocrisie example counsel promis and threatning Also man â—â—ndeth in himselfe whereby too bée tempted as originall sinne and secondly many affections springing out of the same which egge vnto attempt somwhat ageinst god Sometime a man is tempted of the giftes of the minde or of the bodie suche as beautie strength witte woorkmanship and suche other like are Hée that wil not be ouercome by this kind of temptation let him think that all things are bestowed vpon him froÌ„ heauen for the aduauncement of Gods glorie and the commoditie of other men Things circumstant doo also oftentimes tempt and trouble the mindes of the godly of which some things are before vs as the things that hang ouer vs some are after or behind as the things that are past some are at our right handes as the things that are plesant and some at our left handes as the things that are sorowful Before vs death threatneth the dreadful iudgement of God vexeth and hel gapeth with opeÌ„ mouth vpon vs. After vs or behinde vs at our backs are our sinnes past whiche disquiet the conscience of man At our right hands are riches honor and power which things haue throwne many men headlong intoo endlesse destruction At our left hands are pouertie reproche contempt slaunder perils on sea on land at home and abroade These kindes of temptations are moste gréeuous whiche are ouercome by faith inuocation often lifting vp of the heart vntoo God for helpe giltlesnesse of maners and too bée bréefe by continual and earnest repentance Thus much I thought good too speak of temptation in this place that wée might bée stirred vp too watchfulnesse and praying lest wée enter intoo temptation ¶ Of the second IN the storie of this miracle these circumstances folowing are too bée considered 1 The trial of faith The disciples haue y e Lord with them in the ship by reason therof they saile with the more carelessenesse How bee it this carelessenesse was not of very long continuaunce For by meanes of a storme that arose the ship was ouerwhelmed with waues Whereby it came too passe that they which a little béefore were too carelesse are now abandoned too the waues of the sea in a maner redie too despair Wherfore let no man trust too much too prosperitie but in prosperitie let him bée afrayde 2 In this moste gréeuous peril Christe slept partly with stéep too recreate and refreshe his powers that were weried with labours and partly to trie his Disciples faith not bicause that he béeing the searcher of heartes was ignorant of any thing but too the intent the Disciples might bée better knowen too them selues Moreouer it is too bée beléeued that the Lorde sléeped for this purpose also that greater Fayth might bée stirred vp in his Disciples and that his Disciples béeing striken with the greater feare shoulde call vpon him the more earnestly and set the more by his present ayde in the extremity of peril For if Christ had bin
pure séed so also wil he haue the same kept pure and in no wise corrupted And this séed hath he left with his Churche too kéepe layd vp in the treasures of the Prophetes and Apostles The frute that this séede bringeth forth foloweth the nature of the séede when it is growen vp For first after it is layed intoo the ground there springeth of it repentance that is too say an amendment of the former wicked life For like as some excellent séed béeing conceyued in the bowels of the earth dooth by his owne power kil the wéeds that ouergrew the grounde before so this séede doothe by true remorse kil the shreud wéedes that is too say sinnes whiche the Deuill hath sowed in mannes harte so as they may not hear deadly frute vntoo damnation as they did before Ageine this séede toogither with helthful repentaunce bringeth forth faith the frute whereof is moste acceptable too GOD. Out of this faith as out of the eare of the corne come forthe séedes that is too say children of GOD according too this saying To as many as beléeued hée gaue them power too become the children of God These as sayth sainct Peter are borne ageine not of corruptible séede but of incorruptible séede by the woorde of the liuing God that continueth for euer The children of God being so borne of Gods incorruptible séede doo bring forth their fruite that is too wit good woorkes and pacience wherwith the Lords fruteful féeld flourisheth euen vntill haruest ¶ Of the seconde BY the manner of the séede layde intoo the grounde a man may gather foure kindes of hearers of Gods woord For the séede that is layde intoo the ground either is not conceyued in the bowels of the earth or else is conceyued wyth frute howbéeit such frute as out of hande withereth and perisheth or else with frute that endureth too the haruest And this varietie happeneth by reason of the nature of the soyle For if the séede light intoo the way it taketh no roote but is either troden downe with féete or deuoured by the byrdes If it light vppon stonie grounde bicause it taketh no déepe roote it perisheth as soone as it coÌ„meth vp If it light among thornes the thornes choke it and it dieth without profit If it light vpon good grounde it beareth frute and that plentuously Héervpon our Lord concludeth manifestly that there bée foure sortes of héerers of which I must nowe speake in order The first kinde of héerers is set foorth in this wise in the Parable Some fell in the highe vvay and vvas troden vvyth feete The Parable is thus expounded by the Lorde Those that are by the high vvay are those that heere the vvoorde and anone commeth the Diuel and taketh the vvoord out of their heartes least they shoulde beleeue and bee saued In this exposition many things doo méete toogither woorthie too bée considered First what is the cause that it beareth not frute namely bicause the grounde is harde and drie that is too say the heartes of the héerers are stonie and harde so as they giue no place too the worde Mennes hartes wex harde by accustoming themselues too sinne by hope of scaping without punishment by Epicurishe thoughtes by innumerable examples of such as sinne and by the craftes of the Diuell And whereas the Lorde sayth that the â—éede was sowed in their hearts it is as muche as if he had sayde that the vice leudnesse of men is the cause why it is taken out of their hartes Therefore they doo God wrong that ascribe their damnation vntoo him For hée being mercyfull vntoo al men casteth his séed intoo the ground that is too say sendeth preachers too teach his gospel but through mens default it coÌ„meth too passe that it is troden vnder foote without frute Secondly it is too bée marked aduisedly that the diuel is sayde too come and take away the worde out of their hartes Whereby wée gather that this enimie of our saluation according as hungrie birdes are woonte too doo in séed tyme as soone as the doctrine commeth abroade is at hande â–ª and steppes in to catche it vppe before it can conceiue moysture and shoote forth That this is the continuall endeuer of Sathan the storie of all tymes teacheth vs and Peter testifieth when hée sayth that the Diuell goeth about like a roaring Lion séeking whom hée may deuour For in like wyse as hée set himselfe ageinst our first parentes and that by taking Gods word out of their hartes so employeth hée himselfe wholly with like endeuer at this day that the worde whiche is preached may abide frutelesse with the héerers Thirdly it is to be obserued that the Gospel is the preching of saluation For when hée sayth that the Diuell taketh the woord out of the hartes of the héerers least any should bée saued hée declareth sufficiently that the woorde of God is appointed too our saluation Fourthly héere is too bée obserued the great prayse of fayth in asmuche as Chryste in expresse wordes calleth it the cause of our saluation leaste throughe beléeuing sayeth hée they might bée saued For as saluation is offered vntoo men by the ministration of the Gospell so by faith only is the offered saluation receyued and reteined wherevpon the Apostle sayeth the Gospell is the power of God vntoo saluation too euery one that beléeueth Fifthly as our great vnthankfulnesse is noted wherethrough wée despise the saluation that is offred vs by the woorde so is their errour too bée detested which go about too depriue the woord spoken of his power whoo doubtlesse are the diuels instrumentes too hinder the saluation of men The second sort of héerers are noted in this parable Other some fell vpon stones and assoone as it came vp it vvithered bicause it had no moysture The Parable is expounded by the Lord in these woords For that vvhich fell vpon the stones are those vvhich vvhen they haue heard the vvoorde doo receiue it vvith ioye but yet they haue no roote but beleeue for a time but go backe in the time of triall As long as the Crosse and persecution troubleth them not they holde not the meanest place in the Churche but assoone as persecution ryseth for the Gospell they giue ouer and fayth dieth vtterly in them without frute and of this sorte of héerers alas for sorowe there are too many Assone as the doctrine of the Gospell was purged in this Realme very many séemed too embrace the Gospell earnestely But when they sawe their fréendes displeased with them for it wheÌ„ they perceiued that no smal péece of their estimation among the Papistes was abated by it and that the crosse touched them somewhat néerly then they forgat the swéetnesse of the Gospell whiche they had héeretofore receyued with ioyfulnesse and shamefully lyke wretches slipt from it too their vtter reproche the horrible destruction of their soules for whom it had ben much better neuer too haue tasted the goodnesse of the Gospell than wyth
