gentle méek too the intent we should not shu◠him as a cruell Tirant but rather come vntoo him with full confidence and demaund of him the saluation promised And wheras hée setteth him foorth poore that is too bée referred too the state of this present life Whoose will it was too bée poor for this purpose that he might with his spirit enrich vs that are poore and make vs blissed for euer ¶ Of the thirde THe Citizens of this King are described vnder the persons of Christes disciples and of the people whoos 's example wée must followe if wée wil bée reckened among the Citizens of Christes kingdome First therefore let vs with Chrystes disciples bring the Asse vntoo him That is to say let vs too whom the ministration of the woord is committed doo all things that are appointed vs too the glorie of Christe and the enlarging of his kingdome Secondly let vs lay our clothes vpon the Asse whiche thing wée shall then rightly doo when wée employ all oure power and abilities too the preseruation of the Ministerie Also wée must cut downe bowes from the trées cast them before Christe that is too say wée must preache Christe and acknowledge him too bée the eternall king whose kingdome wée shall wishe too flourish for euer like the Palme trée that it may not sinck downe vnder the burthens of the miseries of this world Wée must cry Hosanna that is too say wée must call vpon him with faith and confesse him too bée our King assuring our selues that his kingdome is blissed in the highest And héerevpon wée may bréefly gather what is the right vse and helthfull meditation of this feast concerning the helthful comming of Christe The first vse therfore is to endeuour that this king may come vntoo vs. And how shall that bée brought too passe He is called too vs by true repentance kept by substanciall faith and delighted by pure worshipping The second is too put vs in minde of thankfulnes that wée glorifie him with heart voice confession and behauiour Whoo for our sakes came vntoo vs who béeing made man gaue him selfe for our sinnes too deliuer vs out of this present euil world according too the wil of God our father too whom bée glorie for euer and euer Amen The ij Sunday in Aduent ¶ The Gospell Luke xxj THere shall bee signes in the Sunne and in the Moone and in the Starres and in the earthe the people shall bee at their vvits end thorovv dispaire The Sea and the vvater shall roare and mennes heartes shall fayle them for feare and for looking after those things vvhiche shal come on the earth For the povvers of Heauen shal moue And then shall they see the Sonne of man come in a Cloude vvith povver and great glorie VVhen these things begin to come to passe then look vppe and lift vp your heades for your redemtion dravveth nie And he shevved them a similitude Beholde the Fig tree and all other trees vvhen they shoot foorth their buddes yee see and knovve of your ovvne selues that Sommer then is nigh at hand So likevvise yee also vvhen yee see these things come too passe bee sure that the kingdome of GOD is nie Verely I say vntoo you this generation shall not passe til all be fulfilled Heauen and earth shall passe but my vvoordes shall not passe Take heed vntoo your selues therefore least at any time youre hartes bee ouercome vvith surfetting and dronkennesse and cares of this lyfe and that that day come on you vnvvares For as a snare shall it come on all them that sit on the face of the vvhole earth VVatche therefore continually and pray that yee may obtaine grace too flee all this that shall come and that yee may stand before the sonne of man The exposition of the text LIke as the last Sunday the church celebrated the remembrance of Christs comming in the fleshe so this lesson of the Gospell entreateth of his second coming and belongeth too that Article of our faith wherin wée confesse with hart and mouth that the same Lorde whiche came héeretoofore too bée a mediator and Sauior of them that beléeue in him shall come héereafter too iudge the quick and the dead that they which in this life haue receiued Christe and acknowledged him too bée their sauior should bée raysed ageine in their bodies be rewarded with euerlasting life and that those whiche haue despised him in following their owne affections too the dishonor of God should bée punished euerlastingly with deserued torments Of this Euangelical lesson let there bée made thrée places 1 Of Christes comming too iudgement 2 The vse frute of the forewarning of y e same comming 3 Christes exhortation too his Disciples that they should bée ready without let ¶ Of the first OCcasion of this sermon concerning Christes comming arose vpon the talke betwéene Christe and his disciples in the Temple of Ierusalem For when the disciples woondred at the sumptuousnesse of the Temple the Lorde him selfe answered that the time would come it shoulde bée so wasted one day that one stone should not bée left vpon another His disciples hearing this demaunded him of the time Too whom hée answering declared the tokens that should go before the destruction of Hierusalem strengthning them leaste they shoulde bée discouraged in their mindes for the euils that were at hand Héerevpon taking occasion hée passeth on too the vniuersall and last iudgement and reckeneth vp the signes that shall goe before it Howbéeit too the intent al things may become the cléerer vntoo vs first wée will examine fiue circumstaunces whiche the text comprehendeth And afterward wée wil describe the iudgement it selfe according to the Scriptures The first of the circumstances therfore is concerning the time ▪ For he sheweth the time by signes cōfirmeth y e same by comparison And there are many kindes of signes whiche go before the comming of the Lord vnto iudgement The first signe is séene in the Sunne and the Moone and the starres which what maner of one it shall bée Marke in his .xiij. chapter vttereth in these woords The Sunne shal be darkned y t is too say there shal be many Eclipses of y e sunne And y e moone shal not yéeld foorth hir light namely while she also suffreth eclipse And y e starres shal fal frō heauen y t is too wit shal séeme too fal That many of this kinde of signes are alredy past our present age beareth witnesse For there neuer hapned so many eclipses either of the sun or of y e Moone The second signe of the iudgemēt at hand is the perplexitie of people through despaire the méening whereof is as Mathew and Marke interprete it that nation shall rise against nation and kingdom against kingdom and no place shall bée frée from warres And doth not these dayes testifie the world too bée full of such signes The thirde kinde of signes are of the sea of flouds of the aire of tempests of
horrible tumultes and of certaine vnaccustomed and vehement windes And hathe not our age séene very many signes of this sort The fourth kind of signes issueth out of the second third which is a pining away for feare and for looking after those things that shall come vpon the whole world The fifth sort is that the powers of heauen shall bée moued that is too say there shalbée vnwoonted sights in heauē and earthquakes in the earth Too bée short both heauen and earth shall after a sort resemble the countenaunce of the angry iudge that sinners béeing moued by these tokens of Gods wrath should repent and turne vntoo the Lord. These signes doth the Lord apply in this wise too the last iudgement Behold the Figtrée all other trées when they haue shot foorth their buddes yée séeing it doo know of your selues that sommer is nye at hand So likewise when yée sée these things come too passe vnderstand yée that the kingdom of god is nye For these signes out of all creatures which are caried vp downe shal bée as it were messengers by whose mouth such men shal bée summoned to appéere at y t dreadful iudgement seat as running at ryot héere in this world haue neglected their owne saluation and like dronken men haue despised Christ the author of saluation Besydes these fiue sortes of signes whereof the text maketh mention there are others also Math. 24. Marke 13. 2. Thes. 2. Daniel 2. 7. Apoc. 17. all which are as it were certaine visible sermons of repentance by which god forewarneth men too flée too his sonne our Lord Iesus Chryste in whom only is saluation The second circumstance is that he which is the sonne of God and man Iesus Christ shalbée a iudge Wherin bothe the godly and vngodly haue to learne The godly too knowe that hée shall bée their iudge who had promised eternall life too all that beléeue in him adding an othe Uerely I say vntoo you all that beléeue in mée shall not perishe but haue life euerlasting This promis confirmed with an othe cannot by any meanes fayle And the vngodly haue too lerne either too repent and forsake the rable of the wicked and so too enioy their saluation purchased by Chryst or else too remember that he whom they haue refused too bée theyr Sauyoure shal adiudge them to endlesse paines that then at least wise they may too their great miserie learne howe horrible a thing it is too fall intoo the hands of the liuing God The third circumstance is that hée shall come in the clouds glorious and terrible not a seruaunt as before but a Lord not too bée iudged but too iudge not now too allure men too repentance but too punish vnrepentant persones with eternall paines and that as a righteous iudge The fourth circumstance is that he shall come mightie with power and great glorie wherby it is too bée learned that he can bothe damne the rebellious is able too rewarde the beléeuers with eternall life The fifth circumstance expresseth the cause of Chrystes comming vntoo iudgement so farre forth as it perteineth too the godly Your redemption is at hād By which saying like as Christ sheweth that his Churche shall not bée wel at ease in this world for before that day it can not be deliuered frō the vanitie of the world so he dooeth too vnderstand that the accomplishment of Chrystes benefits towards his Churche is the ful deliuerance from all euils wherwith is ioyned the perfect fruition of the eternall God with euerlasting ioy These things therfore perteine too the comfort of the godly But as touching the vngodly this day of the Lordes comming shall bée a day of wrathe and sorrowe and not of deliuerance a day of mist and darknesse and not of light a day of moorning and not of mirth a day of destruction and not of saluation And the maner of the iudgement is described in the .25 of Mathew by these words When the sonne of man shal come in his maiestie and all the Angels with him then shall he sit vppon the throne of maiestie and all nations shalbée gathered toogither before him and he shal seperate them a sunder as a shepeherd putteth his shéepe a side from the Gotes and shall set the shéepe on his right hand and the Gotes on his left Then shal the king say too them on his right hand come yée blissed of my Father and possesse you the kingdome prepared for you from the beginning of the world For I was hungry and yée gaue mée too eate c. And vntoo them on his left hand he shal say Away from mée yée cursed intoo euerlasting fyre which is prepared for the Diuell and his Angels For I was hungry and yée gaue mée no meat c. And so the vngodly shall go intoo euerlasting punishment but the rightuous intoo euerlasting life And in the Apocalipse 20. chapt Hée shall sit vppon a great white throne at whose looke the heauen and earth shal flée away and the dead both great and small shall stand in the sight of his throne and then shalbée opened the booke of life and the bookes of consciences they shall bée iudged by those things that are written in those bookes according too their woorks They that haue doon good shal go intoo euerlasting life and they that haue doone euill intoo euerlasting fire Now in the sentence of iudgement twoo things are too be considered On Gods behalfe blissing on mennes behalfe good woorks When he sayth come yée blissed of my Father he méeneth that they are fréely saued through Iesus Chryst whom they haue receiued by Faith For in Chryst only are men blissed receiued intoo Gods fauor fréely iustified But when he calleth foorth too good woorks the Lord dooth it not for that they are causes of saluation but for other respectes Namely for that they are witnesses of true fayth the feare of God and moreouer that by setting before them a recompence of the miseries which they abide in this life hée may the more stirre them vp too godly and holy conuersation ¶ Of the seconde WHy Christ forewarned his disciples of his cōming too iudgement he declareth when he sayth When these things begin too come too passe looke vp and lift vppe your heads c. All these things wil put vs in minde of a certaine continuall repentaunce in this life But what doo wée wée sée the last day redy too light in our necks and yet neuerthelesse wée delay too repent and féede our owne fansies What doo noble men What doo princes what doo learned men what doo vnlearned men what doo townes men what doo countrey folke and too bée short what doo in maner al men What is hée that earnestly myndeth this forewarnyng of Christes Wée make more accompt of a ferme in the countrey than of the kyngdome of GOD. Yea rather who is hée that preferreth not the commodities of this life bée they neuer so slender before the
