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
it procéeded of faith but the Pharisies déede was abhomination bycause the persone pleased not GOD. Twoo husbande men tyll their grounde the one dooth God high seruice ploughing in the feare of GOD and looking for blessing from God And the other pleaseth not God bicause hée is voyde of fayth and the feare of God And yet haue bothe of them commaundement of the woorke In the sweate of thy browes shalt thou eate thy breade The handmaydes that doo seruice obedientlye too their mistresse peraduenture in swéeping the flore haue bothe of them the commaundement also But shée that bringeth fayth with hir too hir businesse dooth seruice vntoo GOD where as shée that wanteth Fayth thoughe shée doo in déede that whiche shée is bound too doo of duetie yet cannot hir woorke bée called a seruice of God Furthermore the woork that is commaunded wrought in Fayth must tende too Gods glorie chéefly This is confirmed by the testimonie of Esay Euery one that calleth vpon my name haue I created too mine owne glorie I haue shapē him I haue made him But what is it too glorifie GOD In fewe woordes it is too attribute all glorye vntoo him and too praise him with hart with mouth with confession and with behauiour Now foloweth that whiche I promised too speake of in the fourth place That is too witte who they bée that are able too yéeld true woorship vntoo God Although this may bée gathered of the things that wente before Yet notwithstanding I wil shew it bréefly héer They only can doo seruice and woorship vntoo God that haue accesse vntoo him but the children of God onely haue accesse vntoo him wherfore they only can doo him seruice aright His children are all those that beléeue in his name Iohn 1. And these haue accesse vntoo the Father through fayth Rom. ◠And for the same cause Chryst teching his Disciples too pray biddeth them say Our father whiche art in Heauen meaning that none but his Children can call vpon him Let this suffise cōcerning the true seruice of God the summe wherof is conteyned in louing God our neighbour Now remayneth that I speake of the third doctrine ¶ Of the thirde WHhat thinke you of Chryst sayth he vvhose sonne is he They say vntoo him Dauids The Pharisies thought themselues rightuous by the law but if that had bin true Chryst had bin promised in vayne For thus sayth Paule in the seconde too the Galath If rightuousnesse come by the lawe then Chryste dyed in vayne Our Lorde therefore asked them of the Messias that is of Chryst that by making mention of him he might stirre them vp to know and consider to what end the law was giuen and too thinke wherefore the Messias was promised Whiche thing if they hadde doone aright they should haue reasoned thus The Messias was promised too take away sinne like as Esay witnesseth He bare our diseases Gen. 15. In thy séede shall all nations bée blissed Therefore it is néedefull that the sonne of Dauid should bée not only man but also God the Lord of Dauid according as the Psalme testifieth The Lord said vntoo my Lorde c. By this kinde of reasoning they might haue iudged aright bothe of the lawe and of Chryst and so they had embraced Chryste the Sauiour too whom bée honour world without ende Amen Vpon the .xix. Sunday after Trinitie ¶ The Gospell Math. ix IESVS entred intoo a shippe and passed ouer and came intoo his ovvne citie And beholde they brought too him a man sicke of the Palsey lying in a bedde And vvhen Iesus savv the fayth of them he sayde too the sicke of the Palsey Sonne bee of good cheere thy sinnes bee forgiuen thee And behold certeine of the Scribes said vvithin them selues This man blasphemeth And vvhen Iesus savv their thoughtes hee sayd vvherfore think ye euill in your harts vvhether is it easier to say Thy sinnes bee forgiuen thee or to say arise and vvalke But that yee may knovv that the sonne of man hath povver too forgiue sinnes in earth Then sayth he too the sicke of the Palsey Aryse take vp thy bed and goe vntoo thine house And he arose and departed too his house But the people that savv it marueled and glorified God vvhich had giuen suche povver vnto men The exposition of the Text. THis Gospell conteyneth one of those miracles wherewith as our Lorde testifieth his power will and office so hée confirmeth the certeyntie of his doctrine It is shewed in this present story how Chryst healed a man y t was diseased of the Palsie Whiche déede his héerers accept not all with one mind For the Pharisies blaspheme the cōmon sort by beholding the miracle are put in minde of the presence of God and are confirmed in Chrystes doctrine wherby they not onely conceyue feare ▪ and faythe but also vtter the true frutes of fayth by setting foorth y e goodnesse of God This gospell therfore is as a certeine picture wherin Chrystes kingdome in this worlde is paynted out in which there bée some that bring the diseased vntoo Chryste and some that murmure as the Pharisies in all times and other some that feare god aright and glorifie him for his déedes Among these