through him mighte bee saued But hee that beleeueth on him is not condemned But hee that beleeueth not is condēned already bicause hee hath not beleeued in the name of the onely begotten sonne of God And this is the condemnacion that light is come intoo the vvorlde and men loued darknesse more than light bicause their deedes vvere euill For euery one that euil dooth hateth the light neyther commeth too the light least his deeds should be reproued But he that dooth the truthe commeth too the light that his deeds may bee knovvne hovv that they are vvrought in God The exposition of the Text. WE heard yesterday how the Gospel of Iesus Chryst was confirmed by a woonderfull miracle namely that Chryst sent the holy ghost from heauen in a visible shape whō not onely the Apostles felt but also al that wer that day at Hierusalem sawe according as Luke declareth Act. 2. This day the Church setteth foorth a Gospel wherin Chryst comprehendeth a summe of that doctrine for the confirmation whereof the holy Ghoste was giuen vpon Whitsonday Chryste talketh with Nichodemus who was one of the Pharisies and a Prince of the Iewes as wée shall héere more at large vpon Trinitie Sunday Untoo him dooth Chryste in the texte whiche I recited euen now declare the causes of saluation and damnation sheweth from whence commeth the originall bothe of saluation also of damnation Hée sayeth that Chryst was giuen too the intent that they which beléeue in him shoulde bée saued The reste hée witnesseth too sticke still in their damnation as wée shall cléerly sée in the exposition of the text The places 1 The commendation of Gods louingnesse and mercy towards men 2 The instrument wherby Chrystes benefites are applyed too men is sealed 3 A comfort for the godly ageinst the temptation of sinne and iudgement 4 The difference betwixte the beléeuers and the vnbeléeuers ¶ Of the first SO GOD loued the vvorlde that he gaue his onely begotten Sonne In these few woords is commended vntoo vs the louingnesse and mercy of God and that not by naked woords but by a déed most excellent of all others For it is not a true loue which eyther lyeth hid in the hart only or sitteth in the tong but which procéeding frō the innermore affection of the hart vttreth it selfe by woord and déede How then dooth God loue héer Hée loueth in such wise that he gaue euen his own sonne too be the price of the raunsome for the redēption of the world that he might by his death redéem them that were adiudged too death damnation Of this loue of God speaketh Paul Rom. 5. God condemneth his loue towards vs in that when wée were yet sinners Chryst dyed for vs. And Rom. 8 If God bée on oure side who can bée ageinst vs Who spared not euen his owne sonne but gaue him for vs all Wée dayly behold great tokens of Gods loue towards men in al our whole life in the gouernment of things Notwithstanding that loue whiche so shineth foorthe in the matters of this life is scarsly a slender shadow of that most excellent loue wherwith he embraceth vs in his sonne whom he hath giuen too most bitter death for vs. This loue of GOD hath excéeding mercy going with it of which Moises the Prophets and the Psalmes doo preach in many places out of whom I wil take a few testimonies too confirme our beléefe concerning Gods good wil towards vs. Moses Exo. 34. saith thus O Lord God of power mercifull and gentle and of much compassion and true which extendest mercy vntoo thousands which takest away iniquitie wickednesse and sinne Deut. 5. I am the Lord thy God that sheweth mercy vntoo many thousāds that loue me and kéepe my commaundements Esai 16. And his throne shalbée prepared in mercy Ionas 4. for I know that thou art a gentle and merciful God pacient and of much compassion a forgiuer of mens wickednesse Dauid Psa. 2. The earth is full of the Lords mercy And the .102 Psal. As farre as the heauen is from the earth so hath he strengthened his mercy vpon them that feare him Also Psal. 103. The mercy of the Lord is from generation too generation vpon them that fear him and his rightuousnesse vpon their childrens childrē Also in the same Psalm The Lord is merciful and gentle slow too anger great in mercy he dealeth not with vs according too our iniquities neither rewardeth he vs according too our misdéedes but as high as the heauen is aboue the earth so much hath his mercy surmounted towards them that feare him As the father pitieth his children so doth the Lord pitie thē that feare him There be many such testimonies of scripture which set out vntoo vs the vnspeakable loue and mercy of God and shew the largenesse of the same loue and mercy and the effect and applying therof For the largenes of gods mercy is séene in these poynts that it extendeth it selfe vntoo thousandes that it filleth the earth that God pitieth as the father pitieth his owne children The effect or frute of it is séene in this that it taketh away sinne that it iustifieth sinners that it acquiteth of y e due penaltie This mercy is groūded in his sone bicause he by offring himself in sacrifice hath satisfied Gods iustice by his obedience towards the law of God hath purchased rightuousnesse vntoo vs. This mercy is applied too them that loue God feare him kéepe his commaundements that is too them that beléeue in Christ which through faith performe new obedience But as touching this matter more is to be spoken in the second place Let vs héere consider more déepely the woords of the text God so loued the vvorld sayth he Who loueth God Whom loueth he The world Héer stay thy self think vpon this woord He loueth this world Ergo his healthfull louingnesse perteyneth not to the Iewes only for they ar but a péece of y e world He loueth the world Ergo he loueth not only a certeine few of y e world as the holy vertuous y t are in the world but rather Chryst cam into y e world of purpose to saue y e sinners What meneth he then by the world Al men that are in y e world Behold the Lamb of God saith Iohn which taketh away y e sinnes of the world And agein gods wil is y t al men shuld be saued As often therfore as we héer y t God loueth the world let vs think our selues to be a parcel of that world which he loueth How falles it out then y t he loueth vs cōsidering y t we are sinners God findeth two things in vs. One whiche he himselfe hath made and another which cōmeth of our selues That we are men consisting of soule body it procéedeth of him This his creature God loueth But that we are sinners we haue it not of him but it procéeeeth of our selues This dooth God hate for the