through him mighte bee saued But hee that beleeueth on him is not condemned But hee that beleeueth not is condēned already bicause hee hath not beleeued in the name of the onely begotten sonne of God And this is the condemnacion that light is come intoo the vvorlde and men loued darknesse more than light bicause their deedes vvere euill For euery one that euil dooth hateth the light neyther commeth too the light least his deeds should be reproued But he that dooth the truthe commeth too the light that his deeds may bee knovvne hovv that they are vvrought in God The exposition of the Text. WE heard yesterday how the Gospel of Iesus Chryst was confirmed by a woonderfull miracle namely that Chryst sent the holy ghost from heauen in a visible shape whō not onely the Apostles felt but also al that wer that day at Hierusalem sawe according as Luke declareth Act. 2. This day the Church setteth foorth a Gospel wherin Chryst comprehendeth a summe of that doctrine for the confirmation whereof the holy Ghoste was giuen vpon Whitsonday Chryste talketh with Nichodemus who was one of the Pharisies and a Prince of the Iewes as wée shall héere more at large vpon Trinitie Sunday Untoo him dooth Chryste in the texte whiche I recited euen now declare the causes of saluation and damnation sheweth from whence commeth the originall bothe of saluation also of damnation Hée sayeth that Chryst was giuen too the intent that they which beléeue in him shoulde bée saued The reste hée witnesseth too sticke still in their damnation as wée shall cléerly sée in the exposition of the text The places 1 The commendation of Gods louingnesse and mercy towards men 2 The instrument wherby Chrystes benefites are applyed too men is sealed 3 A comfort for the godly ageinst the temptation of sinne and iudgement 4 The difference betwixte the beléeuers and the vnbeléeuers ¶ Of the first SO GOD loued the vvorlde that he gaue his onely begotten Sonne In these few woords is commended vntoo vs the louingnesse and mercy of God and that not by naked woords but by a déed most excellent of all others For it is not a true loue which eyther lyeth hid in the hart only or sitteth in the tong but which procéeding frō the innermore affection of the hart vttreth it selfe by woord and déede How then dooth God loue héer Hée loueth in such wise that he gaue euen his own sonne too be the price of the raunsome for the redēption of the world that he might by his death redéem them that were adiudged too death damnation Of this loue of God speaketh Paul Rom. 5. God condemneth his loue towards vs in that when wée were yet sinners Chryst dyed for vs. And Rom. 8 If God bée on oure side who can bée ageinst vs Who spared not euen his owne sonne but gaue him for vs all Wée dayly behold great tokens of Gods loue towards men in al our whole life in the gouernment of things Notwithstanding that loue whiche so shineth foorthe in the matters of this life is scarsly a slender shadow of that most excellent loue wherwith he embraceth vs in his sonne whom he hath giuen too most bitter death for vs. This loue of GOD hath excéeding mercy going with it of which Moises the Prophets and the Psalmes doo preach in many places out of whom I wil take a few testimonies too confirme our beléefe concerning Gods good wil towards vs. Moses Exo. 34. saith thus O Lord God of power mercifull and gentle and of much compassion and true which extendest mercy vntoo thousands which takest away iniquitie wickednesse and sinne Deut. 5. I am the Lord thy God that sheweth mercy vntoo many thousāds that loue me and kéepe my commaundements Esai 16. And his throne shalbée prepared in mercy Ionas 4. for I know that thou art a gentle and merciful God pacient and of much compassion a forgiuer of mens wickednesse Dauid Psa. 2. The earth is full of the Lords mercy And the .102 Psal. As farre as the heauen is from the earth so hath he strengthened his mercy vpon them that feare him Also Psal. 103. The mercy of the Lord is from generation too generation vpon them that fear him and his rightuousnesse vpon their childrens childrē Also in the same Psalm The Lord is merciful and gentle slow too anger great in mercy he dealeth not with vs according too our iniquities neither rewardeth he vs according too our misdéedes but as high as the heauen is aboue the earth so much hath his mercy surmounted towards them that feare him As the father pitieth his children so doth the Lord pitie thē that feare him There be many such testimonies of scripture which set out vntoo vs the vnspeakable loue and mercy of God and shew the largenesse of the same loue and mercy and the effect and applying therof For the largenes of gods mercy is séene in these poynts that it extendeth it selfe vntoo thousandes that it filleth the earth that God pitieth as the father pitieth his owne children The effect or frute of it is séene in this that it taketh away sinne that it iustifieth sinners that it acquiteth of y e due penaltie This mercy is groūded in his sone bicause he by offring himself in sacrifice hath satisfied Gods iustice by his obedience towards the law of God hath purchased rightuousnesse vntoo vs. This mercy is applied too them that loue God feare him kéepe his commaundements that is too them that beléeue in Christ which through faith performe new obedience But as touching this matter more is to be spoken in the second place Let vs héere consider more déepely the woords of the text God so loued the vvorld sayth he Who loueth God Whom loueth he The world Héer stay thy self think vpon this woord He loueth this world Ergo his healthfull louingnesse perteyneth not to the Iewes only for they ar but a péece of y e world He loueth the world Ergo he loueth not only a certeine few of y e world as the holy vertuous y t are in the world but rather Chryst cam into y e world of purpose to saue y e sinners What meneth he then by the world Al men that are in y e world Behold the Lamb of God saith Iohn which taketh away y e sinnes of the world And agein gods wil is y t al men shuld be saued As often therfore as we héer y t God loueth the world let vs think our selues to be a parcel of that world which he loueth How falles it out then y t he loueth vs cōsidering y t we are sinners God findeth two things in vs. One whiche he himselfe hath made and another which cōmeth of our selues That we are men consisting of soule body it procéedeth of him This his creature God loueth But that we are sinners we haue it not of him but it procéeeeth of our selues This dooth God hate for the
I sayde vntoo thee yee muste bee borne from aboue The vvinde blovveth vvhere it lusteth thou hearest the sound thereof but thou canst not tell vvhence it commeth nor vvhyther it goeth So is euery one that is borne of the spirite Nichodemus ansvvered and sayd vntoo him hovv can these thinges bee Iesus aunsvvered and sayde vntoo him Arte thou a mayster in Israell and knovvest not these things Verely verely I saye vntoo thee VVee speake that vvee knovve and testifie that vve haue seene and yee receyue not oure vvitnesse If I haue tolde you earthly things and yee beleeue not hovv shall yee beleeue if I tell you of heauenly things And no man ascendeth vp intoo Heauen but hee that came dovvne from Heauen euen the Sonne of man vvhiche is in Heauen And as Moyses lifte vp the Serpente in the vvildernesse euen so must the Sonne of man bee lifte vp that vvhosoeuer beleeueth in him perishe not but haue euerlasting life The exposition of the Text. THis feaste may woorthely bée called the feast of our Créed or of our Faith For it is ordeyned too the intent folke should in the Church bée taught concerning God whoo is one and true in substāce and thrée in persons and of benefites towardes the Churche For after that Chryste and his benefites the louingnesse of the Father in sending his sonne intoo the worlde and the sending of the holy Ghost too comfort the Gospell had bin intreated of the former Sundayes the Churche thought it conuenient too knit al these things togither and too teach them as this day too the intent the things that were declared at large might bréefly bée brought too remembraunce agein And the church setteth foorth this text of the gospell which you haue herd for a very good purpose For in it are set foorth Gods benefites towards his Churche For as the Father sente his Sonne y t he might become a sacrifice for sinne so is the holy Ghost giuen too beget the beléeuers ageyn vntoo euerlasting lyfe The summe of this present Gospell therefore is that those whiche are begotten ageyn in the fayth of Chryst are heyres of eternall lyfe by the benefite and meryte of Chryste whom the father hath sent Now to the intent wée may kéepe a certein order I will in this sermon entreate 1 Of the knowledge of God 2 Of the spirituall regeneration or new birth 3 Of that most comfortable saying of Chryste as Moyses lifted vp the serpent in the wildernesse so must the Sonne of man also bée lifted vp c. ¶ Of the firste FOr as much as too know God is lyfe euerlasting it standeth men in hand too looke for the true knowledge of God The knowledge of God is of two sortes The one is heathenish naturall and philosophicall and this is vnperfect For the wyse men of the worlde whiche were not instructed by Gods woord erred in foure poynts First in the substance of the Godhead Secondly in the persons Thirdly in his prouidence And fourthly in his will The Epicures are hissed out of all men who denied that there is any god at all The wise men which confessed that ther was but one God misdéemed of his substance For they thought not him too bée God who is the Father the Sonne and the holy Ghoste Neyther déemed they aright concerning the persons As for Gods prouidence some of them toke it quite away Other some denyed it too bée vniuersal For they were of opinion that god cared for the gretest things but not for these earthly things As for Gods will concerning frée mercy they were vtterly ignorant of it but that he will one day punishe the stubborne they were warned by the recorde of their owne conscience But from whēce had the heathen this slender knowledge such as it is Dauid and Paule witnesse that they had this knowledge of God by his creatures For Paule in the first too the Romanes sayth That whiche is too bée knowne concerning God was manyfest vntoo them For God dyd shew it vntoo them So that his inuisible things that is too say his eternall power and godhed are vnderstood and séene by the woorks from the creation of the world too this intent that they might bée without excuse Dauid also sayth The heauens declare the glorie of God and the firmament sheweth his handy woorks That is too say the heauen that wée sée sheweth God the woorkmaister therof The effect of all philosophicall knowledge concerning God commeth too this point First man by beholding the things that are created is brought too this point that he confesseth ther is some body by whom all these things were made and by whose power all things are gouerned and héerby he must of necessitie bée drawne too this eternall power and godhead for it must nedes bée that he that made all things must bée of auncienter continuance than all the things that are made and so consequently without beginning And it foloweth of necessitie that this incomparable power whiche suffizeth too rule so huge a woork must néedes bée more excellent than any other power bée it neuer so excéeding Now this is the selfe same thing that wée cal God who ageyn vnlesse he bée only one surely is not he that made all things nor that ruleth al thinges and therefore neyther euerlasting nor almightie no nor GOD. This is the summe of that whiche the wyse men of the worlde doo knowe concerning God Of whiche knowledge the vse is of thrée sortes The first is that men may acknowledge God by his creatures secondly that whē they knowe him they should woorship him and thirdly that when they knowe God and woorship him not they shoulde bée inexcusable The firste and seconde are the propre ende of knowing God The thirde is accessarie through mans owne faulte Another knowing God commeth of the Scripture or of Gods woord which knowledge is bréefly conteyned in the Apostles Créede whiche is that wée beléeue there is but one God that wée beléeue there is thrée persons in one Godhed that wée should know Gods will and his benefites towards his church that wée should knowe the mean by whom wée may bée made partakers of the benefites of the holy trinitie Howbéeit too the intent wée haue the fuller perceiuerance of this knowing of God I will set and expound foure points concerning this helthful knowledge of God wherof the first shal be a cōfirmation y t there is but one God The second a declaration that ther be thrée persons in that one godhead The thirde what is too bée considered in euery of the persons seuerally the fourth what is the helthful vse of knowing God First the confirmation is too bée fetched out of recordes And as for records y t confirme the vnitie of God I wil take them out of Moyses the prophets the Psalmes and the wrytings of the Apostles Moyses Exod. 20. Deut. 5. I am the Lorde thy God that brought thée out of the lande of Egipte thou shalte haue none