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
he tempteth God contrary to the first cōmaundemēt Ageine he that in aduersitie giueth ouer as though God had no care at all of vs he also tempteth God by doubting of his promisses The church at this day is vexed with persecution féeleth outwardly battel inwardly fearfulnesse yet certeinly is not god to bée tempted in this case Wée must not say if wée bée his people if this which we professe bée his very gospell why dooth he not help vs at this time Why suffereth he all things too fall out soo luckely with our enemies But let vs in this case say boldly with christ Thou shalt not tempt the Lord thy god Now ensueth the third temptation The occasion of the thirde temptation is shewed in these woordes Ageine the Diuell tooke him vp intoo an exceeding hygh mountayne and shevveth vntoo him al the kingdomes of the vvorld and the glory of them Sée in this first temptation he abuseth chrysts affliction to tempt him with Now he setteth out too him the kingdoms of the world that he might be dazeled with the glory of them and so fall ageinst God His temptation is this All these things vvill I giue thee if thou vvilt fall dovvn and vvorship me The end of this temptation was that Christe should become an Idolatrer How bée it ageinst this temptation the Lord preuayleth first by driuing Sathan away that durst chalenge godly honor too him selfe secondly by striking him through with the swoord of God saying It is vvritten thou shalt vvorship the Lord thy God him onely shalt thou serue This scripture is had in the .6 of Deut. in whiche scripture are twoo things a commaundement and a prohibition For it commaundeth vs too worship the one God and too serue him with godly reuerence according too the first table And it forbiddeth vs too attribute this honor too any creatures whither they bée Deuils or men or Angels Let this rule bée continually in our sight ageinst all the wiles of the Papists But wherfoore was Chryst tempted First that when we are tempted we may know wée have a high Bishop y t was tried in all things Secondly that his example may teach vs not to suffer the Diuel to withdraw vs by any meanes from the true feare of God Therfore if he go about to persuade vs that we are not regarded of God when wée bée distressed with the Crosse and with many miseries let vs haue an eye to the sonne of God and let vs represse our enemie with the same swoord that he vsed When he prouoketh vs to doo any thing contrary too our vocation wherby we may be brought in daunger of our saluation and life let vs set the sworde of God against him When he enticeth by great rewards vnto Idolatrie let vs beware that he draw vs not with these bayted hookes intoo the net of damnation ▪ Too be short in all our whole life let vs endeuer too growe stil in y e true knowledge of God and too be armed ageinst Sathā with the presence of Gods sonne too whome our victorious Champion toogither with the father the holy Ghost be glory for euer So bee it The second Sunday in Lent ¶ The Gospel Math. xv IESVS vvente thence and departed intoo the coastes of Tyre and Sydon and beholde a vvoman of Canaan vvhiche came out of the same coasts cryed vntoo him saying haue mercie on me O Lord thou sonne of Dauid My daughter is piteously vexed vvith a Deuil But he ansvvered hir nothing at all And his Disciples came and besought him saying send hir avvay for shee cryeth after vs. But hee ansvvered and sayde I am not sent but too the lost sheepe of the house of Israell Then came shee and vvorshipped him saying Lorde helpe mee Hee ansvvered and sayde It is not meete too take the Childrens bread and cast it too Dogges Shee ansvvered and sayd truthe Lord for the Dogges eate of the crummes vvhiche fall from their maisters table Then Iesus ansvvered and sayd vntoo hir O vvoman great is thy fayth be it vntoo thee euen as thou vvilt And hir daughter vvas made vvhole euen the same time The exposition of the text THe Gospel perteyneth specially too vs that bée Gentiles For the example of this heathen woman teacheth that the Gentiles are receyued For as he receyued and helped hir when she did call vpon him so will hée also receyue vs. For there is no accepting of persons before GOD according as Peter sayeth Of a truthe I perceiue that God is no accepter of persons but in euery nation whosoeuer feareth the Lord and woorketh righteousnesse hée is accepted with him And this is the vnchangeable decrée of God that as hée casteth away and damneth all impenitent persons so as many as repent by faith call vpon God are receyued through the only mediator Iesus Chryste and saued by the onely goodnesse of God Of whiche decrée wée sée an example in this woman who béeing vnder the crosse calleth vpon Christ and is herd and béeing iustified by fayth is saued according too this saying of Ioell Euery one that calleth vppon the name of the Lord shall bée saued The places are thrée 1 What is true and wholesome repentance 2 Why Chryst put back this woman 3 A liuely image of the Churche ¶ Of the first IT is in any wise necessary that men be taught rightly cōcerning true repentance For vnlesse true repentaunce bée in place no man can bée saued Therefore wil I tel cléerely and distinctly what helthful repentance is how it is made and of what partes it is made perfect Christian and helthfull repentaunce is out of all dout the turning of man vntoo God that he may become a new creature too liue according too his will as muche as may bée in this infirmitie Or too speak more plainly helthful repentance is a true sorynesse for displeasing GOD with a desire and hope of forgiuenesse for the sacrifice of Gods sonne and with singuler wil and endeuer too eschue sinne from thencefoorth and too make his whole life afterward allowable béefore God That this is the true definition of helthful repentaunce it may bee shewed by the onely testimonie of Ezechiell For this Prophet in his .xviij. chapter sayth thus Turne and repent yée of all your iniquities and your iniquities shall not bée too your decay Cast from you all your vngodlynesse and make vntoo your selues a new hearte and a newe spirite In this testimonie are conteyned thrée things The firste is a calling too repentance No man shall come vntoo mée sayth the Lorde but hée whom my Father draweth The seconde thing is the promise Youre iniquitie shall not bée youre decay The third is the description of repentance Doo yée penance or repent yée saith hée His méening is therfore that wée should bée sory for Gods displeasure Cast from you all your vngodlinesse by this he requireth a shūning hatred of sin When hée saith Turn yée vntoo God he requireth faith