sundrie sortes of héerers standes Chryste in the middes receyuing all that come vntoo him despising no man for his miserie healing their woundes releasing our sinnes and with his holy spirite as with a most precious balme he assuaged our brooses and healed them This is the summe and the drift of this dayes Gospell which for instructions sake I will diuide intoo thrée places 1 Of those that broughte this man that was sicke of the palsie in a bedde vntoo Chryste that he might heale him 2 The murmuring of the Pharisies accusing Chryst and his defence 3 The end and vse of Chrystes miracles ¶ Of the firste ANd Iesus taking Ship c. Héere firste and formoste is too be considered the occasion of the miracle wrought in this place by our Lord. Chryst taking ship sayth hée passed ouer and came intoo his owne Citie that is too witte Capernaum For hée kept there very muche What was the cause of this his going thither Hée had bin in the lande of the Gergesenes where bée healed a man that was possessed of the Deuil and when the Deuilles desired that they mighte enter intoo the swine the Lord agréed and so the herd of swine ranne headlong intoo the Sea and were drowned When the inhabiters saw this they came vntoo Iesus desiring him for too depart from them for they did set more by their swine than by Chryst and his Gospell And surely they haue many felowes in these dayes whom wée may rightly call Gergesenes Twoo things therfore are too bée obserued héere one whiche is set foorth for vs too eschue and another whiche is commended too all godly folke too folowe The vnthankfulnesse of the Gergesenes is too be eschued that set more by a péece of Bakon than by their soule
sted shall put too his hand too the healing of vs. The third is too reproue the Pharisies by this saying who iudged not aright either of his person or of his office For alwayes there be some y t séeke too picke quarels too the woorks of God Which thing warneth vs that wée should not bée the lesse diligent in dooing our duetie The fourth is that taking hold of this occasion he might instruct vs more fully concerning his owne person his loue towardes men and his office for which he was sent intoo the world by his father Now let vs wey our Lords woords for he sayth too y e Palsieman Sonne be of good cheere thy sinnes are forgiuen thee These bée the woords of the sonne of God wherfore they are to be weyed aduisedly This woord sonne is to be set ageinst despair which this present disease wold haue persuaded him vntoo This saying bee of good cheere is to be set ageinst the cursse which euil conscience weÌ„t about to persuade y e wretch in Thy sinnes sayth he Héer grace surmounteth farre aboue sinne This saying are forgiuen is to be set ageinst y e dreame of satisfaction of merites of rightuousnesse that coÌ„meth by the â—awe Thy sinnes sayth he are forgiuen thée In so saying he applieth the benefite of his grace too the poore wretch Thus haue wée héere the Doctrine of saluation remission of sinnes iustification and adoption For these benefites sticke linked togither so fast continually that they cannot bée plucked asunder He requireth faith to him that beleueth he forgiueth his sâ—nnes whom he hath absolued froÌ„ his sinne him he adopteth too his sonne accepteth him as rightuous and whoÌ„ he hath iustified him also will he glorifie by bestowing euerlasting blisse vpon him neither is ther any other way of obteyning saluation than y â— which is set out vntoo vs in this exaÌ„ple The palsiemaÌ„ dooth .iij. things He acknowledgeth his sin he acknowlegeth himself to be iustly punished for his sin he putteth his trust in the sonne of God Agein Chryst doth iij. things He releaseth sin he adopteth him to be his sonne accepteth him too eternal life Folow y u this exaÌ„ple Acknowledge thy sin in good ernest acknowlege gods iust iudgemeÌ„t and beléeue in the sonne and thou shalt féele sensibly that Chryst will bestow his benefites vppon thée Let this suffise to bée spoken concerning the first doctrine of this Gospel and now foloweth the second ¶ Of the second ANd beholde some of the Scribes saide vvithin them selues This man blasphemeth And vvhen he savv the thoughtes of them he saide vvhy thinke you euill in your hartes Héere the grudging of the Scribes and Chrysts answere doâ— shew in what sort the kingdome of Chryst and the kingdome of Sathan méete one ageinst another Wée haue héere two things of which the one is the accusation of the Scribes accusing Chryst and the other is Chrystes most rightfull defence The accusation of the Scribes was this This man is a blasphemer Wherfore bicause he taketh vppon him too forgiue sinnes which perteyneth onely vntoo God For according too the phrase of the scripture Blasphemie is too attribute that thing vnto a creature which is proper or peculiare vntoo God Now too forgiue sinne is propre vntoo God â–ª which thing is assured by the testimonie of Esay where the Lord by the mouth of the Prophet sayth I am I am he that wipeth away thine iniquities for mine owne sake and I will no