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
office Fifthly if it happen them too bée cast intoo prison and too bée put too torture for performing their dutie accordingly what shall they then doo Shall they denie Chryst in no wyse But they shall sende theyr Disciples vntoo Chryst not fearing them that an doo no more but kil the body but him rather who as hée can destroy bothe body and soule so also can hée saue them bothe Thus much is spoken bréefly concernyng the first place ¶ Of the second ARt thou hee that shall come or doo vvee looke for an other The errour of Iohns disciples conâ—erning y e Messias gaue occasion of this message and demaunde For they béeing partly offended at the outward appéerance of Chryst as it appereth by the Lords answer and partly béeing begiled through affection too theyr maister mystooke Iohn too haue béen the Messias Iohn too the intent too rid his disciples of this errrour sendeth them too Chryst too enquire of hym whether hée were the very Messias or whether some other were styll too bée looked for that by this meanes they myght bothe by words and déedes of Chryste himselfe bée more fully instructed concernyng Chryste that he was the true Messias and not Iohn Iohn then sendeth not his disciples to Chryst for that he himselfe douted of Chryst but too procure the saluation of his douting disciples Let vs therefore learne of Iohn too haue a lowly opinion of our selues that wée take not any thing vppon vs arrogantly And let vs learne of his disciples to performe obedience too our superiours and specially too them that by woorde and lyfe doo send vs the right way to Chryst. ¶ Of the third BUt what aunswereth Chryst Go and beare Iohn vvoord vvhat ye heare and see The blinde see the lame vvalke the lepres are clensed the deafe heare the dead rise ageyne the poore receyue the glad tydings of the Gospell and blissed is he that is not offended at mee This answer conteineth foure things signes vndoutedly shewing the true Messias the image of the Churche in thys life to whome the Gospell perteyneth and an admonition that no man should bée offended at the outwarde appéerance of Chryst and his Church The proofe that Iesus himselfe is the very Messias is this Whosoeuer by his owne power giueth sight too the blinde to the criples ablenesse too go vpright to the lepres helth too the deafe hearing to the dead lyfe and preacheth the glad tydings of the gospel too the poore that is to say too the consciences that are broken and sorowful with the féeling of sinne Hée out of all doubte is the true Messias For Esay prophesieth of the Messias in these Ye weake hearted bée of good comfort feare not Behold your God shall bring a discharge of vengeance God himself shall come and saue vs Wherby shal we know him the Prophet answereth Then shall the eyes of the blinde bée opened and the eares of the deafe shall heare and the lame shall leape as a hart and the toongs of many shal be loosened And the same prophet sayth The spirit of y e Lord is vpon mée bicause he hath annointed mée to preach glad tidings to the poore that I should remedie them that are broken in heart and preach libertie too prisoners and let them out that are shut vp In as much then as yée sée mée according too the foresayings of the Prophets too perfourme these things by mine owne power why doo yée not acknowlege mée to be the Messias And so Christ by this demonstration proueth himselfe to be the true Messias and teacheth that it is his office too giue aide too the miserable and afflicted Furthermore y e image of the church kingdom of Christ is séene héere to be despised before the world The hearers of Christ are the poore the sick and the despised in the sight of the world vnto these doth Christ preach y e way of saluation and healeth their diseases And like as he did then heale the diseases of the body euen so at this day healeth he the coÌ„sciences of sinners wouÌ„ded with sin bringeth spiritual gladnesse to their hartes whiche thing they féele in very déede which in true inuocation doo heare the voice of the Gospel Where he sayeth that the poore receiue the glad tydings of the Gospell he sheweth to whom the Gospel belongeth namely to the poore that is to say to the broken in hart for the filthynesse of their sinnes Whereupon it is sayd in the psalme A sacrifice too god is a troubled spirite a contrite and humbled hart O God shalt thou not despise And an other Psalme Whiche healeth them that be of a broken harte And Esaye the .57 GOD dwelleth with the broken and lowly spirite too quicken the spirite of the lowly and too quicken the heart of the broken The Gospell then perteineth only too such as féeling their owne sinnes are sorie for them and are afrayde of Gods iudgement and cast away purpose of sinning any more The Gospell therfore is a ioyfull tydings of the forgiuenesse of sinnes and a comfort in the heart through the woord and the holy ghost which belongeth vntoo them only that repent and beléeue the Gospell receyue remission of theyr sinnes are endued with the rightuousnesse of Chryst which béeing imputed too them for theyr owne they appéere as ryghtuous in the sight of God are endued with the holy Ghost and being now made a newe creature in Chryst beginne too obey Chryst through Faith and endeuer daily too abounde in all knowledge and vnderstanding Philip. j. The Lords admonishment Blissed is hee that is not offended at mee giueth an inckling héere first that Iohns Disciples were offended at the person of Christ secondly it warneth all men in generall not too bée offended at the outward appéerance of Chrystes kingdome so as they should eyther not receiue the Gospell at all or else hauing receiued it should reiect it after which sort many are in all times offended Cicero in his time was so offended at the bondage of Gods people that hée would not receiue the Doctrine of the Churche Euery citie sayth hée too Laelius hath his peculiar religion and wée haue ours Though Hierusalem were in prosperitie and that the Iewes were in quietnesse yet notwithstanding should wée for the glory of our Empyre the maiestie of our name and the traditions and customes of our auncetors holde scorne of the superstitions of their religion and now much more bicause that nation hath shewed what good wil it beareth to our empire by warres and how déere it is too the Gods immortall in that it is subdued and let out too ferme c. These foure things doo the Papistes also boast of at this day Glorie maiestie of name traditions of elders Lordship But Christ in this place biddeth vs take héede that wée suffer not our selues too be deceiued with such ghosts but rather that we should ioyne our selues with the litle and despised flock which heareth the voice of
bee vvritten euery one I suppose the vvorlde could nor conteine the bookes that should bee vvritten The exposition of the text THe summe of the Gospell After that Christe had asked Peter thrice whether hée looued him hée commaunded him too followe him meaning thereby that he should glorifie him by his death Furthermore by correcting Peters errour the Euangelist correcteth the opinion of the other disciples who misvnderstanding the Lordes woordes were in a wrong opinion that Iohn should not die Last of al he auoucheth that the Gospel whiche Iohn wrate concerning Christe is true And of this Gospel let vs make foure places whiche are these 1 The talke betwéene Christ and Peter Christs commaundement that he should folow him 2 As euery mans vocation is commended too him so is curiousnesse condemned 3 The correcting of the errour of Christes disciples risen of the mistaking of the Lordes woordes 4 A commendation of the Gospel written by Iohn ¶ Of the first ANd vvhen he had sayd so he said vntoo Peter folovve mee Bicause Peter had denied Christ thrice it was the Lordes wil to restore him too his former estate and Apostleship by his thrice confessing him For it was méete that hée whiche had so often denied his Lord and maister should by this meane and as it were by this discipline bée chastised and tried and that his conuersion should bée made knowen There are thrée things whiche Christ dooth héer with Peter First hée asketh him thrée times whither hée looueth him Too whom Péeter answereth thrice also that by this thrée times confessing hée might washe away his thrice denying of him and so bée restored into his place againe Secondlye hée commendeth vntoo him the office of Apostleship thrice saying Féed my shéepe that is too say bée my Apostle too gather my shéepe vntoo me by the doctrine of the Gospell by my sacramentes and by holy life Here it is giuen vs too vnderstand that the duetie of the Apostleship yea and of all ministers of Gods woord is too féede Christes shéepe Besides this by the metaphor of Shéepe is signified what maner a companie of men that shall bée whiche is figured vnder the name of shéepe First therefore somewhat must bée sayde héere of the manner of féeding and secondlye of the Shéepe Christ féedeth and the apostles and other ministers of the woorde féede but the manner of them all is not alike For Christ féedeth as owner and shepherde of the shéep the apostles féede as his seruantes Christe inwardly by his spirite the Apostles by their outwarde ministerie For suche as in crueltie of cōditiōs were Beares or Lions they make tame through the Lordes woorking inwardly by his holy spirite And so they bring them intoo the shéepfolde of Christ that is too say Christes kingdome and this they doo by putting too the keys of Christes churche giuen them of Chryst the true shepeheard Nothing else are these keys than the woord and Faith The minister applyeth the woorde outwardely and the spirite of Chryste inwardly ioyneth fayth too the preaching For the preaching of Gods woorde concerning the forgiuenesse of sinnes too bée obteyned through Christ is the onely key too open the kingdome of heauen Now if he that heareth ioyneth also thervnto true faith and do verily agrée vnto the Gospell then commeth also the other key With these two keis is the kingdom of heuen opened and forgiuenesse of sinnes obteined That is too say the Ambassage of Chryst sheweth wherein that which is spoken figuratiuely vnder the name of keyes is expressed in cléere and plaine meanyng woordes When hée sayth Go and preach the gospell too all creatures Behold héere haue you the firste key And when hée addeth hee that beleeueth shall bee saued Hée sheweth the other key The woord and fayth therfore are the twoo keys wherewith the kingdome of heauen is opened The woorde is applyed outwardly by the Minister which béeing receyued by the vertue of the spirite engendreth Faythe wherethrough men enter intoo the shéepefolde of Chryst. And when the shepherds haue let in the shéepe into Christes shéepfolde they must féede them with the woord and with his Sacraments When any stray from the shéepfold they must fetch them backe againe wyth theyr shéepehookes that is too say with rebuking them If any bée weake and sickely they must refresh them with chéerfull comforte And they must alwayes kéep watche about their flock least wolues come and breake vp the folde and scatter the shéepe All these things the Lorde committed too Peter and the other Apostles or rather too all the ministers of the Gospell when hée sayd too Peter féede my shéepe But why calleth he them shéep whom the apostles bring vntoo Chryst I finde specially thrée causes Wherof the first is for that it behoueth them too bée méeke which professe Chryste or will bée named Christians For it becommeth not them that will bée registred intoo Chrystes houshold too bée cruel like Lions rauening like Wolues wylie like foxes lecherous like Goats filthy like swine or too shewe them selues in affections like too other wilde beastes The second cause is for that like as shéepe doo know the voyce of their owne shepeherde and flée from a straunger so the godly acknowledge Chryste onely for their teacher and will héere those onely that vtter his woord and not any other how greatly renoumed so euer they bée no thoughe they were Angels from heauen The thirde cause is for that like as shéepe followe their owne shepherde whither so euer he goeth so must the godly folowe Christ in life in persecution and in glorie beholding hys lyfe as a rule too leade their life by bearing his Crosse through pacience as often as néede shall require and afterwarde becomming partakers of his glorie whose companions they had bene in persecution according as Paule sayth If wée suffer with him wée shall also bée glorified with him Hereby therfore may the godly ministers of y e woord learne too féede Christes flock And let the shéepe bée méeke let them héere the voyce of their shepherd only and let them folowe him in life in crosse and in glorie The thirde thing that Christ dooth héere is that he doothe Peter too vnderstand with what kinde of death hée shoulde glorifie God when he sayth VVhen thou vvert yong thou diddest girde thy selfe and vventest vvhither thou vvoldest but vvhen thou art olde thou shalte stretche out thy hande and an other shall girde thee and leade thee vvhither thou vvoldest not It is ment by these woordes that Peter for confessing Christ should one day be crucified which thing Irenaeus and diuers of the auncient writers testifie too haue béene done at Rome in the reigne of Nero. Herevntoo Christ addeth his commaundement vntoo Peter and bids him folow him not deny him any more as he had heretofore done but too shew him self stoutly an inuincible souldier of Christ euen vntoo death And let euery one of vs think the same too bée spoken too him selfe ¶
for that it was the lowest parte of the aire for otherwise it coulde not haue shewed the directe way too them that trauailed by it In mouyng for that it moued not circlewise but went right forwarde as a guide of the way none otherwyse than the cloude and piller of fire went béefore the people of Israell at their goyng out of Egypt The brightnesse of it maketh a difference also bycause other starres shine onely by night but this gaue light euen in the broade day It was not therefore a naturall and continuyng starre suche as are in the skye What then Was it a Comet or blazing starre It appéereth that it was like a comet but out of dout it was an Angel of God as Epiphanius testifieth For he appéered in the shape of a starre both too shewe that Chrystes kingdome is heauenly and too open Chryste the true starre and cresset who alonly bringeth man out of the kingdome of darknesse intoo his owne glorious kingdom by holding out before hym the cresset of his woorde and by lightning meÌ„s harts w t his spirit In coÌ„sideratioÌ„ wherof Zacharie calleth christ y e riser froÌ„ on high the lightner of such as sit in the shadow of death And Iohn He was y e true light that lightneth euery man whiche commeth intoo this world The fourth circumstance is of Herode and all the citie of Hierusalem Herode vvas troubled and all Hierusalem vvith him Herode feared lest the kingdome should bée transferred from him vntoo the new borne king For hée vnderstoode not that Christes kingdome should bée heauenly and not of this worlde in whiche respect the churche singeth O enemy Herode wherefore fearest thou the King that giueth power too reigne in heauen of worldly kingdome doothe not men béeréeue The vnthanklesnesse and sluggishnesse of the people of Hierusalem is noted who béeing broken with werinesse of euils had cast of the hope of the redemption and saluation that was promised them They had leuer too liue in bondage with wicked Herode than too receiue their new King that brought them euerlasting fréedome But suche is the corrupted nature of men that they iudge it better for to kéep still some quietnesse of the fleshe than with any perill too receiue Christe the authour of saluation The fifth conteineth the counsel of Herode the Préests togither with the prophecy of Micheas the prophet Herode béeing otherwise a despiser of religion and of the prophecies is new troubled maketh inquisition where Christe should bée borne For as soone as hée heard the demaund of the wise men by and by he coniectureth that that king of whom they enquire was the Messias promised in old time by God But what doo the Préestes Although they answere sincerely out of the scripture bringing abrode the testimonie of Micheas yet notwithstanding they â—fterward like madde men bend themselues with might and maine ageinst the Scripture For the vngodly make muche of the Scripture as long as it séemeth not too bée against their affections But when it accuseth them of sinne when it cutteth their combes when it setteth death and dampnation before their eyes and finally when it attempteth any thing ageinst enured manners doctrine and traditions then by and by the vngodly fret at it then is Christe no more acknowledged then is hée called a rayler Our Papists now a dayes doo with vs confesse that Christe the onely begotten sonne of GOD tooke vpon him the nature of manne and that hée is one entier person consisting of twoo distinct natures But if wée come once too Christes office and auouch him too bée the only Iesus and the only Christ the only Sauiour the only high Préest intercessor that no man can be saued but he y t is iustified throughe only faith in him Then they chafe bicause their manners doctrine and traditions can not stande with this office of Christ. And therfore they partly corrupt the scriptures and partly reiect them and persecute with fire and swoord suche as teach Christ sincerely purely like the Scribes Préestes whoo héere at the firste with Simeon and Anne haue answered sincerely and afterwards like mad folkes haue cast of the faith of Christe and persecuted him by their ministers And so it is not inough that the Papists agrée with the pure Doctours in the first principles but they ought too haue a constant agréement with them in the whole foundation and in all the articles of the Faith Let vs not then serche the Scripture too our destruction like as Herode did neyther let vs looke vpon it negligently as the Scribes and Phariseys did whoo doo in déed shew a way howbéeit suche a way as they them selues walke not in wherein they are like too the shipwrightes that made the Arke of Noe and yet perished them selues when they had doone But Noe and his housholde was saued as the wise men are saued héer where as the Scribes and Préests doo perishe But let vs searche the Scripture with Simeon and Anne Mary and others whoo therby atteyned saluation Now let vs in few woords peruse the prophecie of Micheas For thus hée sayeth And thou Bethleem of the lande of Iuda art not the least among the princes of Iuda For out of thee shall come the captayne that shall feede my people Israel and the foorth commyngs of hym are from the beginning from the dayes of euerlastyngnesse This testimonie of Micheas teacheth many thyngs concernyng Chryste Firste it poynteth out the place of his birth Secondly it sheweth his office which is too play the gouerner in Israell too féede his people Thirdly it sheweth his incarnation wherby hée was borne a very man For when he sayth from the beginnyng he sheweth Christes incarnation who was promised from the beginning of the worlde that in hys time hée should bée borne after the fleshe Fourthly when he sayeth from the dayes of Euerlastingnesse he signifieth the nature of hys Godhead wherby he was before the creation of the worlde Fifthly he sheweth that he is one person consisting of twoo natures For when he sayth his foorthcommings this woord of the plurall number perteineth too the natures both of his Godhead and of his manhood And the woord him béeing of the singular numbre dooth couertly declare the vnitie of the person And so wée sée how the prophet hath ioyned togither the chéefe Articles of our faith which are vttered by others more at large The sixthe circumstaunce is of Herodes wylynesse who when hée thought hée had dealt moste wysely played most the foole For ther is no wisedom there is no wilinesse there is no counsel ageinst the lord He calleth the wise men vntoo him priuily as though he hadde loued the newe borne kyng as they dyd hée enquireth the tyme of the appéering of the starre as thoughe he had went too bée more assured of the Messias thereby hée wylteth them that when they had founde the chylde they shoulde bryng hym woordé as thoughe hée hadde
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
they say euery déed of Chryst is our instruction he fasted .xl. daies Ergo we must folow the example of this déed of Christ. Surely it is true y t they say Euery déed of Chryste is our instruction but it is not true that we must counterfet euery déed of Christs which thing is manifest by the sundry differences of Christes dooings For of Christs dooings some be moral some be maruelous other some bée peculiar His moral doings do instruct our life maners For he is a most perfect paterne of vertues His maruellous dooings among which I reckē vp this fast doo informe confirm our minds of y e truth of Christes doctrine His peculiar dooings or déeds of reconciliation are those whiche perteine too the benefite of our redemption purging from sin These wil foster cherish in vs a confidence of saluatiō And so euery déed of Christes is in déed our instruction yet is not euery of them too bée counterfaited but only so many of them as perteine too life maners according too the tenor of the .x. commaundements Is it lawful then too fast the lenton fast It is lawful so that the condicions be kept in dooing it which as I haue sayd before are too be obserued in the holy and Christian fast And I openly confesse y t at this time of Lent is requisite a singuler sobernesse in minding and musing vpon the benefite of oure redemption whiche at that season is wonte too bée set foorthe daily in our churches in the rehersall of the Lordes passion but compulsion and necessitie must in any wise bée away ¶ Of the second THe tempter comming c. In these tēptations of Chryste a man may sée first how great the boldnes of Sathan is and his desire to destroy the kingdome of Christ. For he spareth not euen the sonne of God but approcheth vntoo him and as he inuaded Gods kingdom in Paradice and gate the vpper hand so practiseth he too destroy the new Paradise the kingdome of Chryst and assayleth the king therof with the dartes of temptations And secondly a man may sée héer how much the sonne of God was abased in that he was not only afflicted with fasting but also assaulted with the temptatiōs of Sathan How bée it too the intent wée may receiue wholesome instruction therby first I wil speak of Chrystes temptations Then wherefore he was tempted And last of all what doctrine comfort is for vs too pick out of Chrystes temptatiōs In euery of Christes temptations whiche in this place are thrée in nūber we may beholde foure things First what is the occasion secondly what is the maner of the temptation thirdly what is the end of it fourthly the maner of y e victory Therefore as touching the firste temptation the occasion thereof is shewed in these woordes of the Euangeliste and vvhen he had fasted .xl. dayes and .xl. nights aftervvard hee vvas a hungred Beholde what an occasion the aduersarie had gotten Chryste had fasted and prepared him self too execute his office but Sathan practiseth another thing and of Chrystes good déede hée séeketh oportunitie too destroy him This hathe béen the continuall endeuour of Sathan too wrest bothe the wel dooings and the sinnes of the Saincts too their destruction But God knoweth who bée his and is able too deliuer them out of temptation The manner of the temptation ensueth for the tempter saith If thou be the sonne of GOD commaund these stones too become bread The end of this tēptatiō was too persuade Christ to make a trial whither God wold by miracle cōfirm his Godhed or no y t if he did not then y e Lord might surmise y t God cared not for him This tēptation therfore fighteth ageinst gods prouidēce wher through he prouideth all things for his children which are necessary too saluation and this present life The maner of the victorie foloweth Too vvhom Iesus ansvvering saide It is vvritten man liueth not only by breade but by euery vvord that proceedeth out of the mouth of God Héere wée sée howe the victorie ageinst Sathan consisteth in the woord of God Sathan would perswade Chryste that he should perish if he made not bread of the stones But Chryst denieth that man liueth only with bread or bodily foode For meat nourisheth not vnlesse there come with it the blissing of God from whence bread taketh his strength For it is written they shal eate and not be suffised This scripture alledged héere by Chryst too this purpose thou hast in the xij of Deuter. In which place Moises comforteth the people in the desert wher was no bread but God gaue them Manna from heauen and water out of the rocke This promis Chryst applieth to himself and to al the godly signifying that it should come to passe that euen in the middes of famin God would succour his people and geue them things néedefull Of this promis wée haue examples in the Israelites in Helias in Helizeus in Moyses and héere in Chryste Héereunto maketh that saying of the Prophet They shall not bée confounded in the euill time and in the dayes of famin they shall bée suffised This promis when it perteyneth too vs is too bée caught hold on by fayth and too bée set ageynst Sathan that he ouerthrowe vs not with temptation of hunger And thus muche bréefly concerning Chrysts first temptation and the vse therof Nowe foloweth the seconde The occasion of the second temptation is described in these woords Then the Diuill tooke him vp intoo the holy Citie and set him vpon a pinacle of the Temple Sée the occasion sée the craft of Sathan whoo of euery thing séeketh meanes of destruction The manner of the temptation is added If thou bee the sonne of God cast thy self dovvn For it is vvritten that he hath giuen his angels charge of thee to take thee vp in their hands least perhaps thou shouldest dashe thy foote agaynst a stone The ende of this temptation is that Chryste should attempt somewhat contrary to his owne vocation and so prouoke Gods wrath ageinst himself as our first parents did For after that this malicious féend saw that Chryst stayed himself vpon the scripture he goeth about to intangle the scripture with his lyes The same Psalme which Sathan citeth entreateth of Gods prouidence that God will preserue euery godly person in his own waies that is too say in his trade of liuing lawful vocation and dooth not cōmaund vs to doo a-any thing rashly cōtrary to our vocatiō But how hath christ quenched this firy dart of Sathan by his word For he saith Ageine it is vvritten thou shalt not tempt the Lorde thy God Wée haue these woords in the .6 of Deu. wher too tempt god signifieth too enterprise any thing through distrust whither it be in prosperitie or aduersitie Wherfore such a temptatiō is cleane ageinst faith and the feare of God For he that in prosperitie liueth carelesse and laieth aside the feare of God surely