without the which no mā can turne vntoo God For by faith as saith Paul we haue accesse vntoo God Moreouer where as is added make too your selues a new harte and a new spirite hée requireth that wée should become a newe creature liuing according too Gods wil. Héereupon it is gathered that the true and helthful repentaunce is a hartie sorinesse for Gods displeasure with a desire and hope of forgiuenesse and an earnest endeuer too eschue all sin and too make the whole life from thencefoorth allowable before God This thing we may sée plainlier in this notable example Dauid after his horrible fall intoo aduoutrie and murther repented him according too the fashion expressed in the Psalm First he saith Haue mercy vpon mée O God according too thy great mercy Héer hée both soroweth for his owne miserie that he had so lewdly offended God and also acknowledgeth God too bée merciful Wherby there was in him desire and hope liuely trust of the Messias Now how great his sorow was and how great his faith was whereby he ouercame the sorowe the same Psalme declareth in many woordes And where as hée addeth in the same Psalme Create a new spirite in my bowels hée desireth too become a new creature Such examples as this there bée many as of Adam Manasses Peter the théefe and Mary Magdalene and others whiche things it behoueth vs too thinke vpon that by their example wée may bothe bée taught what true repentaunce is and also repent vs earnestly as they did Although that by the things whiche wée haue said it may bée méetly wel vnderstood how true repentance is doone yet wil I shew it more distinctly For nothing is more necessary too man than by true repentāce too bée reconciled too God and too bée saued Too the intent therefore that wée may knowe how true repentance is doone seauen pointes are too bée obserued First the knowledge of God who requireth obedience This is fetched out of the table of the ten commaundementes I am the Lord thy god that brought thée out of the lande of Egypt c. Héere god requireth an acknowledging of him selfe Secondly foloweth what maner of obedience he requireth Thou shalt haue no strange gods before me Thirdly the threatnings that are added doo testifie that he condempneth disobedience Uisiting sayth he the iniquities of the fathers vpon the children vntoo the third fourth generation Lastly also it is too bée knowne concerning God that hée is mercifull according to the voyce of the gospell Therfore before the entrie bée set open too true repentauuce there is required the knowledge of god who looketh for obedience iudging and condemning disobedience in good earnest and agein pitying and receyuing sinners intoo his fauor for the mediators sake 2 After this knowledge must folow an examinatiō of our dooings by y e law of god and euery precept is to be considered seuerally by himselfe First therfore in this examination sée whether thou make such accompt of God that thou trust too him only sée whither thou feare him loue him worship him with all thy powers sée whither thou halowest his name whither thou extol him praise him and cal vpon him according as the precepts of the first table cōmaund thée After the same maner must thou make thine examination in the secōd table concerning thy neibor c. By this examination thou shalt come to the knowledge of thine owne filthinesse iust damnation for offending God And such an examination demaundeth God at our hands as oft as the Scripture exhorteth vs too repentaunce 3 This examination béeing made by y e knowledge of sin y e iudgemēt of god ther ariseth a great fearfulnesse in y e cōscience which fearfulnes is augmēted by y e circūstāces of Gods iudgemēt which are these present calamities the tiranny of the diuell the paines of hell eternall death and damnation 4 In this great terrour infinite persons should perishe if Fayth rescued them not For in this terror by the beholdings of Gods mercy promised for Christs sake is conceiued trust of remission of sins And so man wresteth himselfe as it wer out of hell and taketh holde on the hande of Gods sonne who haleth him out of hell Héere the minde thinketh vppon Gods promises looketh vpon the sonne of God hanging on the crosse for thy sinnes and mine héereth the voyce of Ioel most full of comfort saying turne too the Lorde your God bicause he is gracious and mercifull slow to wrath swifte too pitie and one that beareth with your naughtinesse Let the examples of these promises bée considered that wée may bée strengthned by them 5 The sinner knowing this mercie of GOD conceyueth hope of forgiuenesse and begynneth openly too bewayle his sinne he confesseth his lewdnesse vntoo God and with earnest prayer and a feruent hart fléeth vnto Gods mercy 6 He that in this wise ascendeth by these degrees first acknowledging Gods iudgement and mercie according as is alreadie set foorth he by this confidence is assoyled of his sin and iustified before God not through his owne righteousnesse but through Chrysts whiche is imputed to euery one that beléeueth For our true iustification is the absolution from sinne of the person that beléeueth in Chryst the imputation of Chrystes righteousnesse vntoo him and the accepting of him fréely vnto life euerlasting for Chrysts sake 7 He that is iustified by fayth and adopted the Sonne of God and regenerate yéeldeth thanks too God extolleth god and amendeth his whole life from that time forwarde Howbeeit too the intent these things may bée the cléerelier vnderstoode of vs I will propounde an example of helthful repentance whereof you haue heard and that shall be Manasses king of Iuda in whose helthful repentance all these things are too bée séene according as it appeareth in his Prayer For first when he sayth O Lorde almightie the God of our fathers Abraham Isaac and Iacob whom all men fear and tremble at the countenance of thy maiestie Importable is the wrath of thine indignation vpon sinners but vnmeasurable and vnserchable is the mercy of thy promise for thou art the moste high Lorde gracious merciful and ful of compassion and sory for the naughtinesse of men In these woords of Manasses is first an acknowledging of God 2. A testification of due obedience 3. A confession of gods iudgement against sinners 4. An acknowledging and setting foorth of his mercy Then foloweth the second thing that is too wit the examination of Manasses his dooings by the rule of the lawe For thus he saith I haue sinned aboue the numbre of the sand of the sea my sinnes are multiplyed O Lord. Thirdly how great terrour was in his harte hée sheweth when hée sayth And I am not woorthie too beholde and looke vpon the high heauen for the multitude of mine iniquities Fourthly in these terrours he rayseth him self with thinking vpon Gods mercie and sayeth And nowe I bowe the knées of my hart praying vntoo thée O Lord
light of the Gospell Ageinst the giltinesse of sinne Chryste is vntoo vs rightuousnesse For his obedience is imputed too vs that beléeue so as now wée may appéere in Gods sight not as sinners but as righteous persons Ageinst the vices and lustes naturally bred in our fleshe Chryste is vntoo vs sanctification while by the vertue of the Resurrection he sanctifieth vs through the holy ghost Ageinst the feare of endlesse damnation Chryste is vntoo vs redemption These foure benefites of Chryst doth Paule ioyne togither in the first Epistle too the Corynthians and the first Chapter in these woords God hath made Chryste vnto vs wisdom rightuousnesse sanctification and redemption Hée therefore that desireth this highest and vtmost benefite must spéedely passe foorth vntoo it by the former as by steppes For assoone as any man hath lerned Chryst he must beléeue in him when he beléeueth in him he must be sanctified with his spirite that is to say he must after the example of Chryst risen ageyne lead a new life After this newe life shall at lengthe folow full deliuerance in the last iudgement when he shal render vnto euery man according too his déedes Let this therfore wherof I haue now spoken bée the thirde frut of our Lords Resurrection namely that wée liue a new life after his example Héerevntoo tendeth that saying of Paule If ye be risen ageyn with Chryst sauor the things that are aboue The fourth frute of the Lords Resurrection is that it is bothe the cause and the warrant of oure Resurrection by which the soules of the dead shall be ioyned ageyne too theyr bodyes at the second comming of Chryst when he shal come too iudge the quick and the dead Héerevppon Paule 1. Cor. 1◠chapter disputeth at large and handleth this poynt Christ is risen from the dead Ergo wée shal rise ageyn also 1. Thes. 4. For if wée beléeue that Chryst Iesus died and is risen ageine so shall God also reise vp with him those that are faln a sléepe through him And Iohn in the .v. Chapiter The hour shal come in which all that are in their graues shal héere his voice and come forthe They that haue done good too the Resurrection of life and they that haue done euill to the Resurrection of iudgement Héere is mention made of a double resurrection that is to wit of life and of iudgement The Resurrectiō of life is that which he promised too them that haue done well The Resurrection of iudgement is that which he threatneth to those that haue done euill Héereunto also perteyneth that saying of Paule in the tenthe too the Romanes This is the woord of faith which we preach If thou shalt acknowledge the Lord Iesus with thy mouthe and beléeue in thy hart that God hath raised him from the dead thou shalt bée saued that is to say thou shalt rise ageine to the Resurrection of life and euerlasting saluation And these things are bréefly spoken concerning the Resurrection of our Lorde wherby first of all is to be confirmed our faithe concerning the Article of the Resurrection