this little ship for that the Churche reprooueth the woorkes of the worlde that is too say blameth the worldly wyse men of follie condemneth the rightuous men as giltie of sinne and aduaunceth not the riche men but pronounceth them vnhappie and wretched vnlesse true godlinesse bée the gouernoure and ruler of their riches And this is it that Christ promised when hée sayde The holy Ghoste shall reproue the world of sinne of rightuousnesse and of iudgement What had Abel offended against Caine who horribly murthered him Iohn answereth Abels woorkes were good and his brothers were euil What did Noe What did Hieremie What did Esay What did Christe and too bée short what did so many martyrs from the beginning of the world vntoo this day They would haue brought the worlde backe from darknesse vntoo light that menne renouncing worldy lusts might liue godlily honestly and vprightly in the world This is the thanke that the worlde is woont too requite his benefactours withall For it woulde drown them in his waues Howbéeit all things fall not out as hée would wishe he cannot destroy this little ship vtterly for out of the bloud of the martyrs spring vp other newe martyrs ageine Wée may therefore learne hereby a holy arte against the stumbling blocke of persecution and fewenesse If the tossing of the ship trouble thée haue an eye vntoo Christe whoo is present at hand in the ship If the fewenesse trouble thée haue an eye too the Arke of Noe too the Sodomites and too the rest of the whole world Those things that are best did neuer like but the fewest The Churche at the beginnning was very small in the middes it was biggest and in the ende it shalbée so small againe that what with the malice of the Deuil and what with the leude doctrine of Diuels and what with wicked maners it may séem ouerwhelmed with waues In these waues therfore let vs learne too waken Christe with oure calling vppon him whoo is neuer away from his ship but guydeth it with his holy spirit his woord his sacraments and his discipline Too whome with the Father and the holy Ghoste bée honour and glorie worlde without end Amen The .v. Sunday after Epiphany ¶ The Gospel Math. xiij HE put foorth another parable vntoo them saying The kingdome of Heauen is like vntoo a man vvhich sovved good seede in his feeld but vvhile men slept his enimie came and sovved tares among vvheate and vvent his vvay But vvhen the blade vvas sprong vp and had brought foorth frute then appeared the tares also So the seruants of the housholder came and sayd vntoo him Sir didst not thou sovve god seede in thy feeld from vvhence thē hath it tares He sayd vntoo them the enuious man hath done this The seruants sayd vntoo him vvilt thou thē that vve go and vveede them vp But he sayd nay least vvhile yee gather vp the tares yee plucke vp also the vvheat vvith them let both grovv togither vntill the haruest and in the time of haruest I vvill say too the reapers gather yee first the tares and bind them togither in sheaues too bee brent but gather the vvheate intoo my barne The exposition of the text OCcasion of this Gospell was giuen by Christes hearers of whom some were Hipocrites who notwithstanding liked very wel of them selues that they were accounted of Christes flocke and other some were sincere and good How bée it bicause they sawe a confused mixture of the good and euill toogither their mindes were not a little troubled Too the intent therefore that the Lord might both warn the one of their hipocrisie and of the punishment that shoulde one day ensue for it raise vp the other too stedfastnesse and vnvanquishable confidence by laying béefore them the seperation and reward that was too come he propounded this parable vntoo them Whereof the meaning is this that the euil must be mixed with the good in the church as long as this world stādeth which in the end of the world shall bée seperated one from another so as vntoo the godly may be rendered reward and vntoo the wicked deserued punishment This Gospel therefore serueth too this purpose too put the hipocrites in feare and by setting foorth their punishment too prouoke them too repentaunce and too comforte the godly arming them too the sufferance of euils And the places of this Gospel are foure 1 What maner of kingdome Christes kingdome in this world is 2 Of the enimies of this kingdome 3 The prayer of Christes disciples ageinst the enimies why God suffreth enimies in his Churche 4 Of the punishment of Christes enimies and of the reward of the godly ¶ Of the first THe kingdome of heauen is takē diuersly in scripture For first when Iohn sayeth Repent and amend for the kingdome of heauen is at hand the kingdome of heauen is none other thing than the newnesse of life wherby GOD setteth vs vp ageine intoo the hope of blissed immortalitie For deliuering vs out of the bondage of sinne and death he taketh vs too him selfe that wandering as Pilgrimes vpon the earth we may before hand possesse the heauenly life through faith Therefore where as hée sayeth the kingdome of heauen is at hād he meaneth that the restoring of vs vntoo blissed life yea and the verye true and euerlasting felicitie is offered too vs in Christe Besides this it signifieth the Gospel of Christe it selfe whereby the Citizens are gathered toogither intoo the kingdome of heauen as when the Lord sayth the kingdome of heauen is within you Thirdly it signifieth the frute of the Gospel preached in the hearts of the godly and then it is as Paule defineth in the xiiij too the Romaines righteousnesse ioy spirite and peace of conscience Fourthly it signifieth the felicitie too come in euerlasting life after the iudgement as when Christe promiseth it should come too passe that manie shall come from the East and from the Weast and sit down with Abraham Isaac and Iacob in the kingdom of heauen Fifthly it signifieth the verie visible Churche it selfe in this world wherin are good and euil mingled toogither vntil haruest time that is too say til the end of this world In this signification is the kingdome of heauen taken in this Gospell of which kingdome I wil nowe speake a fewe things out of this present parable The kingdome of Heauen is like a man that sovved good seed in his feeld c. The man that soweth is Chryst verie God and verie man The féeld is the world The séed are the children of the kingdom Eche of these thre doo teach many things For first when Chryst is called a sower these things are ment therby First how great the dignitie of the Church is which hath the sonne of God too hir founder Secondly that the wise of the world doo not sowe the church for that belongeth alonely vntoo Chryst and therefore that it is not preseued by the wisedom of the world Thirdely that it
is the office of Chryst too sowe that is too say too teache rightuousnesse and eternall saluation Fourthly that no man can become good séede that is too say be iustified and renued too eternall life without Chryst the sower Secondly in as much as the world is called Christs féeld many things are offered vs too thinke vpon Firste that no any one kingdome of the worlde not Italie not Greece not Iewrie no nor any other nation vnder the sunne can claime too it self alone too bée the Lords féeld For all y e whole world is that féelde wherein Chryst the sower soweth this séede Wherfore like as no nation no nor any may iustly coÌ„plain that he is shut out of the kingdom of heauen so no people caÌ„ as I sayde chalenge this glorie too it selfe alone Secondly héere it is séene that Gods mercie is infinite whoo offereth Chrystes benefites that is too wit wisedome iustification sanctification and redemption too all men throughoute the wide world Thirdly It is to be obserued why the world is called a feld For vnder this Metaphor is signified that manuring is néedfull For as this féeld is too bée tilled by the preaching of repentance so is it also too bée watered with the blood spirit of Chryst otherwise the séede is choked and so perisheth The séede in this place signifieth both that which is sowen and that which groweth What is sowen Chrysts Gospell which as it offreth frée remission of sinnes so it requireth a continuall repentance This séed that is too say Christes Gospell the féeld receyueth by fayth But it is cherished and preserued by the holy Ghost that it bée not drowned by the stormes of the fleshe and of persecution and so die and come too naught Ageyne that which commeth of the séede is called séede also namely the Wheate it selfe that is too say the children of God For the woord of God or the Gospell is that incorruptible séede whereof wée growe ageyne the children of God This therfore is the description of the kingdome of Heauen that is too say of Gods Church in this world Wherby wée are taught first that the Church is not the woork of any other man than of the Sonne of God And therefore right fonde is the Pope when hée braggeth himself too bée the sower of this Church And secondly that this Church is not builded by mans doctrine but onely by the Gospell of Iesus Chryst which whosoeuer doo teach purely are the woorkfelowes of Chryst the sower ¶ Of the seconde THis Parable teacheth that Chrystes kingdome shall always haue enimies in like wise as the first promis also telleth in the third of Genesis The séede of the serpent shall lie in waite for the séede of the woman How true this is the storie of the Church from thenceforth that the séed was promised vntoo this present day teacheth vs. Whersoeuer is an Abell there is also some a Cain Wheresoeuer is an Isaac there is also an Ismaell Where as is a Iacob there is also some Esau or other Whereas is a Dauid there is also a Saule Whereas is a Christ there is also a Iudas Wheras is Paul there is also some Nero. And wée must not looke too haue it otherwise For Sathan lieth alwayes in waite for Christes churche whiche he endeuoreth eyther vtterly too abolishe or els too defile it with wicked doctrine and maners But when come the enimies When men sleep then commeth the enimie and soweth Darnell By this sléepe are noted both the ministers of the woord and also the héerers therof The ministers of the woord are sayde too sléepe when they doo not their dutie faithfully in teaching things that are holsome in admonishing those that séeme too bée slouthful in rebuking those whom they sée not too walke the right way too the truth of the Gospel in comforting the fearful consciences and in confuting erronious opinions whiche fight with the foundation that is too say the articles of our faith The hearers also are sayde â—oo sléepe when they eyther heare the woord negligently or else were colde and by little and little fallaway as wée sée many doo now a dayes When men sléepe so then commeth the enimy and that bicause hée is the enimy of Christe whose kingdome that is too say the Churche hée desireth too wast and too enlarge his owne kingdome by lying and murder What dooeth the ennimie Hée soweth in the Lordes féelde What First false and hereticall doctrine fighting ageinst the Articles of oure faithe And this practise hée béegan in Paradise continuing it on stil in all ages For whersoeuer the true and sincere doctrine of the gospel is preched there also is the enimie at hand too poyson the fountaines of our Sauiour with his owne venim least men should drawe saluation out of the pure fountaines of our Sauioure Secondly hée soweth contempt of the woord in many Of these séedes spring vp Darnel that is too say naughtie children as are first Hipocrites secondly Sophisters thirdly Tirants fourthly blasphemers and fifthly wicked men And all these knitting their powers toogither assault the church that is too say that little séelie flocke of Christes But what meaneth it that he sayth that the enuious man hauing cast his séede of Darnel in the Lords féelde went his way Dooth the Deuil depart from Hipocrites Sophiâ—ters â–ª and Tirants In no wise But he is therefore sayd too go his way for that he putteth on another face He wil not séeme an enimie but the spirite of God an Angel of light as it is 〈◊〉 be séene in the Anabaptists whoo make great boast of Gods spirit and of secret Reuelations when as notwithstanding they be deceyued by the sleights of Sathan And so this second place teacheth 〈◊〉 that the church hath hir enimies euen in the middes of the féelde that is too say in the outward societie of the church Secondly it admonisheth vs that wée consent not to our enimies Thirdely that wée may learne too descerne the enimies from the true Citizens of the Church Fourthly it warneth vs that after the example of many we should not eyther altoogither fal vtterly 〈◊〉 the Churche or bée offended at the calamitie of the Churche whiche in this life is set open too the iniuries of so many enimies ¶ Of the third THe seruants come too the master of the houshold and say Diddest thou not sovve good seede in thy 〈◊〉 By this 〈◊〉 of the seruants too the â—aister of the house 〈◊〉 the prayer of the godly for the Churche ageinst sects stumbling blocks in the Church For as the godly doo continually pray for the prosperitie and welfare of the Church so doo they prayâ— that no euill or hurteful things may befall it which thing is too â—panâ— euery where in Dauids Psalmes Aske those things saith hée which are for the 〈…〉 so mighte they prosper that peace of Hierusalem wise Let mine enimies 〈◊〉 confounded sayeth hée and let them bée destroyed that would mée euil Also
in the seuenth Psalme Let his woorke turne vpon his owne head and let his wickednesse light vpon his owne croune But how can this stand with Chrysts commaundement who bids vs too pray for them that cursse vs doo vs wrong The prayer of the Church ageinst hir enimies hath alwaies a condition of Repentance and Conuersion annexed vnto it For the méening therof is eyther that they may bée conuerted vntoo repentance or else that they may bée confounded perish that they may not always crake blasphemies ageinst God and bée troublesome too Gods saincts Wée must therfore pray for our enimies that they may bée conuerted wée must pray ageynst them that they may bée confounded disappointed of their deuises wherby they practise myschéefe ageinst Chrystes Church VVilt thou sayd his seruantes that vvee go and pluck them vp by the roote too vvhome hee sayd No but let them both grovve togither least in gathering the Daâ—nell yee plucke vp the VVheat thervvith â–ª 〈…〉 ¶ Of the fourth ANd in the time of haruest I vvill say too the haruest folke first gather yee toogither the darnell and binde it toogither in bundels too bée burnt but gather the vvheat intoo my barne Here he preacheth of the separating of the godly from 〈…〉 curse of al creatures which punishment how horrible it is no toong is able too expresse Besides this they shal be punished with double fire namely wyth the fire of euil coÌ„science the torment wherof shall neuer haue end and with fire burning the bodie and not consuming it for the bodie being adiudged too eternall torture shall féele euerlasting fire If wée thought vpon these things earnestly wée woulde not bée so colde in matters of our saluation In the sentence giuen vpon the godlie is set forth a double reward namely the blissing of the father his inheritaÌ„ce of Gods kingdome The one is set as contrarie ageinst cursing and the other is set ageinst eternall punishment Wée may therfore gather a double argument héereof One of the punishment of the vngodlie and the other of the rewarde of the godlie And eyther of them both if it bée thought vpon as it ought too bée is effectuall too woorke in vs the feare of God and true and continual repentance By this meanes therefore all the whole Parable ameth at this marke that the vngodly should leaue his own way wherby hée sinneth that the vnrighteous shoulde leaue his thought wherby hée dispaireth of the forgiuenesse of his sinnes and according too the saying of the Prophet bée conuerted too the Lord bicause hée is readie too forgiue In this readinesse nothing wanteth but there is in it almightie mercifulnesse and mercifull almightinesse too whome be glorie for euer Amen The Sunday called Septuagesima ¶ The Gospell Math. xx THe kingdom of Heauen is like vntoo a