without the which no mā can turne vntoo God For by faith as saith Paul we haue accesse vntoo God Moreouer where as is added make too your selues a new harte and a new spirite hée requireth that wée should become a newe creature liuing according too Gods wil. Héereupon it is gathered that the true and helthful repentaunce is a hartie sorinesse for Gods displeasure with a desire and hope of forgiuenesse and an earnest endeuer too eschue all sin and too make the whole life from thencefoorth allowable before God This thing we may sée plainlier in this notable example Dauid after his horrible fall intoo aduoutrie and murther repented him according too the fashion expressed in the Psalm First he saith Haue mercy vpon mée O God according too thy great mercy Héer hée both soroweth for his owne miserie that he had so lewdly offended God and also acknowledgeth God too bée merciful Wherby there was in him desire and hope liuely trust of the Messias Now how great his sorow was and how great his faith was whereby he ouercame the sorowe the same Psalme declareth in many woordes And where as hée addeth in the same Psalme Create a new spirite in my bowels hée desireth too become a new creature Such examples as this there bée many as of Adam Manasses Peter the théefe and Mary Magdalene and others whiche things it behoueth vs too thinke vpon that by their example wée may bothe bée taught what true repentaunce is and also repent vs earnestly as they did Although that by the things whiche wée haue said it may bée méetly wel vnderstood how true repentance is doone yet wil I shew it more distinctly For nothing is more necessary too man than by true repentāce too bée reconciled too God and too bée saued Too the intent therefore that wée may knowe how true repentance is doone seauen pointes are too bée obserued First the knowledge of God who requireth obedience This is fetched out of the table of the ten commaundementes I am the Lord thy god that brought thée out of the lande of Egypt c. Héere god requireth an acknowledging of him selfe Secondly foloweth what maner of obedience he requireth Thou shalt haue no strange gods before me Thirdly the threatnings that are added doo testifie that he condempneth disobedience Uisiting sayth he the iniquities of the fathers vpon the children vntoo the third fourth generation Lastly also it is too bée knowne concerning God that hée is mercifull according to the voyce of the gospell Therfore before the entrie bée set open too true repentauuce there is required the knowledge of god who looketh for obedience iudging and condemning disobedience in good earnest and agein pitying and receyuing sinners intoo his fauor for the mediators sake 2 After this knowledge must folow an examinatiō of our dooings by y e law of god and euery precept is to be considered seuerally by himselfe First therfore in this examination sée whether thou make such accompt of God that thou trust too him only sée whither thou feare him loue him worship him with all thy powers sée whither thou halowest his name whither thou extol him praise him and cal vpon him according as the precepts of the first table cōmaund thée After the same maner must thou make thine examination in the secōd table concerning thy neibor c. By this examination thou shalt come to the knowledge of thine owne filthinesse iust damnation for offending God And such an examination demaundeth God at our hands as oft as the Scripture exhorteth vs too repentaunce 3 This examination béeing made by y e knowledge of sin y e iudgemēt of god ther ariseth a great fearfulnesse in y e cōscience which fearfulnes is augmēted by y e circūstāces of Gods iudgemēt which are these present calamities the tiranny of the diuell the paines of hell eternall death and damnation 4 In this great terrour infinite persons should perishe if Fayth rescued them not For in this terror by the beholdings of Gods mercy promised for Christs sake is conceiued trust of remission of sins And so man wresteth himselfe as it wer out of hell and taketh holde on the hande of Gods sonne who haleth him out of hell Héere the minde thinketh vppon Gods promises looketh vpon the sonne of God hanging on the crosse for thy sinnes and mine héereth the voyce of Ioel most full of comfort saying turne too the Lorde your God bicause he is gracious and mercifull slow to wrath swifte too pitie and one that beareth with your naughtinesse Let the examples of these promises bée considered that wée may bée strengthned by them 5 The sinner knowing this mercie of GOD conceyueth hope of forgiuenesse and begynneth openly too bewayle his sinne he confesseth his lewdnesse vntoo God and with earnest prayer and a feruent hart fléeth vnto Gods mercy 6 He that in this wise ascendeth by these degrees first acknowledging Gods iudgement and mercie according as is alreadie set foorth he by this confidence is assoyled of his sin and iustified before God not through his owne righteousnesse but through Chrysts whiche is imputed to euery one that beléeueth For our true iustification is the absolution from sinne of the person that beléeueth in Chryst the imputation of Chrystes righteousnesse vntoo him and the accepting of him fréely vnto life euerlasting for Chrysts sake 7 He that is iustified by fayth and adopted the Sonne of God and regenerate yéeldeth thanks too God extolleth god and amendeth his whole life from that time forwarde Howbeeit too the intent these things may bée the cléerelier vnderstoode of vs I will propounde an example of helthful repentance whereof you haue heard and that shall be Manasses king of Iuda in whose helthful repentance all these things are too bée séene according as it appeareth in his Prayer For first when he sayth O Lorde almightie the God of our fathers Abraham Isaac and Iacob whom all men fear and tremble at the countenance of thy maiestie Importable is the wrath of thine indignation vpon sinners but vnmeasurable and vnserchable is the mercy of thy promise for thou art the moste high Lorde gracious merciful and ful of compassion and sory for the naughtinesse of men In these woords of Manasses is first an acknowledging of God 2. A testification of due obedience 3. A confession of gods iudgement against sinners 4. An acknowledging and setting foorth of his mercy Then foloweth the second thing that is too wit the examination of Manasses his dooings by the rule of the lawe For thus he saith I haue sinned aboue the numbre of the sand of the sea my sinnes are multiplyed O Lord. Thirdly how great terrour was in his harte hée sheweth when hée sayth And I am not woorthie too beholde and looke vpon the high heauen for the multitude of mine iniquities Fourthly in these terrours he rayseth him self with thinking vpon Gods mercie and sayeth And nowe I bowe the knées of my hart praying vntoo thée O Lord