Secondly is to be confuted the erroure of the Iews which denie Chrystes Resurrection And so shall we be putte in minde of the frute of his Resurrection that by the same wée also may in this life rise from sinne and at length in the last day rise to the Resurrection of lyfe through Iesus Chryst our Lord to whom with the father and the holy ghost be honor praise and glorie for euermore Amen The second Holyday in Easter weeke ¶ The Gospell Luke xxiiij ANd behold tvvo of his disciples vvent that same daye too a tovvne called Emaus vvhiche vvas frō Ierusalē about .lx. furlonges and they talked togither of all the things that had happened And it chaunced vvhyle they commoned together and reasoned Iesus himselfe drevv neere and vvent vvith them But their eyes vvere holdē that they shold not knovv him And he sayde vnto them vvhat maner of communications are these that yee haue one too an other as ye vvalke and are sadde And the one of them vvhose name vvas Cleophas aunsvvered and sayde vnto him art thou only a stranger in Ierusalem and hast not knovvne the things vvhich haue chanced there in these dayes he sayd vnto them vvhat things And they sayd vnto him of Iesus of Nazareth vvhiche vvas a Prophet mighty in deede and vvord before God and all the people and hovv the high preests and our rulers deliuered him to be condēned to death and haue crucified him But vvee trusted that it had bin hee vvhiche should haue redemed Israel And as touching all these things too day is euen the thirde daye that they vvere doone Yea and certain vvomen also of our company made vs astonied vvhich came earely vntoo the Sepulchre and founde not his bodye and came saying that they had seene a vision of Angels vvhich sayd that he vvas aliue And certaine of them vvhiche vvere vvith vs vvent too the Sepulchre and found it euen so as the vvomen had sayde but him they savv not And he sayde vntoo them O fooles and slovv of hart too beleeue all that the Prophettes haue spoken Ought not Chryste too haue suffred these things and too enter intoo his glorie And he began at Moyses and all the Prophets and interpreted vntoo them in all Scriptures vvhich vvere vvritten of him And they drevve nigh vntoo the tovvne vvhiche they vvent vntoo And he made as though he vvould haue gone further And they constrayned him saying Abide vvith vs for it dravveth tovvards night and the day is farre passed And he vvent in to tary vvith them And it came to passe as he sate at meate vvith them he tooke bread and blissed it and brake and gaue to them And their eyes vvere opened and they knevv him and he vanished out of their sight And they sayd betvveene themselues did not our harts burne vvithin vs vvhile he talked vvith vs by the vvay and opened too vs the Scriptures And they rose vp the same houre and returned too Ierusalem and founde the eleuen gathered to gether and them that vvere vvith them saying the Lorde is risen in deede and hath appeared to Simon And they told vvhat things vvere done in the vvay and hovv they knevve him in breaking of bread and they beleued them not And it vvas tovvard euentide the same day vvhich vvas one of the Saboth and the dores vvere shut vvhere the disciples vvere gathered togither for fear of the Ievves The exposition of the text THe summe of this storie is that Christ y e same day y t he arose appéered to two of his disciples as they were going to Emaus now this Emaus was a town almost .ij. miles of frō Hierusalem and commoned with them concerning the Messias Whome when he had instructed and made himselfe knowne too them in breaking of bread he vanished out of their sight And they béeing certified of his resurrection returned by and by too Hierusalem and
the towne that they were going too and hée made as though he would haue gone further but they constrained and intreated him too tary with them Héereby wée may lerne what account wée ought to make of them that rebuke vs when wée doo amisse and call vs backe intoo the way of sound doctrine They doo not héere giue Chryst taunt for taunt call him foole ageyn but they acknowledge their owne foly and yéeld themselues too him easy too bée taughte too the intent they may be deliuered from their erroure and foly Thus do all the godly On the contrary part the vngodly freat and wex mad ageynst those that goe about to call thē back intoo the way by shewing them their error as we haue herd euen now that the Iewes did ¶ Of the third parte NOw foloweth what was done within the house And it came to passe sayeth the Euangelist that as he sate at meate vvith them hee tooke bread and blissed brake it and reached it too them theyr eyes vvere opened and they knevv him Héere the Euangelist declareth that the disciples knew the Lorde by breaking of bread For as often as the Lorde tooke meate he had bothe a peculiar maner of praying and a singular gesture in reaching forth the bread Which things bicause they had oftē marked in Christ they knew him therby for that being now raised from the dead he kept the same maner that he had done before Therefore lyke as the disciples knew Chryst by his gesture so let vs as often as wée eate bread learne by his example to offer thanks to him the author of life which marke wil make vs knowne from heathenish men Moreouer as soone as Chryst was knowne hée vanished out of their syght and they hencefoorth talked of him with more swéetnesse than before Did not our hart sayde they burn vvithin vs by the vvay vvhyle he spake vnto vs and opened the scriptures vnto vs Héere wée may marke the frutes of Gods woord in men And albeit that Chryste nowe a days appéere not vnto vs bodyly and speake vnto vs mouth to mouth yet notwithstanding he speaketh vntoo vs by the ministers of his woord according as he sayth He that héereth you héereth mée What is that frute Whosoeuer héereth Gods woord with his eares and with his hart in hym there is kindled a certeyne fyre and his harte beginneth to glowe Then lyke as hée that féeleth not this glowing in his hart when he héereth Gods woord hathe eares but not too héere and a harte but not too vnderstand and that through his owne default bycause he vnderstandeth the holy ghost So hée that féeleth this glowing in his hart hath a witnesse of Chrystes spirit speaking in him and that he hath a liuely true faith Wherfore we are warned too héere Gods woord in the feare of GOD with greate reuerence and earnestnesse ¶ Of the fourth parte ANd they rising vp the same houre returned to Hierusalem and found the eleuen gathered togither c. These things teach that that heate which is kindled in vs by the preaching of the woord is not ydle but sheweth it selfe abroade out of hande For he that knoweth Chryste aright coueteth also that others shoulde knowe him likewise too the entent that many may glorifie him toogither That such a heate may bée kindled in vs our Sauiour Iesus Chryst graunt to whome with the father and the holy ghoste bée honor for euermore So bée it The third Holyday in Easter Weeke ¶ The Gospell Luke .xxiiij. AND as they thus spake Iesus himselfe came as they vvere set dovvne and stode in the middes of them and sayde Peace be vntoo you and hee vpbraided them vvith their vnbeleefe and hardnesse of hart bycause they beleeued not those that had tolde them hovv they had seene him risen from death And they being amazed and afrayd thought they savv a ghost And he sayde vnto them VVhy are yee afrayd and vvhy doo thoughts arise in your hartes See my hands and feete that it is I. Feele mee and see for a spirite hath no flesh and bones as ye see mee haue And vvhen he had sayde thus he shevved them his hands and his feete his side Then vvere the disciples glad vvhen they savv it vvas the Lorde And vvhyle they yet beleeued not for ioy and vvoondered he sayde to them Haue you any meat heer And they offred him a peece of broyled fish and a peece of a hony cōbe And he tooke it and ate it in the sight of of them and sayd vnto them These are the vvoords that I spake vnto you vvhile I vvas yet vvith you that all things muste bee fulfilled vvhiche are vvritten of mee in the lavv of Moyses and in the prophets and in the Psalmes The opened he their minde that they might vnderstand the scripturs and sayde vnto them Thus is it vvritten and thus it behoued Chryst to suffer and to rise agein from death the third day and that repentance and forgiuenesse of sinnes should be preached to all people in his name beginning at Hierusalem And you are vvitnesses of these things And he sayd vntoo them ageyne Peace be to you As my father sēt me so send I you also VVhē he had sayd so he breathed vppon them and sayd vntoo them Take ye the holy ghoste VVhose sinnes soeuer ye release they are released vnto