more remember thy sinnes Héervppon they thinke they may conclude as by an infallible consequent y t Chryst is a blasphemer after this manner Whosoeuer taketh vppon him that which is peculiare vntoo God is a blasphemer This Iesus taketh vppon him that which is peculiare vnto God Ergo this Iesus is a blasphemer And vndoubtedly it had bin a true argument if Christ had bin like the Scribes that is too wit if he had bin mere man and not God also Sée I pray you how much our Papistes and Monkes are worse than the Scribes The Scribes were taught by the wordâ— of God to defend this proposition No man caÌ„ forgiue sinnes but onely God But the Papistes attribute forgiuenesse of sinnes too the merites of saincts too Masses and too pardons which things they deale not fréely but fel them very déerely Surely a wonderful kinde of chapmen They sel that which they haue not they sell men the smoke of woords take ready Golde for it They promisse their chapmen Heauen and deliuer them Hell But what shall wée saye of the ministers of Gods woord Doo they forgiue sinne They forgiue not of themselues but they pronounce forgiuenesse of sinnes too all that they finde like this man that was sicke of the Palsie They giue not ought of their owne But they offer another mannes by the commaundemente of Chryste For they offer forgiuenesse of sinnes by the voyce of the Gospell As many as receyue this voyce by fayth doo out of all doubte receiue forgiuenesse of sinnes For Chryst sayeth hée that héereth you héereth mée But what sayth Chryst too this accusation VVhen he savv their thoughtes hee sayde vvhy thinke yee euyl in your harts vvhyther is it easier too say thy sinnes are forgiuen thee or too say arise and vvalke Héere Chryst dooth thrée things First hée sawe the thoughtes of them whiche is the propertie of God onely Whereupon the Scribes ought too haue thought that Chryste was more than mere man For no man is able too sée the thoughts of another man For onely the spirit of God searcheth the depth of mennes hartes Secondly hée blameth them vvhy doo yee thinke euill in your hartes As if hée had sayde yée sinne in thinking amisse of mée By this wée may note â–ª that euil thoughtes are sinnes â–ª Thirdly by visible signe he confirmeth his hidden Godhead As if he had sayd you say that hée that taketh vppon him that whiche is peculiar vntoo GOD alone is a blasphemer for hée hurteth Gods name and fame Uerely I confesse this too bée true But in that yée beléeue not mée too bée GOD you doo amisse Wherfore you are blasphemers and not I. And nowe that I may shew and proue my self too be very God I heale this Palsie man with a becke onely whiche surely is peculiar too the power of the Godhead If I can doo this by my diuine power why shoulde I not also forgiue sinne Who can vtterly take awaye a disease but hée that taketh away the cause of the disease Nowe you sée with your owne eyes that I take awaye the disease and why beléeue you not that I am able too take awaye the cause of the disease also which is sinne Thus Chryst appealeth too his owne dooings whiche beare recorde of him For thus sayeth hee in Iohn If yée beléeue not mée beléeue my woorks which bear witnesse of mée Of this seconde doctrine therefore wée maye learne thrée things Firste that there is continuall battaile betwéene the kingdome of
Of the second PEter turning about savve the disciple vvhom Iesus loued folovving vvho also leaned vpon his breast at the Supper and vvhen hee savv him Peter sayde vntoo Iesus Lorde and vvhat shall he doo too vvhom Iesus ansvvered If I vvil haue him tarie till I come vvhat is that too thee folovv thou mee Peter hearing of the Lorde that hée shoulde one day suffer sharpe punishement for Christes sake considereth not so muche what was too bée doone on his owne parte as hée is carefull what shall become of others Hée is ready too beare the crosse for Christes sake but by the way throughe weaknesse of the flesh there coÌ„meth vpon him a certeine curiousnesse whiche maketh him inquisitiue of those things that belong not vnto him self For so great is the frailtie of man y t always in our own aduersities wée haue an eye too the happines of others wherby wée make our crosse more bitter and harder too our selues Wée would with a good wil that none should be happier than ourselues For according too the common prouerb It dooth a man good too haue company in shipwreck But wheÌ„ as the Lord rebuketh this curiousnesse in Peter wée ought too knowe that this reproofe perteyneth too vs also And too the intent too correcte this faulte in the Apostle he sayth VVhat is that too thee follovve thou mee As if hée had sayde Looke not thou vpon the happinesse of other men but rather sée too this that thou doo thine owne duetie and that thou beare what so euer the Lorde shall lay vppon thée too beare So is it the Lordes will that wée shoulde take héede too our owne vocation in the feare of GOD. Hée will not that wée shoulde thinke oure selues the more vnhappie though other séeme too bée in better case For euery vocation