Chryst only was méet too bée sent for the latter purpose that is too wit too teach were sent in olde time all the Prophets and afterwarde the Apostles and all men that are lawfully called to the office of preaching Therfore as in respect of teaching Chryst sendeth his disciples as hée was sent by the Father Héereby wée may gather twoo things First the difference betwéene the kingdomes of the world and the administration of the churche or betwéen the gouerners of the world and the gouerners of churches For the ministers of the woorde are not sent too bée Lordes on the earth For Chryst tooke no Lordship vpon him neyther are they sent too the pomps of this world which Christ despised but too teach the Gospel too set vp the kingdome of God and too preach saluation vntoo men Secondly héerby is too bée gathered what authoritie y e woord is of whiche they preach that are called to the ministerie As my father hath sent me sayth he so send I you that you may speak not in your own name but in mine Héere vnto perteyneth that saying of the Lorde vntoo his disciples Math. 10. He that héereth you héereth mée and he that despiseth you despiseth mée Héere haue they that teache the woord a comfort and they that héere it a weightie admonition For when those that teache the woord godlily in lawful vocation do suffer any thing at the thanklesse world they haue a comforte in this that they beare the roome of Chryste and that Chryste suffereth wrong with them who wil in time reuenge himselfe And they that héere the woord are admonished first of the aucthoritie of the woorde for they are bounde too héere the woorde none otherwise than if they herd Chryste himselfe speaking Next they are warned too make accompt of the godly ministers of Gods woorde as of Chrysts ambassadours Besides that they are put in minde of the penaltie which they incurre by the iust iudgement of God as many as despise either the word preached or the ministers themselues Also the ministers of the woord must coÌ„sider too what degrée of worship they ar exalted that they doo not either infect the purenesse of the doctrine or estraunge their héerers from them by their euill conuersation The thirde part And vvhen he had said he breathed vpon them and said vntoo them Take yee the holy Ghost These woords coÌ„tein a singuler doctrine For Christ by these woords sheweth from whence the woorde whiche is preached by the voyce of the ministers hath his power and woorking which vndoutedly is not inclosed in the voice of y e minister nor haÌ„geth vpon the holinesse and woorthinesse of man but all the power and woorking of the woord procéedeth of the vertue of Christs spirit For when as Chryst héere breatheth vpon the disicples and biddeth them take the holy ghost he giueth too vnderstaÌ„d y t the holy ghost shal always be present at y e ministery of the word as if he had said behold ye shal be the ministers of the new testameÌ„t which shall build me a church in y e woorld by preaching the gospel and I know how weake you are too go through with so great a woork specially séeing the deuill the world and all mannes reason shal set themselues ageynst you Wherfore I wil that the holy ghost shal be present in this your ministerie by whoÌ„ your labor shall become effectuall For he by his power shall bring too passe that my woord which you shal preach shal not return to you in vaine Héere wée may gather a profitable doctrine and admonition The doctrine is that the holy ghost is tyed too the woord and wil be effectual by it The admonishment or comfort is that therby as wel the techers as the héerers may rayse vp themselues at the presence of the holy ghost ageynst the enemies of their saluation The fourth parte VVhose sinnes so euer yee shall release they are released vntoo them and vvhose so euer yee shal vvithholde they are vvithholden In these woords he ordeineth and establisheth that spiritual power of the church which we cal the power of the keys aud the key is shewed wherwith the kingdome of heauen is opened and shut Notwithstanding too the entent this most profitable doctrine may bée euidently vnderstood of al men I will diuide it intoo certeine points which are these From whence is the power of the church what it is in whom it resteth wherein it consisteth These poynts being well vnderstood there is no man but he shal handsomly perceiue what and what maner of thing the Ecclesiasticall power is From whence then is this power From God by Iesus Christ. For if ye haue an eye no further than on maÌ„ it is but a single ministerie But if ye haue an eye too Chryst it is an high power than the which there is none vpon earth either greater or profitabler or of more woorship For Chryste sitting at the right hand of the father in the throne of his maiestie ordereth and directeth this power He therefore that dispiseth this power both is bereft of the frute therof and also dishonoureth the sonne of God What is the power of the Churche It is the power of releasing withholding sinnes that is too say of preaching the Gospel whiche who so beléeueth too him is the kingdome of heauen opened and he that beléeueth not too him it is shewed that the kingdome of heauen is shut vp In whom resteth this power In the Church For when our Lord gaue the keyes too Peter and the other Apostles he bestowed these keyes vpon the very Churche at the whiche the ministers fetche the keyes as the handmayde hathe the keyes of hir mistresse In what thing consisteth the power of the keyes In the effectuall woorking of the holy Ghoste who in the woorde and by the woord is mightie of operation woorketh faith in the héerers of y e woord So the woord is as it were one key which the minister of the woord occupyeth and faith is another key which the holy ghost putteth too and wheÌ„ these keyes are put too both toogither then is the kingdome of heauen opened Now that wée haue in this wise expounded these things let vs wey the woords of this text somewhat déeplyer Firste therefore when hée sayeth whose so euer stay thy selfe and consider of this woord whose so euer First that the promise of grace is vniuersall Set thou this vniuersall promising ageinst the temptation of particularitie and include thy selfe within the generall promise Nexte set this woord whose so euer ageinst the multitud of sinnes And when thou art teÌ„pted too despaire for the multitude of thy sinnes let this promise of the Lorde come too thy minde whose so euer c. Hée sayeth not if a man commit a few sinnes or many neyther sayth hée if hée be a Iew a Gréek a gentleman a commoner a rich man or a poore man but he saith whose so euer Moreouer this place doâ—th vs too
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
Chryste the kingdome of Sathan For Sathan is euer grudging and deuising of sundry wiles how hée maye enter vppon Chrystes kingdome according too this and thou shalt lie in wayte for his héele Secondly that Chryst by his wisdome and power ouercommeth the power and deuises of Sathan according too this there is no wisdome there is no counsel ageinst the Lord. And thirdly that wée should submit oure selues vnder him acknowledging him too bée very GOD and confessing him with all suche as flée vntoo him in true repentance ¶ Of the third ANd the people seeing it vvere afrayde and glorifyed God Héere wée haue the effect and frute of this miracle in the beholders which frute the EuaÌ„gelist setteth ouer in this storie vnto vs. I haue oftentimes spoken of Chrystes miracles héeretoofore and therefore I will say little héere Chryste by this miracle confirmed the power of his Godhead his owne fatherly will towards men his office which is too saue for whiche purpose he was sent and sealed vp the truthe of his Doctrine as it were with some authenticall and Princely seale Ageine in the héerers was conceyued faith out of faith fâ—owed the fear of God and by fayth they glorified God with hart voyce confession and maners Héereby then let vs also gather these foure things concerning Chryste and toogither with these lookers on let vs conceiue faith feare God glorifie him who is too bée praysed world without end Amen Vpon the .xx. Sunday after Trinitie ¶ The Gospell Math. xxij IEsus sayd too his Disciples the kingdome of heauen is like vntoo a man that vvas a kinge vvhich made a mariage for his sonne and sent forth his seruaunts too call them that vvere bidden too the vvedding and they vvold not come â–ª Ageine he sent foorth other seruaunts saying Tell them vvhich are bidden behold I haue prepared my dinner mine Oxen and my fatlings are killed and all things are ready come vntoo the Mariage But they made light of it and vvent their vvayes One too his Farme place another too his marchaundise and the remnaunt tooke his seruaunts and intreated them shamefully and slue them But vvhen the king heard thereof he vvas vvroth and sent forth his men of vvarre and destroyed those murtherers and brent vp their citie Then sayd he too his seruaunts the Mariage in dede is prepared but they vvhich vver bidden vver not vvorthy Go yee therfore out intoo the hye vvayes and as many as yee find bid them to the Mariage And the seruaunts vvent foorth intoo the hye vvayes and gathered toogither all as many as they could finde bothe good and badde and the vvedding vvas furnished vvith guestes Then the king came in too see the guestes and vvhen he spied there a man vvhich had not on a vvedding garmeÌ„t he said vnto him Frend hovv camest thou in hither not hauing a vvedding garment And he vvas euen speachles Then saide the king too the ministers take and bind him hand and foote and cast him intoo vtter darknesse there shall bee vveping and gnashing of teeth For many bee called but fevv are chosen The exposition of the Text. LOoke what Chryst dooth continually y â— dooth he also in this dayes Gospell For as the good father exhorteth his children too honest lyfe and that sundry wayes So Chryst the Lord and father of the world too come is not conteÌ„ted with one way but assayeth many wayes too kéepe his children in their duetie For sometime he dooth it with fayre woordes as when he sayth in Mathew 11. Come vntoo me all yée that labour and are loden and I will refresh you and sometime with fatherly promisses as wheÌ„ he sayth he that commeth vntoo me I will giue him of the water of life Sometime with rewardes when he bestoweth the present benefites vpon them And sometime with threatnings as when he sayth in the .18 of Marke He shall come and destroy those husbandmen let out his vineyard vntoo others After the same manner in this Gospel he dealeth partly by threatnings putting foorth a Parable for he threatneth destruction too those that shall refuse too come too his mariage clad in wedding rayment and partly by promisses that he wil honorably welcome and wel enterteine those that come are apparelled in wedding rayment Therefore the summe of this Gospell is that Chryst requireth of his a life woorthy â—o holy a calling and threatneth horrible punishment vntoo those that liue in the Church without repentance and sanctification which is that wedding garment y t this bridegroome requireth The Places are thrée 1 The opening of the Parable 2 The blaming of him that sate at the wedding without a wedding garment 3 Chrysts complaynt many are called and fewe chosen ¶ Of the firste THe kingdome of heauen is likened too a man that vvas a king c. Now too the intent this present gospell may become the swéeter too vs Let vs looke vpon the partes of this similitude which are many The first In this place the kingdome of heauen signifieth the Churche gathered toogither by the voyce of the Gospell which of Peter is called a holy nation a kingly préesthoode and a chosen generation The second The man that was a king signifieth God the father of heauen whom Paule calleth the king of kings and Lord of Lordes The third The kings sonne is our Lord Iesus Christ of whom he sayth This is my beloued sonne in whom I am well pleased This sonne of God is called of Dauid the Brydegroome decked with holy decking The fourth Untoo this sonne did the father then make a mariage when he willed him too bée borne of the blissed virgin Marie and he as Dauid saith coÌ„meth as a bridegroome out of his chamber This sonne tooke the Church vnto him as his spouse and betrouthed her vntoo himself according too this saying of the Prophet Oseas I will marry thée too my selfe for euer and I wil marrie thée too me in rightuousnesse and iudgement in mercy and compassion and I will marrie thée too me in fayth and thou shalt knowe the Lorde This Bridale as in respect of all mankind was begon by handfasting assoone as the first man and woman were created For when God made man too the intent he should knowe him and loue him when he garnished our first parents with Originall rightuousnesse when he imprinted the Image of his Godhead in them then did he make this ensurance Notwithstanding this ensurance was brokeÌ„ by and by through the craftinesse of SathaÌ„ who entised man too wicked breach of wedlocke so as he forsooke his true spouse and tooke him too that moste filthie whoremaister the Diuell Which iniurie the despised Bridegroome reuenged when he made the harlot naked by taking away the kings image and spoyling hir of his wedding Iewels Howbéeit O woonderfull goodnesse of the Bridegroome He determined too redeme his spouse that had bin caryed away and most filthily defiled And so the father of this Bridegroome putteth hir foorthwith
afterward whither he would haue bin circumcised and suffred death or no. But he y t was frée becam the seruaÌ„t of al to the intent he might make al free or as Austin sayth God became man to y e intent to make men gods Paule saith he was bound vnder the law too the intent he might redéeme those that were vnder the lawe And therefore he béeing the first borne would also bée offered vp in the Temple But how was he the first borne There was neuer any such borne First he was first borne in his Godhead for he was the eternall Sonne of God This day sayth he haue I begotten thée Secondly he was the first born son of Mary in his manhood For she neuer bare any before him nor yet after him Thirdly he was first borne in grace For he was the first man that euer was borne which being offered vp vntoo God was accepted of himselfe Fourthly in power For he was the firste borne of the deade And fifthly that wée might bée borne new men through him Furthermore it is too bée marked that mary offred a paire of yong pigeons wherby is shewed that she was poore For the richer sort did offer a Lamb. Héereby wée may lerne not too bée abashed of our pouertie It was Chrysts will too bée borne poore that he might make vs riche so that wée wyll accept his riches with a thankfull minde ¶ Of the second AND beholde there vvas a man in Hierusalem vvhose name vvas Simeon Héere we haue first a description of Simeon and afterward his blissing First he is commended for his rightuousnesse For he liued so among his people that he was counted of all men for a good and iust man The Euangelist méeneth not by this that he was so rightuous that he had no néede of any other rightuousnesse for in his owne song he confesseth Christ too bée his sauior but that he liued vnblamable among men and honestly so as he did no man harme but good too all men according too his power Suche a one is called of Cicero or rather of al men a iust or rightuous man Secondly he is commended for his godlinesse For he feared God Under the name of fear is comprehended the whole seruice of God For he that feareth God as he eschueth al things wherewith he knowes he shall offend him so also dooth he whatsoeuer he perceiueth too bée acceptable too him This feare hath his beginning of faith There is an other feare of God without faith which is no seruice of God and such a one there is in all the vngodly For they alwayes dread Gods iudgement agaynst them and wold rather that there were no God than too bée punished for their wickednesse The feare that is commended in Symeon was none such For it foloweth that he wayted for the comforte of Israel By which saying is shewed that he longed very ernestly for the comming of Chryst. For he knew that the prophesies of Iacob and Daniel pointed too this time of his Wherfore hée longed for it the more earnestly and wished that his life might bée prolonged vntil hée might sée Chryste present And it is no maruaile that hée wayted so earnestly for Chrystes comming For hée was sayth the Euangelist ful of the holy Ghost Suche was this holy man But what was the reward of this godlinesse Hée receyueth an answer of the holy ghost that he should not sée death before hée had séene the Lordes Chryst and by the motion of the same holy Ghoste hée came intoo the Temple And what did hée there When the Parentes Ioseph and Mary hadde brought in the Childe hée took him intoo his armes and praysed God Nowe hath this holy olde man that whiche hée desired so earnestlye and hée giueth witnesse too Chryste openly protesting this childe too bée the same anoynted Sauiour that was promised too the fathers Wée haue the godlinesse of Simeon what it was now let vs set him before vs. Let old men first and afterward al men learne of him too feare God Let them learne too liue holilye and vprightly among men Let them learne too take Chryste intoo their armes that is too say intoo their hartes Let them set him out praise him and professe him Which thing if thei doo they shall one day with Simeon receiue a plentuous reward in Heauen ¶ Of the third NOw foloweth Simeons song Lord novv lettest thou thy seruant depart in peace according to thy vvord This song hath customably bin soong in the church many huÌ„dred yéeres wée are wont to sing the same when corpses are layde intoo their graues For it coÌ„teyneth a doctrine concerning Chryste it techeth froÌ„ whence chéefe coÌ„fort is too bée sought specially at what time we must depart out of this life Now too the inteÌ„t we may vnderstaÌ„d this song the better I will deuide it intoo two parts In y e first wherof the old man Simeon reioyceth in his own behalf and in the latter part comprehendeth very bréefly the benefits of Chryst towards y e whole world The first part is Lorde novv lettest thou thy seruaunt departe in peace according too thy vvoorde For myne eyes haue seene thy saluation Héere the olde man Simeon reioyseth in his owne behalfe that hée had séene Chryste with his bodily eyes according too the answere that hée had receyued of the holy Ghost For albéeit hée had séene him before with the eye of his faith like as our Lorde saith of AbrahaÌ„ Abraham saw my day was glad yet notwithstaÌ„ding bicause he had receiued a promise of y e holy ghost y t hée should sée Chryst present w t his bodily eyes before he dyed he was gretly delited with his sight with great strength of faith desired streight too be deliuered froÌ„ his body y t he might be gathered to his fathers in peace But sée he receiued a promise that he should sée the Lords anoynted Héer is brought him a poore babe there appéereth héere none other outwarde countenance than of contempte Is hée offended at this outwarde countenaunce No. Whom hée saw too bée leaâ—â— with his bodily eyes him sawe hée too bée greatest with the sight of his faith Whom hée behild base in the shape of a seruant with his bodily eyes him knew he too be King of Kings Lord of Lords And he was not ignoraunt what Zacharie had prophesied of him who sayth Behold thy King cometh poore He knew he came not too take intoo his haÌ„d the kingdoms of the world but too giue the kingdom of God too beléeuers Héerby also wée may lern too beléeue the scriptures and too looke vpon Chryste and his church not only with our bodily eyes but much rather with the eyes of oure fayth And séeing hée desireth too bée let go by and by and to change this miserable life for death hée declareth sufficiently that Chrysts kingdom is not of this world but an euerlasting kingdome whiche consisteth in peace of conscience As if he should
lost shéepe How largely extendeth this mercy of God The virgin aunswereth from one generation too an other that is too say too all ages and too all nations according too this saying The earth is ful of Gods mercy Héertoo perteyneth this place of y e psalm Gods mercy endureth for euer and euer By Gods Iustice Adam and all his posteritie was made subiect too wretchednesse And by Gods mercy Adam and his ofspring was made partaker of grace so they purchase not damnation too themselues by theyr owne default Héervntoo perteineth that saying of Esay I haue giuen thée too bée a light too the Gentyles that thou mayest bée my Saluation too the vttermoste parts of the earth And Simeon sayth A lyght which thou hast prepared too all people Too whom befalleth this mercy Mary aunswereth Too those that feare him This selfe thing dooth Dauid witnesse in these woords The mercy of the Lord is from generation too generation vpon them that feare him And agein his saluation is néere them that feare him Therfore where as is the true feare of God there also Gods mercy taketh place But what is this fear of God It is true godlynesse and religion wherewith they are endued that leane vntoo Chryst by stedfast faith But héere must discretion bée had betwéene the cause of mercy and the qualitie of them too whom it befalleth Ther is none other cause than Gods fatherly good wil well liking in his déere beloued son according as he him selfe sayth This is my beloued sonne in whom I am well pleased The qualitie of them too whom mercy befalleth is not merite or desert but a marke of Gods children whiche are made his children by faith according too this he haue power too as many as beleeue in his name too become the sonnes of God By fayth only are wée borne the sonnes of God but when wée are become the sons of God wée must as it becommeth Gods children liue in al godlynesse innocencie other vertues the which the blissed virgin cōprehendeth héer vnder y e name of the feare of God 6 He hath shevved strength vvith his arme he hath scattered the proude in the imagination of their ovvne harts 7 He hath put dovvne the mighty from their seate and hath exalted the humble and meeke 8 He hath filled the hungry vvith good things and the rich he hath sent empty avvay Shée setteth out Gods iudgement ageinst the proude and his mercy towards the lowly Héereof are shewed examples without nūber both by y e holy histories by daily experiēce 9 He remēbring his mercy hath holpen his seruant Israel 10 As he promised too our forefathers Abraham and his seede for euer This is too say God hath accōplished his promise of mercy by sending his son Therfore he is sothfast to be praised for his sothfastnesse Too whō bée prayse confession and glory of mercy power rightuousnesse truth for euer euer Amen Vpon the feast day of S. Michael the Archangell ¶ The Gospell Math. viij AT the same time came the disciples vntoo Iesus saying VVho is the greatest in the kingdome of heauen Iesus called a chylde vntoo him and set him in the middest of them and sayd Veryly I say vntoo you except yee turne and become as children ye shal not enter intoo the kingdome of heauen VVhosoeuer therfore humbleth himself as this child that same is the greatest in the kingdome of heauen And vvhosoeuer receyueth such a child in my name receyueth me But vvhoso doth offend one of these litle ones vvhich beleue in me it vvere better for him that a milstone vvere hanged about his necke and that he vvere drovvned in the depth of the sea VVoe vntoo the vvorlde bicause of offences necessarie it is that offences come But vvoe vntoo the man by vvhom the offence commeth VVherfore if thy hand or thy foote hinder thee cut him of and cast it from thee It is better for thee too enter intoo lyfe halt or maymed rather than thou shouldest hauing tvvo handes or tvvo feete bee cast intoo euerlasting fyre And if thine eye offend thee plucke it out and cast it from thee It is better for thee too enter intoo life vvith one eye rather than hauing tvvo eyes too bee cast into hell fyre Take heede that yee despise not one of these little ones For I say vntoo you that in heauen their Angels do alvvayes behold the face of my Father vvhich is in heauen The exposition of the Text. THis feast was appoynted and receyued in the Church too the intent wée might learne Gods benefites towards vs who hath giuen vs his Angels too bée our kéepers Wherefore the congregation is too bée taught this day concerning Angels chéefly Howbéeit forasmuche as the Gospell that is woont too bée red this day conteineth singuler lessons I will first open the Texte of the Gospell and afterwarde speake somewhat concerning Angels The occasion of this Euangelical lesson was the statelynesse of Chrysts disciples who after they had herd Chryst make mention of his departure fell at strife for the soueraintie whom Chryst calleth back from their error sets a child in the middes of them saying Except ye be as children ye shall not enter into the kingdom of heauen Besides this hée dissuadeth them frō ministring occasion of offence cōmendeth children vnto vs that wée should receiue them intoo the churche knowing that of suche is the kingdome of Heauen The places are foure 1 The reasoning of the Apostles about the soueraintie and the reproofe of them 2 The warning too auoyd offence 3 Chrystes commaundement of receyuing Children 4 The nature and office of Angels ¶ Of the first THe Disciples came vnto Iesus saying vvho is greatest in the kingdome of Heauen Héer cometh first too bée marked the blindnesse of Chrysts Disciples vnderstanding not yet what maner a one Chrystes kingdome is They dreamed it should bée a ciuil gouernment wherin Chryst should reign as chéefe souereigne his Disciples as Dukes should rule the whole world vnder him And therfore they demaund which of them should bée chéefe and next vntoo Chryst. So wonderful blindnesse had bewitched their mindes Agein wée may sée héere the Deuils venim which wrought euen in those instrumentes of God namely Chrystes Disciples who were ordeyned too bée Apostles and ambassadours of Chryst our king in his spiritual kingdom What dooth the Deuill hée stayneth them with the moste vgly vice of pride in so much as they fell already too reasoning for the soueraintie that is too say which of them should be Lord ouer the rest What dooth Chryst vntoo this foolishe pride of his Disciples Surely he might iustly haue cast them of as proud vtterly vnméet too bear any sway in the gouernment of his spirituall kingdom yet doth hée not so but admonisheth them fatherly And as he correcteth their error so hée sharply reproueth the vice of pride For thus saith he Iesus called a Child vnto him set him in