them and vvhose sinnes soeuer ye vvithhold they are vvithholden The exposition of the text THis is the fifth appéering of the Lord vppon the very day of Easter in which he appéered too the Disciples that were talking of hym For firste he appéered too Mary Magdalene out of whom he cast seuen diuels Secondly hée appéered to the women as they were returning from his graue Thirdly hée appéered vntoo Peter Fourthly vntoo Cleophas and his companion And fiftly as this texte sheweth vntoo the .xj. Disciples as they were talking toogither of him The places are twoo 1 Christes gréeting and the testimonies wherby hys Resurrection is proued 2 The necessitie of Chrysts death and Resurrection and y e vse of the same namely that repentance forgiuenes of sins must be preched to al natiōs in his name ¶ Of the firste IEsus stoode in the middes of them and sayd vnto them Peace bee to you The disciples being sorowful talked of Chryst who is present with them according to his promis whersoeuer two or thrée are gathered toogither in my name I will bée in the myddes of them For although this bée not doone always in his bodyly presence yet is it doone in very déede For he will neuer doo ageinst his promis Nowe what he bringeth with his presence his gréeting sheweth wherewith he héere comforteth his sorowfull Disciples For in as much as Chryst is giuen too bée a comfort too the sorowfull héere he offreth peace saying Peace bée vnto you Thys peace which the Lord wisheth to his disciples is not cōmon but heauenly not of the world but of the kingdome of Heauen not
héere promyseth so great things and sith that the heauenly Trinitie dwelleth in them that beléeue Let vs endeuer too bée cleane and pure as it be commeth Gods temples too bée Let vs bée spiritual things that wée may reigne ouer sinne and not serue it any more in the lustes thereof Let vs bée prests that may offer quicke sacrifices vntoo God and call vpon him by fayth in Chryst. Let vs bée saincts and segregated from the heathenish routes of the world that wée fall not intoo our former filthinesse agein ¶ Of the thirde ANd the comforter the holy Ghost vvhom the father shall sende in my name he shall teach you all things This is Chrysts promisse whereby he promiseth his Disciples the holy ghost Wée haue herd before what is the woorthinesse of the Chrystians Now let vs héer what is ioyned with this woorthinesse And bicause I am not able to vtter these things according too their woorthinesse I will after the manner of babes prattle of eche thing that is spoken in this royall promisse These few woords therfore doo conteine seuen poynts concerning the holy ghost the which I will reherse bréefly and apply them too our vse For these points contein the causes why the holy ghost is sent and giuen First he is called an Aduocate Although I haue spoken somewhat an eight dayes hence concerning this name Yet peraduenture it shal not bée amisse too repete it agein too day Therfore he is called an Aduocate that is too say a spokesman bicause hée is at hande too the afflicted and dooth teache them comfort them take their case vpon him as his owne and in conclusion compelleth vs too crye out and too say with all our hart Abba father haue mercy vpon vs for thy sonnes sake whom thou hast giuen too bée our Sauiour And this is the first cause why the holy ghost is giuen The second is that he may quicken vs and thervpon he is called a spirit Now there is a double life The one naturall wherethrough all liuing creatures liue and this endureth for a short time for it is swalowed vp by death and the other life is of God from which Paule sayeth that all those are estraungers which haue not knowne Chryste The author of this life is that spirit of Chryst which he promised too his disciples This is not of short continuance but euerlasting as which is proper too the euerlasting God And this life liue al they that beléeue in the sonne of God Gala. 2. The thirde cause of sending and géeuing the holy ghost is that he may make vs holy of which operation he is called holy and he maketh vs holy at what time he worketh faith in vs when he regenerateth vs when he reformeth our vnderstanding affections and will and too bée bréefe when he bringeth too passe that wée become newe creatures and liue according too the will of God The fourth cause of sending giuing the holy ghost vntoo vs is that he may stablish a certeyne louingnesse among vs and therfore he is said too bée sent from the father too his children For as the father embraceth his children with an inward kindnesse loue so he desireth nothing more than that the childrē folowing the nature of their father should mainteine brotherly loue among them selues Thus too doo it béecommeth them that acknowledge God too bée their common father As for those that refuse too doo so either they neuer were his children or else they are shamefully growen out of kind from the nature of their father The fifth cause of sending the holy ghost is that wée may lerne of him in what sort our heauenly father is mynded towards vs. Therfore the Lord sayth and he shal teach you al things What Shall he teach any other thing than y t which the Prophets and Moyses haue taught Or any other thing than is deliuered vs in the scripture No forsoth For he shal teach the self same things Doth not y e scripture suffise Yes it suffiseth as in respect of doctrine but not as in respect of our capacitie For although wée héere the woord a thousande times yet is it vneffectuall vnlesse he teache within For anoynting as sayth the Apostle teacheth all things The sixth cause of sending and giuing the holy ghost is shewed in this saying in my name By which saying is signified the vttermost ende or the final cause why the holy ghost is giuen which is that they which beléeue in Chryst may bée saued For in as much as Chryst is our saluation that the holy ghost is sent in his name there is no dout but he is sent for our saluation sake The seuenth cause is that he may confirme Christs woord in vs. He sayth Chryst shall teach you all things he shall put you in mynde of all thyngs that I haue spoken vntoo you These things ar signifyed bréefly concerning the holy ghost in our Gospel that is red this day in our Church mo things are noted yet more bréefly in our Créede which are that the holy ghost is very God that he is the thirde person in Trinitie that he quickeneth and sanctifyeth that wée must leane vntoo him by liuely fayth as vntoo the father and the sonne But as concerning these things wée shall héer more another time and haue herd more a while ago ¶ Of the fourth MY peace I leaue vntoo you my peace I giue vntoo you not as the vvorld giueth doo I giue you This promisse of Chryst is right great also and much greater than the world vnderstādeth Dooth not Christ say as we haue herd of late in the world ye shall haue trouble and they shal cast you out of their sinagoges It is so Therfore Chryst maketh a difference betwéene the two sortes of peace betwéene the peace of the world and his peace What maner of peace the peace of the world is there is no man but he vnderstandeth But what maner of peace Chrysts peace is onely the children of God vnderstande For it is that peace whereof the Gospell speaketh and of which I haue entreated abundantly the first Sunday after Easter Neuerthelesse too the intent I may bréefly repete the same things The peace of Christ is our reconcilemēt vntoo God the remission of our sinnes the giuing of the holy ghost and euerlasting life according too this prayer of the Church O God which by the lightning of the holy Ghost hast taught the hartes of the faythfull giue vntoo vs that peace which the world cannot giue and that our hartes may bée quiet This peace the sonne of God graunt vntoo vs too whom with the father and the holy Ghost bée honour and glory for euermore Amen Vpon Whitson Monday ¶ The Gospel Iohn iij. SO GOD loued the vvorld that he gaue his onely begotten Sonne that vvho so euer beleeueth in him should not perishe but haue euerlasting life For God sent not his sonne intoo the vvorld too condemne the vvorlde but that the vvorlde