hath his crosse annexed thervntoo whiche is to be born with a quiet minde All sayeth Paule that will liue godlily in Christ shall suffer persecution No man therefore so hée bée godly shal be exempted from the Crosse. Wherefore casting away heathenishe curiositie let euery man abide in the vocation that hée is called vntoo Let him bée quiet and meddle with his owne matters according too Paules counsell Hée willeth vs too bée quiet that wée bée not busied in other meÌ„s matters as wicked men bée and as many bée now a dayes Hée wil haue vs too meddle with our owne matters that is too say hée wil haue euery one of vs too looke too the thinges that pertaine too his owne calling And too the intent that may bée doone there are fiue things too bée regarded in euery vocation First the calling or vocation muste bée lawful Secondly faith and charitie must bée the rulers too direct our dooings by in our vocation Thirdly if any thing chaunce amisse in our vocation a man must comforte him self in that his conscience assureth him that his vocation is lawful Fourthly a man must employ his vocation too the glorie of God and the profite of Christes churche Lastly forasmuche as nothing hath luckie successe in a mans vocation without Gods blissing hée must pray too God too put too his helping hande If a man doo this in the true feare of God verelye hée shall finde that his vocation shall not bée vnprofitable vntoo the Churche of God ¶ Of the third THere vvent a saying among the brethern that that Disciple should not die Sée how easely men slip intoo errour Christe sayth if I wil haue him tary what is that too thée and his disciples tooke it as thoughe he sayde I will that hée shall tarie and not die til I come Héere therfore wée are admonished too take good héed in the reading of holy scripture that wée builde not therevppon any other things than are spoken Then let vs embrace those things that are cléer and euident Such things as are spoken with condition or darkly let vs confer with playner places let vs call vpon God too giue vs the key of true knoweledge that wée may vnderstand without error such things as perteine too our saluation From vnprofitable questions such as make nothing too edification let vs absteine knowing that God liketh wel this simplicitie according too this saying Séek not for things that are aboue thy reache ¶ Of the fourth THe Euangelist him selfe closeth vp his Gospel saying This is the same disciple vvhich beareth vvitnesse of these things and vvrate them And vvee knovve that his vvitnesse is true This is as it were a sealing vp of the Gospel y t Iohn wrate When hée saith vve knovve he meaneth that the Gospell is certeine true and infallible This Gospell hée calleth a witnesse bicause it beareth witnesse of Christe and his benefits Too what end Iohn wrate his Gospel hée him self declareth in the end of the xx chapter where hée saith And these things are vvritten that yee may beleue that Iesus is Christ the sonne of God and that by beleeuing yee may haue life throughe his name There are therfore twoo ends of the Gospel namely the knowledge of Iesus Christ and saluation through trust in him too whom bée glory for euermore Amen The Sunday within Crristmas weeke ¶ The Gospell Luke ij ANd his Father and Mother marueyled at those things that vvere spoken of him And Simeon blissed them and sayde vntoo Mary his Moother Beholde he is set for many too fall vpon and too raise vp many in Israell for a signe that is spoken agaynst Moreouer the svvoord shall passe through thy soule that the thoughtes may bee discouered out of many hartes And there vvas Anne a Propheâ—isse the daughter of Phanuell of the tribe of Aser Shee vvas grovven very olde and had lyued vvith a husband seauen yeeres from hir virginitie And this vvidovve being almoste foure score yeeres of age departed not out of the Temple but serued in fasting and prayer day and nighte And shee comming in the same houre in likevvise confessed vntoo the Lorde and spake of him vntoo all that looked for redemption at Hierusalem And after that they had made an ende of all things according too the lavve of the Lord they returned intoo Galilee intoo their ovvne Cittie Nazareth And the Child grevv vp and vvexed strong in spirit and hee vvas filled vvith vvisdome and the grace of GOD vvas vpon him The exposition of the text THis Gospel is a part of the things that were doone in the temple vpon the day of the purifying of the blissed virgin after that the Parents of Iesus according too the law of Moyses had offred vp set the Childe before the Lord. The summe of this part is that Simeon and Anne giue witnesse vntoo Christe and acknowledge him too bée their king Messias that was promised against whome the wicked worlde shall set it selfe too his owne destruction but the godly shall embrace him too them selues too their resurrection and saluation Let vs make héereof thrée places whiche are these 1 The maruelling of Christes parents 2 The witnesse