sequele therof For they shall possesse the earth by right of inheritance not for that we shal liue vppon the earth but figuratiuely For the land that was promised in old time vntoo the Fathers was a figure and representation of the heauenly kingdome and therfore the very thing it selfe is called by the name of the shadowe of it They that abuse this place too stablish the doctrine of merits as though wée could earne heauen by our owne power are fooles and vnderstand not Chrysts woords He saith they shall possesse the earth by right of inheritance Wher is that right of inheritance Are wée not therfore heires bicause we are fréely adopted in Chryst by faith Doth not Paul say Eternal life is gods gift through Iesus Chryst our Lord It is another matter too speake of the causes of saluation and too speake of the new qualities of thē y t are heirs of y e saluation Blissed are those that hunger and thirst after rightuousnesse for they shall bee satisfied Christen folke in this life shal neuer draw so much water out of the fountaynes of saluation but that they shal bée more thirstie than before Wherfore héer the Lord comforteth them promising that the time shal come that they shal bée satisfied for the which satisfying and suffizance they shall professe themselues happy Whosoeuer hungreth and thirsteth after rightuousnesse wisheth two things First that God may bée openly glorified by right doctrine holy life and profession And secondly that ech man priuatly should acknowledge God conceiue faith in Chryst bée filled with the holy Ghost and mind gods rightuousnesse in holy and pure life Of this filling speaketh Dauid sayth it shall then bée when his glory shall appéere For there as it is in the Apocalips the Saincts shall neither hunger nor thirst any more Blyssed are the mercyfull for they shall obteyne mercye Héere is commended vntoo vs mercy towardes those that bée in miserie For Chryst will haue his Disciples not only too bée touched with their owne misfortunes but also too rue other folkes miseries Which thing vndoutedly is the duetie of true charitie Neyther dooth Chryst require only that wée should bée sorye with other men for their harmes and miseries But he requireth our déede therewithall Hys wyll is that wée should put too our helping hand And least they might bée discouraged with the vnthankefulnesse of men he addeth a promise For he promiseth that he which is mercifull too his neighbour shall obteyne mercy ageyne and that not only with God but also among men God promiseth mercy too the mercifull and bringeth too passe also that wée finde mercy among men while he boweth their mindes too doo vs good Blissed bee the pure in hart for they shall see God Cleannesse of hart is héer commended vnto vs which is set ageinst two very great vices craftinesse and lustfulnesse When it is set ageinst craftinesse it is a simple or single good mening wherby we deale with men vnfeinedly and plainly without crooked fetches too deceiue them This saying of Chryst therfore is quite ageinst the iudgement of most men For a numbre thinke themselues then happy then when they can craftely compasse men and wind them in too deceyue them In respect whereof they hunt bothe for the commendation of wisedome and for gayne and also gape for the fauor of great men Notwithstanding Chryst will not haue his Disciples doo so but rather that they should be contented with a simple well mening so as their hart hand and tongue may séeme al too agrée throughly at one Too these dooth he promisse that they shall sée God in the sight of God consisteth the highest blisse But whē cleannesse of hart is set ageinst lustfulnesse it is the very true chastitie whiche Paule calleth holynesse when he saith Performe holinesse without the which no mā shal sée God For like as God abhorreth lustes so he is excéedingly delighted in the chastitie of the faithfull Blissed are the peace-makers for they shall bee called the children of God Héere Christ commendeth too his Disciples a great vertue and a rare Peacemakers and those that endeuour too make and mainteine peace and quietnesse These bicause they haue a contrary desire too the children of Sathan shal bée called the children of God as who after the example of God their father are authors of peace quietnesse and do helpe delight many with this their séeking of peace For like as precious balme filleth all the whole house with his swéete sent so one man that is a séeker of peace is able too bring too agréement a great companie that is at oddes And therfore not without cause dooth Dauid commend the desire of concorde and peace singing thus Beholde how good and pleasant a thing it is for brothers too dwell in vnitie As the excellent oyntment that runneth downe from the head vppon the beard euen vppon the beard of Aaron and droppeth downe by the skirtes of his garmentes As the dew of Hermon that falleth vppon the mountayns For as the dew maketh the ground fat through the blissing of y e Lorde so whersoeuer there bée many peacemakers there are fruitefull and happie common weales Churches and householdes Contrarywise where as is not the loue of peace there is scorchyng and droughte that is too say extréeme miserie and wretchednesse Blissed are they that suffer persecution for rightuousnesse sake for theirs is the kingdome of heauen Bicause the stumbling blocke of persecution dooth moste shake the mindes of the weake he dooth in very good season put his Disciples in mynde of the Crosse too the intent they shoulde not bée dismayde with the sharpnesse of persecutions and so renounce their profession but rather looke wisely vpon the kingdome of heauen which is set before them the desire of atteinement whereof might make them striue more earnestly too enter intoo it by many tribulations Therfore let vs folow the example of those that runne in a race who alwayes haue an eye too the prise that is appoynted by the mayster of the gaming and so runne foorth chéerfully till they come too their races end So will Chryste haue his too do he will haue no loytering but vnwéeryable endeuer of running tyll they come too the end of their race which is the kingdom of heauē Ageine wheras Chryst nameth but one cause of persecution namely Rightuousnesse his méening is that wée shoulde so order our life that wée bée not compelled too suffer for our owne fault or for our owne misdéedes For then should persecution bée a iust punishment and not a testimonie of the defence of rightuousnesse and truth And Peter admonisheth vs that wée should not suffer as euill dooers but as well dooers and that after the example of Chryste the Prophets Apostles and many Martyrs Blissed are you vvhen men reuyle you and persecute you and falsly reporte all maner of euill sayings ageynst you for my sake He expoundeth what it is too suffer persecution for
hipocriste and reiecting the pure vnderstanding of the woord and signe persecuted Abel the folowers of his faith So the Ismaelites sticking in the letter of the circumcision and neglecting the spirituall méening of it persecuted the true children of Abraham whereby it came too passe that the true woorshipping remayneth with very fewe For whyle the Fathers soiourned in Egipte onely the house of Ioseph did after the death of the Patriark Iacob holde still the true Religion whiche being after the decease of Ioseph little better than quite quenched then was Moyses borne In the fourthscorth yéere of whose age being the thrée hundred and fortith yéere after the promise was made vntoo Abraham God renued ageyne the woorde of promise adding thervnto many signes and too the intent the true Religion myghte bée preserued he set vp a kingdom and a presthood And although he betooke the same woord the same sign too Moyses which he had betaken afore too the Patriarks yet notwithstanding he addeth longer sermons mo signes besides according as the state of that age required All which things did leuell at one marke and deliuered vntoo men one selfe same maner of spiritual woorshipping God For in the wildernesse to passe ouer the burning bushe and the pillers of fire cloude the Manna the Rock the brasen serpent were set foorth as signes or sacraments of y e doctrin worshipping of God which thrée things signified Chryst y t was promised lōg ago For y e Manna according to y e interpretatiō of Paul signified y e spiritual foode wherby men being made new by Chryst are sed in Chrysts kingdom The Rock betokened y e spiritual drink wherwith the beleuers ar refreshed The serpent being hanged vp did foreshadowe Chryste that should bée hanged vp vpon the alter of the crosse for the sinnes of the world according as Chryst himself interpreteth this signe The looking vpon y e brasen serpent was a figure of faith wherby mē being iustified quickned doo walk before God and séeke after rightuousnesse But after that the people was brought intoo the lande of promise which was a figure of the heauenly dwelling place there were yet mo signes as it were visible sermons deliuered too them of which I will touche a fewe for my purposed bréefnesse wil not suffer mée for too go through with them all All their whole common weale betokened the Churche the Préesthood Princehood did figure Chryst who with his Préesthood pacified his fathers wrath according too the firste promise and with his soueraintie desstroyeth the Deuilles kingdome sinne and death and with his Préesthood and soueraintie toogither repayreth Gods Image in man according vntoo which man was created that béeing so garnished agein with Gods Imag◠hée might serue him in true obedience and set foorth his prayses Many ceremonies were added of which the ghostly meaning openeth the first promise and setteth out the spirituall woorshipping of God Howbéeit forasmuche as they bée many I wil picke out a few of them and those of the notablest whiche I wil expounde in few woordes The furniture of the Préeste the yéerely oblation of the hyghe Préest the Arke of Couenant the Paschall Lambe the sprinkling of the bloud the washings and the dayly offerings hadde a singular signification of spirituall things all whiche doo swéetely put vs in minde of the conditions of our mediatour and the duetie of the godly The highe Préeste ware a plate on his foreheade and cleane garments The plate of Golde betokened Chrystes Godhead and his cleane garmente betokened his manhood howbéeit pure and cleane from all sinne The going in of the Preest once euery yéere intoo the holy place was a figure of Chryst the high préest who with one oblation should make perfecte all that were too bée sanctified This is shewed plainly in the .38 of Exo. where the Lord sayth that the Lord may bée wel pleased with him Ageine the Préestes rayment betokeneth holinesse wherwith the Lord wil haue his Préestes too bée garnished according as Dauid the interpreter of Moyses expoundeth when hée sayeth Let thy Preestes bée clothed with Rightuousnesse and let thy Sainctes leape for ioye The Arke of couenaunte betokeneth Gods people with whom the Lord hathe made a couenaunt by expresse woords In this Arke were the tables of the lawe which were couered in the Arke with plate of Golde Whereby was none other thing signifyed than is conteyned in the firste promyse The womans séede shall treade downe the Serpentes head sauyng that the outwarde signe expresseth the thyng more pleasauntly For the Table of the ten commaundements is couered in the Ark with a plate of Golde which is called the propiciatorie That is too saye Chryste who is the propitiation for our sinnes doth in his church hide the sinnes of men ageinst the wrath and horrible iudgement of GOD. I pray you what is this else than that the womans séede shall tread downe the Serpentes head Thus dooth Paule the interpreter of Moyses expound this figure in the third vntoo the Romaynes Wée are iustifyed fréely by his grace throughe redemption that is in Chryste Iesu whom God hath set foorth too bée a propitiation thorough Faith in his bloud For as the high Preeste of the Hebrues was woont euery yeare once too embrew the propiciatorie with bloud when hée entred intoo the holy of all holyes So our high Préest Iesus Chryst offered himselfe once vp too his father for the sins of the world and found euerlasting redemption The paschall Lambe had also a secrete meaning wherein the first promise was peinted oute as it were in liuely coloures The figure whereof Paule openeth when hée sayeth And Chryst was offred vp oure Passeouer And whereas this Lambe was taken out of the flocke it signified that Chryst tooke our fleshe vppon him and bare the infirmities of our flesh and that hée was tempted as wée are in all respects sinne excepted too the intent hée might make vs also heauenly that are earthly and spirituall which are carnall And wheras it is sayd of the Lambe And all the multitude of the Children of Israell shall offer hym vp it is ment that Chryste dyed not for one or twoo but for the whole Churche that is too saye for the whole corporation of those that are registred in the booke of life The sprinkling of the bloud hathe a manyfest signification For it was a token of Chrystes bloud shed vppon the alter of the Crosse wherwith our consciences beeing sprinkled are clensed from dead woorks according as the author of the Epistle vntoo the Hebrues expoundeth this figure after a godly maner Too the same purpose perteine their washings and dayly offerings For these things in generall did betoken as well that clenzing wherwith Chryst washeth and purgeth vs cleane from all iniquitie as also the true holinesse wherewith the beléeuers are garnished so as from hencefoorth they may begin too represente Gods Image too his glorie and praise These shadowes of the Lawe
were couert interpretations of the firste promise whiche who so vnderstood with Adam Abel Seth Enoch Noe Abraham c. Those yéelded true and ghostely seruice vntoo GOD not vnlike as in the respecte of the substaunce of the seruice but altoogither like and the very selfe same But what is doone héere Like as Caines brood vnderstoode the promise carnally and of the signe that was added did make a seruice or woorshipping by it selfe Euen so héere the moste part of the Iewes leauing the spirite gazed vppon the letter and determined Gods seruice in these outward ceremonies without fayth whiche errour the Lord reproueth moste sharply in the Prophete where hée sayth What passe I for the multitude of your Sacrifices sayth the Lord And anone after Offer mée no more Sacryfises in vayne your incense is abhomination vntoo mée And streight after he addeth the cause of this matter when hée sayeth Your assemblies are wicked my soule hateth your newe Moones and solemn feasts By these woords GOD dooth vs too vnderstand that hée hath not so ordeyned Ceremonies as though hée required them as a ghostly woorship but that the people should enure themselues in them vntoo godlynesse and strengthen their fayth by them and keepe themselues more and more in the pure woorshipping of God Howbéeit according too mans superstitious nature the moste parte are led away by Hipocrisie from the true vse of Ceremonies and haue grounded the whole weyght of their saluation vpon the obseruation of them Whose errour when the Prophets that were sent did reproue they were drawen too punishement as blasphemous folke ageinst Gods lawe By these things it is manifest that those godly personnes whiche lyued in Moyses common weale agréed fully bothe in Doctrine and Relygion with the holy Fathers before the flud and after the flud vntoo the calling of Moyses and from Moyses euen vntoo Chryste For what is required héere but acknoweledgement of sinne beléefe in Chryste inuocation holinesse obedience and other vertues whiche are required as partes too the reparation of Gods Image in vs Now remayneth the last age wherein the eternall woorde according too the prophesies tooke vppon him the womans séede that is too say mannes nature that hée might tread down the serpentes heade that is too say as Iohn expoundeth it that hée might destroy the woorkes of the Deuill This Chryste béeing interpreter and fulfiller of Moyses the Prophetes did by woorde and outward signes raise vp ageine the same seruice of GOD well néere falne too the ground commaunding repentance and forgiuenesse of sinnes too bée preached garnishing theÌ„ that beléeue in him with his owne rightuousnesse enduing them with his holy spirit stirring vp in them newe motions agréeable vntoo the Lawe and will of GOD and too bée shorte repayring Gods Image according too whiche the firste man was created bidding vs let our light shine so before men that our father may bée glorifyed in Heauen This selfe same seruice coÌ„mendeth hée too his Disciples whiche they bothe taught by woorde and expressed in their life Notwithstanding too the intente the Churche might kéepe this seruice continually hée deliuered them his assured woord put as it were twoo outward seales too the woord namely Baptim and the Lordes Supper The word interpreteth the first promise more cléerly The sacraments are as it were certeine visible sermons which proffer the same thing too the senses which the woord teacheth But what is done in this case Like as in olde time Cains broode Chams broode and the false Israelites corrupted the woorde and by their fleshly foolishnesse patched mens dreames vpon it So the hipocrites fléeting from the woord in this last age of the world haue defiled the seruice of GOD so long tyll through the outrage of heretikes and the tyrannye of Antichryst the sacramentes were partely distayned with mens traditions and partly mangled and the doctrine with the true Religion welnéere ageyne ouerwhelmed Notwithstanding about a fortie yéeres ago God raysed vp a prophet that blissed Luther who brought agein the auncient doctrine and religion which both our first fathers receyued of God and Chryst deliuered too his disciples And that this seruice of God whiche our Church holdeth at this daye is the true and continual seruice of GOD he shall most clerely vnderstand which trieth it by the rule of the Patriarks and of the Apostolike Church But what hapneth vntoo vs Ueryly the same that hapned too our first fathers too the folowers of Abraham and too the Apostolike Churche For the diuell rusheth in with all his force too destroy the Gospell and too abolish the true seruice of GOD. And this dooth he the more outragiously in these our dayes bycause he knowes hée hath but a small tyme too execute his crueltie ageynst Chrystes Churche Now what sleightes this aduersary of Chrystes vseth too wype out the sincere doctrine and true woorshipping of GOD the matter it selfe at this daye openly declareth For firste he hath set vp a kingdome and that a right large one namely of the Turks which openly blasphemeth the name of Chryst. Ageine he hath planted another kingdome whiche men call the Popedome whiche though it professe not it selfe openly too bée agaynst Chryste dooth neuerthelesse with singuler wylynesse and craft step intoo Chrysts kingdom marring the doctrine defiling the sacraments and finally ouerthrowing the true seruice of god For the Pope hauing gotten the primacie vnder colour of the ministerie hath brought all kinde of superstition and Idolatrie intoo the worlde so that since man was created there was neuer yet a more vyolent and intollerable tyranny herd of neyther was there euer any kinde of Idol-seruice whereby was wrought more spytefull derogation too Gods maiestie or wherewith Chrystian mennes myndes haue bin more monstrously bewitched And now that Sathan perceyueth his sleyghtes too bée founde out in this behalfe he taketh no truce but calles toogither the maysters of mischéefe suche as are the Lybertines Anabaptistes Seruetians Antynomians and other whâ—â— with their foule snoutes endeuer too béerays ageyne the purged doctrine and Sacramentes And when he sées he can not by these his practises hinder the course of the Gospell and the pure woorshipping of GOD he goes too it another waye drawing asunder by inwarde debates and setting toogither by the eares among themselues lyke enymies those whome hée perceyued too mynde earnestly aboue others the restorement of the Churche and of true Religion Uerely least by ioyning in endeuer and counsell toogither they shoulde with one minde goe throughe with this so excellent a woorke Besides this from tyme too tyme he chaseth some out of Chrystes campe who becomming forsakers of their order doo excéeding great harme too the Churche among whom there are that inuent new deuyses whereby too bring the pure doctrine in hatred with the weake and vnskilfull For they gather toogither the contraryeties in the sayings of those whose trauell GOD hath vzed too the clenzing of his Churche in this laste olde age of
things then it is too bée vnderstād that Christ came for twoo causes The first is to destroy the works of the diuel and the other too bring the blissyng vpon the children of Abraham y t is too say vpon all that shall receiue Christ by fayth as Abraham did For when Adam had by his fall yéelded him selfe and all his ofspring bondslaues vnder the Tirannie of Sathan and cast them intoo deserued curse the rightuousnesse of God required that either wée should suffer due deserued punishmēt or else that some of mankinde should satisfie Gods iustice Now forasmuch as no meane power was able too vanquish the diuell and pacifie Gods wrath the sonne of God cōmeth foorth of his secret dwelling place he cōmeth intoo y e world he becomes man he taketh our case vpon him he ouerthroweth the kingdome of the deuill and pacifieth his Fathers wrath being made vntoo vs both our sacrifice and our préest This selfe same thing doo many types figurate as the sacrifices of the Fathers the pascall Lambe the sprinklyng of the red cowes blood vpon the people and moreouer the Arke of couenant and all the Aaronical sacrifice with all the rites and ceremonies thereof Innumerable sayings of the Prophetes doo declare these selfe same causes of the Lordes commyng with agréeable consent as Esay 53. He suffered our diseases and bare our sorowes in déede he was wounded for our transgressiōs and was torne for our iniquities The Lord did take vpon him the iniquities of vs al. Many such testimonies as these are in the Prophets which for bréefnesse sake I omit The woordes and woorkes of Chryst at his comming doo proue the same thing Come vntoo mée sayth he all yée that labour and are heauie loden and I will refresh you Also he that beléeueth in mée shall not perishe but haue life euerlasting Also For these do I sanctifie my self that is to say I offer my selfe a sacrifice too God the father for the purgyng of their sinnes Which thing not onely the great numbre of miracles that he did and by which he destroyed the woorkes of the diuell doo assuredly proue but also his very death and his glorious victorie ensuing the same The testimonies of the Apostles who is able to numbre Paule sayth He dyed for our sinnes and rose ageine for our iustification The same man wryteth thus Him that knewe no sinne hée made sinne too the intent that wée might bée made the rightuousnesse of god in him Iohn Baptist cryeth out Behold the Lamb of God that taketh away the sinnes of the worlde Iohn the Apostle Iesus Chryst clenseth vs from al our iniquitie The same apostle making a bréefe summe of Christes benefites writeth Christ appéered too destroy the diuels woorkes Finally the whole Churche of Christ ioyfully through Christes spirit confesseth these selfe same causes of Christes cōming singing thus Thou taking vpon thée to deliuer mā didst not abhorre the virgins wombe Thou when thou haddest ouercome the sharpnes of death didst set open the kingdome of heauen to all beléeuers Now if yée demaund the time of his cōming the Apostle Paul answereth After that the fulnesse of time was come God sent out his sonne borne of woman boūd vnder y e law too the intent he should redéeme them that were giltie of the law that wée might receiue the adoption of childrē He came therfore neither later nor slowlyer than hée ought too come Concerning this time of the Lords comming the Prophets Iacob and Daniell spake before Of which thing more shalbée spoken in the day of the Lordes birth One thing more is yet behind namely the way by which hée commeth This also is too bée sought out diligently that wée may méet him rightly Therfore like as too our saluatiō he came once in the flesh visible so too saue eche mans soule wheresoeuer his woord is thought vpon red or preached hée commeth daily in spirit and inuisible yea rather hée is there alwayes present according too his promise I will bée with you vntoo the end of the world And then againe shal hée appéere visible too iudge the quick the dead too the intent that they which héertofore held scorne too take him for their phisitian and sauyour shall then féele him a most iust iudge and punisher of their wickednesse Of which comming wée shall héere more the next Sunday And thus much bréefly concerning the comming of the Lord. ¶ Of the seconde THe second place which the text of the Gospel conteineth importeth the description of Christ our king and of his kingdom Which description is confirmed by the testimonie of Zacharie which the Euangelist alledgeth that wée may vnderstand how this pomp was not instituted rashly but foreshewed long before according too the wil of God and the secrete counsell of the Trinitie For this pomp teacheth vs many things of the state of Christ our king and of his kingdome First this pomp of Chrystes riding intoo Hierusalem maketh a difference betwéen Christ our king and the kings of the world and sheweth the diuersitie of their kingdomes For this base pompe dooth sufficiently argue that neyther Chryst is a worldly king nor the administration of his kingdom worldly For worldly kings to the intēt they may bée counted honorable of their people are gorgeously apparelled In likewyse the administration of worldly kingdomes requireth gorgeousnesse and sumptuous furniture Secondly this storie teacheth y t vnder this base pompe lieth hid a certeine almightinesse godhead For when hée sayeth loose yée and bring vnto mée and ageine the Lord hath néed of them and also he shall by and by let them go Christ our king giueth vs too vnderstand that by his heauenly power hée is able too bring too passe what hée listeth yea and that hée hath the hartes and willes of men in his hand Therefore although the kingdome of Christ séem dispisable in this world yet notwithstanding if a man look vpon y e power diuinitie of y e king nothing is more stately nothing is more mightie nothing finally is more glorious than it Moreouer the prophecy of the Prophete conteyneth thrée things First an exhortation too the churche at that time cast downe and vtterly vnder foot Be glad saith he and leap for ioy thou daughter of Sion Héereby wée are taught that the Gospel perteyneth too them that are cast down vnder foot and altoogither broken in spirit Secondly this prophecie coteyneth a cōmaundement from God that wée should doo homage too this king like as y e second Psalme exhorteth wher it sayeth kisse the sonne Thirdly this prophecy conteineth a description of the person of Christ namely that he is y e king that was promised too the church Beholde saith it thy king cōmeth As if he should haue said héer is at length that king that was promised thée of whom are written so many testimonies which shall restore the kingdome of God that the diuel hath inuaded destroyed through sinne He saieth that this king is
health of his soule ¶ Of the thirde BIcause Chryst foresaw with what euils the world should ouerflow about the time of his comming hée framed an exhortation partly to the intent they shuld eschue the things which at that time should exclude the greatest part of the world from the promised saluation and chiefly too the intent they should shewe them selues stout souldiers too fight with watching and Prayer against this world vnder the standarde of only Iesus Chryst. And too the intent they may bée the readyer vntoo bothe hée alledgeth reasons too persuade them For hée both telles them that that day shall come vpon the sodain and also declareth plainly that by this meanes they shall bée quite rid from all euils and bée set in the presence of the sonne of God Therfore he sayth Take héede too your selues that your harts bée not at any tyme ouerloden wyth surfettyng and droonkennesse and the cares of this worlde These then are the thyngs that are too bée eschued that is too say surfetting dronkennesse and the care of this world namely vngodly and Heathenish care which quencheth the faith of Christ. In as muche as it is most manifest that all estates of the worlde are wrapped and snarled in these euils so much the more ought this exhortation of Chrystes too bée in our sight least wée perishe béeing deceiued with the euill trades of this world Furthermore where as the Lorde addeth Watche yee continually in Prayer hée teacheth with what things it béehoueth those too bée occupied y e couet too escape the euils that are too come In that summe he requireth the shunning of euill things and the earnest folowing of good things Bothe these the Apostle ioyneth toogither in his Epistle vntoo Titus writing Renouncing all vngodlinesse worldly lusts let vs liue sobrely vprightly and godlily in this world looking for the blissed hope and the coming of the glorie of the great GOD too whome bée praise soueraintie and glorie world without end Amen The thirde Sunday in Aduent ¶ The Gospell Luke xj WHen Iohn being in pryson heard the vvorkes of Christ he sent tvvo of his disciples and said vntoo him Art thou hee that shall come or doo vvee looke for an other Iesus ansvvered and sayd vntoo them Go and shevv Iohn ageine vvhat yee haue hearde and seene The blinde receiue their sight the lame vvalk the leapres are clensed and the deafe heare the deade are raised vp and the poore receiue the glad tidings of the Gospell and happie is he that is not offended by mee And as they departed Iesus begaÌ„ too say vntoo the people coÌ„cerning Iohn VVhat vvent ye out intoo the vvildernesse too see A reede that is shaken vvith the vvind or vvhat vvent yee out for to see A man clothed in soft rayment beholde they that vveare soft clothing are in kings houses But vvhat vvent yee out for to see a Prophet verily I say vntoo you more than a Prophet For this is he of vvhome it is vvritten Beholde I sende my messanger before thy face vvhich shall prepare thy vvay before thee The exposition of the text THis gospel describeth vntoo vs the kingdom of Chryst and peinteth it out in his proper colours so much at least wise as perteyneth too the outward appéerance therof which is séene with outwarde eyes For if yée regard his secrete power with the eyes of faith it is a most bright a most glorious thing In this place therefore is intreated only of his outward shape The foreruÌ„ner lieth in prison Wherby wée are warned y â— Christes kingdome is put vnder the crosse The disciples being in doute are sent foorth howbeit vntoo Chryst only Chryst the king himself is conuersant among the poore the blind the deafe and the leapres These are healed and receiue the glad tydings of saluation which things the mighty noble and wise men of the world despise In fewe woords as this Gospel peynteth out the Kingdome of Chryst so it confirmeth the mynistery of Iohn by assured arguments proueth that Christ is the true Messias that was promised to the fathers Notwithstanding for more plentiful doctrines sake let this Gospell bée distributed intoo foure parts which are these 1 Is shewed bothe the lot and office of the ministers of the woorde 2 The question of Iohn 3 The aunswere of Chryst. 4 The commendation and praise of Iohn ¶ Of the first ANd vvheÌ„ Iohn being in prison heard the vvorks of Christ he sent tvvoo of his Disciples vntoo him Iohn béeing bound in gyues teacheth by his owne example what is the lot of the ministers of the word And the same Iohn by sending his disciples vnto Chryst sheweth the true dutie of the ministers of the worde I will therfore speake of either of them in order and first of their state in this lyfe Iohn exhorteth men to repentance and findeth fault with their wickednesse And what happens to him for it that doth the storie tell Math. 14. for there it is shewed that bycause Iohn reproued Herode and told him it was not lawfull for him to haue his brothers wife he was cast in prison and at lengthe lost his heade This rewarde receiued the holy Baptist at the vngodly tyrantes hande For as a Surgion if he touch the wound of a mad man and go about too cure it can looke for none other thyng but that the mad man should fall vpon him and render euil for good euen so if the minister of Gods woorde reproue the sinne of any vngodly man especially of any tyraÌ„t to the intent he should repeÌ„t and hée heled of the wound of sin let him loke for none other than threats reuilyngs and death How true thys is not only Iohns example techeth but also the storie of the whole Churche and the storie bothe of the olde and newe Testament For this haue so many béen famous through martyrdom For this haue so many Prophets béen put to death for this were the apostles persecuted for this was Paul murthered Peter crucified diuers others diuersly tormented which things doo put vs in mynd of the lot of the sainâ—tes in this life But happy is y e Crosse which Chryst auoucheth too bée noble Blissed is the Crosse whiche is the waye too true and euerlasting victorie by Chryst Iesus And therfore the mynisters of the Gospell must not bée slack in their dutie bycause of persecution but béeing stirred vp by the example of Iohn they must doe theyr duetie manfully which consisteth chéefly in these poynts First let them preache Chryst and shewe the Lambe that taketh away the sinnes of the world Then let them rebuke sinne For they are the instrumeÌ„ts of the holy Gost who by them reproueth the world of sinne as wée sée in Iohn Thirdly let them beautifie their mynisterie by their holy and godly life Fourthly let them despise the threatnings of the world as Iohn did putting them selues in a redynesse too suffer any tormeÌ„ts rather thaÌ„ to séeme slack in their