onely Carnally only Chryste was séene of the greatest parte of the Iewish nation which neuerthelesse was damned Therfore the séeing of Chryst in the flesh onely dooth not of it selfe profit too saluation but rather furthereth too greater damnation Herode saw Chryste so did Pilate likewise so did Iudas Cayphas and many other vngodly persons whose damnation teacheth vs that too sée Chryst outwardly in the flesh auayleth not too saluation if there go not true faith in Christ with it Chryst was séen in the flesh and in the spirit at once toogither of the wise men of Marie of Simeon Zacharie Zacheus the Apostles and many others whose séeing turned too their soule helth bicause they not only beheld Chryste with their outwarde eyes but also with the eyes of their harte Whiche thing is manifestly séen in that woman whiche for washing Chrystes féete with hir teares wiping them with the hear of hir head heard Chryst say vntoo hir that hir sinnes were forgiuen hir for the faiths sake whiche shée had in him Of this séeing chéefly speaketh our Lord in this place when he sayth Many Prophets and Kinges haue longed too see that you see and haue not seene In spirite onely doo all they sée Chryste whiche beléeue in him for so dooth Chryst him self interprete it when he saith As Moyses lift vp the Serpent in the wildernesse So must the sonne of man bée exalted that all whiche beléeue in him may not perishe but haue life euerâ—asting After this sort did Abel sée Chryste in his sacrifice so did Abraham of whome Chryst beareth recorde saying Abraham sawe my day and was glad So sée we Chryst at this day as many of vs as beléeue in him Now that they whiche sée Chryst in this wise are blissed this saying of our Lord vntoo Thomas testifieth Blissed are they that beléeue and sée not For we sée him in the Gospel where he appéereth face too face vntoo vs that we should be transformed intoo the likenesse of him Hithertoo concerning the first maner of séeing Chryst and the partes of the same after which maner hée is séene in this world Now foloweth the other maner of séeing which is in the glory too come where we shall sée him moste perfectlie bée delighted with euerlasting gladnesse enioying the moste pleasant and comfortable beholding of him But wherfore dooth hée auouch those too bée happy that sée Chryst First for that Chryste is the woorde of life without which there is no saluation too bée looked for For this woord of life deliuereth the beléeuers from eternall death For like as he that séeth not Chryste and specially with the eyes of faith abideth in prison and vnder the power of the Diuell euen so he that séeth Chryst ouercommeth the world and all euils according too this of Iohn This is the victorie that ouercommeth the world euen your faith But doo we not sée many godly men too be in yl case in this life and too be put too moste gréeuous punishement I answere Yet are they blissed for the sequele of the matter For there shall be a moste ioyfull deliueraunce from all euils wherewith the godly are oppressed in this life And therefore Christe saythe in Mathew Blissed are those that mourne for they shal receiue comfort ¶ Of the second A Certeine Lavvyer stood vp tempting him and saying Master vvhat shall I doo too haue euerlasting life Iesus ansvvered Thou shalt loue the Lord thy GOD. And as it is written in Mathew if thou wilte enter intoo life kéepe the commaundements Too the intent we may vnderstande this answere of Chryste aright it is too bée noted that there are two kindes of men with whom Chryst hath too doo For some are Hipocrites and some repent in good earnest The Hipocrites béeing proude and swelling throughe opinion of their owne rightuousnesse think them selues too haue no néed of Chryst and therfore they persecute him one while by tempting him another while by slaundering his doctrine and sometime by open violence When suche as these bée doo séeke the way of saluation he poynteth them too the lawe and saythe If thou wilt enter intoo life kéepe the commaundementes But those that fall vntoo repentaunce and séeke the way of saluation at Chrystes hand are not sent by Chryste vntoo the law and too Moyses but he taketh them too him self and biddeth them beléeue on him Which thing wheÌ„ they do he grauÌ„teth ouer his owne rightuousnesse vntoo them that they should not be subiect too the curse of the law Wée wil make this more apparant by examples The Pharisie of whom wée heard a late séemed rightuous vntoo him self but he was pronounced vnrightuous by Chryste bicause he had not the rightuousnesse of the law whiche he made his bragges of Contrariwise the Publicane that broughte his sinnes intoo the Temple with him whiche hée there bewayled fléeing too the mercy of God went his way home iustified And in as much as he was iustified and made rightuous he was also made an heir of eternal life In Mathew the lawyer asketh Christe the question saying what shall I doo too get eternall life and Chryste answereth If thou wilt enter intoo life kéepe the commaundements Contrariwise the wretched théefe being a sinner repenteth vpon the Crosse and calleth vpon Chryste by faith too whom Chryst sayth This day shalt thou bée with mée in Paradise that is too wit in euerlasting lyfe In this Gospel coÌ„meth also a Doctor of the law too tempt the Lord sayth what shall I doo too possesse eternal life Too whom our Lord answereth Thou shalt loue the Lorde thy God thy neighbor as thy self which is all one as if hée sayd if thou wilt enter intoo life kéep the commaundements But too the sinfull womaÌ„ Luk. 7. he saith Thy faith hath made thée whole And so Chryst dealeth with twoo kindes of men according too the diuersitie of whom hée sheweth the right way vntoo heauen Why sheweth he the way by y e law sith no man was euer able too come too heauen by y e way Bicause it is the straightest way too heauen according too this The man that doth these things shall liue by them This way therfore doth Chryst shew too them that hold scorn of him For whosoeuer despiseth Chryst eyther hée shall die for euer or else fulfill the lawe which is impossible for him too doo Agein there is another way to heauen which is open too those only that beléeue in Chryst who is the way intoo heauen ¶ Of the thirde THou shalt loue the Lord thy God vvith all thy vvhole hart vvith all thy vvhole soule vvith all thy vvhole povver and vvith all thy vvhole thoughte and thy neighboure as thy selfe This is a summe of Gods lawe and an abridgement of the ten commaundements In both of these commaundementes there are foure things too bée considered First the affection that is required too bée in man towardes God and his neighbour 2. The obiect namely God and
our senses by outward signs which are the seales of his woord So in these dayes he had disclosed his wil vntoo vs by his Gospel the which he sealeth vp with the outward signes of Baptim and the Lordes supper Howbéeit in this coÌ„munication of the Angel with the virgin this spéech is too be noted wher he saith â—or vvith God no vvord shal be impossible This woord this saying of the Angel conteineth two things First it sealeth vp the truth and certentie of Gods promises And secondly it admonisheth vs to set gods power ageinst al sense iudgement of the flesh to assure our selues y t God is true although the whole frame of things shuld go about to persuade vs otherwise and to say with the virgin do according to thy woord thou reuelest thy wil by thy woord fulfil thy wil by thy power that thou alone may be glorified Thou art a sinner bewailest thy misery But herken what Gods woord saith of his wil. I wil not the death of a sinner Also all that cal vpon the name of the Lord shal be saued Include thou within this woord both Gods wil his power ageinst which nothing is able too staÌ„d When y u art sorowful bicause thou art at deaths doore flée vnto Christ héer his woord Blissed are they that die in the Lord. In this word ioyne togither Gods wil his power then assure thy self y t death shal be vntoo thée the way to blisfulnesse through Chryst Iesus our Lord too whom with the father the holy Ghost be honor praise glory world without end Amen Vpon the Natiuitie of Iohn Baptist. The Gospel Luke j. ELizabeths time came that she should be deliuered and she brought forth a son And hir neibors and hir cousins herde hovv the lord had shevved gret mercy vpon hir reioiced And it fortuned that in the eight day they came too Circumcise the childe and called his name Zacharie after the name of his father And his mother ansvvered and said not so but his name shal be called Iohn And they said vnto hir There is none in thy kinred that is named vvith this name And they made signes to his father hovv he vvould haue him called And he asked for vvriting tables and vvrote saying his name is Iohn And they marueiled al. And his mouth vvas opened immediatly and his toung also and he spake and praysed God And feare came on all them that dvvelt nie vntoo him And all these sayings vver noised abrode throughout al the hie countrie of Ievvrie and they that herd them laid them vp in their harts saying â–ª vvhat maner of childe shal this bee And the hand of the Lorde vvas vvith him And his father Zacharias vvas filled vvith the holy Ghost and prophecied saying Praysed be the Lord