miserie shuld be rewarded with euerlasting lyfe which is called héer the great supper and in Mathew the mariage of the kyng vntoo whiche great Supper men are called of Gods méere mercie too the intent they may bée filled at it with spiritual daynties euerlastingly Howbéeit too the intent the delicates of this Supper may bée the plesanter vntoo vs I will set out seuerally one by one the circumstaunces that are noted in the text and shew what instruction and admonishment is too bée learned by eche of them The first circumstance therfore too bée considered in this supper is concerning him that biddeth vs vntoo it For thervpon hangeth the estimation of it Who is it then that prepareth this Supper Is it some worldly kyng No. Yet wer that King woorthy too bée muche made of for his liberalitie too bée praysed for his mercie that would prepare a princely feast royally furnished for miserable and poore soules Who is it then It is God our heauenly father the Lord of Lords and king of kings who only is riche and well stored with delicates This circumstaunce is a most euident testimonie of Gods goodnesse and mercy The second circumstance is that God héere the master of the house biddeth guestes too Supper c And what is ment by the name of supper The very Gospel and all those things that are ioyned with the Gospell as is saluation and eternall lyfe Sée how great mercy shyneth foorth héere What is the reason of the terming of it so Why are these so great good thinges called a supper Surely it is not doone without great causes of which number there bée thrée chéef The first is bycause the Gospell promiseth euerlasting ioye and endlesse good things For as the Supper is set before men in the latter end of the day so the good things which the Gospell offereth shall of the méere mercy of God bée giuen in rewarde too the beléeuers after that they in dystresse haue outworne the manyfolde labours of this lyfe The second cause is for that lyke as the euening whiche is the tyme that men are woonte too prepare for supper is the ende of the daye so the age in which all men by the ministerie of preaching are bidden too repaste of the heauenly Supper is of the laste age The third cause is for that the Gospell is the last voyce of GOD in the worlde after whiche there is none other too bée looked for in lykewyse as the Supper is the last meate that is set béefore men in the day For ther shall neuer sound any other voyce of God from heauen but thys selfe same voyce of the Gospell shall sounde vntoo the laste daye of iudgement The third circūstance is in this woord Great by whiche is commended vntoo vs the richnesse of Gods mercy For God biddeth not a kyng or twoo or a wiseman or twoo vntoo this supper but he biddeth the whole world He ouerskippeth not the poore he neglecteth not the riche men he shutteth not out the gentlemen he kéepeth not the country folke nor the townesmen from his feast he holdeth no skorne of the little ones disdeyneth not y e great ones al men without exception that are dispersed through the whole worlde biddeth he too that great supper For the text witnesseth both that it is a greate supper and that many are bidden The fourth circumstance is of the manner of his bidding The manner is expressed in these wordes And he sente his seruaunt at the houre of Supper too saye too them that vvere bidden Héer by the name of seruant is ment the Prophetes Apostles and all godly teachers whom God hath sent from the beginning of the worlde too bid guestes too the Supper Too this supper dyd God himselfe bidde the patriarke Noe. He being bidden bad the rest of the world in Gods sted Afterward when the world throughe it owne vnthankfulnesse was perished in the flud Abrahā was by Gods owne mouth bidden too this supper After which time when the malice of the world was encreased vpon the earth God chose one peculiar people among whome he often times raysed vp Prophets that bad guests too this supper And the master of the house continued in so dooing vntill he sent his owne Sonne our Lord Iesus Chryst whome those that were bidden hanged vpon the Crosse. And he being raised ageyn from death sent out his Apostels intoo the whole world too byd all nations too this most delicate supper The fifth circumstance is of the hour of the supper What is this houre It is the time of grace and the time of glory The time of grace is the time wherin is preached vnto men the liberality mercyfulnesse of y e master of the house which tyme is deuided intoo thrée parts Intoo promise performāce and the tyme that hath folowed the performance The time of promis was from Adam vntoo the birth of Chryst almost foure thousand yéere Then was the tyme of performance during all the while that Chryst was conuersant héere vpon earth in the flesh and preached and offered himselfe the price of redemption for them that wer bidden too this supper The tyme that followed the performance is thencefoorth from the sending of the Apostles intoo the whole worlde vntill the daye of Iudgement in whiche tyme wée also bée and are bidden too this Supper by the voyce of the Ministers of Gods woorde The tyme of glory in eternitie When wée shall sit downe in the heauenly glorie not onely wyth Abraham and Isaac but also with God the Father God the Sonne and God the holy ghoste and shal enioy euerlasting mirth and gladnesse in Chryst Iesu our Lord. The sixth circumstance is the manner of the biddyng Come sayth he for all things are ready That is too saye as wée sée in the bidding of Iohn Baptist and Chryst Repent and beléeue the Gospell for the kyngdome of heauen is at hand This bidding requireth repentance that is too wit an alteration of the former life that wée shuld depart from euil and doo good and it requireth fayth that is too wit that wée should beléeue that this Supper is set on the Table for vs not in respect of our deseruyng but of méere mercy for the Sons sake whom God hath giuen vntoo vs too bée our wysedome ryghtuousnesse sanctification and redemption For with these gyftes and as it were garments of the Sonne of God muste wée enter intoo the Supper of euerlasting lyfe For Chryst by his wysedome reformeth our myndes wyth his ryghtuousnesse he decketh vs when wée beléeue on him with his sanctification or halowyng hée clenseth vs and at length he receyueth vs intoo his parlor where shall bée perpetuall redemption glorie and happinesse And thus muche concerning the firste place wherin is set oute vnto vs the mercyfulnesse of GOD which is from generation too generation vppon all that feare hym as the virgin our Lordes moother singeth ¶ Of the second BVt all began vvith one consent to excuse them selues