Lepre is a punishement of sin and therefore it putteth him in minde of Gods wrath and of his iust iudgement For all crosses all calamities and what so euer aduersitie befalleth vs in this life are as it were a sermon from heauen wherin God accuseth of sinne and sheweth his wrath whiche most iust wrath of GOD when a man thinketh earnestly vppon without the knoweledge of Christ he falleth intoo dispaire Wherby it often falleth out that a man eyther killeth him selfe or else pyneth awaye by péecemeale for sorowe For the conscience of sinne suffereth him neuer too rest no not one minute of an houre Let vs declare this thing by one example Oedipus king of Thebes bicause there fell a great plague in his Realme thoughte that some heynous wickednesse was committed by him selfe or some of his Héervpon hée called the Préest Tyresias and bad him shew by his art of Birdspell whoo was the author of so great wickednesse for which all the common weale was atteinted with so gréeuous a plague In the end Oedipus found it too bée him selfe and none other that had committed this heynous offence For he had begotten children of his owne moother whom hée had vnwittingly taken too his wife For béeing but a Babe hée was cast away by his parents that hée might haue bin killed But the shepheard too whom the commaundement was giuen spared him bicause hée was a trim boy Afterward growing too mans estate he fought certaine battels for the Thebanes luckely and for his wel dooing they bothe gaue him the kingdome and the Queene Iocasta too bée his wife By meanes wherof not knowing whoo shée was hée maryed his owne moother Now as soone as Oedipus had knowledge of this his sinne by the préest and saw the whole realme too bée atteinted with a most gréeuous plague for his offence hée fell intoo consideration of Gods wrath And by thinking therevpon hée was driuen too dispaire In this dispaire 〈◊〉 hée pulled out his owne eyes least hée might béeholde the sunne Secondly béeing martired with the conscience of his wickednesse with a greate outcrye hée bad those that stood about him get them away least hée should hurt the good euen with his shadowe Afterwards fléeing his Realm hée liued blinde and a beggâ—r vntil hée perrished béeing swalowed vppe in despaire His moother Iocasta béeing vnable too abide the gréefe of minde for remorse of hir sinne as soone as shée knew of hir fault hung hir self So horrible and foule a thing is sinne when a manne beholdeth it rightly with the eyes of his heart The state of the Leprous person was very harde for it béehooued him too liue seuerally alone from the company of Gods people For great sorowe whereof no dout but many pyned away For not onely were they excluded from the felowship of men but also they were left destitute of the comforte whiche they might haue had by the preaching of Gods woorde Moreouer they were distinguished from other men by fiue marks which thing encresed their sorow not a little The first marke was a loose garment cut in twoo the second a head vncouered the third a face muffled the .iiij. a dwelling set from the companie of men the fifth a publike Proclamation whereby hée was proclaimed vncleane as a person vnwoorthy too bée conuersant among the Israelites with the people of God And this was the case or state of this Lepre If he had not had faith in Christ in these euils he must haue bin vtterly forlorne for sorowe But hée came vntoo Chryste and conceiued faith And although hée felt himselfe too haue deserued damnation yet lifteth hée himself vp at the liberall promise of Chryst. Doutlesse hée had herde this saying of Chrystes Come vntoo mée all yée that labour and are heauie loden Doutlesse hée herd Iohn say of Chryst Behold the Lamb of God which taketh away the sinnes of the world This Lepre therefore knowing his Physitian conceyueth hope of health leaning vpon Chryst with assured confidence Through this faith hée calleth vpon Chryst. For inuocation is the naturall fruite of fayth as the which can not bée made without fayth according too this sentence How shall they call vpon him on whome they haue not beléeued Howbeit in this inuocation is propounded a singular example of pacience For the Lepre sayth vntoo Chryst Lord if thou vvilt thou canst make mee clene Like as Dauid wheÌ„ hée was put from his kingdom desired with condition to be restored ageine if it so séemed good vntoo God So héere this Lepre leaueth this corporal benefit in the hand of the Lord whoo knoweth better than our selues what is expedient and méete for vs. Besides that this prayer hath a singular example of hys confessing of Chryst. The Scribes and Phariseyes did persecute those that confessed Chryst. But this poore man this despised person this Lepre let the Princes and préests fret as much as they would at it confesseth Christ and acknowlegeth him to be almightie yea and the very Messias whose constant confession it becommeth vs too followe Nowe is the healing of this Lepre too bée looked vpon wherin are many circumstances too bée examined of which euery one conteines a peculiar lesson With his hand Christ toucheth the