man that is an housholder vvhich vvente out early in the morning too hire labourers intoo his vineyarde And vvhen the agreement vvas made vvith the laborers for a penny a day he sent them into his vineyard And he vvent out about the thirde houre and savv other standing ydle in the market place and said vnto them Go ye also into the vineyard and vvhatsoeuer is right I vvil giue you And they vvent their vvay Ageine hee vvent out about the .vj. and .ix. houre and did likevvise And about the .xj. hour he vvent out and found other standing ydle and sayd vnto them VVhy stand yee here al the day idle They sayde vnto him Bicause no man hath hired vs. He sayth vnto them Go ye also into the vineyarde and vvhatsoeuer is right that shall ye receiue So vvhen euen vvas come the Lord of the vineyard sayd vnto his Stevvarde Call the Laborers and giue them their hire beginning at the last vntill the first And vvhen they did come that came about the eleauenth houre they receyued euery man a penny But vvhen the firste came also they supposed that they should haue receyued more and they likevvise receyued euery man a peny And vvhen they had receyued it they murmured ageinst the good man of the house saying These last haue vvrought but one hour and thou hast made them equall vvith vs vvhich haue born the burthen and heate of the day But he aunsvvered vnto one of them and sayde Freende I doo thee no vvrong diddest thou not agree vvith mee for a pennie Take that thine is and goe thy vvay I vvil giue to this last euen as vntoo thee Is it not lavvful for me to do as me listeth vvith mine ovvne goodes Is thine eye euill bicause I am good So the last shall be first and the first shall be last For many be called but fevv be chosen The exposition of the text THis Parable setteth before our eyes the image of the Churche For therein is shewed howe the Church which is likened too a Uineyarde is dealte wythall For as the woorkemen are in respecte of a Uineyarde so are men in respect of the Church The workmen are called intoo the vineyard some soner and some later Some labor much and long time some labor little and short time So of men some sooner some later are gathered intoo the Churche by the preaching of the Gospel and they worke some more some lesse Moreouer as the housholder giueth too some their dayes wages vppon couenaunt and vntoo other some as muche of his owne good will so in likewise our heauenly Father is a like bountiful too all that labour in his Churche Ageine as the housholder biddeth the proud and stubborn go their wayes and maketh muche of those that take his liberalitie in good worthe So God the father reiecteth those that séek rewarde of workes whereas hée bestoweth eternall life vppon those that depend vpon his frée and franke good wil. And so the meaning of this Gospel is that no man eyther truste in his owne workes if they be many or despaire if they bée none but onely depend vpon the goodnesse of God walking in the feare of the Lord. And héereof may thrée places be made 1 That euery Christian is hyred intoo the Lordes vineyard too worke 2 A generall doctrine concerning good works and the rewarde of good works 3 Of Chrystes saying So shall the last bée first and the first be last many are called and few chosen ¶ Of the first THe Church of God is in the scriptures oftentimes called the Lords vineyard and that first bicause the Lord hath chosen it and vouchsaued too make a couenaunt of grace and euerlasting saluatioÌ„ with it and bestowed innumerable benefites vpon it and hathe planted and furnished it All the whole Church is a vineyard and all Christians are the vine braunches whiche in an other respect are also called workemen Secondly this naming of it sheweth how muche the Lord estéemeth his Churche for no possession is more precious than a vineyarde Neyther dooth any require greater or more continuall laboure Thirdly when as the Lord calleth his churche a vineyarde he
offereth himself redily too al men yet doth he open the eares of none but such as resist not the Lord through their own stubbornnesse Wherfore it is our duetie to crie vntoo the Lorde with continuall gronings that he may open our eares prepare our hartes and clense our affections so as wée may héere his woorde to our owne saluation the glory of God to whom bée honour and glorie for euer Amen The Sunday called Quinquagesima or Shroue Sunday ¶ The Gospell Gath. iij. THen came Iesus from Galilee too Iordan vntoo Iohn too bee baptized of him But Iohn forbad him saying I haue neede too bee baptized of thee and commest thou too bee baptized of me And Iesus aunsvvering sayd vntoo him Let bee novve for so it becommeth vs that vvee may fulfill all rightuousnesse Then hee let him alone And Iesus beeing baptised came by and by out of the vvater and beholde the heauens vvere opened vntoo him and hee savve the spirit of God comming dovvne like a doue and lighting vpon him And behold a voice from heauen saying This is my vvell beeloued sonne in vvhome I am vvell pleased The exposition of the text THis feast is solemnized in our Churches for the storie of Christs baptim which storie conteineth the chéefest déede that euer hapned in the worlde neither shall any greater euer happen vntill wée sée Chryste comming in the cloudes with his angels and with great power If then wée bée delighted in stories of great mightie princes wée haue héere the storie of the greatest Prince whiche not only with the pleasantnesse thereof delighteth the mindes of the readers but also it selfe alone bringeth more commodities than all the stories of the world can bring But before wée go too the exposition of this storie wée must discusse two questions Of whiche the first is for what cause this feast is instituted in the Ecclesiasticall ordinance of our Churches and the other is why it is appoynted at this time of the yéere rather than at any other Too the former question I aunswer The storie of Chryst is framed for our saluation and therefore wée Danes in our Ecclesiasticall ordinaunces would not omit this chéefest part of the storie but set it foorth at a time certeyne in the yéere Untoo the later question I say that this time was most conuenient for this storie too bée intreated off and that for twoo causes First for the order and continuance of the story For hythertoo wée haue herd in order first of the birth of the Lord. Secondly of his circumcisiō Thirdly of his appéering Fourthly of the offering vp of him in the temple Fifthly of his disputing in the temple when hée was a twelue yeres of age What hée did from the said twelfth yéere vntoo his nine and twentith yéere there is nothing written but that hée was at the commaundement of his parents Sixthly of his baptim which is very well recited in this time of the yéere Seuenthly foloweth of his fasting Eyghtly of his temptation Nynthly of his doctrine and miracles Tenthly of his passion Eleuenthly of his resurrection Twelfthly of his ascention intoo heauē Thirtéenthly of the sending of the holy Ghost wherby Chrysts doctrine was cōfirmed Fourtéenthly folow in the rest of the yéere sundry sermons wherin the benefits of Chryst are commended to his Church examples of godlinesse are set forthe and men are exhorted too godly holy life And fiftéenthly is intreated of the last iudgement of the rewards of the godly and the punishement of the vngodly These are the chéefe members of the storie of Christe which in very good order according as the things were doon are euery yéere handled in our Churches There is besides these another cause why our Churches intreateth of Chrystes Baptim this time of the yéer namely that men may bée taught what maner of garment becommeth Chrystians too were against that deuilish and heathenish furie and manner of belly chéere that hithertoo hath bin practised in many places of Christendome not without greate offence towardes God And let these things suffise too bée spoken concerning this present feast The places therof are thrée 1 The storie of Christes baptim with the circumstances thereof 2 The vse of this storie in the Churche 3 The maner and vse of our Baptim ¶ Of the first IN the Baptim of our Lord many circumstances are too bée weyed specially these fiue First what persons are the dooers in this case 2. The place 3. The talke betwéen Chryst and Iohn 4. The baptising of Christ. 5. The sequele that is too wit the thing that hapned too Chryste when he was baptised Of these fiue circumstances I wil speak in order The firste Then came Iesus from Galilee vntoo Iohn Héere wée haue twoo persons Iohn who was sent in the spirit of Elias too prepare the way of the Lord In respect wherof his father Zacharie by the spirit of prophecie sayd of him béeing yet but a babe And thou child shalt be called the prophet of the highest for thou shalt go before y e face of the Lord too prepare his wayes And for the same cause Chryste himselfe auoucheth Iohn too bée more than a Prophete as than whiche there was not a greater borne of a woman Ageine wée haue héere an other person namely Chryste him selfe God and man Héere therefore are twoo persons than the whiche the whole world hath not any thing more excellent Iohn was the most high Prophet of God Christe was the euerlasting sonne of the euerlasting God Of bothe whome in as much as the dignitie and authoritie is moste excellent wée haue thereby an inkling giuen vntoo vs how greate the woorthinesse and authoritie of Baptim is whiche procéeding from God is solemnized by them that are the most excellent of all the world The second He came too Iordan Héer is shewed wher the baptim was celebrated It is not for nothing that the Euangelist maketh mention of Iordan For his meaning is that wée shuld haue an eye too the former miracles that were doon long ago in Iordan that thereby wée may gather how great force and effect spirituall baptim is of The first miracle therfore that commeth too minde is that which hapned when the people vnder the conduct of Iosua entred intoo the land of promise For the riuer of Iordan cōtrary too the nature of water stood at one side like a wal and gaue way too Gods people too passe through so as they passed drie shod folowing the Ark of the Lord whiche the Préestes of GOD caryed before the people By this tipe is signified that wée are conueyed out of the kingdome of Sathan intoo the kingdome of God by baptisme Christe going before vs who is the true Arke of propiciation Helias deuided Iordan with his cloke and passing the riuer was lifted vp intoo heauen Naaman the lepre of Syria washing him selfe in Iordan at the commaundement of the Prophet was made whole and sounde Nowe as the déede of Helias dyd
in a shadowe signifie that oure passage intoo heauen should bée made by baptisme so the clensing of Naaman the Syrian did prefigurate the spirituall clensing from sinnes too bée made by baptisme For look what baptism figureth outwardly y t doth y e lord work inwardly by his own power Therfore whē we here mēciō made of Iordā let vs cal too mind what it signifieth spiritually cōcerning our baptim The third But Iohn forbade him saying I haue neede too bee baptized of thee and commest thou too mee And Iesus ansvvering sayd vntoo him Let bee novv for so it becommeth vs too the intent vvee may fulfill all rightuousnesse Then hee let him alone In this communication are many pointes too bée considered First concerning Iohns forbidding wherein he put Chryst of both by intreatance and with his hand Uerely Iohn weyed twoo things héedfully in this case but the third he neglected Hée weyed him selfe too bée vnworthie too loose the latchet of Chrystes shooes and therfore muche more too washe his naked body And secondly he weyed that Christ is frée from sinne and therefore he thinketh him too haue no néed of baptisme that hée should bee washed therewith in token of repentance The third thing as I sayd he neglected namely what belonged bothe too his owne office too Chrystes office For hée ought too haue looked vpon his office and not vppon the worthynesse of his person Hée ought too haue bin resolued that Chryste could not attempt any thing that perteyned not too the office of a mediatour And therefore hée heard Chryst say Let be novv for so it becommeth vs to fulfil all rightuousnesse Thou arte sent too baptize and I come too giue saluation too those that are baptized therfore let eche of vs doo that which becommeth him These thrée things therfore we may lerne of Iohn First too acknowledge our selues vnworthie too haue any ministerie committed vntoo vs in the church Secondly too acknowledge that Chryst is hée who alone is able too washe vs from the spottes of sinne And thirdly too obey Christes commaūdement in our vocation notwithstanding our own vnworthinesse but hauing an eye too the Lordes commaundement whiche vrgeth vs too doo our dutie The fourth is And Iesus beeing baptized Héere the eternall sonne of God holy without spot cléere from sinne and higher than the heauēs is baptized But why is hée baptized there may bée mo causes than one alledged For first it was his wil too enter intoo the ministerie of God by baptim as it were by this couenant too shewe that hée is the minister of God Secondly that outward Baptim shoulde bée a figure of his death burial resurrection in whiche respect hée termed his passion by the name of baptim when he answered y e children of Zebedie Mark 10. saying Can yée bée baptized with the Baptim that I am baptized withall Thirdly too leaue the waters halowed for all them that were too bée baptized afterward For the sacraments of the church are not halowed by the office of the préest as it were by magicall inchauntment but the halowing of the Sacramentes is made by the foundaton déed and promises of Chryste and by oure obedience towardes him Fourthly it was his pleasure too be baptized as wée are as a most assured witnesse and pledge of the vnion societie whiche hée vouchsaued too haue w t vs. Whervpon Paule prooueth vs too bée the sonnes of God who haue put on Chryste As many of you sayth hée as are baptized haue put on Christ. Fifthly it was his wil too doo that which he cōmaunded all others too doo according as Augustin sayth He is best too teach commaund which is an example of his own doctrine y e first y t doth the things that he cōmaundeth Fifthly the sequele is too be considered For the things that happened as Christ was baptized and praying are the greatest miracles of al that euer happened at any time First the heauen opened wherby is signified both that the onely way intoo heauen is Chryst whom wée put on in Baptim that heauen abideth shut vp vntoo all men that acknowledge not Chryst the only way vntoo heauen Secondly he saw the spirit of God comming downe in the likenesse of a Dooue sitting vpon him This is a moste swéete image of Christes benefites All wée were ouerwhelmed in the flood of sinne but Christ came as an Ark too vs took vs in too him self saued vs from the flood in witnesse whereof came the Dooue and rested vpon him A figure héerof was the Ark of Noe and the Dooue that he sent foorth which returning brought an Olife braunche in hir mouth in token that the flood was dried vp Euen so the holy ghost appéering héer in the shape of a doue is a witnesse that the flood of sinnes is swalowed vp But sauegard is only in the Ark that is too say Chrystes church wher the holy ghost dwelleth Thirdly a voice was herd frō heauē this is my beloued sonne by whom I am pacified Lo héer wée héere the father of heauen a preacher of the Gospel I pray you what can bée more wonderful What is more too bée amazed at O lamentable blindnesse of men O detestable deafnesse The heauenly Father soundeth his Gospell from heauen and wée blinde wretches sée not heauen wée deafe wretches héere not the voyce of the teacher But what teacheth hée I beséeche you This sayeth he is my beloued sonne Beholde the fathers testimonie of his sonne giue credit too it if thou regarde thy saluation He is his sonne by nature and wée by adoption and grace Therfore calleth he him beloued not for that wée are not beloued but for that wée are beloued in his beloued in whom only he maketh account of vs. He loueth him for his owne sake and vs for his sake For by nature wée are the children of wrath Ephes. 