God of Israel for he hath visited and redeemed his people And hath raysed vp an horne of saluation vntoo vs in the house of his seruant Dauid Euen as he promised by the mouth of his holy Prophets vvhich vvere since the vvorld began That vve should bee saued from our enimies and from the hand of all that hate vs. That he vvould deale mercifully vvith our fathers and remember his holy couenaunt And he vvould performe the othe vvhich he svvare too our father Abraham for too forgiue vs. That vvee being deliuered out of the handes of our enimies might serue him vvithout feare all the dayes of our life in such holynesse and rightuousnesse as are acceptable for him And thou childe shalt bee called the Prophet of the hyest for thou shalt go before the face of the Lord too prepare his vvays Too giue knovvledge of saluation vnto his people for the remission of sinnes Through the tender mercy of our God vvherby the day spring from an hye hath visited vs. To giue light too them that sate in darknesse and in the shadovv of death and to guide our feete into the vvay of peace And the child grevv vvexed strong in spirit and vvay in vvildernesse til the day came vvhen he should shevv himselfe vntoo the Israelites The exposition of the Text. ALthough it bée a heathenish Idolatrie too call vppon Sainctes which thing is doone by the Papistes in the feastes of Sainctes yet it is very behoofefull and that for many causes too kéepe still the feasts of some Saincts The first cause is for that it is very profitable that the storie of the Church should bée known For from thence wée may fetche instruction confirmation and comfort The second is for that it is a swéete thing too thinke vppon Gods benefites towards his Church whereby commeth singuler frute too the godly hartes The third is that thanks may bée giuen to God for his benefites towards the members of his Churche The fourth is that by weying throughly the variable chaunces of the Sainctes wée may arme and strengthen our minds ageinst chaunces present and too come which we must needes taste of The fifth is that the Sainctes maye bée as it were samplers vntoo vs of repentance conuersatioÌ„ woorshipping confession constancie patience and other vertues according to which wée may frame our liues The sixth is that wée with godly gronings should desire too come too the felowship of the Saincts These and other weightie causes there bée why wée reteine feastes of Sainctes in the Church Would God that many men abused not the feasts of Saincts and other things too their owne pleasures and madde deuises like as many in the papacie abused chéefly this feast when they halowed it with dauÌ„cing and reueling with méetings of louers with bibbing and tippling al night long and with other more shamfull things which I will not speake of wherin they pleased not God nor the Angels and Saincts but they serued Sathan too the reproch of God and of the Angels and Saincts Thus much bréefly concerning the feasts of Saincts and the right vse of them In this feast I wil entreat of one point only that is too wit the story of Iohn out of which I will build certeine admonishments ¶ Of the Storie of Iohn Baptist. IN the Storie of Iohn Baptist let these circumstances bée weyed His parents his conception his birth his bringing vp his calling his office Chrysts recorde concerning Iohn his death and the things that hapned about his death and after his death Iohn Baptists parents wer Zacharie a préest a holy maÌ„ and of blamelesse life and his moother was Elizabeth a woman far striken in yéeres and of singuler godlinesse Of both these Luke the Euangelist beareth this witnesse in his first chapter They were both perfect before God and walked in al the lawes and ordinances of the Lord that no man could find fault with theÌ„ And they had no child bicause Elizabeth was barren both were well striken in age This description sheweth of what yéeres the parents of Iohn were with what innocentnesse they liued that being now growne in yéeres they were destitute of
néedeful a thing it is too beléeue in Chryste But what is too beléeue in Chryst It is too persuade a mannes selfe that Chryste is the highe Préeste and King who by his death hathe made satisfaction for sinne and by his glorious resurrection hathe broughte rightuousnesse or that by his bloud he who is bothe GOD and man hathe purchased a Churche vntoo him selfe Actes 20. This fayth is not the woorke of man but of God It springeth not of reason but of Gods woord Moreouer the woord of GOD is of twoo sortes Law and Gospel The law pulleth away trust in our selues and the Gospel woorketh trust in Chryst. For the law setteth before vs the rightful wil of GOD namely that wee should keep the Law or otherwise too bée damned by the wil of God The gospel setteth before vs the gracious wil of God which is that God forgiuing our sinnes wil receiue vs intoo his fauour for Chrysts sake Therfore like as by the law we come too the knowledge of our owne weaknesse and by this too the knowledge of Gods rightful wil and iudgement and so consequently too despaire so by the vnderstanding of the Gospel wée come vntoo the knoweledge of Gods mercy for Chrystes sake who was giuen too bée made a Sacrifice that hée mighte take away the sinnes of al that beléeue in him By this knowledge through the woorking of the holy Ghoste is conceyued faith whereby all sinnes are abolished and Chrystes rightuousnesse offered vntoo vs that wée bée no more condemned as sinners but appéere in Gods sight rightuous as his sonnes too whom eternall life is promised for an inheritaunce according too this Scripture hée that beléeueth in the sonne hath euerlasting life but hée that beléeueth not on the Sonne shall not sée life but the wrath of GOD abideth vppon him Why so Bicause he abideth in his sinne for the whiche he is bound vntoo euerlasting paine according too that saying hée that beléeueth not in the sonne the wrath of God abideth vpon him By the name of wrath is signified curse paine ioyned with damnation Héerby it appéereth how néedful faith is what it bringeth too passe Then foloweth And he shall reproue the vvorlde of rightuousnesse bycause I go too the Father and you shall see mee no more That is the holy Ghost shal reproue the world for not folowing true rightuousnesse wherthrough wée might stand before GOD. And this true rightuousnesse is the rightuousnesse of Chryste namely that hée going too the father is there an high Préest and intercessour for the beléeuers for Christs suffering and intercession too the Father is the rightuousnesse of the beléeuers But bycause the faithlesse worlde beléeueth not this it is reprooued of the holy Ghoste For he effectually conuinceth that righteousnesse cannot happen too men by any meanes else than by the imputation of Chrystes rightuousnesse which falleth too their lot that beléeue on him These are strange and woonderful things too them that vnderstande not the righteousnesse of Faith but dreame themselues too bée righteous eyther for the outwarde obedience of the law or for mennes traditions as the Pharisies in olde time and our Papistes doo in these dayes These perceyue not that all the woorks of the worlde are farre more imperfect than that they can ouercome the power of the Deuill and Death But how is it proued that Chrysts obedience is our righteousnesse It is proued by most grounded testimonies of the scripture Paule Rom. 5. Like as by the disobedience of one man namely of Adam many became sinners So by the obedience of one namely of Chryst many shall bée made rightuous Wée haue this rightuousnesse of Chryste imputed vntoo vs when wée beléeue on him according too that text too the Romanes With the hart wee beléeue vntoo rightuousnesse Also Abraham beléeued God and it was imputed too him for rightuousnesse Paule Rom. 3. Wée suppose that a man is made rightuous by Faith without the déedes of the law The selfe same thing méeneth Christ in this place whē he sayth The holy Ghost shall reproue the vvorld of rightuousnesse bicause I go too the father That is the holy Ghost shall not only proue me too haue bin rightuous but also shall manifestly shew that I am the rightuousnesse of them that beléeue in mée It foloweth further And the holy ghost shall reproue the vvorld of iudgement bicause the prince of this vvorlde is iudged That is the holy ghost shall mauger the worlde proue me too bée that séede that was promised too tread downe the Serpentes head that is too say that should iudge the Prince of this woorld with whom also are all his members iudged and condemned For if the head bée condemned what can the members doo Wherefore let the Deuill rage ageynst the godly as muche as he listeth yet