but twoo places wherin lie hid many other as shall appéere and these they bée 1 The storie of Christes birth with his circumstances and members 2 The vse and practise of this storie ¶ Of the first IN the Storie let vs consider nine members whereof the first is concerning the time Christe was borne after the building of Rome the 751. yéere after the creation of y e world the .3963 yéere the 42. yéere of the reigne of the Emperor Augustus From the birth of Christe vntoo this present day are fulfilled .1560 yéeres But why dooth the Euangelist make mention so euidently of the time of the Emperoures commaundement and of the léeuetenant Cyrenius There are thrée causes The first is the foresayings of the Prophets The Prophecies of Christes comming are of twoo sortes For some doo simply declare that Messias should come with out foreappoynting any certeine time Of which sorte are these The séede of the woman shall treade downe the Serpents head Also in thy séede shall all nations be blissed And Esay 7. Behold a mayd shall conceiue c. Also Dauid The Lord sayd vntoo my Lord. c. And Balaam there shall ryse a Starre out of Iacob Other Prophecies foretell the time and yéere of Christes passion and of his reigne Iacob The Scepter shall not bée taken from Iuda vntill Zilo come that is too say hir sonne namely the sonne of the woman As if he had sayde the séede of the woman that is promised too destroye the woorkes of the Deuill shall then come when the Scepter shall bée taken from Iuda Therefore when as Luke maketh mention of Augustus of the tribute and of the foreine gouernour he meaneth that euen then the time was come wherein it behoued Chryst to bée borne according to the Prophecie of Iacob Danyell also expressed in his ninthe Chapter the yéere of Christes crucifying and resurrection in this wyse Know thou and vnderstande that from the end of this talke of the leading backe of the people and building ageine of Hierusalem vntoo Chryst the Capteine there shall bée seuen wéekes and thrée score and twoo wéekes And after thrée score and two wéekes Christ shalbée slaine And in one wéeke shall he stablish his couenant with many and in halfe a wéeke shall he make the Sacrifise too cease Héere dooth Daniell foretell plainely the time of Christes deathe But thrée thinges are too bée marked héere What a wéeke is when the account is to bée begonne and why he disposeth the thrée score and tenne wéekes intoo thrée sortes A wéeke in this place is not too bée taken for a wéeke of dayes but of yéeres as in Leuit. 25. so that a wéeke may conteine seuen yéeres and seuentie wéeks foure hundred foure score and ten yeares But from what tyme must wée begin too account them from the end of the talke This end of the talke diuers men vnderstand diuersly Some referre it to the decrée of Cyrus who after the accomplishment of the thrée score and ten yéeres of the Captiuitie graunted the Iewes leaue too returne and build the temple of Hierusalem How bée it for as much as the building of it was letted by their neighbors the space of fortie and two yéeres vntill Artaxerxes with the long hands graunted new licence ageine at which time Haggeus and Zacharias also prophecied of the building of the Temple that it should goe foreward there are that begin too recken from the second yéere of Longhand If wée folow the first reckening there shaâ—â— bée thrée score and ten wéekes of yéeres vntoo the birth of Christ. If we follow the latter there shall bée thrée score and ten wéekes of yéeres vntoo the baptim of Christe sauing halfe a wéeke that is too say thrée yéeres and a halfe in which time Christe stablished his Testament according to the saying of Daniell If yée conferre these thinges with the storyes yée shall finde that Luke noted the time of Christes birth according to this reckening The second cause is that the Iewes may be confuted whiche looke still for a Messias now after that the common weale of Moyses hath béene vtterly extinguished many hundred yéeres ago The third cause is that we should bée assured that Christe is borne and giuen vnto vs in very déed already whom God long agoe promised too bée the deliuerer of mankinde out of the chappes of the serpent The second is of the place Hée is borne in Bethléem and in wayfaring In Bethléem for too fulfill the Prophecie of Micheas whiche Mathew alledgeth in his second Chapiter out of the fifth of Micheas And in wayfaring too giue vs too vnderstand that Christes Churche shall in this world continue in wayfarings and that not without contempt and persecution The same thing dooth Iohn declare by his thryce repeating of one sentence The darknesse comprehended him not the world knew him not his owne receyued him not And these things doo argue that Christes kingdome is not worldly The third is of his parents According too his manhoode hée is borne in wedlocke truely but of a mayden of which thing there are right weightie causes The first is promisse The séede of the woman shall treade downe the Serpentes heade Also Beholde a maide shall bréede childe and bring foorth a sonne The second is necessitie for no manne that is borne according too the course of nature is without spot and sinne Therfore was it of necessitie that the Messias should by the holy Ghost bée conceiued of the séede of a mayd without the séede of man too the intent he might bée cleane from all spot of sinne as it became the true Emanuell God and man too bée The fourth for that Christe is very God and verye man I must out of the first Chapiter of Iohn speake of the Godhead of Christe and declare the circumstances of time maner matter place déede and cause Therefore if thou demaunde when Christe was as touching his Godhead Iohn answereth In the beginning was the woorde that is to say the woord was before the beginning of all things that were created Christe then is no creature If thou aske how hée was Iohn answereth and the woorde was with God Ergo he is another person than God the father If thou enquire what he was He answereth the woord was God by which saying is mente that the substaunce of the Godhead is all one If thou demaunde what hée did Hée answereth all thinges were made by him If thou aske what hée doeth He answereth hee lightneth euery man that commeth intoo this worlde If thou aske whether hée came He answereth intoo this worlde he came intoo his owne hée came If thou aske in what manner hée came Hée answereth the woorde became fleshe If thou demaunde wherefore he came He answereth that he myght giue power too as many as beléeue in him too bée made the sonnes of GOD. If thou aske when hée came He answereth there was a man sente from GOD whoos 's name was Iohn c. These
Lepre is a punishement of sin and therefore it putteth him in minde of Gods wrath and of his iust iudgement For all crosses all calamities and what so euer aduersitie befalleth vs in this life are as it were a sermon from heauen wherin God accuseth of sinne and sheweth his wrath whiche most iust wrath of GOD when a man thinketh earnestly vppon without the knoweledge of Christ he falleth intoo dispaire Wherby it often falleth out that a man eyther killeth him selfe or else pyneth awaye by péecemeale for sorowe For the conscience of sinne suffereth him neuer too rest no not one minute of an houre Let vs declare this thing by one example Oedipus king of Thebes bicause there fell a great plague in his Realme thoughte that some heynous wickednesse was committed by him selfe or some of his Héervpon hée called the Préest Tyresias and bad him shew by his art of Birdspell whoo was the author of so great wickednesse for which all the common weale was atteinted with so gréeuous a plague In the end Oedipus found it too bée him selfe and none other that had committed this heynous offence For he had begotten children of his owne moother whom hée had vnwittingly taken too his wife For béeing but a Babe hée was cast away by his parents that hée might haue bin killed But the shepheard too whom the commaundement was giuen spared him bicause hée was a trim boy Afterward growing too mans estate he fought certaine battels for the Thebanes luckely and for his wel dooing they bothe gaue him the kingdome and the Queene Iocasta too bée his wife By meanes wherof not knowing whoo shée was hée maryed his owne moother Now as soone as Oedipus had knowledge of this his sinne by the préest and saw the whole realme too bée atteinted with a most gréeuous plague for his offence hée fell intoo consideration of Gods wrath And by thinking therevpon hée was driuen too dispaire In this dispaire 〈◊〉 hée pulled out his owne eyes least hée might béeholde the sunne Secondly béeing martired with the conscience of his wickednesse with a greate outcrye hée bad those that stood about him get them away least hée should hurt the good euen with his shadowe Afterwards fléeing his Realm hée liued blinde and a beggâ—r vntil hée perrished béeing swalowed vppe in despaire His moother Iocasta béeing vnable too abide the gréefe of minde for remorse of hir sinne as soone as shée knew of hir fault hung hir self So horrible and foule a thing is sinne when a manne beholdeth it rightly with the eyes of his heart The state of the Leprous person was very harde for it béehooued him too liue seuerally alone from the company of Gods people For great sorowe whereof no dout but many pyned away For not onely were they excluded from the felowship of men but also they were left destitute of the comforte whiche they might haue had by the preaching of Gods woorde Moreouer they were distinguished from other men by fiue marks which thing encresed their sorow not a little The first marke was a loose garment cut in twoo the second a head vncouered the third a face muffled the .iiij. a dwelling set from the companie of men the fifth a publike Proclamation whereby hée was proclaimed vncleane as a person vnwoorthy too bée conuersant among the Israelites with the people of God And this was the case or state of this Lepre If he had not had faith in Christ in these euils he must haue bin vtterly forlorne for sorowe But hée came vntoo Chryste and conceiued faith And although hée felt himselfe too haue deserued damnation yet lifteth hée himself vp at the liberall promise of Chryst. Doutlesse hée had herde this saying of Chrystes Come vntoo mée all yée that labour and are heauie loden Doutlesse hée herd Iohn say of Chryst Behold the Lamb of God which taketh away the sinnes of the world This Lepre therefore knowing his Physitian conceyueth hope of health leaning vpon Chryst with assured confidence Through this faith hée calleth vpon Chryst. For inuocation is the naturall fruite of fayth as the which can not bée made without fayth according too this sentence How shall they call vpon him on whome they haue not beléeued Howbeit in this inuocation is propounded a singular example of pacience For the Lepre sayth vntoo Chryst Lord if thou vvilt thou canst make mee clene Like as Dauid wheÌ„ hée was put from his kingdom desired with condition to be restored ageine if it so séemed good vntoo God So héere this Lepre leaueth this corporal benefit in the hand of the Lord whoo knoweth better than our selues what is expedient and méete for vs. Besides that this prayer hath a singular example of hys confessing of Chryst. The Scribes and Phariseyes did persecute those that confessed Chryst. But this poore man this despised person this Lepre let the Princes and préests fret as much as they would at it confesseth Christ and acknowlegeth him to be almightie yea and the very Messias whose constant confession it becommeth vs too followe Nowe is the healing of this Lepre too bée looked vpon wherin are many circumstances too bée examined of which euery one conteines a peculiar lesson With his hand Christ toucheth the Lepre he graunteth chéerefully that which the lepre desireth he biddeth him bée cleane by woord the effect that is too say clensing froÌ„ the leprosie foloweth out of hand When he hath clensed him he giues him thrée commaundements that he should tell no man that he should shew him selfe too the préest and that he should offer his gift according too the lawe The stretching out of Christes hande and his touchyng of the Lepres bodye was a token of his vnmesurable grace and goodnesse by which déede he woonderfully encreased the lepres faith For when he sawe the sonne of God not onely not lothe too talke with him after the maner of other men but also too haue touched his vncleannesse with his hand hée was replenished with singular ioyfulnesse of spirite Wyth this touching is ioyned the graunt I vvil The lepre sayth if thou vvilt Christ answereth I vvill Héerevpon the Lepre concludeth with himself that hée should bée made whole by and by Upon the graunt he addeth Bee thou cleane By which saying he declareth his heauenly power confirmeth his doctrine and encreaseth faith both in the beholders and in the readers of the story For too will in Christ is as much as too doo He hath doone whatsoeuer was his will both in heauen and in earth This power of Chrystes comforteth againste the power of the deuill And by and by his leprosie was clenzed This déede is both a miracle in it selfe and a benefite too the people by which benefite as it were by a warrant he giueth vs too vnderstaÌ„d that he is readie too clense all men from their spiritual leprosie which come vntoo him by Faith Now folowe the commaundements First that the lepre tell no bodie of it Untoo this commaundement the
the commaundementes and doctrines of men And Esay 29. It is named one of the wickednesses for whiche the Lord threatneth euils vntoo his people that they worshipped him with the coÌ„maundements of men wherfore Paule Col. 2. dooth manifestly condemn all wilworshipping Héereby therefore it is euident that too the ratifying of a good work the commaundement of God is requisite Therefore let the woorde of God bée our lampe too shine before vs in all our dooings Secondly vntoo the ratifying of a good worke is required Chrystes spirit For whosoeuer bée led by the spirit of God they be the sonnes of GOD. The spirit of the fleshe defileth the worke in so muche that they which are in the fleshe cannot please God Then haue wée néed of the spirite that regenerateth vs intoo new men without the which neyther wée nor our woorks doo please Thirdly is faith required For by faith the person is recoÌ„ciled too God and made rightuous Through faith then are our woorks also acceptable For without faith it is impossible too please God For whatsoeuer is not of faith is sinne Fourthly is required a right ende too the goodnesse of the work according as these words of Augustine testifie Knowe thou sayth hée that vertues are too be discerned from vices not in working but in end The working is that which is to bée doon and the end is that for which it is too bée doon Therfore when a man dooth any thing wherein he séemeth not too sinne if he doo it not too that end for which he ought too doo it he is conuinced too sinne And it is méete that the vttermoste end of all our dooings bée the glory of God vnder which many other are often times ordeyned Fifthly too the accomplishment of a good woork is required grace wherebâ— the default is taken in good worthe For although he that is iustified by faith dooth not fulfil the law of God but rather findeth many blemishes in all his woorkes yet doo his woorks please God in déed and what fault so euer is in them that dooth grace couer These are the fiue things therefore that are requisite too the ratifying of a good woork without whiche the woork can in no wise be called good before God Now whiche I promised in the secoÌ„d place I wil recite the causes that may moue throughly too do good and they are in all thrée necessitie dignitie and rewarde Necessitie is of fiue sortes that is too wit of commaundement of det of keping faith of eschuing punishement and of conuersion The first necessitie is Gods commaundement wheruntoo al reasonable creatures ought too obey And Paule sayth This is Gods wil that you should be made holy The second necessitie is dette whereof Rom. 8. wée are detters too GOD and not too the fleshe For we are not masters of our selues but we are his who hathe redéemed vs with his precious bloud The thirde necessitie is faith whiche cannot bée kept as long as wée folowe sinne ageinst conscience Whervppon Paule sayth If any man haue not a care of those that are his and chéefly of those that are of his owne houshold hée hathe renounced the fayth and is worse than an Infidel Fight thou an honeste fighte hauing faith and a good conscience The fourthe necessitie is the eschuing of punishement For their iniquities saith Dauid thou punishest the childreÌ„ of men The fifth necessitie is conuersion As truely as I liue saith the Lord I wil not the death of a sinner but that hée shuld conuert and liue For when a man turneth too amendment hée is quickened ageine and regenerated intoo a newe man that he may from thenceforthe mortifie the déeds of the fleshe by the spirite Rom. 8. The second cause of good works is dignitie For those that be iustified are the children of God they are gods holy temple they are kings and préests annointed of the holy Ghost Who béeing endued with rightuousnesse ought too set forthe God with minde voice confession and conuersation The third cause is rewarde that is too say the recompensing of the patience and obedience of the beléeuers towardes God For God promiseth rewarde whiche wee must looke for by faith not hauing any respecte too the woorks that wée haue doone but too the frée promises So in the eleuenth too the Hebrues Moyses is read to haue had respect to the recoÌ„pensing Therfore when GOD promiseth recompence wée must doo twoo things First we must acknoweledge the vnworthinesse and imperfection of our own work And secondly we must stedfastly beléeue that God the promiser is true of his promises trusting wholy too the goodnesse of him that promiseth and not too the woorthinesse of the work In the thirde place I propounded it as a thing to be thoroughly weyed why God added promises too good workes why he vouchsaueth too rewarde them The causes of this matter are chéefly fiue The first is that they might be testimonies of Gods prouidence For GOD wil haue it knowne bothe that bodily goodes are things by him created and also that they are not scattered by chance but that they are giuen by him and preserued by him for the churche according too this saying Hée filled the hungry with good things and the rich he sent emptie away The second is that they should be witnessings that God wil preserue his churche euen in this life Whereupon 1. Tim. 4. Godlinesse hath promises both of this present life and of the life too come The third is that God wil that both bodily necessitie shall be a putting of vs in minde of Fayth Prayer Hope and thankesgiuing and also that these good things should bée craued by Faithe and wayted for by patience The fourth is that they might put vs in remembrance of the promise of grace For corporall benefites are vnto the faithful a sealing vp of grace The fifth is that God wil haue bothe these things done namely his Churche too bée subiecte too the crosse and also too be preserued euen in the middes of peril in this life Bothe these things are shewed in the .37 of Esay O Lord our GOD saue vs from the hande of Sennacherib that all kingdomes of the earth may know that thou onely art the Lord. ¶ Of the third THis sentence wherewith the Lorde closeth vp this parable is too bée marked with héed So shall the last be first the first be last Why so For many are called and fewe bée chosen The proposition of this sentence which is an aâ—ke thing too reason as it rayseth vp the weake harted that acknoweledge their infirmitie So it casteth downe the proude Hypocrites swelling in opinion of their owne rightuousnesse and holynesse and beateth them flat vntoo the grounde as it were a thunderbolte from Heauen But who are those first and who are the last Those that are first with them selues in their owne opinion and in the estimation of their owne woorkes shall bée last with God that is too say of no value yea rather
men damned by the iust iudgement of God They be last with them selues which in good earnest acknowledge their owne vilenesse and infirmitie as whiche féele them selues too haue no desert and these shall bée first with God that is too say accepted with God so that they leane vntoo Chryst the Mediator by stedfast fayth The meaning of this sentence Many are called and fevve chosen teacheth twoo things the one is howe great is the goodnesse mercy of God that calleth all men too the knowledge of his sonne by his gospell The other is how great is the vnthankfulnesse of men of whome so few are found that are chosen that is too say godly sincere and practising earnest repentaunce For there are fewe that renounce theyr owne woorkes yea themselues altoogither and that trust onely too God and glorifie him in minde talke confession and conuersation This sentence therefore admonisheth vs first too acknowledge the benefite of God that calleth vs by the Gospell secondely too detest the vnthankfulnesse of the world which accepteth not the benefits offred thirdly too ioine our selues too those fewe in repentance fayth and true inuocation which receiue the Gospel sincerely too the glory of God too whome bée honor for euer Amen The Sunday called Sexagesima ▪ ¶ The Gospell Luke viij WHen much people vvere gathered togyther vvere come too him out of all Cities he spake by a similitude The sovver vvent out too sovv his seede and as hee sovved some fell by the vvay side and it vvas troden dovvne and the foules of the aire deuoured it vppe And some fel on stones and assone as it vvas sprong vp it vvithered avvay bicause it lacked moystnesse And some fell among thorns and the thornes sprang vp vvith it and choaked it And some fel on good groūd and sprāg vp and bare frute an hundreth fold And as he sayd these things he cried he that hath eares to heer let him heere And his disciples asked him saying VVhat maner of similitude is this And hee sayd Vntoo you it is gyuen too knovve the secretes of the kingdom of God but too other by Parables that vvhen they see they shoulde not see and vvhen they heer they shold not vnderstand The Parable is this The seede is the vvoord of God those that are beside the vvay are they that heere then commeth the diuel and taketh avvay the vvoord out of their hartes leaste they shoulde beleeue and bee saued They on the stones are they vvhiche vvhen they heere receyue the vvoord vvith ioy and these haue no rootes vvhich for a vvhile beleeue and in time of temptation goe avvay And that vvhich fel among thorns are they vvhich vvhen they haue herd go foorth and are choaked vvith cares and riches and voluptuous liuing and bring foorth no frute That vvhich fell in the good ground are they vvhich vvith a pure and good herte heere the vvoord and keepe it and bring foorth frute through pacience The exposition of the text THys Gospel conteineth a goodlie image of the church militant in this world and springing of the incorruptible séede of Gods woorde in the visible companie wherof how many and how sundry sorts of héerers ther bée hée peinteth out by the similitude of the naturall séed For hée beareth witnesse that it happeneth alike too the heauenlie séede as is woont too happen too the naturall séede cast intoo the grounde For like as all bringeth not foorth frute that the husbandman casteth intoo the grounde no nor scarce the fourth parte of it Euen so the word of God hath sundry héerers in very fewe of whome it bringeth foorth wholsome frute Héerof are thrée places 1 The exposition of the Parable 2 The diuers sortes of the héerers of Gods woorde 3 As concerning the Lordes saying Hée that hath eares too héere let him héere ¶ Of the first THe causes why the Lord spake vntoo the people in parables are many The first may be the foretelling of the Prophets For the Prophets had foretold that when Christ came he should teache the people in parables And it was a very auncient maner of teaching too teache in parables and similitudes Secondly for that this kinde of teaching dooth wonderfully enter intoo the eyes and minds of men Thirdly bicause the things that are taught by suche kindes of images and tokens doo helpe the memorie that the doctrine by them as it were by tokens of remembrance may bée sent out too all that shall come after Fourthly also Parables doo assuage the ouer harde rebukes and as it were hide thē with a certein veyle that they may the lesse offend And yet afterward being conceyued vnderstood in the minde they teach and doo as muche as plaine doctrine and yet they touche no man openly Finally the partes of this parable are the sower the séede the frute and the ground The sower is God who although he cast his séed into the grounde by men yet notwithstanding hée is presente with them him selfe and worketh with them By reason whereof the ministers of the woord are termed Gods helpfelowes by which name both things are ment that is too wit that bothe GOD dooth woorke after his owne maner and that men as workfellowes doo bestowe their labour in Gods behalfe Here wée may learne twoo things First that the séed is precious and noble For we sée in the worlde that the excellenter the séede is so muche more cunning and skilfull persons are set too lay it intoo the grounde If the kings of the worlde toogither with the wise men of the worlde were sayde too bée the layers of this séed into the ground al men wold wonder at it all men would be very desirous too knowe this séede But now is God become the sower héere and the stewards of Gods mysteries are héere present And therefore it muste néeds bée that this sowing is both an earnest and a noble sowing aboue all others The other thing that we may learne héerby is that it is a great fault and worthy too bée punished with most gréeuous punishment eyther to receiue the séed of the sower God intoo a ground that is too say a heart not tilled before with the plough of the lawe or when it is receyued not to cherishe it with all the attendance carefulnesse diligence that may bée so as it may growe and bring forthe moste acceptable frute too the sower The séed is the very word of God and not of man whiche séed the only begotten sonne of God hath brought out of the bosome of his father This séed is liuely wherfore if it séeme at any time not too bring forth frute it is not the fault of the séed but of the ground They that eyther corrupt this séed as hereticks doo or choke it as hipocrites do or kéep it down by force as tirants doo or thrust in other in stéed of it as the papists doo shall one day féele the iust wrath of God who as he hath giuen