2. but by Chryst wée are adopted his children Whereon it foloweth in the Sermon of God In vvhom I am vvell pleased that is too say by whom I am pacified towarde mankinde and made at one with him agayne Héere are thrée things too bée déepely weyed in mind First that without Chryste God is angry with vs and that is for the sinne wherwith wée offend God Secondly that Chryst is the only reconciliatiō of vs. For he is the propitiation for sinne For y e blood of christ purgeth vs frō al iniquity Thirdly that his fatherly good will attonement is to bée receiued by faith and to be sealed vp by baptim Upon this faith must folow a new obedience and thankfulnesse towards god Behold thou hast héer the summe of al the gospel whervnto we must haue an eye all our lifetime and in the houre of death For there cannot from elsewhere bée taken any substantiall comfort of conscience And thus muche bréefly concerning the declaration of the Gospell ¶ Of the seconde ALthough the vse may easly bée gathered by those things that are
vnderstande that absolution may bée giuen both publickly and priuatly So Peter assoiled thrée thousand men openly also Cornelius priuately in whiche sort the Prophet Nathā also assoyled Dauid The ministers of the woord may vse that generall kinde of absolution as often as they preache the Gospel And they may vse the special kind when reason requires it that is too wit when any man desireth too haue priuate conference with the minister of the woord for the strengthening of his faith 2 It is put in the text Sinnes without any addition Wherfore all kinds of sins are too bée vnderstanded héer which are foure First corruption of nature secondly the boughes that spring out of the euil root thirdly the sinnes committed by error and fourthly wilful sinnes There is no sinne at al but it is forgiuen if forgiuenesse bée desired for Chrystes sake The woorde Release is too bée marked for whiche Mathew hath Loose Chryst commaundeth his Disciples too release loose sinnes Too release them as det too loose them as a pinching burthen For sinnes are dets bicause that like as dets doo bind too paiment so sinnes binde men too satisfaction vnlesse the penaltie bée released Sinnes also are burthens bicause that as a heauie burthen weyeth him downe that beareth it so sinnes wey men downe with the burthen of curse and the sentence of the law vntil Chryst come take vp the burthen vpon him self But what Can mā vnbind release sins God faith in .43 of Esay I am hée I am hée that wipeth out thine iniquities and will not beare thy sinnes in minde This text conuinceth that only God releaseth sinne Ageine wheras the Lord sayth héer whose sinnes so euer yée shal release they shalbée released in heauen I answer ▪ Chrysts saying sheweth manifestly that there is a double releasing one vpon earth by the ministers of the word and another in heauen whiche is doon by God alone Of this latter speaketh Esayas Too be bréefe God releaseth as Lord and owner the ministers of the woord release as seruantes and messengers that declare the wil of their maister whiche release is made by telling the wil of God This is proued Num. 6. wher the Lord saith in this wise The préests shal put the name of the Lord vppon the children of Israel but I wil blisse them Too vnbinde therfore whiche is the duetie of the préest is too declare that God hath released the fault But how doo they withhold sinnes by the word and according too the woord that is too wit what sinnes soeuer ye shall declare too bée withhild by the woord of god they shal be withholden in heuen also I haue spoken more héerof in the feast of the Lords supper and therefore now I passe to the second place wherof I will entreate very bréefly ¶ Of the second COncerning Thomas wée haue two things in this story that is to wit vnbeléefe and confession His vnbeléefe hée sheweth in these woords vnlesse I see the gash of the nailes in his hands I vvill not beleeue He herd the other Disciples telling how they had séen the Lord and yet he being vtterly vnmindful of al the foretellings of the prophets and of Christ beléeueth not So sore doth mannes reason set it self ageinst God and his woord in matters of saluation Hithertoo concerning his vnbeléefe Now foloweth concerning his faith and confession An eight dayes after the Disciples vvere togither ageine in one house and Thomas vvith them And Iesus came vvhen the gates vvere shut and stoode in the mids of them and saide peace bee vntoo you and he said too Thomas bring thy finger hither and see my hands c. And bee not vnbeleeuing but beleeue When he had herd the Lords voice and was cōuicted by the manyfest signe he conceiued fayth out of which he vttred this cōfession my lord my God At Thomas therfore we may lern .ij. things frō whence faith is what is the true confession Faith is of the woord of the signe according whervnto we haue the gospel y e most true woord of Chryst and two most stately signes Baptim and the Lords supper This faith conceiued by the woord confirmed by signe will vtter a true confession suche as this is of Thomas who crieth out héere my Lord and my god This confession of Thomas if it bée well sifted conteineth foure things For first it acknowledgeth Chryst too bée the same man that was slaine a thrée daies before by the Iewes Secondly whereas he calleth him God he acknowledgeth his Godhead Moreouer wheras he sayeth not two Lordes or two Gods but one Lorde and one God he acknowledgeth the vnitie of his person Lastly whereas he sayth my Lord and my God he confesseth his office of redemption vppon whom he also stayed himselfe by liuely faith ¶ Of the thirde BLissed are they that haue not seene and haue beleeued This vniuersall doctrine concerning beléeuers is too bée obserued For héere Chryst by expresse woords pronounceth them blissed that beléeue although they sée not Chryst with their bodily eyes Héerevnto perteineth al the whole Scripture as he sayth But these things are vvritten that you might beleeue that Iesus is the sonne of God and that beleeuing yee might haue life in his name The ende therefore of the Scripture is that we may beléeue The ende of fayth is that the beléeuers should haue euerlasting life to which bring vs Iesus Chryst the author of life too whom with the father the holy ghost bée honor for euermore Amen The second Sunday after Easter ¶ The Gospell Iohn x. CHryst sayd vntoo his Disciples I am the good shepheard a good shepheard giueth his life for the sheepe An hired seruant and he vvhich is not the shepheard neither the sheepe are his ovvne seeth the vvolfe comming and leaueth the shepe and fleeth and the vvolfe catcheth and scattereth the shepe◠The hired seruant fleeth bicause he is an hired seruant and careth not for the shepe I am the good shepherd knovv my shepe and am knovvne of mine As my father knovveth me euen so knovve I also my father And I giue my life for the shepe and other shepe I haue vvhich ar not of this fold Them also must I bring and they shal heare my voyce and there shall bee one fold and one shepheard The exposition of the text THe occasion why this Gospel is set forth in the church at this season is this We herd in y e first holy day after Easter to what ende it be hooued Christ too suffer rise ageine from death that is to wit that in his name repentance forgiuenesse of sinnes might be preached too all nations through which preaching the kingdom of Sathā might bée destroyed the kingdōe of Christ set vp Now in as much as this thing cannot otherwise bée brought to passe than by faithful ministers of the woord whō the scripture termeth shepherds It liked the church as on this day to
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
ascension And thirdly the frute of Chrystes ascension In the comming downe of Chryste from heauen intoo the earth there are twoo things too bée considered the gifte and the Example The gift for that Chryst descended from Heauen and took mannes nature vpon him that by offering him selfe in sacrifice hée might ridde vs of oure sinnes For by the sacrifice of Chryst the father is pacified and for Chryste our mediatours sake so abased all beléeuers are receiued and are the children and heires of God For therefore did the Lorde come downe from heauen therefore did he humble and abase him selfe that wée might ascende from the earth too Heauen and that wée might bée exalted too euerlasting life and glory And the example That wée also should come downe and be humbled 1. Peter 2. Chryst suffered for vs leauing vs an example that wée should folow his steps Of what maner Chrystes ascension intoo heauen was the scripture sheweth He ascended visibly with a bodily and naturall mouing and a cloude tooke him vp intoo heauen Whervpon is saide he ascended aboue all heauens Eph. 4. Neuerthelesse he did not by ascending chaunge his humayne nature intoo his godhead or so shed it out that it shuld bée euerywher with his godhead although the vnion of them bée inseparable The frute of Chrysts ascension is manifolde according as it is easy too gather by diuers places of scripture The first frute therfore is that Chryst is a triumpher ouer his enimies which are sinne death the deuill and hell For these enimies hath he vanquished and triumphed ouer them by his glorious ascension Hée wyped out sinne when he was made a sacrifice for sinne Assoone as sinne was wyped away death was disarmed for sinne is the sting of death When death was once destroyed the deuil lost his force and weapons Lastly for as much as hell deuoureth onely them that are vnder sinne death and the deuill it foloweth that Chryst beyng the conqueror of sinne death and the deuill did also ouercome hell Secondly he ascended too bée our head which ascended into heauen first that he may shew the way vntoo vs whervppon Iohn 14. I go my way to prepare you a place and I will take you vp vntoo mée Thirdly he ascended that hée might from heauen spred the beames of his power ouer all the world Eph. 4. Hée ascended aboue all the heauens that hée might fill all things Then is hée not ascended too bée vtterly away from vs but that with his present power hée may rule heauen and earth and bée present with his Church vnto the ende of the world Fourthly he ascended that he might giue giftes too men Eph. 4. And he hath giuen some Apostles some Prophets some Euangelistes and some teachers That is too say hée ascended that he might bée effectuall in the ministerie confirming it by wonderfull miracles and sealing it in the hartes of men Fifthly he ascended that wée might haue an aduocate in heauen 1. Iohn 1. If any man sinne wée haue an aduocate with God the father Iesus Chryst the rightuous and hée is the propitiation for our sinnes Sixthly he ascended that he might draw our harts vntoo himself Math. 6. Where as is thy treasure there is also thy hart Coll. 3. If yée bée risen agein with Christ séeke the thinges that are aboue where Chryst sitteth at the right hand of the father Our conuersation then must bée in heauen where our Sauiour sitteth in glorie too whom with the Father and the holy Ghoste bée honour prayse and glorie world◠without ende Amen The .vj. Sunday after Easter ¶ The Gospell Iohn xv WHen the comforter is come vvhom I vvill send vntoo you from the father euen the spirite of truth vvhich proceedeth from the father hee shall testifie of mee And yee are vvitnesses also bicause yee haue bin vvith mee from the beginning These things haue I saide vntoo you bicause yee should not bee offended They shall excommunicate you yea the time shall come that vvho soeuer killeth you shall thinke he doth God high seruice And such thinges vvill they doo vntoo you bicause they haue not knovvne the father neither yet mee But these things haue I tolde you that vvhen that houre is come yee might remember then that I tolde you These things saide I not vntoo you at the beginning bicause I vvas vvith you The exposition of the text THis Gospel also is a part of that sermon that Chryste made too his Disciples the night before he suffred the summe wherof wée haue herd a whyle ago This text conteyneth the promis of the Aduocate the holy Ghost whoo shall bée present in the Churche when it suffereth persecution by the wicked