to helpe him with our counsel and our déede at his néede Now will wée speake bréefly of the second place ¶ Of the second CHryst vseth fiue arguments in this exhortation too mercy and to those dueties which are to be performed to our neighbor which I will now reherse in order The first is comprised in these woords as your father is mercifull That is too say in executing mercy haue an eye too your heauenly father for the behauior and dooings of the parents must bee a rule too the children too liue by Therefore when as wée sée our heauenly father excéeding mercifull it becommeth vs too folow his example In this Argument are many circumstances too bée weyed First that our heauenly father is almightie hauing néede of no man and yet that he hath shewed so great mercy too vs wretches 2 That wée are miserable sinners 3 That our sayd heauenly father receyueth vs intoo fauor of his owne méere mercy 4 That we by nature were the children of wrath Ephes. ij 5 That this is his will that being made his children wée should folowe his fatherly example 6 That like as he hath benefited vs with his grace so we also should giue to others fréely which thing if we do not we sinne horribly For first we despise his commaundement 2 Wée grow our of kinde from him 3 Wée defile our selues with wickednesse which are the woorks of Sathans children 4 Wée renounce the fayth 5 Our neighbor whose miserie ought to gréeue vs lyeth in miserie through our default Let those that wil bée Chrystians wey these things throughly The second argument is grounded vpon the profit that redoundeth too our selues Iudge no◠sayth hée and ye shall not be iudged Condemne not ye shal not be condēned Forgiue and yee shall be forgiuen Giue and it shal be giuen vntoo you Héer hée confirmeth with his promises the partes of mercie whiche hée requireth The propounding of the dutie is this Iudge not And the promisse of reward or confirmation of the thing propounded is and you shal not be iudged and so of the others The méening therfore is He that hath a fauorable opinion of others shall finde that others shall haue the like of him Hée that speaketh wel of others shal looke for the same at others mens hands He that forgiueth willingly shal find others as redy to forgiue him if he happē too doo amisse He y t aydeth the néedy with his counsel and déed shall agein in his néed find both counsel help and that by my working sayth Chryst. But contrarywise hée that surmiseth euil of others shal be ill thought of himself He that speaketh euil shall heer euil He that reuengeth wrong shall suffer wrong Hée that denyeth counsell and helpe too him that hathe néede shall him self also in his néed long for helpe and lack it The thirde argument is implyed in these woords Can the blinde lead the blinde Shal they not fall bothe into the ditche As if he had sayd Look in what case a blinde man is too lead a blinde man In the same case is he that teacheth and liueth amisse too them whom hée should guide by his doctrine life But when the blinde leadeth the blinde bothe of them fall intoo the Ditche Therefore hée that teacheth amisse and lyueth naughtely is an occasion of falling as wel too others as too himselfe Too the intent thē that wée may eschue this mischéefe we must behaue our selues arighte as wel in doctrine as in life The fourth argument is included in these woordes The disciple is not aboue his mayster but euery one shal be perfect if he bee as his maister Good disciples or scholers must folow the example of their mayster Therefore séeing that Christen folke are Chrystes scholers it becommeth them too expresse the same in their life and maners as much as lyeth in them too doo The fifth argument is fetched frō the consideration of our owne misdéedes VVhy seest thou a mote in thy brothers eye c. The mote in thy brothers eye is a light scape of thy brothers The beame in thine owne eye is a great misdéede of thine owne Euery man therefore muste consider his owne faults rather than other mennes and first swéepe cleane before his owne doore as the Prouerbe sayeth Whiche thing that wée may doo in déede Chryst graunt too whom with the Father and the holy Ghoste bée honour and glory for euermore Amen ¶ Vpon the .v. Sunday after Trinitie ¶ The Gospel Luke v. ANd it came too passe that vvhen the people preased vpon him too hear the vvoord of God hee stoode by the lake of Genazareth and savve tvvoo shippes stand by the lake side but the fishermen vvere gone out of them and vvere vvashing their nettes And he entred intoo one of the ships vvhich perteyned too Simon and prayed him that hee vvoulde thruste out a little from the lande And hee sate dovvne and taught the people out of the ship VVhen hee had left speaking hee sayde vntoo Simon launche out intoo the deepe and let slippe your nets too make a draught And Simon ansvvered and sayd vntoo him Mayster vvee haue laboured all nighte and haue taken nothing neuerthelesse at thy commaundemente I vvyll loose foorthe the nette And vvhen they hadde so doone they inclosed a greate multytude of Fishes But their nette brake and they beckened vntoo theyr fellovves vvhyche vvere in the other ship that they should come and helpe them And they came and filled bothe shippes that they sonke ageine VVhen Simon Peter savve this he fell dovvne at Iesus knees saying Lorde goe from mee for I am a sinnefull man For he vvas astonied and all that vvere vvith him at the draught of fishes vvhich they had taken and fo◠vvas also Iames and Iohn the sonnes of Zebede vvhich vvere partners vvith Simon And Iesus sayd vntoo Simon feare not from hence foorth thou shalt catche men And they brought the shippes too land and forsoke 〈◊〉 and folovved him The exposition of the Text. THe occasion of this Gospel was this The people being gréedy of gods woord folowed Christ whither so euer he went to héer him And when the preace for desire too sée héere him did as it wer throng him he was compelled to enter intoo Peters shippe and too teache the multitude out of it And too the entent too make his doctrine of credite he hadde them cast out their nettes who had complayned before that they had laboured all that night in vayne And when they had doone so they caught a great number of Fishes in so muche as two shippes were not able too hold them The lookers on being confirmed by this miracle did both receiue his doctrin and also acknowledge his heuenly power And when Peter being taught by the miracle was afrayde he was raysed by the Lord and receyued a promisse that he should afterwarde become a Fisher of men This is the summe of this present Gospell which tendeth too this purpose not