is he able too doo nothing He shall lye in wayte truely but he shall not ouerthrowe vs as long as wée kéepe our Faythe strong and stable For thus sayth Iohn This is the victorie that ouercommeth the worlde euen your faith By the world is ment Sathan himself with al his band of Tyrants Sophisters Hipocrits and meritmongers For Christ by his spirit confoundeth the iudgement of Sathan whoo by his gard condemneth the gospel For he shal not stoppe the course of the Gospel although he oftentimes attempt it with riuers of blud from the beginning of the world vntoo this day and specially after Chrysts Resurrection Wée haue in what sort the holy Ghost shall reproue the world Now let vs shortly see what hée dooth in the Churche First he is present effectually in the woord the sacraments For wheresoeuer the woorde of God is preached purely and the Sacraments ministred according to Chrysts institution there is he present and will worke effectually in the héerers of the woord and in the partakers of the Sacramentes But as for them that either héer the woord slightly or vse the Sacraments without reuerence they set themselues ageinst the holy Ghost and despise the ministration of the word and Sacraments too their owne harme and damnation Ageine as this Texte teacheth the holy Ghoste is present in the Churche as a comforter aduocate and teacher of the truth For we in the world are pressed with many inconueniences ageinst which we haue néede of a comforter least being discouraged with aduersities we should renounce our profession Our aduersarie the Diuel accuseth vs dayly as he accused Iob. Héer could we not stand without our aduocate who warranteth vs that God is at one with vs and wil not cast vs away for our sinnes so we fal too repētance Besides this wée are infected with muche and déepe ignorance so as we are not able to vnderstand gods matters Wherfore wée haue néede of the holy ghost too teach vs who wil lead vs intoo all trueth according to Chrysts promise And when the spirite of truth shall come he shall teach you all truth The holy ghost commeth after two
sorts visibly and inuisibly Hée came visibly intoo the Apostles vppon Whitson-Sunday as wée shall hear when the time commeth He commeth inuisibly intoo mennes harts when the Gospel is preached and he sealeth vp the truthe of the Gospell in the hartes of the hearers Chryste speaketh of both the commings of the holy Ghoste For that whiche went before in the Apostles visibly the same followeth inuisibly wheresoeuer the Gospel is taught purely But too what end tendeth the doctrine of the holy Ghoste He shall not speake of him selfe but vvhatsoeuer he heereth that shall he speake That is the holy Ghoste shall teache you the same doctrine that I haue taughte you shall tel you whatsoeuer shall come too passe That is hée shall reuele vntoo you what maner of kingdome my kingdome shalbée bothe in this life and after the generall resurrection And he shall glorify mee bicause he shall take of mine and shevv vntoo you That is the holy Ghoste shall by his recorde and effectuall woorking stablishe the glory whiche the Father hath giuen mée so as the gates of Hel shall not bée able too preuail a whitte ageinste my kingdome for they can neuer darken my glory ¶ Of the third NOw remayneth too speake of this saying I haue yet many things too say vntoo you but you cannot beare them avvay as novv This place doo the Papists abuse as thoughe the Apostles had not deliuered a ful doctrine too the churche And this they vpholde too the end they may stablish their Masses prayings too Saincts Rosaries Pardons holy water and other deceits of Antichrist But Chryste speaketh according too the capacitie of his Disciples and of the weaknesse that was in them before his death of the gift that they should receiue after his resurrection vppon Whitson Sunday As if hée had sayd I would speak many things too vntoo you coÌ„cerning my kingdome and other misteries but as yet yée are not fully throughly taught by the holy Ghost whom I wil giue you in his time who shall lead you intoo all trueth that is too say intoo full knoweledge of my kingdome This full trueth did the Apostles obteine vpon the very day of Pentecoste or Whitson Sunday whiche afterward they did put in wryting We must séek the same trueth and holde our selues contiÌ„ted therwith if wée minde too be the Scholers of the holy Ghoste too whom with GOD the father and the euerlasting Sonne bée praise and glory for euer and euer Amen The .v. Sunday after Easter ¶ The Gospell Iohn xvj VErely verely I say vntoo you vvhat so euer yee aske the Father in my name he vvil giue it you Hithertoo haue yee asked nothing in my name Aske and yee shall receyue that your ioye may bee full These things haue I spoken vntoo you by Prouerbes The time vvill come vvhen I shall no more speake vntoo you by Prouerbes but I shall shevv you plainely from my Father At that day shal yee aske in my namâ— And I say not vntoo you that I vvill speake vntoo my Father for you For the Father him selfe loueth you bycause yee haue loued mee and haue beleeued that I came out from GOD. I vvent out from the Father and came intoo the vvorlde Againe I leaue the vvorlde and go vntoo the Father His Disciples sayde vntoo him Loe novv thou talkest plainly and speakest no Prouerbe Novv are vve sure that thou knovvest all things and needest not that any man should aske thee any question Therfore beleeue vve that thou cammest from GOD. Iesus ansvvered them novv yee doe beleeue Beholde the houre dravveth me and is already come that yee shall bee scattered euery man too his ovvne and shall leaue me alone And yet am I not alone for the Father is vvith mee These vvoords haue I spoken vntoo you that in mee yee might haue peace for in the vvorlde shall yee haue tribulation but bee of good cheere I haue ouercome the vvorld The exposition of the text FOr a good consideration is this Gospel read in the church as vpon this day For it conteyneth the chéefest woork of Christians and the woork that is peculier to them For onely Christen folks can performe this seruice of Inuocation vntoo God For after that vpon last Sunday was declared what is true Faith what is righteousnesse what is iudgement and too bée bréef what is the kingdom of Christ and in whom it consisteth In very good time order is mention made this day of the chéefe seruice that the Citizens of Chrystes kingdome can performe which is the true calling vpoÌ„ god And bicause no exercise of the godly is more néedful than prayer and that no woork is more hard than too pray aright I wil in this sermon entreat of praier only And too the intent wée may the eassier vnderstand this doctrine I wil say two things concerning prayer which are these 1 What Christian prayer is and how many sorts there bée of it 2 What are the conditions that must goe with euery prayer For when I haue discussed these two places I hope there shal bée no man so he yéeld himself easie to bée taught which shal not clerely and plainely vnderstande what thing Christian prayer is and how néedefully the seruice of prayer is required at our hands ¶ Of the firste WHat thing is Christian prayer It is a lowly lifting vp of the minde vntoo God in desiring ought at Gods hand or yéelding thanks for benefites receiued Now y t there bée two sorts of lifting vp the mind vntoo God first it is confirmed by y e record of Dauid who going about too pray saith in the .25 Psalme Unto thée O Lord haue I lift vp my soule and secondly by the forme of praying appointed too vs by the Lord Our father which art in heauen Moreouer by the gesture of them that pray whoo as they are praying are woont too lift vp their eyes vnto heauen This therfore it behooueth vs to know that prayer is not a pratling of the spéech only but that it is an humble lifting vp of the hart vntoo God with which humble lifting vp of the hart woords also procéede out of the mouth But of how many sorts is Chrysten prayer It is of foure sortes Deprecation Adoration Intreatance and thanks geuing These foure kinds of prayer will I declare bréefly Deprecation is an humble lifting vp of a mannes minde vntoo God wherby is desired deliueraunce from such things as trouble or veâ—e him As when wée desire too bée deliuered from Tirannie violence diseases famine and other things that séeme sharpe vntoo vs. Adoration is a lowly lifting vp of mans soule vntoo God wherby wée desire some benefite at his hande as when wée desire encreasements of faith loue patience chastitie and when wée craue those things that wée haue néede of toward the maintenance of this life Intretance is an humble lifting vp of a mannes mind vntoo God wherby one maketh sute for an other as when wée pray for