saide before yet will I repete certeine poyntes héere First therfore let vs knowe that our Baptim is héere halowed and that the water of Baptim is made holy by Christ who vouchsaued too bée baptized with water Agein the whole sight of the thing that was don peinteth out Christes church before our eyes as it were in a table Héere is to bée séene Iohn a teacher in the Churche For whereas is not the word of God and wheras the voyce of the teacher is not herde there the Church cannot be shewed Moreouer Christ is baptized For the Church that is well ordered cannot be without the vse of Sacramentes Thirdly Christ being baptized prayeth whose example his members folowe and exhibite true worship vnto God through faith Fourthly the sonne standes in the middes the fathers voice soundeth from heauen and the holy ghost resteth vpon him that was baptized The same thing is doone in very déede at this day in our churche For the father the sonne and the holy ghost is present with his churche and by the voyce of the preachers witnesseth his good will towards Christes churche By the presence of his sonne he testifieth that he hath adopted vs too bée his children and by the holy ghost he witnesseth that he gouerneth his church Whervpon we may conceiue this assured confidence that hel gates shall not preuaile ageinst it ¶ Of the thirde THe more part of those thinges that perteine to our Baptim are declared in the places aboue mentioned Wherfore I will bréefly touche certeine things whiche it is excéeding néedefull to knowe The things that I wil tel are two What maner of signe baptim is and whiche is the true consideration of the same What maner a signe then is Baptisme First it is a testimonie of grace as wel exhibited as also applyed too the party that is baptized Namely that God is pacified towards him through Chryste which testimonie verely requireth too bée apprehended by faith Agein this Sacrament is a signe that teacheth by a certein comparison For it is a sign of Christes spirituall vertue namely that Chryst by his owne death buriall and resurrection is the deliuerance of vs from death buriall and the giuer of euerlasting life Moreouer it is a representation of our newe life before God as Paule teacheth Rom. 6. by these woords As many of vs as are baptized in Iesus Chryst are baptized intoo his death We are therfore buryed together with him vntoo death that like as Chryst is raised frō the dead so we also shuld walk in newnesse of life Furthermore before men it is a certein badge of our profession wherby wée testifie our selues too bée Christes members and the Diuels enimies The godly consideration of baptisme consisteth in these things First wée must bée fully resolued that our baptisme is a certeine moste sure ensealement and Sacrament of our attonement with God Secondly baptism must bée a certein continuall warning vntoo vs that this attonement is made by the bloud deathe buriall and resurrection of Chryst. Thirdly it must put vs in minde of the mortifying of the flesh of the quickning of the spirit and so consequently of a continuall repentance in this worlde and of the glorifying that shall bée héerafter by Chryst. Fourthly it must put vs in minde that the benefite of regeneration is the gifte and woorke of the whole Trinitie in whose name wée are baptized too the intent we should stick thereuntoo and woorship it all our life long too whom be honor and glory for euermore So bée it The first Sunday in Lent ¶ The Gospel Math. iiij THen vvas Iesus led avvay of the spirit into vvildernesse too be tempted of the Deuill And vvhē he had fasted fortie dayes fortie nights he vvas at the last an hungred And vvhen the tempter came too him he sayde if thou be the sonne of God commaund that these stones bee made bread But he ansvvered and said it is vvritten man shall not liue by bread only but by euery vvoord that procedeth out of the mouth of God Then the Deuil taketh him vp intoo the holy Citie and setteth him on a pinacle of the temple and saith vntoo him if thou be the sonne of GOD cast thy selfe dovvne hedlong For it is vvritten he shall giue his Angels charge ouer thee and vvith their hands they shall holde thee vp least at any time thou dashe thy foote against a stone And Iesus said vntoo him it is vvritten again Thou shalt not tēpt the Lord thy God Ageine the Deuil taketh him vp intoo an exceding high moūtain shevved him all the kingdomes of the vvorld the glory of them and sayth vntoo him all these vvil I giue thee if thou vvilt fal dovvn and vvorship me Then saith Iesus vntoo him Auoyd Sathan for it is vvrittē Thou shalt vvorship the Lord thy GOD and him only shalt thou serue Then the Deuil leaueth him and beholde the Angels came and ministred vntoo him The exposition of the text LIke as the last Sunday we héerd the story of Chrystes baptim wherein very great things are cōteyned So this Gospel also conteyneth parte of Christes dooings that is too wit his fasting and temrtation by which things God of his singular wisdome wold his sonne should be humbled and also would shew how true it was that he had forespokē long ago namely that like as the serpent should lie in waite for the héele of the womans séede that is too say that Sathan should practize mischéefe ageinst the person and kingdome of Chryst which thing this story sheweth too bée most true so also would the same séede crush the head of the serpent with his héele wherof wée sée a certeine proof in this story Al these things are to be applied in suche wise that wée may bothe lerne Christes obedience vnder the crosse and knowe what shéeld it béehoueth vs to set before vs ageinst the temptatiōs and dartes of the diuel The places are two 1 Of Fasting 2 Of Temptation ¶ Of the firste IN this place are two things to bée considered First what is the maner of fasting in generall and secondly what is too bée thought of Christes fast in speciall Fasting is an vtter forbearing of meate and drinke for a time wherby the body is kept low and as it were mortified And it is of three sortes Indifferent Godly and vngodly Indifferent fast is whē a man absteineth from meate and drinke either for pouertie or for healthes sake or for some great sorowe of minde This of it selfe neither pleaseth nor displeaseth God but is too bée thought to please or displease according as fayth and pacience go with it The fast that is godly Christian and acceptable too God is an abstinence not only from meate and drinke whereby the body is pinched and mortified but also from all other things that may in any wise delight the flesh tending too this purpose that the spirite may haue full souereintie through true pacience godly prayer and
he tempteth God contrary to the first cōmaundemēt Ageine he that in aduersitie giueth ouer as though God had no care at all of vs he also tempteth God by doubting of his promisses The church at this day is vexed with persecution féeleth outwardly battel inwardly fearfulnesse yet certeinly is not god to bée tempted in this case Wée must not say if wée bée his people if this which we professe bée his very gospell why dooth he not help vs at this time Why suffereth he all things too fall out soo luckely with our enemies But let vs in this case say boldly with christ Thou shalt not tempt the Lord thy god Now ensueth the third temptation The occasion of the thirde temptation is shewed in these woordes Ageine the Diuell tooke him vp intoo an exceeding hygh mountayne and shevveth vntoo him al the kingdomes of the vvorld and the glory of them Sée in this first temptation he abuseth chrysts affliction to tempt him with Now he setteth out too him the kingdoms of the world that he might be dazeled with the glory of them and so fall ageinst God His temptation is this All these things vvill I giue thee if thou vvilt fall dovvn and vvorship me The end of this temptation was that Christe should become an Idolatrer How bée it ageinst this temptation the Lord preuayleth first by driuing Sathan away that durst chalenge godly honor too him selfe secondly by striking him through with the swoord of God saying It is vvritten thou shalt vvorship the Lord thy God him onely shalt thou serue This scripture is had in the .6 of Deut. in whiche scripture are twoo things a commaundement and a prohibition For it commaundeth vs too worship the one God and too serue him with godly reuerence according too the first table And it forbiddeth vs too attribute this honor too any creatures whither they bée Deuils or men or Angels Let this rule bée continually in our sight ageinst all the wiles of the Papists But wherfoore was Chryst tempted First that when we are tempted we may know wée have a high Bishop y t was tried in all things Secondly that his example may teach vs not to suffer the Diuel to withdraw vs by any meanes from the true feare of God Therfore if he go about to persuade vs that we are not regarded of God when wée bée distressed with the Crosse and with many miseries let vs haue an eye to the sonne of God and let vs represse our enemie with the same swoord that he vsed When he prouoketh vs to doo any thing contrary too our vocation wherby we may be brought in daunger of our saluation and life let vs set the sworde of God against him When he enticeth by great rewards vnto Idolatrie let vs beware that he draw vs not with these bayted hookes intoo the net of damnation ▪ Too be short in all our whole life let vs endeuer too growe stil in y e true knowledge of God and too be armed ageinst Sathā with the presence of Gods sonne too whome our victorious Champion toogither with the father the holy Ghost be glory for euer So bee it The second Sunday in Lent ¶ The Gospel Math. xv IESVS vvente thence and departed intoo the coastes of Tyre and Sydon and beholde a vvoman of Canaan vvhiche came out of the same coasts cryed vntoo him saying haue mercie on me O Lord thou sonne of Dauid My daughter is piteously vexed vvith a Deuil But he ansvvered hir nothing at all And his Disciples came and besought him saying send hir avvay for shee cryeth after vs. But hee ansvvered and sayde I am not sent but too the lost sheepe of the house of Israell Then came shee and vvorshipped him saying Lorde helpe mee Hee ansvvered and sayde It is not meete too take the Childrens bread and cast it too Dogges Shee ansvvered and sayd truthe Lord for the Dogges eate of the crummes vvhiche fall from their maisters table Then Iesus ansvvered and sayd vntoo hir O vvoman great is thy fayth be it vntoo thee euen as thou vvilt And hir daughter vvas made vvhole euen the same time The exposition of the text THe Gospel perteyneth specially too vs that bée Gentiles For the example of this heathen woman teacheth that the Gentiles are receyued For as he receyued and helped hir when she did call vpon him so will hée also receyue vs. For there is no accepting of persons before GOD according as Peter sayeth Of a truthe I perceiue that God is no accepter of persons but in euery nation whosoeuer feareth the Lord and woorketh righteousnesse hée is accepted with him And this is the vnchangeable decrée of God that as hée casteth away and damneth all impenitent persons so as many as repent by faith call vpon God are receyued through the only mediator Iesus Chryste and saued by the onely goodnesse of God Of whiche decrée wée sée an example in this woman who béeing vnder the crosse calleth vpon Christ and is herd and béeing iustified by fayth is saued according too this saying of Ioell Euery one that calleth vppon the name of the Lord shall bée saued The places are thrée 1 What is true and wholesome repentance 2 Why Chryst put back this woman 3 A liuely image of the Churche ¶ Of the first IT is in any wise necessary that men be taught rightly cōcerning true repentance For vnlesse true repentaunce bée in place no man can bée saued Therefore wil I tel cléerely and distinctly what helthful repentance is how it is made and of what partes it is made perfect Christian and helthfull repentaunce is out of all dout the turning of man vntoo God that he may become a new creature too liue according too his will as muche as may bée in this infirmitie Or too speak more plainly helthful repentance is a true sorynesse for displeasing GOD with a desire and hope of forgiuenesse for the sacrifice of Gods sonne and with singuler wil and endeuer too eschue sinne from thencefoorth and too make his whole life afterward allowable béefore God That this is the true definition of helthful repentaunce it may bee shewed by the onely testimonie of Ezechiell For this Prophet in his .xviij. chapter sayth thus Turne and repent yée of all your iniquities and your iniquities shall not bée too your decay Cast from you all your vngodlynesse and make vntoo your selues a new hearte and a newe spirite In this testimonie are conteyned thrée things The firste is a calling too repentance No man shall come vntoo mée sayth the Lorde but hée whom my Father draweth The seconde thing is the promise Youre iniquitie shall not bée youre decay The third is the description of repentance Doo yée penance or repent yée saith hée His méening is therfore that wée should bée sory for Gods displeasure Cast from you all your vngodlinesse by this he requireth a shūning hatred of sin When hée saith Turn yée vntoo God he requireth faith
out Therefore shall they bee your iudges But if I vvith the finger of God cast out diuels no doubt the kingdome of God is come vpon you VVhen a strong man armed vvatcheth his house the things that he possesseth are in peace But vvhen a stronger than he commeth vpon him and ouercommeth him he taketh from him all his harnesse vvherin he trusted and diuideth his goods Hee that is not vvith mee is agaynst mee and he that gathereth not vvith me scattereth abroade VVhen the vncleane spirite is gone out of a man he vvalketh through drie places seeking rest And vvhen he findeth none he saith I vvill returne ageine intoo my house vvhence I came out And vvhen he cometh he findeth it svvept and garnished Then goth he and taketh too him selfe seuen other spirites vvorse than him selfe and they enter in and dvvell there And the ende of that man is vvorse than the beginning And it fortuned that as he spake these things a certein vvoman of the company lift vp her voyce and sayd vntoo him happy is the vvomb that bare thee and the paps vvhich gaue thee suck But he sayd yea happy are they that heere the vvoord of God and keepe it The exposition of the text THis Gospell déere beloued sheweth plainly the cause why Chryst came into the worlde and tooke mans nature vpon him that is too wit both too begyn a new kingdome and also too abolish the kingdome of the diuel And this is it that God speaketh of in the third of Genesis The séede of the woman shall treade downe the serpents head Which woordes Iohn interpreteth when hée sayth Chryst appéered to destroy the woorkes of the diuell that is too say the diuels kingdome whiche beginneth with sinne is buylded vpon sinne and finished with endlesse damnation Of this kingdome of Sathan Chryst in his Gospell sheweth himselfe too bée the destroyer by deliuering a man that was possessed of a diuell For in as much as he driueth out the diuell First he giueth vs too vnderstande that hée is stronger than the diuell and secondly that he is his enimie Also by this miracle he sheweth him selfe too bée the sauiour of mankind Moreouer héere is shewed the vnthankfulnesse of the world toward their sauiour when the wicked Iewes ascribe Gods woorks vnto Sathan Lastly in the end of this Gospell the woman by hir outcrie ministreth occasion vntoo Chryst too shew the true blessednesse For where as the woman cryeth out Blissed is the wombe that bare thée he answereth Nay rather Blissed are they that héere the woord of God and kéepe it The pointes héereof are foure 1 The difference betwéene the kingdome of Sathan and the kingdome of Chryst. 2 The strife betwéene the Iewes and Chryst wherin the Iewes finde fault with Chrysts dooing and he defendeth the same 3 What shall become of those whiche hauing receyued Chryst shake him off ageyne and serue Sathan 4 What is true blissednesse and felicitie ¶ Of the firste CHryst vvas casting out a diuell These woordes doo openly testifie that the kingdome of Chryst and the kingdom of Sathan are two sundrie kingdomes and that there is betwéene these two sundrie kingdoms the greatest difference that may bée in so muche as it is not possible for them too agrée together Thou séeyng that Chryst and the diuell are twoo most puissant kings of twoo moste diuers kingdomes we wil speak of both that men may vnderstand how muche euil is in the kingdome of Sathan and how muche goodnesse and felicitie is in the helthful kingdome of Christe As concerning the Deuil these foure points are too be cōsidered First who he is 2. What he dooth 3. Why hée dooth 4. Why God suffereth him too doo it Who is hée then As in respect of his nature hée is the creature of God as are the Angels of God As in respecte of his inclination and of his frowardnesse whiche hée hath of him selfe hée is a lyer a murtherer and a théefe delighting euermore in manslaughter and lying and coueting nothing so muche as the euerlasting destruction of mankinde That the Deuill is suche a one wée are taught by his craftinesse with whiche he deceyued Adam and Eue. What dooth the Deuil Wée sée in this Gospell that hée maketh this wretched man blinde and dumbe Consider héer I pray you the cruel tirannie of the Deuil against this miserable soule First hée stoppeth vp his eares Why least hée should hear the woord of God And why desireth hée that bycause hée knoweth that the first step too Heauen is too heare Gods woord For neuer man yet béeing of yéeres of discretion atteyned too saluatiō without héering the woord of God For the Gospel saith Paule is the power of God too saluation too euery one that beléeueth Secondly hée besiegeth his hart that the woord may haue no place in it And why dooth hée so Bicause he knoweth that without faith whiche commeth by héering the woord no man is iustified For as Christ fayth He that beléeueth not the wrath of God abideth vpon him Thirdly he maketh him dumb Wherfore that he shuld not confesse Chryst his sauior For he knoweth that no man is saued without confession of the mouthe For thus sayeth Paule in the tenth vntoo the Romaines With the hart wée beléeue vntoo righteousnesse and with the mouth wée make confession too saluation Fourthly hée maketh this miserable creature blinde that hée should not sée And why so Bicause he should not sée Gods woorks whiche shew foorth Gods glorie as Dauid witnesseth when hée sayeth The Heauens declare the glory of God and the firmament sheweth his handy woorks Beholde Sathan closeth vp all the wayes of saluation from this wretched man Wherfore dooth this spiteful creature so First bycause hée him selfe is damned and hathe no hope of saluation Secondly hée beareth suche a hatred too Christe that hée cannot away with his kingdome Thirdly hée is inflamed with vnappeasable hatred towards mankinde in so muche as hée coueteth too haue them al damned euerlastingly as wel as him selfe And therefore is it that Peter sayth Pet. 5. The Deuil goeth aboute like a roring Lion séeking whome hée may deuoure But why dooth GOD giue Sathan this leaue too trouble menne in suche wife First wée haue merited this punishement for our owne sinne For what euill so euer happeneth vntoo vs wée muste ascribe it vntoo oure selues and séeke the cause of it in oureselues Secondly God suffreth it too the intent wée may learne how greate Chrystes benefites are towards his church For no man better vnderstandeth the cōmodities of libertie and helth than hée that hathe sometimes felte the hardnesse of imprisonment and the paynes of sickenesse Thirdly that against the Deuil wée should call vppon Chryste who onely is able too ouercome him Fourthly that wée shoulde feare oure selues against him with fayth according too this saying Whom withstand you strong in fayth For Fayth is the ouercommer of the worlde as Iohn saith This is your victorie that ouercometh the
world euen your fayth Fifthly that béeing deliuered from the tirannie of Sathā by Christs presence we may both acknowledge y e Christ dwelleth in vs according too that whiche is written in the 2. Reg. 17. that all the earth may know that there is a God in Israel that is too say in the Churche and also that wée may magnifie God which deliuereth vs. Of the Diuell wée haue heard who he is what he dooth why he laboureth the destruction of the Church and wherefore God permitteth him so too doo Nowe let vs héere of our king Chryste of whom I will speake who he is what he dooth and why he dooth Who is Chryst God and man borne of the father before all worldes euerlasting God with the euerlasting Father and the holy ghost according as we confesse in our Créede who came downe from heauen for our saluation and tooke mans nature vpon him too the intent he might by his death delyuer vs from endlesse death and punishment What dooth hée That dooth this present Gospell teache vs. First he openeth this deaf mans eares Secondly hée casteth the diuell out of him Besides that he loozeth his toong that he may speake And also he openeth his eares The self same thing dooth he dayly in his church First he openeth our eares that wée may héere Goods word Therfore who soeuer heareth Gods woord willingly let him know that his eares are opened and contrarywise he that héereth not the woord willingly let him knowe that his eares are stopped still by Sathan Wherefore who so hath not yet eares to héere let him flée to Chryst who only can open them Secondly he deliuereth the harte from the diuel that wée may beléeue For in the sixth of Iohn Chryst teacheth that fayth is the woorke of God for thus he sayth This is the woorke of God that we beléeue in him whom he hath sent Then if thou beléeue not the diuell stil possesseth thy hart Wherfore thou must go too Chryst who only can ouercome him Thirdly he loozeth thy toong that now from henceforth thou mayst with thy mouth confesse him magnifie him and call vpon him And wherfore dooth Chryst so First bicause he is a louer of men whose nature he tooke vpon him at suche time as he was conceyued man and borne of the virgin Mary Secondly bicause he is the enemie of the Diuell Thirdly bicause it is his office or charge too inuade the kingdome of his enemie the diuel too put his sayd enemie to the spoyle too rewarde all that beléeue in him with euerlasting life Now by these things it appéereth howe great difference there is betwéene the kingdom of the diuel and the kingdom of Chryst. In the diuels kingdome is sinne and death In Chrysts kingdome is righteousnesse and lyfe In Sathans kingdome is damnation in Chrysts kingdome is saluation and acquitall from damnation In Sathans kingdome is darknesse In Chrysts kingdom is perpetuall light In Sathans kingdome is torment In Chrysts kingdome is ioy In Sathans kingdom is too bée séene the diuell with al damned soules In Chrysts kingdome the sainctes enioy the syght of God and the glorie of immortalitie through Iesus Chryst. Héerby therfore we may be admonished both with how great héede the kingdome of Sathan is too bée shunned and with how great diligence we must indeuer too bée made citizens of the blissed kingdome of Chryst. ¶ Of the second THe Iewes séeing this déede of Christ as the ministers of Sathan do set themselues with might and main against Christ and say he casteth out diuels by Beelzebub prince of the diuels Sée how great the malice of the world is Too the intent it may die in his owne sinnes it ascribeth the woorke of God too the diuell What liuing creature woulde ryse vp with so great madnesse agaynst Chryste if hée were not styrred theretoo by the spirite of Sathan Howebeit Chryste in no wise beareth that reproche of GOD at their hande but with moste strong argumentes confuteth this diuelishe blasphemie The first Argument is No man can by one diuell driue out an other Ergo you doo lewdely too affirme that I caste out diuels in the name of Beelzebub For if one Diuell should woork agaynst an other and cast out one another the Diuels kingdome should not bée stedfast But now wée sée the kingdome of Sathan too bée moste stable and strong For euery kingdome deuided within it selfe shall bée made desolate For whersoeuer is discorde there is assured destruction too bée looked for The second argument is If I cast out diuels in the name of Belzebub your sonnes doo also cast out diuels in the same name But this by your owne iudgement is false For you affirme them too cast out Diuels by the power of God wherfore you doo wickedly too say that I cast out Diuelles in the name of Belzebub The thirde argument is I cast out Diuels by the finger of God that is too say by the power of God Ergo you doo falsly ascribe my worke too the Deuil The fourth argument is A strong person is not ouercome but of his stronger The Deuil is ouercome by mée for I cast him out spoil him Ergo I am strōger than hée VVhen a strong persō armed kepeth his house the things that he possesseth are in peace Who is that same strong armed person the olde serpent Hée kéepeth his house as long as he dwelleth in the vnbéeleuers and while hée blindeth mennes senses that they acknoweledge not Chryste And then are all things in peace whiche hée possesseth when the woord of God is put to silence and mens traditions sounde abrode But as soone as the swoord is drawne whiche is the woord of God by and by the Deuil is compelled too giue place For Chryst who is in the woord is stronger than Sathan The fifth argument is He that is not vvith mee is against me and he that gathereth not vvith mee scattereth That is too say The Deuil scattereth the church I gather the churche toogither Ergo there is no agreement betwéene mée and the Deuil And that the Deuil scattereth the churche he proueth by a moste goodly similitude ¶ Of the third WHen an vncleane spirite is gone oute of a man that is when the Deuil who of him self is vnclean woont by many meanes too defile the mindes of men is gone out of a man like as hée is now by my power cast out of this wretched man that was possessed What dooth hée then He vvalketh by drie places seeking rest and finding none hee sayeth I vvill returne intoo my house from vvhence I came Hée walketh by drie places that is too say by hartes that are not watered with the riuer of the holy Ghoste What is ment by his séeking rest and finding none By this phrase of speaking is signified his endeuer for it is not inough for him too haue doone harme vnlesse hée may doo more harme So great a desire hath hée too destroy men He is not