What should I make many woordes He hath doone nothing according too the appoyntment of the lawe Is it not a great matter too bée no extortioner too bée no vniust man too bée no aduoutrer too faste and too giue almesse Surely these things are not too bée disalowed But this Pharasie did wretchedly defile the good déedes he had doone with selfe loue and pride What wanted he then The well spring of good woorkes fayth in Chryst which woorketh by charitie Whereas this is not bée the woorke neuer so sightly and faire yet can it not bée acceptable vntoo God yea rather it is an abhomination before GOD specially when there goeth an opinion of ryghtuousnesse with it like as wée sée in this Pharisie Wée haue séene from whence the woorkes of this Pharisie procéeded and howe farre they are voyde from the rightuousnesse of the lawe and what he wanted Nowe let vs sée how gréeuously he sinned and how vnrightuous he was First he durst preace vntoo God and boldly speake vntoo him being without feare of God without fayth without repentaunce without the mediator Chryst by whom only the enteraunce too the father is set open Is this so great a wickednesse Yea In this acte he breaketh all the commaundementes of the first table and as it were trampleth it vnder his féete Ageine ▪ hée béeing but dust and ashes durste boast before GOD when notwithstanding it is written The giltlesse is not giltlesse before thée Howe great a pride was this I beséeche yée Thoughe hée despise bothe God and men doothe hée not feyne himselfe neuerthelesse too bée ryghtuous Thirdlye hée abused the Temple of GOD whiche was ordeyned too praye for forgiuenesse of sinnes bothe publike and priuate But what maketh hée of the Temple A Court barre too accuse others at Fourthly hée layeth violent handes vppon all the whole seconde Table and breaketh it contrary too the nature of Charitie whiche is woont eyther too salue the sinnes of oure neighboure or else too conceale them What dooth hée I am not sayeth hée as other men extortioners vniust aduouterers Yea all this séemed but a little too him Wherefore béeing in the vpper ende of the Temple hée looked behinde him and saw the silie Publicane praying and hée had no sooner espyed him but hée accuseth him by and by at the iudgement seate of GOD. Neyther am I sayth hée as this Publicane If hée had bin a godly man in déede hée would haue bin glad for the Publicane as the Angelles of GOD were whiche reioyce in Heauen vppon a sinner that repenteth But when as hée accuseth the repentaunte hée sheweth sufficiently of what spirite hée spake Hée oughte too haue remembred the saying of Iesus the sonne of Sirach Despise not a man that turneth from his sinne For wée are all of vs in corruption that is too say subiecte too sundry miseries Let him that standeth sée y t hée fall not sayth the Apostle Paule As touching the fasting and Tything of this Hipocrite I say no more but this Fasting whereby the stoutenesse of the fleshe is subdued is a thing not euill But if thou faste too merite any thing at Gods hande then thy fasting becommeth an abhomination For God will not bée woorshipped with mennes traditions but according too the rule of his own law Concerning Tything I say this That God so ordeyned it in his common weale that the Préestes of the Tribe of Leuie should haue whereon too liue And Chryste sayth The labourer is woorthie of his hire and thou shalt not moozel the Oxe that treadeth out the Corne. ¶ Of the second LIke as in the Pharisey wée haue séene what manner of ryghtuousnesse the Pharisaicall ryghtuousnesse is and haue shewed the fondnesse of it by comparing it wyth the ryghtuousnesse of the Lawe So nowe foloweth the second doctrine concerning Chrysten ryghtuousnesse whiche is represēted vntoo vs in this Publicane as it were in some liuely image Howbéeit bicause the scripture teacheth of vertues by twoo wayes that is too wit by rule and by example I wil first sée what the scripture sayth of Chrysten rightuousnesse And afterward I will shewe the same in the example of the Publicane that in so dooing the rule may be confirmed by example Now as concerning the rule of Christen rightuousnesse these are cléere sayings Paule in the third too the Romains sayeth All haue sinned and are destitute of the glorye of God and they are iustified fréely by his grace throughe the redemption that is in Christ Iesu whom God hath set forth too bée the mercy seat through fayth in his bloud And anone after in the same chapter Wée vpholde that a man is iustified by fayth without the woorkes of the lawe 2. Corrinth 5. Him that knew no sinne hée made sinne that wée might bée made the ryghtuousnesse of GOD in him Romaynes ◠Like as by the disobedience of one man manye become sinners So ageine by the obedyence of one man manye are made ryghtuous And of Abraham Abraham beléeued GOD and it was imputed vntoo him for ryghtuousnesse And Dauid Blissed are they whose iniquities are forgiuen and whose sinnes are couered Such sayings as these there are without number in the Scripture concerning Chrysten rightuousnesse but I haue alledged these fewe that I might therby gather a general doctrine concerning Chrysten rightuousnesse First therfore is gathered of these Textes that Chrysten ryghtuousnesse is not of woorkes albéeit that hée whyche is iustified beginneth henceforth too doo good woorks This therfore is too bée borne in minde that woorkes are in suche wise excluded as that they are not the cause of this rightuousnesse but the effects and frutes as I wil shew héereafter Secondly is gathered of these sayings that Christen rightuousnesse is not the obedience of men themselues but of Chryste for them Thirdlye that this obedience of Chrystes is bestowed vppon man too the intent hée may bée rightuous by it and not by his owne rightuousnesse Fourthly That whosoeuer beléeueth is made partaker of this rightuousnesse of Chrystes so that it is imputed too hym as his owne For Chryste is the ende of the Lawe too iustifie euery one that beléeueth Fifthly that bicause wée are sinners wée bée reconciled vnto the Father by Chryst whom GOD hath set foorth too be the mercy seate Sixthly That Chrystes bloud was shed for the sinnes of them that beléeue so as the Iustice of God or of the Lawe is satisfied Seuenthly By all the things gathered it falleth out that christian rightuousnesse consisteth of acquytall from sinne imputation of Chrystes ryghtuousnesse and acceptation vntoo euerlasting lyfe fréely for Chrystes sake This is the summe of the doctrine of the churche concerning Chrysten rightuousnesse wherby it commeth too passe that Chrysten iustification is an acquital from sinne an imputacion of Chrystes rightuousnesse and an acceptation vntoo eternall life fréely for Chrystes sake How bée it thys is further too bée borne in minde that by fayth onely wherby wée are iustified this ryghtuousnesse