worlde For Chryst telleth vs it will come to passe that wicked men and specially the Iewes shall bée caryed with so great woodnesse ageynst the Church that vnder the pretence of Religion they shal rūne with might and mayn vpon the godly yea and persuade the world that it is a certeyne seruice of God too kill the godly and too cast them out of their congregations And he sayeth that the cause of this outrage is ignoraunce and blindnesse that is too wit that they neither acknowledge the wrath of God ageinst sinne nor vnderstande the benefites of Chryst. The places are thrée 1 The office of the holy ghost and of the ministers of the woord in the Church 2 A warning least the godly being offended at the stumbling block shuld renounce that profession faith 3 Of the crosse of y e godly of their glorious deliuerance ¶ Of the firste ANd vvhen the comforter shall bee come vvhom I vvill send you from my father he shal beare vvitnesse of mee yea and you also shall beare vvitnesse These woords contein the first doctrine of this Gospell namely that the holy Ghost and Apostles and their successours must beare witnesse of Chryst. Concerning the holy ghost these things are gathered out of the text First that he is one God with the father and the sonne Secondly that he is a distinct person from the father and the sonne Thirdly that he procéedeth from the father the son And fourthly y t he is giuen too the church by Chryst. And why he is giuen to the church it is héer declared namely that he may bée a comforter that he may bée a teacher of the truth and that he may beare witnes of Christ. Of which offices I will therefore speake the more bréefly bicause the same things are too bée repeted vpon Whitson Sunday Why is he called a comforter or Aduocate Lyke as by this terming of him is giuen an inkling of the persecution and accusing or condemning of the churche by the heathenish world so is it also expresly ment therby that it shall not bée forsaken of Chryst in the time of persecution but that Christ sendeth it an aduocate namely the holy Ghost The properties of this aduocate are foure First that hée bée at hande too his Clyant that is
the woman séeking hir lost mony set foorth Now let vs look vppon the parable of the shéepe by péecemeale y t wée may finde the more swéetnesse in it when wée beholde the carefulnesse of Chryste our shepherd for vs. The man that had a hundred shéepe is Chryste Iesus the true shepherd who gaue his life for his shéep Iohn 10. By the stray shéep are ment all those y t perceiue theÌ„ selues too wander in the wildernesse that is too say which acknowledge themselues too be sinners and desire too be receiued as the Publicans did héere They acknowledged themselues too bée sinners and they herde reporte of the true shepeherd and therefore they had a minde too bée receyued of him when they herd him say Come vnto me all yée that labour and are loden and I wil refreshe you â–ª And so the text openeth too vs the parable of the stray shéepe in the publicans who héering Chrystes voyce come too him and acknowledge their error By the ninetie and nine shéepe vnderstand all men in the worlde who although they sticke still in their sinnes and in damnation yet they perceiue it not but rather thinke them selues righteous and blissed and therfore they refuse too héer Chryst. For they imagin them selues too be more rightuous than y â— they haue â—éed of the rightuousnesse of Chryst. They thinke them selues more sounde and healthful than too haue néed of Chryst the Phisitians helpe That these are signified by the ninetie and nine shéepe the texte it selfe dooth openly proue For the ninetie and nine shéepe are compared too the Scribes and Pharisies that is too the Hipocrites that bragged them selues too be rightuous We haue who is the shepherde who is the stray shéepe and who be the fourescore and ninetéene that straye not Now let vs sée first what tâ—me the shéepe began too stray 2. How the shepherde came too séeke the stray shéep â–ª 3. How he caryeth it when he hath found it intoo the folde and healeth it and féedeth it 4. What hapned when the shéep was found When began the shéepe too straye First when it was driuen intoo the wildernesse by the woolfe That is too wit wheÌ„ Sathan led our first parents away from God And secondly as often as men hauing bin called from their moste wicked wayes are by Sathans sleight led away ageine froÌ„ Chrysts shéepfolde So also at this day as often as we step aside from the right way of saluation eyther in doctrine or in maners we are likened too the stray shéepe How came Chryst our shepherde too séek the stray shéepe â–ª First â—ée come in spirite and that was in the holy Prophets and Patriarks as often as he stirred them vp too shew men the way of saluatioÌ„ In this wise came he wheÌ„ Moyses was sent when Helias was sent when Helizeus Esay manye others were sent Secondly hée came in the fleshe when hée took mannes nature vpon him and suffered for vs. How séeketh he â–ª and when he hath found how bringeth he it home too his shéepefolde Hée séeketh the stray shéep by the preaching of the Gospel when he coÌ„maundeth the gospel too be preached And hé caryeth it home intoo the shéepfold when he gathereth the faithful intoo the Church For he went intoo the wildernesse and finding the shéep layd it vpon his shoulders that is too say by the merite of his passion hée broughte intoo his Churche those that beléeued in him How dooth hée heale féed the shéep that he hath broughte home into his fold He healeth all his bruses with his bloud while he acquitteth those that beléeue in him from all giltinesse and endueth them with his owne rightuousnesse Hée féedeth them when he bestoweth the fodder of the Gospel vp on them cherisheth theÌ„ with his spirit These good turnes of the shepherde toward his stray shéep are excéeding great But what happeneth when the shéep is found He calleth toogither his fréends and neighbours saying Reioyce with mée bycause I haue found my shéepe that was lost What this is he himself expoundeth when he saith I say vnto you there shall bée ioy in Heauen for one sinner that repenteth more than for foure score and ninetéene rightuous men that néede no repentance Lo what commeth too passe when a sinner repeÌ„teth Euen the Angels reioice with Christ the shepherd And the Angels in heauen reioice for thrée considerations First for that meÌ„ as wel as they are created too set forth Gods glory which thing caÌ„not bée done of them that repent not For they as much as in them lyeth doo hinder the prayse of God by all means Secondly for that they sée the kingdom of Chryste increased by the comming in of newe Citizens Thirdly for that nothing liketh them better than too sée the kingdome of sathan abolished whiche thing coÌ„meth too passe when men repent But which are those ninetie nine rightuous men that néed no repentance Is there any man with out sinne then Surely there is no man without sinne For all haue gone astray and are become vnprofitable But ther bée thrée sortes of sinners For there bée sinners that thinke themselues rightuous and therfore are said too haue no néed of repentance whiche thing doutlesse is too bée vnderstood of their owne iudgement concerning them selues For in very déede there is no man but hath néede of repentaunce Ageine there are sinners that know themselues too haue sinnes and yet neuerthelesse go on still in their sinnes not passing for the law of God which accuseth them Also there are sinners that acknowledge their sinne that is whiche hate sinne and therfore do repent and flée vnto Christ. The first and second sorte are signifyed by the ninetie and nine shéepe And the third sorte is signifyed by the one stray shéepe The Scribes and Pharisies represent a likenesse of the foure score ninetéene that repent not and the Publicanes represent the one straye shéepe What are wée taught héere That the greatest number is of them that perishe and the leaste is of them that are saued that is too wit skarse one of euery hundred Héerevpon is that complaint of Chryste many are called but few chosen that is too say good that obey Chryst calling them by his Gospell Wée see this in examples Before the floud the greatest part of the world folowed the leudnesse of Caine in so much as there were but only eyght men found righteous whiche were saued by the Arke Ageine many yéeres after Melchisedech and Abraham wel néer alone were godly Besides that only Loth with his daughters escaped out of those great Cities Sodome and Gomorre all the reste perishing in the fire for their sinnes Neyther standeth the case anye otherwise at this day The Gospell is despised of moste men and receyued of very few Therfore let vs take warning by this peril too repent that wée perishe not with the greatest parte of this thankelesse worlde The Lorde is gentle too receyue vs The Angelles long for oure
Chyrst too him intoo the ship Therfore according too Peters example giue thou credit vntoo Chryst bée not slacke but labour in Chrysts name and thou shalt sée how the Lord will blisse theâ— But I sayst thou sée the woorst men commonly most too bée luckie and contrarywise I sée the godly oftentimes most miserable I say no more but marke the end Wherfore consider this answere of Dauids whiche is in the .xxxvj. Psalm I sawe the vngodly sayeth hée lustie and flourishing as the gréene Bay and I passed by and beholde hée was gone and I sought him and hée was not too bée found So all the glory of the vngodly is a vanishing smoke Contrarywise hée that feareth the Lorde shall not bée remoued for euer Wée haue examples I pray you wher are now those glorious Giaâ—ts They are swalowed vp in the floud Where is the rich glutton Hée lyeth in torments On the contrary parte where is Abraham where is Dauid where is poore Lazarus In heauen wher they enioy true blissednesse These mennes examples let vs folow ¶ Of the fourth WHiche thing vvhen Simon savve hee fell dovvne at Iesus feete saying Departe from mee O Lorde for I am a sinner Sée héere what happened too Peter and his fellowes by this taking of fishe Peter is sore afrayd and willeth Chryst too depart from him What ought he not rather too haue sayd Lord tary still with mée that wée may haue good lucke in fishing Like as Peter vppon this miracle acknowledged him selfe a miserable sinner so acknowledged hée Chryste too bée rightuous endued with the power of the Godhead Wherfore hée falleth downe at his féete also Uerely men desire the presence of GOD How bée it as soone as they perceyue him too bée come by and by they flée awaye and are afrayde by reason that their conscience accuseth them of sinne vntill they bée chéered by the voyce of God and féel comfort ageinst the remorse of sinne according as the Lord in this place chéereth vp him that was afrayde saying Feare not from hence foorth thou shalt bee a fisher of men Héere hée not onely chéereth vp Peter but also chooseth him too bée an Apostle that in his time hée may catche men with the woorde of his preaching For as fishes are caught with a net so are men caught by the woord of preaching gathered out of the Sea of their sins intoo the churche of Chryst not too bée killed but too liue blissedly for euer through Iesus Chryst our Lord too whom bée honor praise and power for euer and euer Amen Vpon the .vj. Sunday after Trinitie ¶ The Gospel Math. v. IESVS sayde vntoo his Disciples except your rightuousnesse exceede the rightuousnesse of the Scribes and Pharisies yee cannot enter intoo the kingdome of Heauen Yee haue herde that it vvas sayde vntoo them of olde time Thou shalt not kil vvhosoeuer killeth shal bee in daunger of iudgement But I say vntoo you that vvhosoeuer is angry vvith his brother vnaduisedly shal bee in daunger of iudgement And vvhosoeuer sayth vnto his brother Racha shal bee in danger of a counsel But vvhosoeuer sayth thou Foole shal bee in daunger of Hel fire Therfore if thou offrest thy gift at the altar and ther remembrest that thy brother hath oughte ageinst thee leaue there thine offring before the altar and go thy vvay firste and bee reconciled too thy brother and then come offer thy gift Agree vvith thine aduersary quickly vvhiles thou art in the vvay vvith him leaste at any time the aduersary deliuer thee to the Iudge and the Iudge deliuer thee too the Minister and then thou bee cast intoo Prison Verely I saye vntoo hee t thou shalt not come out thence til thou haue payd the vttermoste farthing The exposition of the text THis text is a péece of that sermon that Chryst made too his Disciples in the mountain after he had newly chosen them wherin too speak bréefly hée teacheth them that hée came not too breake the law but too fulfill it And bicause the Phariseys béeing interpreters of the law misconstrued and wrested the law of God Chryst correcteth their errour and interpreteth the law For they thought that the doctrine of the lawe perteyned only too the outward déedes Contrarywise Chryst proueth that it perteineth too the innermost conceits of the hart Afterward in the same sermon Chryst prescribeth a forme of giuing Almesse an order of fasting and the maner of praying All which things tende too this end that men should vnderstand how farre they are off from the perfection of Gods law and how néedfull Chrysts comming was on whom whosoeuer beléeueth is exempted from the power of the law and froÌ„ damnation Thus much concerning the effect of Chrysts sermon in the mount How béeit this parcell of that Sermon which is red in the church this day as you haue herd fyndeth fault with the Pharisaicall rightuousnesse and alledging the fifthe commaundement of the law sheweth how farre the Pharisies ouershot theÌ„selues in interpreting the law For like as these thought it ynough too abstein from killing with the hande so Chryst denounceth them giltie of this lawe not only which commit outward murther but all those that think any thing ageinst their neighbour according as wée shall héer anone The places are two 1 Of thrée sortes of righteousnesse Pharisaicall of the law and Chrysten 2 An exposition of the fifth commaundement ¶ Of the third EXcept your rightuousnesse exceede the rightuousnesse of the Scribes and Phariseys yee shall not enter into the kingdome of heauen Too the intent wée may vnderstande these things aryght wée must néedes speake of thrée sorts of rightuousnesse Of the Pharisaicall rightuousnesse whiche Chryste reproueth héere Of the Ryghtuousnesse that commeth by the law which God commendeth too vs by his owne voyce of the christen righteousnesse through which only we stand before God The Pharisaicall righteousnesse is described Math. 15. of which description these bée the peculiar poyntes First they accuse Chryst so farre is it from their thoughte too acknowledge him for their redéemer Ageyne they doo all things too the intent too bée séene of men They are hypocrites appéering outwardly religious and holy wheras for all that they are enimies of God and all godly men whom they snatch at like mad doggs Also they make Gods coÌ„maundement voyde for mens traditions sake For in place of Gods commaundementes they thruste in mennes deuises too worship God withall whither he will or no. This is the greatest stubbornesse ageinst God that can bée For in this case not only god is despised and more is attributed too mans folly than too Gods wisedome but also through mens traditions the zele of Religion is abolished too godward and the woorks of charitie plucked vp by the rootes Ouermore they preace vntoo God with their lips and their hart is farre from him Besides this they are layde too deuour widowes houses while they draw them to theÌ„selues couetously vnder preteÌ„ce of holynesse