Lepre he graunteth chéerefully that which the lepre desireth he biddeth him bée cleane by woord the effect that is too say clensing froÌ„ the leprosie foloweth out of hand When he hath clensed him he giues him thrée commaundements that he should tell no man that he should shew him selfe too the préest and that he should offer his gift according too the lawe The stretching out of Christes hande and his touchyng of the Lepres bodye was a token of his vnmesurable grace and goodnesse by which déede he woonderfully encreased the lepres faith For when he sawe the sonne of God not onely not lothe too talke with him after the maner of other men but also too haue touched his vncleannesse with his hand hée was replenished with singular ioyfulnesse of spirite Wyth this touching is ioyned the graunt I vvil The lepre sayth if thou vvilt Christ answereth I vvill Héerevpon the Lepre concludeth with himself that hée should bée made whole by and by Upon the graunt he addeth Bee thou cleane By which saying he declareth his heauenly power confirmeth his doctrine and encreaseth faith both in the beholders and in the readers of the story For too will in Christ is as much as too doo He hath doone whatsoeuer was his will both in heauen and in earth This power of Chrystes comforteth againste the power of the deuill And by and by his leprosie was clenzed This déede is both a miracle in it selfe and a benefite too the people by which benefite as it were by a warrant he giueth vs too vnderstaÌ„d that he is readie too clense all men from their spiritual leprosie which come vntoo him by Faith Now folowe the commaundements First that the lepre tell no bodie of it Untoo this commaundement the
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
Pharisie who thought himself godly and rightuous and was not so maketh vs a Prayer too knowe an Hypocrite by Contrariwise the silie Publicane casting himselfe flat before God and acknowledging his own vnclennesse and yet neuerthelesse fléeing vntoo mercy dooth by his exāple set foorth a forme of true and healthful prayer The places are thrée 1 Of the rightuousnesse of the Law and of the fondnesse of the Pharisie 2 Of Christen rightuousnesse and of true repentance 3 Chrystes iudgement concerning the Pharisie and the Publicane ¶ Of the firste HE sayde too certeine vvhiche had an opinion of themselues that they vvere ryghtuous Héere I must néedes speake of the rightuousnesse of the Lawe what is it and what is the vse end and prerogatiue of it For thereby wée shall vnderstand how farre the Pharisies are wide from the true rightuousnesse What is the rightuousnesse of the Lawe It is a perfecte obedience of all our members inwarde and outwarde vntoo Gods lawe of the harte the affections the will the mouth and ▪ bréeflye of all the powers and abilities as well of the bodie as the minde whiche obedience it behoueth too be not at startes but continuall not vayne but perfecte and full not stayned but pure and chaste suche as mighte haue bin performed by Adam before his fall and suche as is performed by the holye Angelles in Heauen That the rightuousnesse of the Law ought too bée suche a one bothe Moyses and Chryst doo teache in these woords Thou shalt loue the Lord thy GOD with all thy harte with all thy soule with all thy strengthe and with all thy power and thy neyghboure as thy selfe Moreouer forasmuche as hée is pure holy chaste nothing can please him but that whiche is pure holye and chaste And they that fulfill this rightuousnesse they onely haue the promisse of the Law For thus sayeth Moyses The man that dooth these things shall liue in thē No man Chryst onely excepted didde euer performe this perfecte and continuall obedience suche as the Lawe requireth Wherefore all they ▪ that thynke them selues ryghtuous wyth thys rightuousnesse of the law are not only blinde and arrogant but also blasphemous ageinst the law of GOD which they measure by their owne slender skill and not by the voyce of GOD. That none is able too fulfil the law of GOD I haue declared a late and will now bréefly bring the same too oure remembrance ageine Firste oure members bothe inwarde and outward wherwith wée should execute obedience to the Lawe are mangled and corrupted with a certeine horrible outrage so as they are able too doo nothing aryght Agein the Law of sinne as a moste stoute Gyant grypeth our limmes euen after that wée bée borne a newe that wée cannot performe what we woulde Héereuppon S. Paule cryeth oute O vnhappy man that I am who shall deliuer mée from this bodye subiecte too Death And in another place Too will is present with mée but too performe I finde not in my selfe Also I doo not the good that I would doo but the euill whiche I would not doo that doo I. Thus the regenerate haue a forewarde will but they are destitute of ablenesse too performe that which they would so importunate is our houshold enimie withdrawing vs from that whiche is good What shall wée saye then of them whose will is not yet reformed suche as all they bée that are not regenerate