true blissednesse whiche he is in Chryste Iesu the moste plentyfull welspring of all blissednesse Thirdly it sheweth what is the frute of faith when she sayth For those things shal bée perfourmed whiche the Lorde hath spoken too thée As if she should say Although the experience of all men crye ageinst it although Nature say nay too it although reason determine flat ageinst it Yet shall the thing bée performed that the Lord hath spoken too thée namely that thou being a maid shalt beare a Sonne according too Gods woord Héereby may wée also lerne what is the true inclination of Fayth and after the example of the virgin too giue credite too Gods woord though all the whole nature of things should séeme too warrant the contrary The fourth circumstance At the virgins gréeting the childe sprang in his moothers wombe and by a certeine gesture gaue knoweledge that the Messias was at hād in the virgins wombe Surely this was a greate miracle that a Babe as yet vnborne intoo the worlde acknowledged the repayrer of nature By whiche miracle bothe the fayth of Elizabeth and Mary was confirmed and the goodnesse of God towardes infantes declared who promised Abraham long agoe that hée would bée the GOD of him and of his séede for euermore In assurance of which promise hée established a law that euery male childe of eyght dayes olde should bée circumcised In as much therfore as this promise perteyneth vntoo vs the Anabaptists doo wickedly and shamelesly who will not haue the infants of Christians baptized that is too wit wil not haue them enioy their ensealement whiche are heires of the heauenly grace according too the promise The Anabaptists saye thus Hée that heareth and beléeueth is too bée baptized but an Infant heareth not nor can beléeue and therefore hée is not in any wise too bée baptized But the wretches are deceiued They ought too reason thus rather The Infāts of Christen folkes haue the promise Therefore this promise is too bée sealed vp vntoo them by Baptime as it was sealed vp too the Children of the Iewes by Circumcision The woorde of promise offreth grace and the Sacramente of the promisse sealeth vp the grace and teacheth by outwarde token according as is sayd vppon the day of our Lords supper Therfore let vs set Iohn before vs whoo in his moothers womb béeing full of the holy Ghoste is heire of the grace common too all Infants that haue the promise But they say this was a miracle I confesse it was a miracle and surely a great miracle like as all Gods woorkes in his Churche are miracles Notwithstanding I put too thus muche that this selfe same miracle teacheth vs that Babes are able too receiue the holye Ghoste If they bée able too receiue the holy Ghoste if they bée the Children of Abraham if they bée heires according too the promise If Chryste commaunde them too bée receyued why are they not too bée baptized specially séeing that Baptime is a certeine sealing vp of these things ¶ Of the second WHen Mary had herd Elizabeth talk of the benefit doon too hir by God namely that shée should bée the moother of the Messias shée vttereth the thankfulnesse of hir harte towards God whome shée prayseth in this Psalme partly for that excéeding great benefite whiche happened vntoo hir and also for the mercye might and truthe whiche hée extendeth towardes men while through his mercy hée receyueth them that fear him intoo his fauour iustly punisheth the stubborn and now at length performeth that hée had promised so long ago too the fathers The vse of this Psalme is that knowing Gods mercifulnesse wée shoulde beléeue that knowing his myght wée shoulde feare and that knowing his truthe wée should hope and with pacience wait for the things that God of his grace hath promised setting his mercy ageinst sinne his might ageinst the Deuils tirannie and his truth ageinst all the temptations that the fleshe or the Deuill ministreth And for these causes the auncient Churche hathe ordeyned that euery daye in the congregation of the godly this song of the Uirgins should bée soong Nowe let vs bréefly expound euery verse 1 My soule dooth magnifie the Lord. 2 And my spirite reioyseth in God my Sauyour 3 For he hath regarded the lovvlynesse of his handmayd For beholde from henceforth all generations shal cal mee blissed This is too say I prayse God highly and am altogither set vppon gladnesse and that for God my sauiours sake For he is my ioy bicause he hath bestowed so great fauour vppon me He hath regarded and with frée fauor embraced me his lowly and base handmayde who haue liued hithertoo despysed in base estate and euen after the manner of vyle bondslaues yea and so regarded me that all ages shal frō henceforth accompt me not base and despised as before but blissed to whom so great grace is extended that I shall bée the moother of the Messias who is the sauiour of me of all that beléeue in him By Maryes exāple we may lerne first too acknowledge our own vilenesse to cast our selues down before God in true repentance Secōdly to acknowledge Gods benefits towards vs. Thirdly to praise god for his benefits fourthly too prouoke other too thankfulnesse by our exāple 4 For he that is mightie hath magnified me and holy is his name The chaste virgin maketh héere no boast of merites She attributeth nothing too hir owne power but imputeth all things vntoo God who only is mightie whose only name is holy and therfore deserueth most highly too bée reuerēced For as oft as God is named he ought too bée praysed for his holinesse which shineth foorth in all his woorks with excéeding mercy iust iudgement myghtinesse and truth according as the virgin declareth particularly in hir psalme 5 And his mercy is on them that feare him through all generations This verse teacheth thrée things First that God is mercifull Secondly how largely Gods mercy spredeth it selfe And thirdly too what persons that mercy befalleth Concerning Gods mercy there bée many notable sayinges and exāples I sayth he will bée thy God and the God of thy séede for euer Also I am the God that sheweth mercy And in Esay I am with thée bicause I am thy mercifull Lorde God And the son of Syrach Gentle merciful is God will release sinnes in the day of trouble Héerevpon Paule calleth God the father of mercies saying Blissed bée God the Father of our Lorde Iesus Chryst the father of mercies which comforteth vs in all our troubles The exāples of this mercy that hath bin shewed are many Of which the chéefest is that he hath giuen his only begotten sonne that the worlde might bée saued by him Héervntoo maketh this saying So God loued the world that he gaue his only begotten sonne too the intent that all that beléeue in him should not perish but haue life euerlasting Images of this mercy are the prodigal child the Samaritane and the
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