kéepeth Chrystes sayings shall not sée death for euer Howebéeit too the intent wée may the better vnderstand these thinges I will shew forth in order what they conteyn For the first thing too be obserued héere is Chrysts othe The second what maner a ones wee bée without Christ. The third what wée obteyn by him The fourth how we may be able too béecome partakers of Chrystes benefits His othe is to this end too assure vs of Gods truth ageinst all the doctrines of men and deuils against the reason of the flesh yea against the whole kingdome of the Deuil which consisteth of Sophistrie Hipocrisie and Tyrannie For it is not possible that the sonne of God should deceyue whoo hath warranted his doctrine by so great an othe What maner a folke bée wée without Christ By Christ it cōmeth too passe that wée sée not euerlasting death Wherfore without Chryst wée are giltie of euerlasting Death Now as there are foure kindes of Lyfe so are there foure kindes of death also The first is the lyfe of nature wherby wée naturally liue in this world This life simply in respect of it self is good bycause it is the gift of God which hée promiseth in the fourth commaundemente but it varieth according too the state of men Untoo Abraham it was good bicause hée vsed it too Gods glorie But vntoo Nero it was euil bicause hée abused it both too the reproch of God that gaue it also to his owne damnation Ageinst this natural life is set naturall death which of it self is euil bicause it is the punishment of sinne Notw tstanding it varieth according to the states of men For lyke as vntoo Abraham this death was a passage vntoo a better life and therefore was good vntoo him so vntoo Nero it was the gate of Hel and therfore too him it was euil The second life is of sinne namely wherby sinne liueth in man and reigneth through his lusts as it dooth in all the vngodly This is alwayes euil bicause it tendeth too dānation Ageinst this is set the death of sinne wherby sinne is mortified in vs which thing cōmeth then too passe whē wée liue in true repentance the feare of God This death of sinne is euermore good bicause it is the passage too eternal life The thirde life is of grace whereby Christe lyueth in vs through grace This is euermore good bicause it is Gods gift and the way too glorie Ageinst this is set the death of grace that is too say the priuation of grace whiche thing commeth too passe when wée slide backe ageyne intoo sinne and cast away fayth This is alwayes euill bicause it is the way intoo hell The fourth life is the euerlasting lyfe by which the godly shall liue with God and his Angels in endlesse blisse This life is most excellent good Ageinst this is set euerlasting death which is endlesse damnation Unto this endlesse death are all men subiect without Christ. For vnlesse wée bée deliuered from this death by the benefite of Chryste it shall bée our perpetual reward for sinne as Paule sayth too the Romanes the .6 chapter Such are wée without Chryst that is wretched damned and giltie of eternall death But what doo wée become through Chryst That doothe Chryst assure vs of by his othe namely that being deliuered from euerlasting death wée are rewarded with eternal life in which shal be ioy without end Howe are wée made partakers of Chrystes benefites This Gospell aunswereth Verely verely I say vntoo if any man kepe my saying he shal not see death for euer Then is this great treasure in Chrystes woordes which who so kéepeth hath Chryst whoo only is the way too life What is too kéepe the woord of Chryste It is too héer it too lerne it and to beléeue it according to this saying He that beléeueth in the sonne hath life euerlasting Why so bicause hée that beléeueth is iustified by his owne faithe that is to say is set frée from sinne endued with the rightuousnesse of Chryste and accepted too eternall life for Chrystes sake He therfore that coueteth eternall life let him marke well the things aforesayd let him liue in continual repentance let him héer Christes word let him beléeue it and let him cōtinue in the faith euen vnto death So shal it fall out that this naturall death shall be vnto him a passage vntoo eternall life But what say the Iewes too this healthfull Doctrine of Christes Chryst saith He that kepeth my vvord shall not se death The Iewes answere now wée know wel thou hast a Deuil Abraham and the Prophets are dead and thou sayest if a man kéepe my woord he shall not tast of death for euer Art thou greater than our father Abraham who is dead c. Whom makest thou thy self As if they had said If thy woord bée of such power that they which héer thée shall not taste of euerlasting death surely thou art greater than the prophets and our patriark Abraham which are dead but this is false for thou art not greater than Abraham Ergo it is false that thou sayest he that kéepeth my saying shall not tast of death for euer Therfore thou art a blasphemer of God and hast a Deuil Christ answereth and sayeth If I glorifie my selfe my glory is nothing that is too vvit by your iudgement It is the father that glorifyeth mee The méening of these words is this The only begotten sonne of God is greater than the seruāts of God or than the adopted sonne of God I am the only begotten sonne of God according as the father himself witnesseth by his own voyce and woorks But the Prophets and Abraham are Gods seruants and Gods children by adoption wherfore I am greater than Abraham and the Prophets Ergo it is no maruel though my woord bée of greater power than theirs Then vsed they a poynt of Sophistrie For that which Chryst spake of the euerlasting death they construed of the naturall death howbeit maliciously Wherfore Chryste procéedeth too reproue them saying If I say I knovve him not I shall be a lyar as you are For you say you know him whom you know not But what is it to knowe god First it is to know whoo he is that is to wit the father the sonne the holy Ghost Secondly to beléeue in him And thirdly too order a mans life according to his wil. Howbeit bicause the Iewes gloried of their father Abraham Chryst procéedeth too shew how vaine this boasting is and sayth Your father Abraham vvas glad to see my day and reioyced In these woords Chryst teacheth thrée things The one that he was before he tooke mās nature vpon him that is to say from euerlasting God euerlasting The other that Abrahā beléeued in him For too beléeue in Chryst is spiritually too sée him And Chryst is séene thrée ways in body only as the Iewes saw him that talked héer with him in spirite only as Abrahā wée y t beléeue in him
Angel that Chryste is risen This is the summe of the storie The women are willed not too bée afrayd This is the frute of this benefite and the women séek Chryst raysed from death By the example of whom is commended vntoo vs the helthful vse of our Lords resurrection Wherefore not without cause Paule wryting too Timothie sayth Remember that Iesus Chryste is risen from death For as the same Apostle saith in the .10 too the Romains If thou beléeue in thy harte that God hath raysed him from death thou shalt bée saued How bée it too the intent this Article of oure fayth may be the better confirmed vntoo vs I wil handle thrée places in this sermon whiche are 1 How many wayes there are too proue the Lorde resurrection 2 Why hée arose the third day 3 What is the frute of Chrystes resurrection ¶ Of the firste BY thrée kindes of Testimonies is the Lordes Resurrection confirmed For there are Testimonies that go before and that go with it and that come after it Of which I will speake in order Christ admonisheth vs in the .xxiiij. of Luke that we should aduisedly wey the testimonies that went before the Lordes Resurrection where he sayth So is it written and so ought Christ too haue suffered and risen agein the third day and repentance and remission of sinnes to be preached in his name vntoo all nations But where is this written He himself answereth and saith In Moises and the prophets the Psalmes it is written of mée Therfore in Moyses in the Prophets and in the Psalmes must wée séeke for the Testimonies that go before our Lords resurrection In Moyses there is a double kinde of Testimonie concerning the Lords Resurrection For it is both foretolde in expresse woords shadowed with many figures The expresse woordes are these The womans séede shall breake the Serpents head that is too say Chryst shall ouercome the Deuil which thing could not bée doone but by Chrysts rising ageyn from death ▪ For if Chryst had taried stil in his graue the deuil had had the vpper hand of Chryst. For as long as Chryst lay in his graue Christ had no victorie that is he had no triumph But assoone as our Lorde opened his graue and came out of it aliue he shewed him selfe conqueror and triumpher ouer Sathan Héerevnto also perteyneth this saying In thy séede shall all the nations of the earth bée blissed Now as in death is the curse so is blissing too bée séen in y e life of Christ. Also it is shadowed with figures in Moses Adam dying and afterward being raysed ageyne was a figure of Chryste dying and rysing ageine For thus sayth Augustine Chrystes resurrection was prefigurate in our first father Adam because like as Adam rising after sléepe knew Eue shaped out of his séede So Christ rising agein from the dead builded the church out of the wound of his syde Isaac also being laid vpon the altar too bée sacrificed and yet beyng deliuered by the Angell was a figure of Chryste offered vp vpon the Crosse and afterward raysed from death by the power of God Ioseph being cast into prison afterward brought foorth vntoo high honor did betoken the death resurrection of the Lord. In the Prophets also are both sayings and figures of this Resurrection Esai 53. chapter If he giue his soule for sinne he shall sée long lasting seede and the will of the Lord shall prosper in his hand Daniell telleth openly that Chryst shall bée put too death and that he shall reigne for euer Oseas also sayth the thirde day he shall quicken vs. Among many other figures are these Sampson is shut within the Citie and the gates fast locked And our Lord is closed in the graue fast sealed Sampson breaking the lockes and bearing away the gates escapeth without harme And Chryste breaking the powers of hell goeth out frée Like as the shippe should haue perished if Ionas had not bin cast out so should the woorld perish if Chryst had not suffered And like as Ionas was in the belly of the Fishe thrée dayes and afterwarde was cast out on lande So Chryste was thrée dayes in the earth and afterward came foorth aliue out of his graue In the Psalmes also are Testimonies and Figures of Chrystes resurrection The second Psalme entreateth altoogither of the kingdome and préesthood of Chryst. The fiftene Psalme Thou shalt not suffer thy holy one too sée corruption The .xxij. Psalme preacheth the Lordes Passion and resurrection The Cx. Psalme He shall drinke of the brooke by the wayes side therfore shal he lift vp his head The same Dauid doth shadow the death resurrection of the Lord. Dauid fléeing so oftentimes at length being aduaunced too the kingdom was a figure of Chrysts abacemēt by death of his glorificatiō by rising agein Such maner of proofes of y e lords death resurrection there are many in Moises in the Prophets and in the Psalmes but I haue recited but fewe for shortnesse of time To the furtherance héerof cōmeth it also y e Chryste oftentimes forewarned his Disciples of his deathe and resurrection Of testimonies that go with it there be twoo sorts namely expresse woords signes In this Gospel the Angel sayth He is risen he is not heer The signe was séen the graue was emptie there was an Earthquake the Lorde shewed him selfe first too Mary Magdalene afterward too the more part of the Apostles and then too fiue hundred bréethren hée is conuersant with his Disciples fortie dayes and at the ende in the sight of a great number he ascēded visibly intoo heauen from whence the .x. day after his ascencion hée sendeth the holy Ghost according too his promise whiche holy Ghost conuinceth Chryst too haue ascended intoo heauen in déed as triumpher ouer death and hel The testimonies that folowe are of twoo sortes also The preaching of the Apostles whiche is confirmed wyth sundry miracles afterward the recorde of the whole Churche confessing Chryst their Lord and mediator ▪ Besides these there bée other signes also The inward signe is Chrysts spirit in the harte of the beléeuers whiche testifieth vntoo them that Chryste liueth The outwarde signes are Baptime and the Lords supper For by Baptim is figured Chrysts death buriall and resurrection as Paule teacheth the .vij. too the Romaines The Lordes Supper dooth also represente vntoo vs Chrystes resurrection Hee that beléeueth not these testimonies going before it with it and comming after it shall one day sée him comming in the Clouds too be his iudge whome hée acknowledged not too be his Sauiour héer on earth ¶ Of the second WHy arose he ageine the third day Why did he not put it of till the last day that wée mighte haue risen toogyther with him He rose ageine the third day first too fulfil the Prophecies For it was tolde before by the Prophet Oseas and prefigured in Ionas that he should rise ageine the third day Secondly too make
their vndooing vnlesse they amende The thirde difference is taken of the effects For the godly doo blisse God and call vpon him in their crosse as Iob dyd But the vngodly freat at God and are angry with him The godly are nurtured the vngodly are confounded The godly are tried the vngodly are distroubled The godly vnder the crosse doo hope the vngodly do despaire The fourth difference is taken of the time The godly are afflicted for a shorte time that afterwarde they may bée glorified with Christ their head but the vngodly are wrapped in mischéefe for euer Whose present affliction is as it were a handfull of their endlesse paines in hell The fifth difference is taken of the place The godly are chastized in this world only but the fire of the vngodly shal neuer bée quenched For héere they are tormented with an euill conscience and in the woorld too come they shal bée ouerwhelmed with Gods euerlasting wrath and suffer punishement that neuer shall haue ende So haue wée the differences of the crosses of the godly and the punishments of the vngodly Now wil I adde a few things concerning the comforte wherewith the godly muste raise vp them selues vnder the Crosse. From whence then is comforte too bée sought First the godly that is pressed vnder the crosse shall consider two thinges in his affliction namely iudgement and mercie Iudgemente that hée is punished for his sinnes Therefore sayeth Chryste Sinne not leaste some woorser thing happen vntoo thée And mercie that hée is punished too the intent hée shoulde turne and repent according too this text 1. Cor. 11. When wée are iudged of the Lorde wée are chastized that wée bée not damned with this worlde Therfore when the faythful is exercised with the crosse let him séeke comforte at the fatherly mercy of God Secondly the godly in his crosse shall take comforte by examples whereof many are recited in the .xj. too the Hebrues And Paule dooth oftentimes lay before vs the example of Chryst too which it behoueth vs too become conformable vnder the Crosse that wée may be gloryfied with him in time too come For the godly suffereth with Chryste as it were a meÌ„ber of his For like as Chryst suffered first that hée might obey the Father and secondly that hée mighte vanquishe and condemne our sinne so must wée also obey GOD vnder the crosse bothe too vanquishe and too condemn our owne sinne not by making satisfaction for it as hée didde but by mortifying it Thirdly the godly shall fetche comfort at the endes of the Crosse. For the godly is not chastized with the Crosse too the end hée should perrish but too the end hée may bée holden in and as it were reyned with a certeine brydle from falling away from God Fourthly the godly shal coÌ„fort him self with the presence of God for thus saith God I am with thée in tribulation For if God defeÌ„ded vs not with his presence in our crosse our harts would vtterly faile and wée should renounce our profession Fiftly the godly shall take comforte at the promise of deliuerance asuagement of paines and at Gods helpe Our fathers cryed vntoo thée sayeth the Psalme and thou heardest them Sixtly the godly shall séeke comfort by comparing the present affliction with the glory too come The one lasteth but a moment the other is eternall Let this suffise concerning the crosse of the godly GOD graunt vs grace too glorifie him with true patience vnder the Crosse through our Lord Iesus Chryste too whom bée honour and glorie world without end Amen The iiij Sunday after Easter ¶ The Gospell Iohn xvj IEsus â—ayed vntoo his Disciples Novv I go my vvaye vntoo him that sent mee and none of you asketh mee vvhyther I go But bycause I haue sayed suche things vntoo you your harts are ful of sorovv Neuerthelesse I tel you the trueth it is expedient for you that I go avvay For if I go not avvay that comforter vvill not come vntoo you But if I depart I vvil send him vntoo you And vvhen he is come he vvill rebuke the vvorld of sinne and of ryghtuousnesse and of iudgement Of sinne bycause they beleeue not on mee Of rightuousnesse bicause I go too my Father and yee shall see me no more Of iudgement bicause the Prince of this vvorld is iudged alreadie I haue yet manye things too say vntoo you but yee cannot beare them avvay novv hovv be it vvhen he is come vvhiche is the spirite of truthe he vvil lead you intoo all trueth Hee shall not speake of him selfe but vvhatsoeuer he shall heare that shall he speak and he vvil shevv you things too come He shall glorifie mee for hee shall receiue of mine and shall shevv vntoo you All things that the Father hathe are mine therefore sayde I vntoo you that he shall take of mine and shevv vntoo you The exposition of the text THis gospel is a péece of that sermon that Christ made after Supper the night before he suffred wherin as I tolde you this day seuennight he warned his Disciples aforehande of his Passion Death and Resurrection and disputed of the persecution and comfort of the Churche and the state of his kingdome of what sorte it shoulde bée vntoo the ende of the world and that too this end that his Disciples should be confirmed in the faith and not renounce their profession for the crosse and stumbling blockes thervpon risen among many This also was the cause of this Sermon that I haue rehearsed the effect wherof is that Chryst promiseth to his church an aduocate teacher and gouerner the holy Ghost Wherby is shewed the difference betwéene the administration of the ciuill gouernement and the kingdome of Chryst. For that hath néede of outwarde sinues as lawes decrées of magistrates open punishmentes c. But this is gouerned by the woord by the spirite by fatherly discipline and by sacraments The places are thrée 1 The profite and néedefulnesse of Chrysts departure too the Father wherein the kingdome of Chryste is described 2 What the holy Ghost dooth in the world 3 Of the saying I haue many things too say vntoo you but you are not able too beare them away at this time ¶ Of the first I Go too him that sente mee and none of you asketh mee vvhither goest thou that is too say Nowe is my death at hande and my victorie ouer death which when I haue obteyned I will ascende too my father That the Lorde speaketh so darklye hée dooth it too this purpose too stirre vp his Disciples too make more diligent enquirie of his Death and resurrection But they for all that thought nothing lesse than that he whom they had acknowledged too bée the Messias should bée deliuered too so reprochful a death so blinde is reason in matters perteyning to God It créepeth héer vpon ground it can not déeme aright of heauenly things and of Chrysts kingdome Bicause sayth he I haue tolde you these things your hartes are filled
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
the godly mennes soules after this lyfe Lazarus is caryed intoo Abrahams bosom What is Abrahams bosom Like as Abraham was therfore called the father of the faithful bycause that with him was layd vp the couenant of eternall lyfe the which he kéeping in faythful custodie deliuered as it were from hand too hand first vntoo his owne children and afterward too all nations that they are called his children as many as are heires of the same promisse So after death they are sayd too bée gathered intoo his bosom bycause thy receyue the frute of the same fayth with him For like as a mannes sonnes whē they come home toogither at nyght from their dayly labor are cherished as it were in their Fathers bosom So the godly after their trauels taken in this life are after death gathered togither intoo blisful rest where they are wel at ease and in happy case vntil the rysing agein of the dead This bosom of Abraham is called also Paradyse as in that saying of Christ to the théefe this day shalt thou be with mée in Paradyse where according too the Psalme is abundance of ioy by beholding of God and euerlasting pleasures in his right hand Too be bréef Blissed are they that die in the Lord bycause they shal bée euermore with God shal enioy endlesse ioy And as concerning the communication of Abraham the Glutton it is to bée known that these things happened spiritually For so thought the Glutton wyth himselfe in his torments and such answer receyued he in his owne conscience Seuenthly behold in Lazarus the image of the Church in this lyfe For it is afflicted and it is despysed of the mighty rich men of this world ¶ Of the third THey haue Moyses and the Prophets let them heere them ▪ This is a very weighty admonishment and excéeding behoofeful for by this saying many are damned First euery one is damned that receiueth not Moyses and the Prophets For these are giuen of God too lead vntoo God and to shew the way of saluation He therfore that receiueth them not abydeth in his damnation Secondly they are damned that receyue them but yet set more by mennes traditions and rather frame their life after mennes commaundements than after Gods commaundements notwithstanding Gods charge giuen openly too the contrary For thus sayth he in Ieremy Cap. 20. Walk yée in my statutes and not in the cōmaundements of your fathers Thirdly are dāned héer Pope Gregorie the Anabaptists and other Euthusiasts which looke for new Reuelations frō heauen and giue more credit too the fumes of a frantike and melancholicke brayne than too the heauenly voyce or rather forsake and vtterly cast away the woord of God Fourthly wée learne héerby too make much of the doctrine of Moyses the Prophets and Apostles which wil be a lanterne for vs too eternall saluation so wée folow the lyght therof For the world hath not a more precious treasure than Gods woord Dauid did make more account of this than of y e finest golde Through this Lazarus who was poore in the world was rich before God By this did Iob rayse vp himself in the middes of his miseries Wherfore ryght déere brethren let vs also loue Gods woord Let vs assure our selues that that is the instrument wherby is offered vntoo vs the preciousest of all treasures Iesus Chryst and by him euerlasting lyfe which our heauenly father graunt vntoo vs by the same Iesus Chryste too whom bée honor and glory for euer and euer Amen Vpon the .ij. Sunday after Trinitie ¶ The Gospell Luke xiiij A Certain man ordeined a great supper and bad many and sent his seruant at supper tyme too say too them that vvere bidden come for all things are novv ready And they al at once began too make excuse The first sayd vnto him I haue bought a farme and I must nedes goe and see it I pray thee haue me excused And an other sayd I haue bought fyue yoke of Oxen and I go too proue them I pray thee haue mee excused And another sayd I haue maryed a vvyfe and therfore I cannot come And the seruaunt returned and brought his master vvord againe therof Then vvas the good man of the house displeased and sayd too his seruaunt go out quickely intoo the streetes and quarters of the citie bring in hither the poore feble the halt blind And the seruaunt sayd Lord it is done as thou hast cōmaunded yet ther is roum And the Lord sayd vnto the seruant go out into the hie vvayes hedges cōpell them too come in that my house may bee filled For I say vntoo you that none of these men vvhich vvere bidden shall taste of my supper The exposition of the Text. LIke as the last Sunday it was shewed in the Glutton y t the contempt of a mannes neighboure is hinderance too saluation so in thys Gospel we are taught another let which is too bée shunned that is too wit that wée set not more by our owne possessions and affaires by the care of worldly matters thā by the Gospel of Chryst or that we suffer not our selues to be letted and busied w t the commodities and pleasures of this world that wée come not too the supper vnto which wée are bidden by the preaching of the Gospel Now the occasion of this Parable was a certein Pharisies talke at a feast too which Chryst was bidden For when Chryste had declared that suche as are liberall too the poore shal bee rewarded in the resurrection of the rightuous the Pharisie intending too sooth Chryst in his woordes sayd Blissed is he that eateth bread in the kingdome of God Notwithstanding for as much as Christ saw the ouerthwart cōditions and froward inclination of this Pharisie and of the rest of the Iewish nation he put foorth this Parable wherin he peinteth out bothe the iust reiecting of the Iewes and the frée receyuing of the Gentiles The dryft end of which Parable is that wée should not suffer the transitorie things of this life too bée a hinderance vntoo vs for cōming too the heauenly supper whervntoo wée are bidden by the gospell The places are foure 1 The greatnesse of Gods mercy is poynted out in thys Supper 2 The vnthankfulnesse of the world is noted in those that refuse too come when they are called 3 Of his compulsion how he compelleth and by whom 4 A thretning of punishmente too them that receyue not the Gospell ¶ Of the firste HOw great Gods mercy is towards mankinde it is euident by many proues For not only Gods woord but also Gods excéeding great benefites towards the whole world and specially towardes Chrystes churche beare witnesse of Gods inspeakable mercie The earth sayth Dauid is full of the Lordes mercye The greatest proofe of this mercy is the giuing of his Sonne too redéeme the worlde drowned in vtter miserie and that by his death and passion too the intēt that men béeing deliuered from this
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