of sinnes and inheritance of the kingdome of Heauen too them that beléeue For then verely is the kingdome of Heauen opened wheÌ„ the Gospel that is preached is receyued by faith ¶ Of the third ANd one of them seeing that hee vvas clenzed came backe ageyne vvith a loude voyce glorifying God and fell vppon his face before Iesus gyuing thanks In this Samaritane wée sée a moste godly example of thankfulnesse thankesgiuing Now too the intent wee may bee stirred vp by his example I wil say somewhat concerning true giuing of thankes in this order First what it is and what causes it hath nexte what things are required too it and lastlye for what things wée ought too giue thanks As concerning the first true thanksgiuing is an acknoweledging and confessing of benefits receyued toogither with a thankfulnesse of minde and a publishing of Gods goodnesse This appéereth plainely in this our Samaritan He acknowledgeth himselfe too bée clensed of his Leprosie he confesseth the same thing openly hée returneth with a thankful minde vntoo Chryst giuing him thankes for his benefites and blasing abrode his goodnesse This thankesgiuing hathe diuers causes First the knoweledge of God the benefactour 2. The knowledge of himselfe 3. The perceyuerance of the benefite 4. An affection earnestlye bent by fayth vntoo the praysing of God all whiche things wée sée in this Samaritane Too the furtherance héerof also come the examples which may stirre vs vp too this thankfulnesse Thus haue wée what thankesgiuing is and what causes it hathe Nowe let vs sée what things are requisite vntoo it There are twoo things requisite Firste vertues whiâ—he can neuer bée seperated from true thankesgiuing and secondlye the lawful manner of thanksgiuing The chéefe vertues are twoo Truthe and Rightfulnesse Truthe like as it simplye and openly acknowledgeth GOD the benefactour as this Samaritane dooth so it excludeth Hipocrisie and lying Hypocrisie truely that thou mayest giue thanks not onely with thy mouth as the Pharisie did but with thy minde voyce toogyther And it excludeth lying that thou shouldest not ascribe thy successe in vnhonest things vntoo GOD as if a theefe would giue God thanks for a fat bootie or a harlot for a wanton Louer And Rightfulnesse excludeth pride and the abuse of the thing and on the contrarye parte putteth vs in mynde of thankfulnesse of humbling our selues and of calling vpon God The maner of thankes giuing is sufficiently shewed both in the example of this Samaritan by this saying of Paul I thanke God through Iesus Chryst. For when the Apostle sayth By Iesus Chryst he méeneth first that in thankesgiuing Fayth must shine before Nexte that wée shoulde acknowledge oure selues too haue receyued the benefite by Chryste Then that wée shoulde referre all things too Gods glorie And lastly that wée may both know that our thankfulnesse is accepted through Chryst also that by the same Iesus Chryst wée haue accesse too God the father too giue thankes too him for his benefites receyued Nowe foloweth a question for what things thanks are too bée giuen Iob giueth thanks for the harmes that he had receyued This Samaritane giueth thanks for the riddance from his disease And so it foloweth that thanks are too bée giuen both for aduersitie and for prosperitie howbéeit after a diuers maner When thou giuest thanks for aduersities as for affliction or other miseries thou must doo foure things First the burthen by weying heuy vppon thée must put thée in mynde of thy sinne and of repentaunce For it is the witnesse of Gods iudgement for sinne 2. Thou must accepte the crosse and euery other misâ—rie as a rodde of thy most déere father nurturing thée and chastizing thée lest thou shouldest perish with the disobedient 3. Giue God hartie thanks for this his fatherly chastisement and. 4. Thou shalt humbly desire either deliuerance from the burthen that presseth thée or else assuagement conditionally that it be no hindrance to Gods glorie and thine owne saluation For prosperitie thou shalt giue thanks w t promisse of continuall mindefulnesse of them And thus muche concerning true Thangesgiuing But alas no mo but one of the tenne coÌ„meth backe the other nine go their ways vnthankfull for the good turne that they had receyued Whervpon the Lord sayth Are there not ten clenzed and vvhere are these nyne There are not founde that returned ageyne too giue GOD prayse saue only this straunger Héere thou séest an example of horrible vnthankefulnesse in those that had forgotten the benefite newely receyued There bée many suche in the world But what became of them by shaking faith off they continued in state of damnation when in the meane season this Samaritan héereth Aryse go thy vvay thy fayth hath made thee vvhole Him let vs folow too our only Sauiour which is Iesus Chryst our Lorde too whom with the father and the holy Ghost bée honour prayse and glory for eeuer and euer Amen Vpon the .xv. Sunday after Trinitie ¶ The Gospell Math. vj. NO man can serue tvvo maisters for eyther he shall hate the one and loue the other or else leane too the one and despise the other yee cannot serue God and Mammon Therefore I say vntoo you Bee not carefull for youre life vvhat yee shall eate or drinke nor yet for your body vvhat raiâ—ment yee shall put on Is not the lyfe more vvorthe than meate and the body more of value than rayment Beehold the foules of the ayre for they sovv not neither doo they reape nor carye intoo the barnes and your heauenly father feedeth them Are yee not muche better than they VVhich of you by taking carefull thought can adde one cubite vntoo his stature And vvhy care yee for rayment Consider the Lilies of the fielde hovv they grovv They labour not neyther do they spinne And yet I say vntoo you that euen Salomon in all his royaltie vvas not clothed like one of these VVherfore if God so cloth the grasse of the field vvhich though it stande too day is too morovv cast into the fornace shal he not much more do the same for you O yee of little faith Therefore take no thought saying vvhat shall vve eat or vvhat shall vvee drink or vvherevvithe shall vvee bee clothed After all these things doo the Gentyles seeke For youre heauenly father knovveth that yee haue neede of all thinges But rather seeke yee firste the kingdome of God and the rightuousnesse thereof and all these things shall bee ministred vntoo you Care not then for the morovve for too morovv day shall care for it selfe sufficient vntoo the day is the trauaile thereof The exposition of the text THis Gospell is a parte of that long sermon that Chryst made too his disciples Math. the 5.6 and .7 Chapters In which parte hée condemneth couetousnesse and distrust as which cannot stande with the seruice of God For No man sayth hée can serue tvvoo masters Ageyne with many arguments taken of Gods prouidence he disswadeth from vngodly and
Lord was bidden too dinner by a certein Pharisie vppon the Sabboth day and that a certeine man diseased of the Dropsie was brought before him he demaunded of those that séemed too themselues too bée wyser than other men whither it were lawfull too heale vppon the Sabboth day And the cause why he put foorth this question was for that as the Pharisies had with their gloses corrupted the other scriptures So also had they defaced the kéeping of the Sabboth Howbéeit forasmuche as the question is concerning the Saboth wée wil set foorth the whole doctrine coÌ„cerning the Saboth and speake of foure things in order First wherfore God ordeined the Sabboth day Secondly what is the right vse of the Iewes Sabboth Thirdly what maner of holy dayes ours ought too bée And fourthly of the true Ceremonies of the Church and of the ends of them Why then did God ordeine the Sabboth day There bée rekâ—ened chéefly fiue causes Of which the first is that it should bée a perpetuall Sacrament or remembraunce of Gods rest after the creation of the world which he made in sixe dayes with all the furniture and contentes therof This cause is alledged in the seconde of Genesis where Moyses sayth that the Lord coÌ„maunded the Saboth day too bée kept holy bicause he rested that day froÌ„ creation The same thing also is declared in the .xx. of Exodus in these woords The seuenth day is the Sabboth of the Lord. For in sixe dayes the Lord God made heauen and earth The second cause of the ordeyning of the Sabboth is that it should bée a type and counterfigure of Chrystes Sabboth kéeping For it represented the Sabboth whiche Chryst the true Passeouer and creator of the new Heauen new earth should rest in his graue vpon the Sabboth day and kéep the very Sabboth arighte And therefore hée commaundes the Iewes streightly too kéepe the Sabboth day And by the vnserchable deuise of his wisdome hée ordeyned that Chryste the true Paschall Lamb should bée slaine and put too deathe vppon the very day of the Passeouer and that hée rested the Saboth day folowing in his graue The third cause also why the Saboth was ordeyned was that it should be a pledge of the promisse For God promised his people a Saboth that is too say a rest Esay â–ª the .xiiij. And in that daye when GOD shall giue thée reste from thy laboure and from thy confusion and from thy harde bondage wherein thou didst serue c. The people of GOD looke for thrée kindes of rest The first is from the laboure of the presente troubles in this life The second is from the temptations wherewith oure owne Conscience and the Deuill assaulteth vs. The thirde is from the thraldome of the Deuil so as hée may neuer more bring vs vnder his bondage and hard yoke The fourth cause of the institution of the Sabboth is too the intente there shoulde bée a time certeine for teaching and hearing the woord of GOD or that there shoulde bée a time wherein there might bée an open and common professing of the religion in which the godly might take comfort the ignoraunt bée instructed in godlinesse Esay 58. If thou call a delicate Saboth Then shalt thou delight in the Lord Iob. 22. Then shalt thou delight in the almightie and lift vp thy face vntoo GOD. For the Saboth was not ordeyned too play and drinke in but too pray and praise God in Wherevppon Austin sayeth it is lesse euill too go too plough than too play vpon one of those dayes The fifth cause is for ciuil policie which is commended too Gods people Deut. 5. in these woords Kéep the Saboth day that thy man seruant thy mayd seruant and thy selfe maye rest And afterwarde Thou shalt doo no manner of woorke therein thou and thy sonne and thy daughter thy man seruant and thy mayde seruant thine Oxe and thine Asse and the Straunger that is within thy gate And thus haue wée the true causes and the right vse of the Iewishe Sabboth Now although the Iewish Saboth toogither with other ceremonies of Moyses bée abolished and disanulled so farre foorth as perteyneth too the kéeping of the seuenth day of the wéeke Yet notwithstanding as touching the vse of it it is continuall as a thing ratifyed by the lawe of God and nature For like as God wil be serued and that his woord shal bée preached So nature telleth vs it is vtterlye necessary that there should bée some certeine time appoynted for holy matters Therfore there must néedes bée certaine dayes appoynted for folke too assemble and méet in openly at certein houres that the woord of God may bée taught and learned too the intente all things may bée doone orderlye and after a comely fashion in the Churche according as Paule teacheth the Corinthians Moreouer in oure holydayes twoo things are too bée obserued One is what is to be eschued Another is what is to bée doone Thrée things are too bée eschued The firste is outward labour And that too the intent the minde maye wholly intend too Gods seruice that is too say that it may wholly intend too heare Gods woord too learne it and too consider vppon it And therefore it is the Magistrates duetie too prouide that the seruice of God be not hindered at such times by bodily laboures Howbeit héere it is too bée knowne that there bée foure exceptions which excuse those that laboure at suche a time The first is necessarie For our Lord himselfe excuseth his Disciples for plucking the eares of corne vppon the seuenth day as sayth Mathew in the twelfth Chapter The seconde is the profite of the Church like as the préests did all things vpon the Saboth day which séemed néedfull in the Churche without trouble of conscience for the Saboth The third is the profit and sauegard of our neighbor wherfore our Lord also healed the man that had the dropsie vpon the Saboth day The fourth is the aucthoritie of the superiors too whom wée must bée obedient But let the superiors take héede that they offend not him which is their superior while they hold their inferiors too streight The second thing that is too bée eschued is voluptuous lyfe toogither with all the woorkes of darknesse which fight full ageinst kéeping holy the Saboth day Thirdly thou must eschue the contempt of godly ceremonies soothly least eyther by absenting thy selfe or by despising the holy Ceremonies thou giue others example too become woorse Thus haue we what things are too bée eschued in our holydayes Now let vs sée what is too bée doone in them First therefore in as much as the Iewes were occupied in killing sacrifices and in offering Let vs also slea the sacrifices of our owne bodies and offer the Calues of our lippes Let vs earnestly repent let vs glorifie God with hart mouth confession and behauiour let vs offer the incence of our hart that is too wit faith and hope let vs offer the sacrifice of well doing