who haste promised repentaunce and forgiuenesse of sinnes too them that haue sinned against thée Fifthly foloweth entreatance of forgiuenesse Wherefore I pray and beséeche thée forgiue mée Lorde forgiue mée and destroye mée not toogither with my sinnes neyther bée thou angry with mée for euer for my euil dooings For thou arte GOD I say the God of the repentant shewe all thy goodnesse vpon mée Sixthly hauing prayed in this wise he firmely beléeueth him selfe too bée heard and iustified Wherefore hée addeth For thou shalt saue mée vnworthy person according too thy great mercy Héere Manasses béeing iustified by fayth becōmeth a new creature Seuenthly after this frée iustification ensueth amendmēt in his whole life Whervpon it foloweth in his prayer And I will euermore praise thée all the dayes of my life bicause all the powers of heauen praise thée and vntoo thée bée glory for euer and euer Amen This maner of repenting haue al the saints euer folowed ▪ Dauid acknowledgeth God he acknowledgeth gods iudgement he acknowledgeth his mercy he examineth his owne dooing he is afrayd for sinne he lifteth vp him selfe with confidence of mercie he prayeth forgiuenesse he is iustified by faith and béeing iustified he prayseth God These things are too be séene in the .51 Psalme We haue herd what repentance is how it is doon Now is too be lerned which are the chéef parts of it They are coūted thrée which are sorinesse faith and newnesse of life Untoo sorinesse are required the first thrée things whiche are the knowledging of God the examining of the déede and the terrour of conscience for sinne Untoo faith are required the thrée nexte that is thinking vpon mercy desiring of forgiuenesse and iustification Untoo newnesse of life is required the last thing whiche consisteth in framing the hart the tung and the life according too the law of God ¶ Of the second IT is written in this gospel that Christ put back this woman Why did he so Why sayde hée that hée was not sent but too the lost shéep of the house of Israel Is not he the same Lord that saith Come vnto me all yée that labour are heauy loden c. I answer The Lord did not this without great causes First hée did it that the womans faith might by this delay bée exercised and increased Secondly that shée mighte bée an example of godlinesse againste the stiffnecked Iewes which despised Christe Thirdly that the Lord might shewe how hée would bée ouercome of vs by the importunatenesse of our prayers Fourthly that by this example hée might teach the present beholders a true experiment of godlinesse But the Lord assigneth an other cause why he put back this woman For he sayth I am not sent but too the lost sheepe of the house of Israel I aunswere Chryst sayth not this as though he denyed the Gentiles accesse vntoo his grace For that same woman was an Ethnicke But there are other causes First hée méeneth héere too note the obstinate malice and vnthankfulnesse of the Iewes who acknowledged not Chryst that was sent peculiarly too them The seconde is for that the selfe same Chryst should preache Gods woord to the Iewes before his death who after his death should giue commaundement to preach it too the Gentils For the Lorde had forbidden his Gospell too bée preached too the Gentils before his death But afterward when he was risen from death hée gaue this commaundement too the apostles Go yée intoo the whole world and preache the gospell to all creatures This commaundement dooth manifestlye declare that Chrysts benefites béelong both to the Iewes and Gentiles ▪ that is too say that all as well of the Iewes as of the Gentiles that receyue Chryst and truly repent are partakers of Chrysts benefites so that by his blood all their sinnes are washed away and finally at the last day all shal rise ageine too blissed immortalitie and euerlasting life But they that refuse too receiue christ liuing without repentance they without mercie shall bée punished in euerlasting paines with the diuell For as the Lord hath bin is and wil bée mercifull too al that repent without any respect of persons So hath he bin is and will bée an vntreatable iudge too them that repent not not passing whither wée bée Kings noble men Citizens or countrey folke ¶ Of the thirde A Moste goodly image of Chrysts Churche and of euery member of the same is described in this woman of Cananie For first as this woman of Cananie is ouerwhelmed with misery so also is the Churche and euery member therof Héerevpon Paule sayeth All that will liue godlyly in Chryst must suffer this persecution This doothe Chryste teache when he biddeth vs take his yoke vpon vs. For God will haue vs nowe become lyke vntoo his sonne in afflictions and miseries as well as we shall become like vnto him in time to come in glorie Rom. 8. Secondly the churche in these calamities prayeth for helpe For the church hath none other refuge than prayer vntoo God wherby helpe is obteined Thirdly chryst séemeth too turne away his eare when we doo not out of hand obteine that we would haue Fourthly the church after the example of this woman ceasseth not too pray but continueth in prayer vntil it haue obteined that which it desireth Moreouer euery seuerall member of the churche hath héere too learne by First let euery one of vs acknowledge himselfe too bée a Cananite that is to say vngodly and vnwoorthy of Gods grace Secondly let him crie out with this woman Haue mercy vppon mée haue mercie vppon mée Thirdly if thou bée tried yet continue thou after the example of this woman If he héere thée not to day or to morow yet shall not thy prayers be in vayne but they shall bée herd in déede for chrysts sake if thou pray with fayth as this woman did Fourthly acknowledge thy selfe with this woman too bée a Dog but yet such a dog as is fed with the crummes that fall from his maisters table and therefore continue in prayer Fifthly it will befall too thée as it did too this woman whiche erewhile was called Dog and anone was acknowledged for a daughter So great is the mercie of God to whom bée honour and glory world without ende Amen The thirde Sunday in Lent ¶ The Gospell Luke xj ANd he vvas casting out a diuil and the same vvas dūme And vvhen he had cast out the diuil the dumme spake and the people vvondered But some of them sayd he casteth out diuels through Beelzebub the cheefe of the diuels And other tempted him and required of him a signe from heauen But he knovving their thoughtes sayde vnto them Euery kingdome diuided against it selfe is desolate and one house doth fall vpon another If Sathan also bee diuided against him selfe hovve shall his kingdome endure Because yee say I cast out diuels through Beelzebub If I by the helpe of Beelzebub cast out diuels by vvhose helpe doo your children cast them
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