intoo the Temple and began too caste out them that sold therin and them that bought saying vntoo them It is vvritten My house is the house of prayer but yee haue made it a denne of theeues And he taught dayly in the temple But the high preests and the Scribes and the cheefe of the people vvente aboute too destroy him but coulde not fynde vvhat too doo For all the people stacke by him and gaue him audience The exposition of the Text. THis Gospell consisteth of twoo partes wherof the one teacheth what Chryst did without the Citie Hierusalem and the other techeth what he did in the temple after he was come intoo the Citie While he was without the citie hée beewayled the miserie that was too come vppon the Citie and therwithall prophesied of the destruction of the whole citie and the people In whiche thyng he bothe shewed his affection toward all mankynde and also declared playnly how great Gods wrath is toward sinners that repent not Then entring intoo the temple he fyndeth faulte with the abuse of the Temple he driueth the byers and sellers out of the temple hée testifieth that the temple is a house of praier that it is too say a house dedicated to God and his seruice and that it is not méete too defyle this house with worldly busynesses Nowe there are as I sayde twoo partes of this Gospell one of Chrystes wéeping and of his prophecie concerning the sacking of the citie and the destruction of the whole nation And an other of Chrystes déede in the Temple But these twoo partes conteyne in them many poyntes and lessons and therefore I will speake of them seuerally one by one ¶ Of the firste parte Of this first parte there bée twoo places which are 1 Christes Prophecie ageynst the Citie Hierusalem with the circumstances therof 2 The vse of this part in our churche ¶ Of the firste IN the fyrst place doo méete many circumstances which are first Christes affection towardes mankynd 2. The prophecie it self 3. The time of the visitation 4. Wherby they might haue known the time of their visitation 5. Why they knew not the time of their visitation 6. Their punishment for neglecting their visitation 7. The delay of their visitation The first Christ beholding the Citie vvept vpon it This wéeping of Chrystes is a notable witnesse of Gods mercye towardes mankynd For our Lord béewaileth their destruction no lesse than a most pitiful father bewaileth the destruction of his own children whom he loueth as himselfe which destruction hath surely none other cause than their vnthankfulnesse towards the gospell For how could it otherwyse bée but that the sonne of God who was borne very man too this intent that he should by the offering vp of himself in sacrifyce set mankind frée from euerlasting damnation should bée gréeued at so great vnthankfulnesse of men whom he hath created to saluation from the beginning and afterward called too repentance by sending his Prophets and Apostles vntoo them The second For the dayes shall come vnto thee that thyne enimyes shal cast a banke about thee and compasse thee round and keepe thee in on euery side and make thee euen vvith the ground and thy children vvhich are in thee Héere Chryst prophesyeth of the miserie that should come vppon Hierusalem which miserie happened vntoo them in very déede the fortith yéere after I will deuide the storie of this miserie intoo thrée partes wherof the first is an assignement of those things that happened before the destruction of the citie Hierusalem The second is a reckening vp of the euyls which the Citizens suffered in the séege And the third is a noting of y e miserie that folowed the sacking of the Citie What happened before the spoyle of the Citie Surely many things wherby God would haue called his people too repentance as Prophesies signes woonders foretokens Prophesies as this Prophesie of Chrysts wherof wee haue herd and wherof mention is made in these woords Zach. 1. And it will come too passe in that day that I shall make Hierusalem an heauy stone for al people Al that lift it vp shalbée torne and rent and all kingdomes of the earth shall bée gathered toogither ageinst it Also ther went woonders béefore A whole yéere toogither there appéered a Blasing starre ouer the Citie Hierusalem in the likenesse of a firie swoorde And warlike Chariots and horses were séene encountring toogither in the aire Signes The doore of the temple opened of it selfe in the nyght and a voyce was herd in the Temple saying Let vs remoue from hence let vs remoue from hence Foretokens A man of the common sort named Iesus cryed in the stréetes A voyce from the West a voyce from the East And the more he was chastised by the officer the more hée cryed out By these Prophesies woonders signes and foretokens did the Lord allure the Iewish people to repentance but al was to no purpose and therfore ensued most gréeuous punishment Let vs then speake of the punishment The firste daye of swéete bread began the séege and continued vntoo the eight day of September By and by after arose inward sedition in the Citie wherethrough fréendes and kinsfolke slue one an other without mercye By reason of the stinche of the carcasses of them that were dead there grew a most sore plage in so much as it was not possible too bury the dead Héerevntoo came hunger whiche was so great that the mothers did eate their owne children besides a number of other most shamefull matters which I let passe In the ciuill sedition wherein were slayne twoo thousand men the Temple was set on fire and vtterly consumed Afterwarde the foreparte of the Citie was taken of the enimie and within a while an other parte and at length all the whole Citie came intoo the hande of the enimies After the siege the vanquished people was had in so great contempt that seuen thousand of the nobilitie and chéefe personages were appoynted too the common woorkes lykâ— slaues and many wer reserued too open shewes The number of them that were slayne besides those that perished of hunger in the Citie was fourescore and seuentéene thousand As many as were vnder â—xvj yéeres olde were sold by the souldiers The honest women and maydens were rauished by the men of warre Afterward ageyne vnder Domitian there arose a newe persecution For Domitian made a serch for all that were of any kinred or allyance too Dauid or Chryste Thus muche concerning the bodily punishment that ensued the contempt of the sonne of God wherewithall was ioyned a spiritual punishment in conscience and at the end folowed eternall torment in hell The third If thou haddest knovvne yea if thou haddest euen in this day c. The time of visitatioÌ„ is that wherin God visiteth sometyme too punishe sinners and other whiles too doo good too the godly and that manye wayes Howbéeit the chéefe tyme of the visitation of Gods mercy was the tyme of
was not arayed like one of them Séeing then that God dooth so much for the Lilies which wither away within a while and shalbée burned why should hée not clothe vs whom hée hath created too eternall life The fifth After all these things doo the Heathen seeke As if hée should say You in times past after the maner of Heathen folke were ignorant of Gods prouidence and voyde of Faith But now yée knowe that GOD hathe a care of you Why then séek yée things néedful for your life with heathenish carefulnesse The sixth Your Father knovveth that you haue neede of all these things Mark these things aduisedly Hée sayeth not the dreadful GOD the iealous God the maker of Heauen and earth hée that visiteth the sins of the fathers vpon their children knoweth but hée sayth your father knoweth whose father your father What maner a father your heauenly father Bicause he is heauenly he is also most good most mightie and moste wise Bicause hée is moste good hée wil giue those things that bée good Bicause hée is moste mightie hée can giue what he wil. And bicause hée is most wise he knoweth how what and when it is méet too giue ¶ Of the third SEeke yee firste the kingdome of God his rightuousnesse all things else shal bee cast vntoo you In this shorte saying of Christ are two things cōmaūdement promise The commaundement is Seek first the kingdome of God and the rightuousnesse of God And the promise is And all things else shall bee cast vntoo you First and formost therefore let vs sée the commaundement and then the promise The commaundement is that wée should séeke the kingdome of God and the rightuousnesse of God Héere it is demaunded what maner of things Gods kingdome and rightuousnesse are And ageine after what meanes they are too bée sought The kingdom of God is of three sorts in the scripture that is too wit of power of grace and of glorie He biddeth vs not séeke the kingdom of his power but of his grace from whence is the passage too the kingdom of glory What is the kingdome of grace It is that kingdom wherinto wée are receiued of méere grace whyle wée beléeue the Gospell For the Gospell is as it were the voyce of a cryer whereby they are called too this Kyngdome Of this speaketh Chryst in an other place The kingdom of God is among you Then is this kingdome the grace of God which Christes Gospell offereth The promise is the gate The bringer in is the holy Ghoste which sanctifyeth and regenerateth vs a newe in the Laue of Baptime by the woorde Bréefly this kingdome of grace is mercy forgyuenesse of synnes ioyfulnesse of conscience and deliueraunce from the kingdome of Sathan What is that rightuousnesse of God whiche he biddeth vs séeke Out of all doute it is the newe life and obedience which God requireth of his children And it is called the rightuousnesse of God bicause it pleaseth god that is too wit for the faithes sake wherby wée are reconciled too God in the blud of Chryst. The promise is And all things else shal bee cast vnto you That is too say the things that perteine too the sustenaunce of this life shall bée giuen you But Paule wherof no man doubteth did busily séeke the kingdom of God and yet notwithstanding in the .xj. chapter of the seconde Epistle too the Corinthians he cōplaineth that he was distressed with hunger and thirst Agein holy Iacob suffered scarcenesse of corne and other victuals in so muche that he was constreyned too go with his housholde intoo Egypt least he and his shoulde haue perished for hunger Therfore this promise of Chrysts séemeth vayne I answer Chrysts promise fayleth not for the truthe can not lye For Chryst who is our Phisitian is not ignorant when remedies are too bée ministred and when they are too bée withdrawne He regardeth not so muche our vnskilfulnesse as his owne wisedome Therfore let vs take this for a certeintie that he forsaketh not those that are his As for that wée now and then want things necessarie there bée many causes Firste that wée may bée exercise in pacience 2. That nowe and then our sinnes may bée punished with these plagues 3. Forasmuch as wée oftentimes séeke things superfluous wée iustly and rightfully want things necessarie 4. Bicause wée abuse things when wée haue thē 5. Bicause wée yéeld not thanks vntoo God 6. Bicause wée distrust God 7. Bicause wée dyuers times ascribe the good things y t wée receiue rather too our owne endeuer peinfulnesse than too God the giuer of them Wherfore if wée couet Gods blissing let vs confesse and doo as the Prophete dooth which sayth All things are thyne Lorde and wée render vntoo thée the things y e wée haue receyued at thy hand Héer◠as the prophet confesseth al things too bée Gods giftes so he turneth all things too Gods prayse Whiche thing that wée also may do our heauenly father graunt vs through Iesus Chryst too whom bée glory world without end Amen Vpon the .xvj. Sunday after Trinitie ¶ The Gospell Luke vij AND it fortuned that Iesus vvent intoo a Citie called Naim and many of his disciples vvent vvith him and much people VVhen he came nygh too the gates of the Citie Behold there vvas a dead man caried out vvhich vvas the onlie Sonne of his Moother and shee vvas a vvidovve and muche people of the Citie vvas vvith hir And vvhen the Lord savv hir hee had compassion on hir and sayd vntoo hir vveep not And hee came nighe and touched the Coffin and they that bare him stood stil. And hee sayd Yong man I say vntoo thee arise and hee that vvas dead sate vp and began too speake And hee deliuered him too his Moother And there came a fear on them all And they gaue the glory vntoo God saying A great Prophet is rysen vp among vs and God hath visited his people And this rumour of him vvent foorth through out all levvry through out all the regions vvhiche lie rounde about The exposition of the text PAule the Apostle wryting too the Romaynes sayth What things so euer are written they are written for our instruction that through pacience and comforte of the Scriptures wée might haue hope Wherefore when wée read the moste swéete Gospell of this daye let vs knowe that it perteyneth not only too that widow of Naim but also too all mankinde For Chryste in this Gospell beareth witnesse of the power of his owne Godhead of his pitifulnesse towardes them that bée in distresse and of his office For first the Lord proueth himselfe too bée almightie in that hée ouermaistereth Death which is the sting of sinne Agein hée vttreth his pitifulnesse towards vs in hauing compassion vppon this womans miseries And hée sheweth that it is his office too destroy the woorkes of the Deuill for vntoo that purpose came hée intoo the world as Moyses the Prophetes hée himselfe and the
Apostles testifie These are the things in generall that are too bée considered in this Gospell Howbéeit too the intente wée may receiue the greater frute thereby I wil propound thrée places whiche I will intreate of in this Sermon 1 What maner of affection Chryste beareth towardes vs. 2 The declaration of this present miracle with the circumstances of the same 3 An Image of all Mankinde ¶ Of the first THe Euāgelist telleth a storie of a certeine yong man that was dead and caryed out too be buryed at the sight wherof our Lord was moued with compassion For when hée behilde the sorowfull moother hée conceyued a déeper thoughte There came too his remembrance the fall of mankinde the tirannie of the Deuil the greatnesse of the miseries wherwith mankind is distressed by reason of sinne He considered it was his office too ouerthrow these fortificatiōs of Sathan For he saw in this womā a paterne of mans wretchednesse whiche did put him in minde of mannes fall and of his owne office Wée may therefore gather twoo things of this place One what wée be and another what Chryst is toward vs. Wée in very déede are miserable in distresse and damned and we cannot of our owne power wrest our selues out of so greate mischéeues Chryste is God and man and came too saue that whiche was loste who in this case vttereth his affection towardes mankinde For hée is none otherwyse mynded towards vs than he was towards this widow Hée is gréeued for hir calamities and he is gréeued for ours He helpeth hir and he wil help vs also This is the very thing that the Apostle sayth writing to the Hebrues we haue a high préest that can bée sory with vs in our infirmities Yea surely hée hathe greater affection and loue towards vs than this widow hath toward hir only sonne whom shée foloweth héer wéeping too the place of his buryall For thus sayeth the Prophete Can a woman forget the Babe of hir owne wombe though shée doo forget yet wil not I forget thée But what are the causes of this vnspeakable louingnesse of Chrystes towards vs that are all too bée dawbed with the filthinesse of many wicked crimes Surely there is no desert of ours ne woorthinesse in vs. Howbéeit there bée foure causes whereby the sonne of God is moued too embrace vs with so great louingnesse The first is his fatherly kindnesse For hée created vs and therefore wée are his by righte of creation And although hée know vs too bée ful of filth and wickednesse yet notwithstāding he findeth somewhat in vs that is his namely that wée bée his creatures Thou hast mercy on all things sayeth the wise man and thou hatest none of the things that thou haste made The seconde is the woorthinesse of our creation Namely for that wée are created too the likenesse of God according too this Let vs make man after our own image and likenesse And bicause this image was for the chéefe part thereof defaced through sinne the Lord himself came too repair it ageine Which thing cometh then too passe when wée beholding him stedfastly by true faith are transformed intoo the likenesse or image of God The third is the ende too whiche wée are created For wée are created too be the temple of God glorifying God And albéeit that this Temple was then vnhalowed through sinne yet the stuffe of it was stil remayning wherof Chryst might buyld vp a new Temple The fourth is the destruction of Sathans kingdome too ouerthrow the which Chryst came intoo this world A certein hansel of this destruction was giuen in this miracle Chryste encountered oftentimes with Sathan and oftentimes didde put him too flight and at length ouercame him when hée rose ageine from death This victorie of Chrystes shall bée séene perfect in the last day whē the last of al enimies death shall bée abolished These foure causes moued oure Lorde too take flesh vpon him and to become man and in the flesh that is in the nature of mā too suffer both in soule body for mankind And although this affection of Chrystes bée oftentimes cōmended vntoo vs in the woorde of God and warranted with many miracles yea and with the obedience of the Sonne of God himself who was obediente too the father euen vnto th◠death of the crosse yet notwithstanding there be thrée things that laboure too persuade vs otherwise That is the law cōscience and the heap of miseries wherwith ▪ we be ouerwhelmed in this life For these things crye vntoo vs that wée are abiects from Chryst. The law sayeth Cursed is euery one that continueth not in all the things that are written in the book of the law And there is no man but hée séeth hée hathe innumerable wayes transgressed y e law Wée look vpon Eue who became subiect to the sentence of cursing for breaking of one cōmaundemēt and what shall become of vs that haue offēded God so often The sentence of this law is confirmed by the fearfulnesse of the conscience whiche is as good as a thousand witnesses as it is sayed in the Prouerbe The conscience is a thousand witnesses Héeruntoo perteyneth this saying of the Poet As eche mannes conscience findeth him so feeles he in his hart a ioyfull hope or dreadful feare according too desert And S. Bernarde sayth The euil conscience of our sinnes is our witnesse our iudge our tormentor and our prison for it accuseth vs it iudgeth vs and it condemneth vs. What can bée more gréeuous I pray you than day night too cary suche a witnesse about vs in our brest Many béeing conuicted by the recorde of this conscience haue abridged their owne liues while they could not endure too heare hir accusing them and bearing witnesse ageinst them Too the furtherance héerof cometh the huge heape of calamities which confirme y e sentēce of the law the conscience Ageinst these .iij. moste gréeuous temptations let vs in true repentance set Christ alone He came intoo the world to take away y e curse of the law too wipe out sin too turn intoo glory al the miseries of those that beléeue in him howbéeit in such wise as al things ar doon orderly This world is a wast wildernesse frō whence wée must passe intoo our countrey The people of Israel came not by by intoo the resting place that was promised them Ioseph came not too so great dignitie in Egipt without imprisonment before Christ entred not into his glory till he had bin first crucified dead buried Wherfore it behoueth vs also to enter into glory by the crosse For thus sayth Paule If we suffer with him we shall reigne w t him also He y t shunneth the encounter looketh for y e garland in vain No mā shal be crouned saith the Apostle but he that contendeth lawfully The same sayth we are made safe by hope Therfore ageinst the cursse of the law let vs set Christ who became accursed for vs. Ageinst our conscience
thou shalt forgiue their offences after this maner Laying aside all desire of reuenge thou shalt not cease too loue him still but rather requite him with a good turne in stede of iniurie althoughe thou haue an ill opinion of him as hée dooth deserue for when as GOD biddeth wishe well too oure enimies hée dooth not foorthwith require that wée should like wel of those things that hée him selfe condemneth but his meaning is only that our mindes should bée cléere from malice But as touching those whiche as soon as they haue offended come by and by and desire forgiuenesse wée muste receiue them intoo fauoure as our brethren so as wée may haue a good opinion of them and therewithall bée persuaded that the remembrance of that sinne is wiped out before God Moreouer it is too bée knowen that there happeneth twoo maner of offences among brethren by the one of them one brother hurteth another by the other the Churche is hurte that is too wit by some stumbling blocke when some person liueth naughtely and doeth euill althoughe hée doo no harme at all too oure owne person or goodes After this sorte did that incestuous person hurte the Churche of Corinthe whome it tooke too fauoure vppon his amendement This forgiuing or releasement is of twoo sortes Thou shalt lay aside all hatred towardes him and then vppon his submission thou shalt receiue him intoo fauour embrace him as thy brother whom thou didst earste shunne least thou shouldest staine thée with his infections Let this suffise bréeflye concerning the thirde place which requireth mutuall forgiuenesse of y e scapes that happen betwéene man and man and that after the example of the heauenly father who hath forgiuen vs so great a dette for Chrysts sake too whom bée glorie for euermore Amen Vpon the .xxij. Sunday after Trinitie ¶ The Gospell Math. ix THen the Phariseis vvent out and tooke counsaill hovv they might tangle him in his vvordes And they sent out vntoo him their Disciples vvith Herodes seruants saying Master vve knovv that thou art true and teachest the vvay of God truely neither carest thou for any man for thou regardest not the outvvard appearaunce of men Tel vs therfore hovv thinkest thou Is it lavvfull that tribute bee giuen too Cesar or no But Iesus perceyuing their vvickednesse sayde VVhy tempt yee me yee ypocrites Shevv me the tribute money And they tooke him a peny And he sayde vntoo them vvhose is this Image and superscription They sayde vntoo him Cesars Then sayde he vntoo them Giue therefore vnto Cesar the things vvhch are Cesars and vntoo God those things vvhich are Gods VVhen they heard these vvordes they maruelled and lefte him and vvent their vvay The exposition of the Text. THe intente of the holy Fathers that appoynted this gospel to be read in the church was that ther should remaine in the Church a doctrine cōcerning y e difference of the spiritual kingdom of Chryst the kingdom of the world And ageine that the godly might knowe how farre foorth the ciuill Magistrate is too be obeyed Nowe the occasion of this Gospel was the malice of the Pharisies who according too the Prophesie of Dauid tooke counsell ageynst the Lorde and ageynst his annoynted too the intent they might ouerthrow his kingdom and stablish their owne superstitiō The whole gospel is occupied about this question whyther Gods people ought of right too bée subiect too the ciuill and foreine Magistrate and too pay him Tribute too obey him Too this question Chryst answereth thus The Church oweth obedience too all those too whom it is subiect Then in as much as the Iewish people is subiect both vntoo God for he chose it too bée his peculiar people and vntoo Cesar who hath subdued it by force of armes it ought too render vntoo God that which is due too God and vntoo Cesar that which is Cesars This answer serueth too this purpose that he may teach how his Church oughte too bée subiect too the ciuill Magistrate and pay tributes and so long too obey vntill it commaund any thing that is ageinst Gods worde and the lawe of nature The places are two 1 Of Hypocrisie customable vnthankfulnesse towards those that haue deserued well 2 Of the questiō of the Pharisies and of the Magistrate ¶ Of the firste THen the Pharisies vvent their vvay and tooke counsel hovv too take aduauntage of his vvoordes All the whole storie of the gospel beareth witnesse that the Pharisies were Christes enimies And although there wer nothing y t they could find fault with either in his Doctrine or in his life yet séeke they al occasions that may be too trouble him without cause and too rayse a slaunder of him as though he taught euill and liued euil This hath bin a continual practise of Hipocrites in this world We haue an exāple of it in Chrystes churche at this day The Monkes and popish Pharisies knowe well inough that our Doctrine which wée teache is taken out of the wrytings of Moyses the Prophetes and Apostles and they haue nothing that they may iustly find fault with in the behauiour of many godly ministers yet inuent they diuers craftes too defame them and séeke a thousande wayes too deface the gospel and they had leuer sée the Turke reigne than the purenesse of the gospell mainteined Frō whence comes this so great outrage From whence is all his malice They are Sathans champions therfore it is no wonder though they endeuer too breake intoo Chrysts campe Besides this they haue hitherto highly bin estéemed much set by were called most holy fathers But nowe bicause their hypocrisie is discouered they grow out of credit and their superstition is hissed at and despised Therfore bende they all their force too stoppe the course of the Gospell by slaughter bludshed But God bée thanked Chrysts Churche is builded vppon a most firme rocke so as the gates that is too wit the deuises and the powers of hell are not able too preuayle ageinst it Sith then that this is an ordinarie matter it is not too bée maruelled that these Pharisses doo according too their accustomed manner Let vs sée thē by what policies they inuade Chrysts kingdome Our Euangelist appropriateth vntoo them foure policies which they vse before they put too their hands The first is Counsel They tooke counsel sayth he For counsel is the foundation too woork vpon Therfore they méet and conferre their wicked deuises toogither the more mischéeuous that eche of them is in giuing aduise the more is he commended This did the spirite of Chryst in Dauid foresée long before as wée find in the second Psalme Why did the heathen so furiously rage why did the people imagine vayne things They were vayne in déede bicause the Lorde turned their deuises intoo foly Ageine héere is noted too what purpose all their counsels tended Too take him in a trap in his woords sayth the Euangelist that being so taken he might
be made a iestingstocke too the people his doctrine bée defamed his aucthoritie bée abased and he at last bée haled too punishment as a blasphemer ageinst God an heretike euill dooer Yée sée the drifte of the Pharisies counselling toogither In the thirde place foloweth what manner of deuise they founde out It lyked these good councellers too sende their disciples with Herodes seruauntes A very suttle fetche that they might haue witnesses present too report his errande too Herode if he had sayde ought that afterwarde might scarce bée wel lyked of These their disciples had they noozeled thorowly in hypocrisie that they might bée the fitter too deceyue For none deceyue men â—ooner than those that outwardly pretende holynesse and curtesie when priuily they purpose too beguyle Fourthly the coÌ„munication of those hypocrites is described in this wise Maister vvee knovve that thou speakest the truth and teachest the vvay of the Lorde aright and that thou carest not for any man This is the beginning of their talke which surely if thou looke vpon the woordes is most apt For it conteyneth two things First they acknowledge him too bée their master and afterwarde they attribute vntoo him the vertues whiche a faythfull teacher ought too haue WheÌ„ they acknowledge him too bée their master their méening is too séeme not his enimies but his fréends or rather his disciples and such as had great desire too learne at his hande And when they attribute vntoo him the vertues that a true teacher ought too haue they craftely wynde them selues in with him too the intent he shold beléeue they ment him no harme But there is no deuise there is no wisedome ageinst the Lord. And what are those vertues which they attribute vntoo Chryst The first is the loue of truthe Wée knowe saye they that thou arte true The seconde is certeyntie of doctrine And that say they thou teachest the way of God aright And the thirde is stedfastnesse and stoutnesse of minde And thou carest for no man say they Wherfore Bicause thou respectest not any mans persone and this is the fourth vertue for thou say they regardest not any maÌ„s person These foure vertues are great and are required of all Gods ministers The loue of trueth dryueth away the darknesse of ignoraunce and maketh the truth too shine out cléere The certeintie of doctrine makes vs that wée bée not tossed too and fro with the windes of variable doctrine nor flote in the fondnesse of false reports Stedfastnesse stoutnesse of mynde make a man inuincible in his office When the teacher hathe no respecte of any mennes persones it maketh that the truthe can not bée suppressed for feare or for any other thing These vertues dooth the Lorde attribute too Iohn the Baptist and the sequele shewed that hée was endued with them in déede For when Herode had taken away his brother Philips wife Iohn boldely withstoode him not fearing the persone or state that Herode bare For hée sayd It is not lawfull for thée too haue thy brothers wife For which thing he was put too death within a while after Such vertues had Helias also who resisted the wicked King Ahab and sayd openly too his face It is thou and thy fathers house that trouble Israell But as for those that doo not this are more rightly too be called hirelings than true shepherds Hithertoo concerning the practises of Hypocrites ageynste Chryste ¶ Of the second NOw foloweth their question wherewith they thinke too catche suche hold of Chryst that he cannot shift away froÌ„ them Is it lavvfull say they too pay Tribute vntoo Caesar or no Héere they thoughte that of necessitie and simplye hée must haue aunswered one of these twoo things eyther that it was lauful or not lawful If he had sayd it had bin lawful he should haue displeased the people vpon whom the Emperor had layd this burthen ageinst their willes so the Pharisies might haue had a gap opened to destroy him wheÌ„ the people had abandoned him And if hée had sayd it had not bin lawful Herods seruantes were at hand too cary him foorthwith as a seditious person too bée punished What dooth the Lord then too this questioÌ„ He dooth twoo things First he rebuketh theÌ„ and afterward hee assâ—yleth their question Iesus sayeth the Euangelist perceyuing their vvickednesse sayd vvhy tempt you mee yee Hipocrites Héere they found true by their own experience the thing that they had spoken too him before in the way of flatterie thou respectest not the persons of men The solution too their question hée framed in this wise Shevv mee a peece of the tribute money and they shevved him a pennie VVhose image and inperscription is this sayeth hee They sayd vntoo him Caesars Then sayd he vntoo them Giue therfore vntoo Caesar the things that are Caesars vntoo God those things that are Gods The question is answered in such wise as that neyther our Lord suppresseth the truth nor the Pharisies haue any holde too picke quarels too him Wherfore béeing confounded they wondered went their wayes So little can any deuise or any craftinesse preuaile ageinste the Lord. But what dooth this answere of Chrystes teache vs First it putteth a difference betwixte Cesars kingdome and Gods kingdome that is betwéene the kingdome of the worlde and the Church Ageine it putteth a difference betwéene the persones that are chéefe of these twoo diuers kingdomes Also it teacheth that obedience is too bée perfourmed in bothe kingdomes that is too say that God must haue his seruice in his spirituall kingdome and that due dutifulnesse must bée performed too the ciuil magistrate In this place I should shewe what is due too God and what too the ciuil magistrate Howbéeit forasmuche as I haue often héeretofore entreated of the seruice of GOD I wil now speake héere onely of the Magistrate too the intente wée may bée put in minde how godly opinion wée ought too haue of the magistrate I will therefore say fiue things concerning the Magistrate First froÌ„ whence hée is and what hée is Secondlye what conditions ought too â—elong too a good Magistrate Thirdly what is his dutie and what are the endes of the ciuill gouernemente Fourthlye what right the Magistrate hath vppon the bodies and goodes of his Subiectes And fiftly what the Subiectes owe too their Magistrate The first that I purposed that is too wit from whence and what the Magistrate is is declared by Paule in the thirde too the Romaines where hée teacheth that the Magistrate is of God For there is no power sayth hée but of God and the powers that are are ordeyned of God Which thing truely is too bée vnderstoode of the rightfull gouernement and not of the confusion that is oftentimes séene in states of gouernement for mennes wickednesse Therefore as long as good Magistrates guyde the helme wée sée God after a sort present with vs and ruling vs by the hande of those whom he hath sent ouer vs. Contrarywise where