Too the furtherance héereof also maketh it that the Law of God is spirituall but wée are carnall For thus hathe Paule béeing at that time a faythfull Chrystian sayd The Law is spirituall but I am carnall solde vnder sinne Héereby it is easie too sée that wée are not able to performe due obedience too the law For how is it possible that flesh should performe spirituall rightuousnesse I alledged many and sundry other reasons not long agoe whereby I shewed that no man in this life is able too yéeld perfect and ful obedience too the Law What is too bée doone then Héere thou shalt firste heare the voyce of the Lawe What sayeth hée Curssed is hée that continueth not in all the things that are written in the book of the Lawe Héere thou hearest the sentence of the Lawe Let this saying of the lawe humble thée before God and vtterly cast thée downe that thou maist acknowledge both the filthinesse of thy sinne and thy iust damnation What is too bée doone héer Are we able too eschue the cursse of the lawe Thou art not able of thine owne power Wherefore thou must eyther perish or else séeke a remedie ageinst this damnation of the lawe but other remedie surely there is none than only Iesus Chryst who purposely came into the world too take vppon himselfe the curse of the lawe and too delyuer all that beléeue on him from the power of the lawe that is from damnation which the law threatneth too those y t transgresse it Therefore this cursse extendeth it selfe too all men that héere not Chryst nor are clothed with his rightuousnesses that they may appéere apparelled therewith in the sight of God For Chryst is the end of the law too iustifie all that beléeue Rom. 10. These things haue I spoken concerning the rightuousnesse of the lawe too this intent that I might shewe how fond these Pharisies were which thought themselues rightuous and hilde scorne of others as vnholy and vnrightuous But what is the cause that this Pharisie and the rest of his rable thought themselues rightuous The cause was blindnesse For he was so blinde that he saw not the méening of the lawe yea rather he saw only the couering of the lawe and neuer looked into the brest of the lawe according as the text of this gospel sufficiently declareth For he sayth I thanke thee that I am not as other men extortioners vniust adulterers or as this Publicane He had séene the letter of the law then but not the spirit that is he stacke only in the outward woorks but he considered not the spirituall méening which the law requireth How bée it too the intent these things may be set the playner before our eyes let vs sée first what maner of woorkes this Pharisies were Secondly Let vs lay them too the law of God Thirdly let vs gather therby what wanted in him And fourthly let vs sée of how many sinnes he was founde giltie and cast by the lawe though he vaunted himselfe rightuous before men The woorkes of this Pharisie were faithlesse procéeding of méere misbeléefe and pryde Now in as much as the scripture saieth plainely without faith it is impossible too please God who is so madde as too call this outwarde visor rightuousnesse Let vs lay his woorkes that he bosteth of too the woord of God The lawe requireth pure obedience This man out of his most vncleane hart draweth slaunders ageinst God and his neighboure The lawe commaundeth him too loue his neighboure He accuseth him yea and that before the iudgement seate of God
the neighbour 3. The causes of obedience that is too say of louing God and oure neighboure 4. The maner of louing 1 The affection that the Lawe requireth is louingnesse which can not please vnlesse it bée pure voyd of hypocrisie For nothing can please God which is painted bicause hée is voyd of all paynting and is holy pure and vncorrupted 2 The obiectes that is too wit the things whereabout the affection of louing must bée occupied are God and oure neighbour 3 The causes of louing God and our neighboure are set downe in the commaundement For God is too bée loued bicause hée is our God and Lord and our neyghbour is too bée loued bicause hée is our neighboure 4 The maner of louing is expressed also For God is too bée loued with all the whole heart with all the whole soule and with all the whole thought and a mannnes neighbour is too be loued as a man loueth himself Howbeit the things that wée haue touched bréefly must bée expounded more at large Loue or charitie in general is an entier affection embracing a thing with fréendly and harty good will in suche wyse as the mynd burneth in desire of it wisheth most wel vntoo it This charitie is of twoo sortes the one of God towardes the creature and the other of the creature towards God and other things Ageine the loue of God towards his creatures is of twoo sortes One vniuersall wherewith he embraceth all his creatures susteyning and vpholding them that they may continue in their state This louingnesse is called also his vniuersall mercy Another is peculiar wherby God with the inward affection of his heart loueth his Churche ryght déerely in his sonne