his posteritie from GOD by the space of nyne hundred yeres Howe great was the gréefe of Dauids mynde when he sawe the rauishmente of his daughters and the slaughter of his sonnes What should I speake of a few All men féele the byting of the Serpent which byting serueth too none other purpose than that wée should thereby acknowledge Gods moste iust iudgement and flée vntoo him for pardone by true repentance Manasses like a mad man rose vp ageinst the Churche of GOD by the space of .xxv. yéeres toogither and defiled himselfe in horrible wyse neyther hadde it come intoo his thought too repent him if hée had not bin led awaye prisoner intoo Babilon where the streightnesse of imprisonmēt gaue him vnderstanding For béeing nurtured there in the schoolehouse of miserie he bowed the knées of his hart and in humble wise desired pardon of his sinnes whiche thing hée also obteyned The thirde God setteth before vs the examples of other men tragicall factes and horrible punishementes of others that taking warning by them wée may fall too amendment For all the falles of men that are set out in stories eyther of the Scripture or of worldly wryters tende too this ende too make vs héedefull Caine by falling intoo sinne was ouerwhelmed with euerlasting paines Saule fel from God and returned not by repentaunce but was ouerwhelmed with Gods wrath Many in these dayes falling from the Gospell light intoo the Deuilles snares out of whiche they are neuer able too wynde themselues ageine Wherefore taking warning at these mens horrible falles and most dreadful punishment let vs fall too amendment betimes least God cast vs of in his anger and then wée too late remember the saying of the Poet For happy folke we may them take whō others harmes the warer make The fourth Somtime God preacheth by tempests earthquakes and dreadfull sights in Heauen suche as were séene before the destruction of Ierusalem as blasing starres in the likenesse of swoords of which sorte our age hath séene many wherat if wée take not warning too repent and amende wée shall fall intoo moste sore punishmentes The yéere .1561 since Chrysts birth there was séene in the Skie a man nayled vpon a Crosse hauing a Crowne of Thorne vpon his head Of this sight I haue many witnesses whereof diuers are noble men and godly persons right woorthye of credite The same day it rayned bloud and many other things are séene dayly As often then as suche maner of sightes are shewed vs from Heauen let vs knowe that God allureth vs too repentaunce by these tokens of his wrath And wheras the Lorde sayeth Bée not afrayd of the signes of Heauen hée meaneth that we should fall too repentaunce least the euilles which the signe◠threaten should light vppon vs. For all things woorke toogither too the welfare of them that repent The fifth The death of the Sonne of God is set foorth too vs wherin God sheweth that hée is excéeding sore displeased with sin and therwithal prouoketh vs too repētance For hée vpon the crosse stretcheth out his armes bathed in his owne blud and allureth all the whole worlde too repentance and offreth grace too all that repent Therfore whosoeuer maketh delayes too repent hée despiseth Gods sonne and shall suffer dreadful punishement when his time commeth The sixth The end of this life is vncerteine For our life is like a bubble or a floure in the field whiche flourisheth too day and too morow is cast intoo the fire Saint Iames also openeth vntoo vs the frayltie of this life Wée haue séene many that liued without repentance taken away with sodeine death so as they coulde haue no leasure too repente The Axe sayth Iohn is set too the root of the trée And Salomon saith Whither the trée fall too the South or too the North looke in what place the trée falleth there shall it lie That is too saye looke in what case the rightuous Iudge shall finde thée at the houre of thy death suche shalt thou bée iudged too bée Sée howe many wayes the Lorde prouoketh vs too repentance Himself sayth I wil not the death of a sinner but that hée should turne and liue This good-will of his hée declareth vntoo vs in y t he prouoketh vs so fatherly by so many means too repentance which prouocation too repentance doubtlesse perteyneth too all men But Paule sayeth that God hath not chosen many wise men after the flesh nor many mē of power nor many noble men borne and yet the same man sayth God will haue all men saued How then dooth he not choose God is sayde not too haue chosen them not bycause he would not haue them saued but for the sequele of it That is too say bicaus◠the wisdome of this world and power and nobilitie of birth doo like baytes entice and withdrawe many from obedience of the Gospell Dauid was rich and puisant and Nero also was rich and puissant Of which two the first was not enticed by his riches and power too fall from the Gospell but the other by making more account of his present prosperitie than of the glorie of the lyfe too come made his riches an occasion of his owne damnation Isaac was borne of a noble stocke and Ismaell was a noble man borne too But yet both of them were not of like inclination For Ismaell holding himselfe content with the noblenesse of his birth despised the promises wheras contrarywise Isaac by beléeuing the promise was iustified saued By these examples it appéereth euidently that the Lord reiecteth no mā for the gifts that himself hath heaped vpō thē For power riches noble birth are Gods good gifts And happy is he y t vseth them wel But he y t vseth them amisse he by his owne default turneth Gods gifts into instruments of his owne damnation Let vs therfore imbrace Paules counsel if we haue any care of our saluation For thus saith he 1. Cor. 7. Let thē y t vse this world bée as though they vsed it not He would not haue a christen mans mind abused about erthly things so as they shold lead vs away frō the right way of this life He will haue vs so to liue as if we should passe out of this life at euery minute of an hour Therfore in al y e affaires of this present lyfe let vs haue our hartes lifted vp too the consideration and mynding of the heauenly lyfe Héerevnto perteyneth this saying of Paule Séeke the things that are aboue where Chryste sitteth at the right hand of the father ¶ Of the second IEsus sayd vntoo him Vnlesse yee see signes and vvonders yee vvill not beleue Héer Christ findeth fault with the courtier who was in great fauour and one of the chéef about Herod which thing Chryst seldome didde specially for as muche as men came too him in heauinesse too séeke his help Héerby wée must lerne not too bée clawbacks of the Court too speake things that may please but too
fortunes But at the length she shal ouercome all things by Iesus Chryst the ouercommer of the world whom when wée take holde on by fayth wée also become ouercommers of the world according too this saying This is the victorie that ouercommeth the world euen your fayth Why dooth this ouercome the world bycause it hath Chryst. Secondlye this saying of Chrystes warneth vs that wée our selues bée not eyther by woord or déede an occasion of offence vntoo others or suffer our selues too bée led intoo offences and slip backe ageine intoo our former darkenesse and so fall away shamefully from Chryste as it hapneth too many now a dayes where Sophisters and Tirantes tosse and turmoyle all things at their pleasures Thirdly this saying of Chryste confirmeth vs in the fayth of Chryste For when wée sée the sequele answerable too the forwarning wée are assured of the Gospel and strengthened in our fayth that wée shoulde not with the moste parte of the world renounce our profession The seconde thing that Chrystes saying conteyneth is a somwhat dark inkling of y e causes of offeÌ„ce Needs must offeÌ„ces come sayth he But whence is this necessitie Of God No truly For God is not y e author of euil neyther deliteth he in offences but is angry w t the authors of offence as y e punishemeÌ„ts of them shew Whence are they theÌ„ are they of the deuilâ—â—ea verily euen of the Deuil For hée practiseth nothing else than too ouerthrowe Chrystes Churche by offences and stumbling blockes in doctrine in manners and in affliction The Deuil ioynes too him the Sophisters Hipocrites and tirants of the world whom hée stirreth vp too the intente hée may leaue nothing vnattempted which by any meanes may make eyther too the ouerthrow or too the rending of the churche in péeces and that dooth the story of the church shew both before the flud and after the flud in Egipt in the wildernesse in diuers persecutions vnder Iudges Kings and Capteyns in captiuitie and out of captiuitie euen vntoo the comming of Chryst. Agein after Chryst the story of the churche hath infinite testimonies of stumbling blocks wherwith SathaÌ„ like an enimie inuadeth Chrysts church The third thing that Chrysts saying conteyneth is a thretning of punishement whiche the author of offences shall endure VVo be to that man sayth he by vvhom the offence commeth His meaning is that those which are an occasion of offence too others shal be punished with most gréeuous paines And it is not to be douted but he méeneth euerlasting pains Howbeit too the intent wée may take the better héede y t wée become not authors of offence I wil entreat of them bréefly Some kindes of offences are too bée eschued whiche take their differences of their causes There is one kind of offence that ryseth of euill doctrine or of corrupting the doctrine of the Churche Hée that after this maner is an offence vntoo others foloweth the steps of the Deuil his Father who ouerthrew the first man and woman with this kinde of stuÌ„bling block Gen. 3. Another kinde of offence is that whiche springeth of euil maners that is too wit when other folks regarding thée doo counterfeit thine ill conditions Hée that in this wise is an offence too men buildeth vp the kingdome of Sathan ouerthroweth the kingdome of Chryst and therefore greate héede is too bée taken of them Where I pray you is ther one among a number that giueth not occasion of offence in this wise Whither yée look too the Clergie or too the laytie too the Magistrate or too the subiects yée shall sée al things full of offences of manners so as it was not for nought that Chryst sayd Wâ— bée too the world for offences The thirde kinde of offence riseth of the abuse of things which of their owne nature are indifferent which must bée shunned that the weak be not offended The wilful and vngodly are too bée despised and for warrant thereof wée haue Chrystes example As concerning offences wée haue sayde more elsewhere ¶ Of the third TAke heede that yee despise not one of these little ones for I say vntoo you that in heauen their Angels do alvvayes beholde the face of my Father vvhiche is in Heauen Héer Chryst commendeth Children vntoo vs that wée shoulde not by any meanes offend them And he addeth the reason why Bicause the Angels of them beholde the face of God the father that is in heauen that is too say séeing God hath so great regarde of children that hée chargeth his Angels too kéepe them it becoÌ„meth not vs too dishonor them Héer wée may note that children haue Angels too their kéepers which defend theÌ„ ageinst Sathan Ageine wée may bée stirred vp too thankfulnesse towards God for so great a benefite Moreouer let vs endeuer too kéepe it stil by godly behauiour And lastly let vs beware that wée doo not by any vngodlynesse or shamefull dealing estraunge from vs those whiche in heauen reioyce in the holynesse and pure life of the godly ¶ Of the fourth THe fourth thing that I purposed vppon was concerning Angels of whose nature and office I will speake a little partly that wée may know what maner of kéepers the churche hath and also that wée may vnderstand in how great perils wée are An Angel is a creature of God spirituall vnderstanding mighty made too serue God in his Church From which end of their creation certeine of them are falne and become enimies of the Church But some fel not but continued in their innocencie wherin they doo seruice too God and his Church Of which the Epistle too the Hebrues sayth thus Are not all ministring spirites sent too minister for their sakes which shall bée heires of saluation Of the euil Angelles the Lorde sayeth that Sathan with his companie is a lyer and a murtherer from the beginning And Peter sayth The Deuil goeth about like a Lyon séeking whom hée may deuoure Héerby it is easie too vnderstand that the Churche in this worlde is as a Citie which as it is defended within by good Angels so is it assaulted without by ill Angels Then séeing wée are set in so greate daunger let vs pray God too defende vs with his Angels and vntoo him bée prayse honour and power for euermore Amen Vpon the feast of all Sainctes ¶ The Gospel Math. v. IEsus seeing the people vvent vp into the Mountaine and vvhen he vvas set his Disciples came vntoo him and after that hee had opened his mouth hee taught them saying Blissed are the poore in spirit for theirs is the kingdome of Heauen Blissed are they that mourne for they shall receyue comfort Blissed are the meeke for they shal receyue the inheritaunce of the earth Blissed are they vvhiche hunger and thirst after ryghtuousnesse for they shall bee satisfied Blissed are the merciful for they shall obteyne mercy Blissed are the pure in harte for they shall see God Blissed are the peacemakers for they shall bee called the Children