certeine reported vntoo Christ how Pilate had mingled the bloud of the Iewes with their sacrifices and that the Toure of Silo falling down had killed eyghtéen men he sayd except yée repent yée shall all perishe likewise For he auoucheth that this was done not onely for those that perished there but also for others that they taking warning at their mischaunce mighte amende Muche more ought the miserie of the Iewish people too put vs in mind of repentance specially séeing the cause is not vnlike For they were plaged cheefly for contempt of religion And I beséeche you what thing is there héere vnlike Wherfore let vs take warning by the Iewes too amend betimes that wée run not intoo the hands of the liuing God sooner than wée looke for The fifth vse is that by the persecution of the Church whiche at that time was very sore wée must lerne that the Citizens of Chrystes kingdome in this world must not floorishe and enioye the outwarde dominion of the world For as the Church of Chryst is not bound too any certeine place so the glory renown therof consisteth partly in the conscience of the godly partly in loking for y e appéerāce of Iesus Chryst. The sixt vse is that wée shoulde ioyne our selues too the citizens of Chrysts kingdome and not bée frayed away with the hugenesse of persecutions For although al that will liue godlily in Christ must suffer persecution yet notwithstanding Chryst pronounceth them blissed bicause that after the present affliction shall folow glory whervntoo there is no way but by the crosse The second is that by the harmes of the Iewes and by their hurts wée shoulde become the warer Therfore too the intent wée go not astray with the Iewes let vs folow the Lampe of Gods woord for this alone can make vs safe from misgoing Thy woord sayth Dauid is a lantern too my féete and a light vntoo my steps And Paule will haue vs too cary before vs the woord of God as a burning cresset The eyght is that wée are admonished too set the name of God which is a most strong toure ageinst al y e misfortunes that hang ouer vs. For thus sayth Salomon The name of the Lorde is a most strong toure too whiche the iust man shal flée and bée saued Some put their trust in chariots saith Dauid and some in horses but wée will call vpon the name of the Lorde By the name of the Lorde is ment an humble prayer which procéedeth of true faith in Chryst this fayth is it that ouercōmeth the world For thus sayth the Apostle This is the victorie that ouercommeth the world euen your faith Why so Bicause they call vpon Chryst the vanquisher of y e world and haue Chryst present ageinst whom hell gates are able too do nothing Let vs pray therfore that neyther our minde may bée dazeled with brainesicke opinions nor our fayth quayle in so great hurlyburlyes The ninth is that wée should fortifie our selues ageinst stumblingblocks wherof there shal bée very many but whē they come wée must remembre Chrysts saying Beholde I haue tolde you before Neither shal these stūbling blocks bée al of one kind For some stumbling blocks shal bée of persecution some of y e fewnesse of thē that professe Christ some of them that fall from Chryste For many in these miseries that are too come shall vtterly renounce Chrysts name his Gospell and submit themselues agein vnto Sathā Many in this smal cōpany shal bée bringers vp of diuers sects and yet they shal professs Christ. Ageinst this géere will Christ haue vs fensed And bicause that harms foreséene doo hurt the lesse Christ would haue his church warned of them before hand The tenth vse is that we liuing in the fear of God should wayt for the comming of our Lord Lesus Chryst who shall bring vs full redemption which redemption is the full and finall ende of all Chrysts benefites vntoo which al other benefites are appoynted For the order of Chrystes benefites is this that is described in .1 Corin. 1. in these woordes God hath made Chryst our wisedome our rightuousnesse our holynesse our redemption too the intent that he which glorieth should glorie in the Lord. He is our wisdom when he reueleth his fathers will vntoo vs in his Gospell He is our rightuousnesse when we by beléeuing his Gospell haue his rightuousnesse imputed vntoo vs. He becōmeth our holinesse when wée béeing iustified are moued with the holye Ghost through whose operation wée henceforth purpose a new lyfe And at length he shall bée our redemption when full saluation shall happen vntoo vs through him too whom with the father and the holy Ghost bée honoure prayse and glorie world without end So bée it Vpon the Purification of Sainct Mary the Virgine The Gospel Luke ij AND vvhen the time of their Purification after the lavv of Moyses vvas come they brought him too Hierusalem too present him too the Lord as it is vvritten in the lavv of the Lorde euery man childe that firste openeth the matrix shall bee called holie too the Lorde and too offer as it is sayde in the lavve of the Lord a payre of turtle Doues or tvvo young Pigeons And beholde there vvas a man in Hierusalem vvhose name vvas Symeon And the same man vvas iust godly and longed for the consolation of Israell and the holy Ghost vvas in him And an ansvver vvas giuen him of the holy Ghost that hee should not see death before hee had seene the Lordes Chryste And hee came by inspiration intoo the Temple And vvhen the Father and Mother brought in the Childe Iesus too doo for him after the custome of the Lavve then tooke he him vp in his armes and sayde Lorde novv lettest thou thy seruant depart in peace according too thy vvoord For mine eyes haue seene thy Saluation VVhiche thou haste prepared before the face of all people A light too lighten the Gentiles the glorie of thy people Israell The exposition of the text IN this feast is handled a part of Chrystes storie namely how he was offred vp in the temple according too the Law and how Simeon a ryghtuous man acknoweledged Iesus the Son of Mary too bée the very Messias yea and that by instinct of the holy Ghoste by whom hée had receyued an answere that hée shoulde not die before his eyes had séene Chryst the Lord. Whō when hée had séene hée tooke him intoo his armes and blissed him Whiche doone hée vttered his thankfulnesse too Godwarde in a song Héere wée muste call too remembraunce what wée haue hithertoo heard concerning Chryst too the intent wée may knowe the continuall storie of him Wée haue therefore herd first of his glorious birth that hée was borne in Bethléem Secondlye of his Circumcision that he was circumcized the eyght daye Thirdly howe hée was acknoweledged and honoured by the wysemen Nowe followeth the offering vp of hym in the Temple whiche offering vp
say Graunt mée now that I may die in peace and happily Héereof may wée gather bothe instruction and comfort Instruction that the spirituall beholding of Chryst whiche is by Faith maketh a man too depart ioyfullye oute of this life bicause hée that before his death séeth Chryst in this wise hath a light too guyde â—â—m vntoo lyfe He that foloweth me sayth the Lorde walketh not in darknesse Contrarywise he that séeth not Chryste passeth from the death of this present lyfe vntoo euerlasting darknesse And wée may gather comforte bycause they that sée Chryst at the instant of death haue wherewith too comforte themselues They know they are at the point too bée dismissed in peace They know they shall not goo too darknesse but too euerlasting ioy Bicause the théefe vppon the Crosse not only saw Chryst with his bodily eyes piteously tormented but also saw him conqueror of death with eyes of his faith he herd the Lord say This day shalt thou bée with me in Paradyse So Steuen at his death saw Chryst and with excéeding pleasure and ioyfulnesse of mynde sayde vntoo him Intoo thy hands O Lorde I commit my spirit After this maner thou also when sickenesse brings thée too the pittes brinke looke too Chryst thy Sauiour by Faith and desire of him that he will let thée departe in peace that is too say that he will giue thée leaue too depart out of this lyfe and too enter intoo the rest that is promised too al the faithfull This thought will make vs manfully despise this world and the miseries of this present lyfe and comfort our minde with hope of saluation the whiche he that can not lye hath promised vs. Now ensueth the other part of this song VVhich thou hast prepared before the face of all people to bee a light to lighten the Gentyles and to bee the glory of thy people Israel Héere are bréefly shewed two things The one what are Chrysts benefites the other to whoÌ„ these benefits are appoynted The benefits are saluation light and glorie Without Chryst then the world sticketh stil in damnation darkenesse and shame and that is for sin For Christ taketh away damnation and restoreth saluation he driueth away darknesse sheadeth foorth light he remoueth shame and giueth glorie How great things are these I pray you Surely no man is able too value them sufficiently But 〈◊〉 whom are these benefites appoynted Too all people Iewes and Gentiles howbéeit they must bée receyued by faith For they are offered vniuersally too all suche is the vnserchable goodnesse of God Howbéeit with condition he that beléeueth shal bée saued and he that beléeueth not shall bée damned Wherfore if wée couet these good things let vs with Simeon receiue this our Lord and Sauior Iesus intoo the armes of our hart leane vntoo him with stedy faith To this our sauior be honor glory for euer euer So be it Vpon the Annuntiation of our Lady Sainct Mary the Virgin The Gospel Luke j. AND in the sixth moneth the Angell Gabriell vvas sent from God intoo a citie of Galilee named Nazareth too a virgin spoused too a man vvhose name vvas Ioseph of the house of Dauid and the virgins name vvas Mary And the Angell vvent in vntoo hir and sayde Hayle full of grace the Lorde is vvith thee Blissed art thou among vvomen VVhen she savv him she vvas abashed at his saying and cast in hir minde vvhat manner of Salutation that shoulde bee And the Angell saide vntoo hir feare not Mary for thou hast founde grace vvith God Beholde thou shalt conceyue in thy vvombe and beare a sonne and shalt call his name Iesus Hee shall bee greate and shall bee called the sonne of the hyghest And the Lord God shal giue vntoo him the seate of his father Dauid and he shall reigne ouer the house of Iacob for euer and of his kingdome there shall bee none ende Then sayde Mary too the Angell hovv shall this bee seeing I knovv not a man And the Angell aunsvvered and saide vntoo hir the holy Ghost shal come vppon thee and the povver of the highest shall ouershadovv thee Therfore also that holy thing vvhiche shal be borne shal be called the sonne of God And beholde thy cousin Elizabeth shee hathe also conceyued a Sonne in hir age and this is the sixth Moneth vvhiche vvas called barrein for vvith God nothing shall bee vnpossible And Mary sayde Beholde the handmayde of the Lord be it vntoo mee according too thy vvoord And the Angel departed from hir The exposition of the text THis feaste conteyneth the story of the conception of Iesu Chryst which is told vntoo the virgin by the Angel of God For long agoe the thrée thousande nine hundred sixtith yéere before his conception God promised the séede of the woman that shoulde tread downe the Serpents head that is too say which shuld destroy the Deuils woorks sin and death God béeing mindful of this promise sends his Angel too the most chast virgin too whome hée bringeth tidings that shée shoulde conceiue by the holy Ghoste without the séede of man and bring foorth a Sonne that should bée the sauiour of the worlde This is the summe of the story whereof there be fiue principall points and these are they 1 A description of the message 2 The Salutation of the Angel 3 The comforting of the troubled Uirgin 4 An exposition of the Message 5 The maner of the conception ¶ Of the firste IN the description of this Message many circumstances are too bée obserued of whiche wée wil consider euery one seuerally by it selfe too the intente wée may drawe out of it some doctrine too confirme our selues The first is time In the sixth moneth sayeth hée that is too wit after the conception of Iohn Baptist who according too the sayings of the Prophets should bée the forerunner of the Lorde that men myghte prepare the waye ageinste the comming of their King And it was the twentith yéere since the Scepter was taken from Iuda For thus was it Prophecied before by the Patriarke Iacob The scepter shall not bée taken from Iuda â–ª vntill Silo come that is till the séede of the woman come whiche was promised too our firste Parentes Therfore this circumstance of time conuinceth that this son of the virgin is the true Messias For hée was borne the selfe same time that y e holy Ghost had spoken of before by the prophets And as concerning y e day this is woorthy too bée remeÌ„bred that the killing of the paschal Lambe the conception of Chryst the passion of him fel all vpoÌ„ one day of the yéer on which day the holy Fathers supposed that AdaÌ„ was created These things set oute vntoo vs the truthe of Gods promises God delayed too sende his Sonne a great while after the promise was made but yet hée continued true in his promises The Sonne hath promised that hée wil come too iudgement but he maketh delay yet wil hée come when he
conscience and cursse Of the second BEhold thou shalt conceiue and beare a sonne and thou shalt call his name Iesus This is the declaration of the message the sense whereof is this I by Gods commaundement doo bring thée woord that shortly thou shalt be a moother beare a sonne whom thou shalt name Iesus Undoutedly héere the most chast virgin thought vppon the promised séede She héere 's it told hir on Gods behalfe that she shal bear a sonne whom she is willed too name Iesus this name Iesus which signifieth a Sauiour she tooke too bée set ageinst the cursse and death intoo which our first parents were falne for their transgression This name is woont too bée expounded more at large vpon the day of the Circumcision wherfore as now I passe on too the rest He shall bee great sayth the Angel Great in déede as who is the son of the highest Great in déede as who should ouercome Sathan Great in déede as who should giue the greatest things Great in déede as whose kingdome is euerlasting The Lord God saith he shall giue him the seat of Dauid his father and he shal reigne in Iacobs house for euer and of his kingdome there shall bee none end If wée marke this description wée shall finde foure things too bée spoken héere concerning Chryst. For first he sheweth his true manhoode when he sayth that he shall bée borne of the virgin Ageine he suppresseth not his Godhead for he saith he shall bée called the sonne of the highest The sonne of the highest is of al one nature with the highest Thirdly whē he addeth he shall bee great he signifieth the vnion in person For although he bée God and man yet is he one person and not two In the fourth place is noted his office that he is a Sauioure and a king that shal reign for euer How could it be said of Christ that he should haue the seat of Dauid his father when as he himselfe sayth My kingdome is not of this world according also as the sequele hath declared and that Dauids kingdome was a ciuill gouernement in Iewrie Dauid hild but the shadowe of the kingdome but this his sonne possesseth the very kingdome it selfe Dauids kingdome was a figure and shadowe of Chrystes kingdome and therefore both are called one kingdome bicause Dauid was the shadowe and Chrystes was the very kingdome it selfe Besides this it is the manner of the Scripture too peint out heauenly things by outward images too the intent the comparison may help our weaknesse ¶ Of the fifth ANd Mary sayd too the Angel hovv shal this come to passe seeing I knovve no man As if shée should say how can I bée made with childe bodily as thou sayst séeing I haue not as yet companyed with man The most chaste virgin knew it was an order established by God that men should bée conceyued of the séed of man and woman Neither had shée séene or herd of any example too the contrary since the creation of our first parents And therfore folowing the iudgement and experience of hir reasō in the order that God had stablished shée demaunded How may this bée séeing I know no man shall this conception come by some straunge maner And the Angell ansvvering sayde vntoo hir The holy Ghost shall come vppon thee and the povver of the highest shall ouershadovve thee And therfore that vvhich shall bee borne of thee shall be called holie the sonne of God Héere the Angell sheweth the manner of the Conception and remoueth the cause of the Conception from nature vntoo GOD the maker of nature As if hée had sayd Thou shalt not conceiue of mannes séed but of thy séede alone shalt thou beare a Sonne and that by the operation not of nature but of grace For the holy ghost by his heauenly power shall cause a very manchilde too bée conceyued of thy séed alone Héerupon sayth Austin By the grace of God or the power of God and the woorking of the holy Ghost was that thing which is vnited too the woord taken of the virgins flesh and that for this cause that if it had bin conceyued of the seede of man it had bin vncleane as all the rest are that come of Adam And that which is of y e fleshe is flesh vntruthe and vanitie Iohn 2. Nowe it behoued that by Chryst should bée brought in grace and truthe Therfore hée could not bée begotten by man but it behoued that thing too be done by some secrete power of God too the intent that béeing cléere from all sinne and holy he might also make vs pure and holie by becomming an holie vnspotted sacrifise too his Father Ageine hée was conceyued of the holy Ghost too the intente wée might knowe that whatsoeuer the sonne speaketh is the moste assured wil of the father For the holy Ghost is the substātial loue of the father and the sonne Furthermore bicause the holy Ghoste is the spirit of sanctification and purging For he of that blud which he had made pure framed the body of Chryste that it might bée cleane and frée from all sinne as is sayd afore also These were and are the causes why it was not séemely for Chryst too bée begotten of the séed of man but by the operation of the holy Ghost alone And thereof dooth the Angel giue an incling when he sayth and therfore that holy thing that is borne of thée shalbée called the sonne of God Now although y e blissed virgin gaue credit too these words of the Angel yet notw tstanding too the intent hir faith might bée the better confirmed hée addeth a signe wherby shée is assured And beholde sayth hée thy cousin Elisabeth also hathe conceyued a Sonne in hir olde age and this is the sixth moneth too hir that is called barein As if he had said thou reasonest w t thy selfe that it is ageinst the law of nature the order established by God that thou shouldest cōceiue and bée stil a virgin bear a child and continue stil a virgin But I wil shew thée another thing which is also ageinst the order of nature Thy cousin Elizabeth is barrein both by nature by reason of yéeres By nature surely bicause shée hath liued so many yéeres with a husband and neuer had child in so muche that too hir reproche shée is called barreine By reason of yéeres for that shée is now past the yéeres of childbearing although shée had bin neuer so frutefull in times paste notwithstanding this is the sixth month since shée cōceyued such is Gods ordinance and will Wherefore confirme thy selfe with this signe and assure thy selfe it shall come too passe in déede that thou shalt beare a Childe also Sée héere the custome of God who neuer dealeth with mā by his bare woord but alwayes addeth some outward signe too the intent he may apply him selfe the more too our weaknesse while he offereth his will too our mind by his woord as it were visibly too
the midst of theÌ„ saying Verely I say vnto you Except ye turne become as children yee shall not enter into the kingdome of Heauen Héere hée teacheth by example and doctrine what maner a ones he would haue the ministers of his kingdome too be He wil haue no oddes betwixt them as touching the affection of their minds Hée wil not haue one looke loftely at another but y t they should be louingly minded one too another shewing dutifulnesse one to another He wil not haue theÌ„ in his ghostly kingdom too reign proudly one ouer other after the manner of the heathen For in ciuill gouernements there is an other consideration too bée had Ageine hée maketh héer a difference betwéen his own gouernment and the worldly kingdomes Hée that is chéef in worldly kingdomes wil bée honored and serued of al men Contrarywise hée that wil bée chéef héere must be seruant too all not in woords as the Pope is but in very déede as were Paule Peter the Apostles and other sincere preachers of the Gospel So is he greatest in Chrystes Churche that is most seruant and hée is least that is most lordly Now too the intent Chryst may reuoke his disciples froÌ„ this pride he addeth a most sore threat saying Except yee become children yee shall not enter intoo the kingdome of Heauen But what meaneth the Lorde that he would haue his Disciples like little Children Dooth not Paul séem too teache otherwise when he wryteth too the Corinthians in this wise Let vs not bée children in vnderstanding Chryst wil haue vs like too Children Paule wil haue vs vnlike too Children Bothe are true Wée must be like too Children and ageine wée must bée vnlike too Children Wée must bée like too Children firste in true lowlinesse and denying of our selues as the Lorde sayeth whosoeuer humbleth himself as this Childe Therefore hée that will bée Chrystes Disciple must lay down all pride Héeruntoo perteyneth this saying of Chryst hée that wil folowe mée let him denie him self That is too say he that wil bée my Disciple let him haue a lowly opinion of himselfe and let him take nothing proudly vpon him Ageine wée must bée like vntoo children in respect of merits For like as childreÌ„ cannot boast of their own deseruings ageinst their parents euen so may not Chrystes disciples boast of any merites before God but confesse them selues too bée babes as who are able too do nothing without his fatherly prouidence Thirdly we must be like childreÌ„ in affection For as children coÌ„mit them selues wholly too the regard of their parents so must Chrysts disciples put them selues wholly intoo Chrysts tuition looking for all welfare at his hande Fourthly wée must bée like children in purpose of obeying Good children stande not reasoning what maner a thing it is that their father coÌ„mandeth but they take héede what he coÌ„maundeth folow his wil as their rule too woork by as AbrahaÌ„ did who at Gods coÌ„maundement was redy too slea his only begotten sonne for sacrifice Abraham stood not thinking what shal this déede profite God The death of my sonne is most troublesome vntoo mée and can do no good too God But rather he thought thus Thou my God hast commaunded me this therfore will I folow thy wil as my rule too woorke by and I will obey thée Lastly wée must bée like children in malice that is too wit like as children giue not themselues too naughtie practises nor gather not couetously nor folowe filthy lustfulnesse So must Chrysts disciples absteyne from euill And wée must bée vnlike too children first that wée bée not found like babes séeking after vntoward things as children doo before their senses are setled Secondly that wée bée not weake in faith as childreÌ„ which are not able to conceiue spirituall things for want of yéeres of discretion Thirdly that wée giue not our selues too playing with fleshly affections Fourthly that wée wauer not vncerteynly and vnstayedly like childreÌ„ in the doctrin of godlinesse that as Paul saith wée bée not caried about with euery blast of doctrin but that wée yéelde a holy chyldhoode whervntoo Peter exhorteth vs when he sayth As new borne babes 1 Peter 2. Héervnto he addeth also y e reward of true lowlinesse wheÌ„ he sayth VVhosoeuer receiueth such a child in my name receiueth me Let this be weyed aduisedly First by this saying Christ wil haue vs embrace his childreÌ„ louingly and that for his sake Secondly it witnesseth y t what soeuer is bestowed vpon the godly in his name he estemeth as if it were bestowed vpoÌ„ himself Whom wold not this promise stirre vp too doo y e déeds of curtesy too his brethren specially too the members of Chrysts church On the other side it warns vs of the punishment which they shall suffer that despise any of those that beléeue in Chryst. He that offendeth one of these vvhich beleeue in mee sayth he it vvere better for him that a mylstone vvere hanged about his necke and he drovvned in the botom of the sea This onely threat ought too holde vs within our duetie that wée should not bée so ready too offende others But of this poynt there folow more ¶ Of the seconde WO bee to the vvorlde for offences Needes must offences come Notvvithstanding vvo bee too that man by vvhom the offence coÌ„meth This saying of Chrysts conteineth thrée things The first is a forewarning that the world is full of offences The second is a somwhat darke inkling of the causes of offences The third is a threatning of the punishment that shall light vpon the author of the offence The first teacheth vs warneth vs and confirmeth vs. It teacheth vs what shall come too passe namely that the woord shall bée full of offences Secondly that these offences shall bring wâ— vpon men that is to say punishment vnder which men shall cry wo too themselues by reason of their anguishe This woord wo as Basil sayth is a lameÌ„table mâ—ne wherwithal they that grone vnder the crosse doo vtter their gréefe Thirdly that the Church shall not bée at rest in this life but y t when it shall séeme most quiet then shall stormes arise sodeynly wherwith it shal be wonderously shaken The church shal in this world bée like the bird Halcyon which layeth hir eggs hatcheth them and bringeth vp hir yâ—â—ng ones vppon the sea This bird can neuer warrant hir self one calme day but frameth hir selfe too all hazards When the sea is calme shée and hir yoong birds are glad if any tempest arise shée beares it out with a stoute courage féeding hir minde with hope of a calme So the church is in the world as on the sea where shée bringeth foorth children She can neuer bée in any suretie of the stormes of this world such as are all false prophets the deuil a mans owne fleshe and the lewd maners examples of men When these storms are comming ageinst the Churche then must shée bée in a redinesse ageinst all
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