This moued him too giue his sonne according too this saying so God loued the world that he gaue his only begotten sonne This moueth him too giue the holy Ghost This moueth him too preserue the Churche Too bée short this louingnesse maketh him too giue himselfe whole too his Churche The thinking vpon this loue of God wyll comfort vs ageinst the sentence of the Lawe ageinst the bitternesse of the crosse and ageinst temptations at the instant of death Also this louingnesse of God causeth God too chastise his children and ageyne too heale them when hée hathe striken them I haue spoken of Gods loue towards his creatures Now foloweth concerning the loue of the creature toward God men and other things This charitie or loue is the entier affection wherwith man must loue God next God his neighbour as him self This loue of the creature therfore is of two sortes also One wherwith it fauoreth God another wherwith it fauoreth the neighbour Now that loue wherewith it becommeth vs too embrace creatures hath many degrées Of whiche the firste is that whereby wée loue our brethren that are knit vntoo vs by aliance of Chrystes spirite The second is that whereby we fauour those that are bounde vntoo vs by any aliance of the fleshe The third is that wherby wée loue others that are vnknowen vntoo vs. The fourth is that wherby wée endeuour too doo good too our enimies The fifth is that wherby wée fauour eche other creature according too the degrée of their woorthinesse Whiche are the causes of louing God or wherfore doo wée loue GOD. Although it may be sufficiently knowne by the commaundement yet notwithstanding I will repeate the causes more déepely and set eche of them seuerally by it selfe Therefore the loue of man towards God first is kindled by the remembrance of Gods benefites towards vs by thinking vpon the vnmeasurable loue that hée beareth vntoo vs ward Secondly it must bée encreased by the liuely féeling of Gods fauour towards vs whereof wée haue experience euery minute And thirdly it must bée excéedingly enflamed by hope and trust of the good things promised These causes are conteyned in these woordes Loue the Lorde thy God Hée is Lorde that is too say Defendor God that is too say Gouerner and Sauiour and Thine that thou shouldest looke for all good things at his hand Wée haue after a sorte what manner a thing the loue of God is wherwith man ought too loue God and therwithall wée haue séene the causes But what is the maner of louing In what manner and after what sorte must wée loue him That is expressed in the text by these woordes VVith all thy vvhole hart vvith all thy vvhole soule vvith all thy vvhole povver vvith all thy vvhole thought This woord vvhole signifieth thrée things which must go ioyntly with mans loue towards God First that the loue of men towardes God must be perfect secondly that it be pure and thirdly that it be continuall Then are they sayd too loue God with all their whole harte which perfectly purely cōtinually bear an earnest loue towards God so as they fear him onely trust in him only and repose their hope in him only Mē are said too loue God with all their whole soule when their wil is answerable in all things perfectly purely continually too his heauenly will Which thing we pray may take place when we say Thy wil be doone Hée is loued with al a mans whole power whē all the members inward and outward doo perfectly purely continually bend thē selues togither too obey and serue God He is loued with all a mans whole thought when there is no space too be found wherein God is not loued purely perfectly and holily This is the manner of louing God substancially which neuer was in any mā since Adams fal saue only in Christ albeit there be certeine slender beginnings of it in the regenerate Of whiche thing there be foure tokens First too prefer the obedience of God before all things in the world according too this He that loueth me wil kéep my commaundements and my father wil loue him Secondly too vse the holy Misteries reuerently in the fear of God Thirdly too allure others by our example too loue God Fourthly too loue our neighbour for Gods sake Where these foure things méet thou hast euident tokens of loue begone towards God whiche must from day too day take newe encreasement in the regenerate I haue spoken of the first poynt of the lawe that is of the loue toward GOD Now wil I speake of the second point that is too wit of louing our neighbours concerning whiche let these thrée things be obserued The causes of the loue the maner and the order The causes are twaine the one is cōmaundement and the other is nature bicause man is neighbour vntoo man The commaundement of God is that wée shuld one loue another Chryst also giueth this charge Loue yée one onother Too dysobey this commandement is a most heinous offence The other cause is nature soothly for that man is neighbour too man and that many wayes as in respect of creation in respect of resemblance in respect of regeneration in respect of the common life and in respect of the glorie too come