héere promyseth so great things and sith that the heauenly Trinitie dwelleth in them that beléeue Let vs endeuer too bée cleane and pure as it be commeth Gods temples too bée Let vs bée spiritual things that wée may reigne ouer sinne and not serue it any more in the lustes thereof Let vs bée prests that may offer quicke sacrifices vntoo God and call vpon him by fayth in Chryst. Let vs bée saincts and segregated from the heathenish routes of the world that wée fall not intoo our former filthinesse agein ¶ Of the thirde ANd the comforter the holy Ghost vvhom the father shall sende in my name he shall teach you all things This is Chrysts promisse whereby he promiseth his Disciples the holy ghost Wée haue herd before what is the woorthinesse of the Chrystians Now let vs héer what is ioyned with this woorthinesse And bicause I am not able to vtter these things according too their woorthinesse I will after the manner of babes prattle of eche thing that is spoken in this royall promisse These few woords therfore doo conteine seuen poynts concerning the holy ghost the which I will reherse bréefly and apply them too our vse For these points contein the causes why the holy ghost is sent and giuen First he is called an Aduocate Although I haue spoken somewhat an eight dayes hence concerning this name Yet peraduenture it shal not bée amisse too repete it agein too day Therfore he is called an Aduocate that is too say a spokesman bicause hée is at hande too the afflicted and dooth teache them comfort them take their case vpon him as his owne and in conclusion compelleth vs too crye out and too say with all our hart Abba father haue mercy vpon vs for thy sonnes sake whom thou hast giuen too bée our Sauiour And this is the first cause why the holy ghost is giuen The second is that he may quicken vs and thervpon he is called a spirit Now there is a double life The one naturall wherethrough all liuing creatures liue and this endureth for a short time for it is swalowed vp by death and the other life is of God from which Paule sayeth that all those are estraungers which haue not knowne Chryste The author of this life is that spirit of Chryst which he promised too his disciples This is not of short continuance but euerlasting as which is proper too the euerlasting God And this life liue al they that beléeue in the sonne of God Gala. 2. The thirde cause of sending and géeuing the holy ghost is that he may make vs holy of which operation he is called holy and he maketh vs holy at what time he worketh faith in vs when he regenerateth vs when he reformeth our vnderstanding affections and will and too bée bréefe when he bringeth too passe that wée become newe creatures and liue according too the will of God The fourth cause of sending giuing the holy ghost vntoo vs is that he may stablish a certeyne louingnesse among vs and therfore he is said too bée sent from the father too his children For as the father embraceth his children with an inward kindnesse loue so he desireth nothing more than that the childrē folowing the nature of their father should mainteine brotherly loue among them selues Thus too doo it béecommeth them that acknowledge God too bée their common father As for those that refuse too doo so either they neuer were his children or else they are shamefully growen out of kind from the nature of their father The fifth cause of sending the holy ghost is that wée may lerne of him in what sort our heauenly father is mynded towards vs. Therfore the Lord sayth and he shal teach you al things What Shall he teach any other thing than y t which the Prophets and Moyses haue taught Or any other thing than is deliuered vs in the scripture No forsoth For he shal teach the self same things Doth not y e scripture suffise Yes it suffiseth as in respect of doctrine but not as in respect of our capacitie For although wée héere the woord a thousande times yet is it vneffectuall vnlesse he teache within For anoynting as sayth the Apostle teacheth all things The sixth cause of sending and giuing the holy ghost is shewed in this saying in my name By which saying is signified the vttermost ende or the final cause why the holy ghost is giuen which is that they which beléeue in Chryst may bée saued For in as much as Chryst is our saluation that the holy ghost is sent in his name there is no dout but he is sent for our saluation sake The seuenth cause is that he may confirme Christs woord in vs. He sayth Chryst shall teach you all things he shall put you in mynde of all thyngs that I haue spoken vntoo you These things ar signifyed bréefly concerning the holy ghost in our Gospel that is red this day in our Church mo things are noted yet more bréefly in our Créede which are that the holy ghost is very God that he is the thirde person in Trinitie that he quickeneth and sanctifyeth that wée must leane vntoo him by liuely fayth as vntoo the father and the sonne But as concerning these things wée shall héer more another time and haue herd more a while ago ¶ Of the fourth MY peace I leaue vntoo you my peace I giue vntoo you not as the vvorld giueth doo I giue you This promisse of Chryst is right great also and much greater than the world vnderstādeth Dooth not Christ say as we haue herd of late in the world ye shall haue trouble and they shal cast you out of their sinagoges It is so Therfore Chryst maketh a difference betwéene the two sortes of peace betwéene the peace of the world and his peace What maner of peace the peace of the world is there is no man but he vnderstandeth But what maner of peace Chrysts peace is onely the children of God vnderstande For it is that peace whereof the Gospell speaketh and of which I haue entreated abundantly the first Sunday after Easter Neuerthelesse too the intent I may bréefly repete the same things The peace of Christ is our reconcilemēt vntoo God the remission of our sinnes the giuing of the holy ghost and euerlasting life according too this prayer of the Church O God which by the lightning of the holy Ghost hast taught the hartes of the faythfull giue vntoo vs that peace which the world cannot giue and that our hartes may bée quiet This peace the sonne of God graunt vntoo vs too whom with the father and the holy Ghost bée honour and glory for euermore Amen Vpon Whitson Monday ¶ The Gospel Iohn iij. SO GOD loued the vvorld that he gaue his onely begotten Sonne that vvho so euer beleeueth in him should not perishe but haue euerlasting life For God sent not his sonne intoo the vvorld too condemne the vvorlde but that the vvorlde
clensing héerof hath he giuen his sonne willeth that those which wil be partakers of his mercy should mortifie it in thēselues by continual repentāce But how doth God loue the world So as he hath giuen his sonne for it that is to wit that he should take vpon him the sinne of the world die for it vpon the crosse Surely it is a great loue than which there can be none greter But reason is héer offēded which vnderstandeth not Gods purpose and obiecteth in this wise Is not God almighty Yes surely Can he not doo what hée listeth Yes vndoubtedly can he Had it not bin better then if he had shewed his loue towards men by some other meane Austin answereth If hée had doone otherwise neyther would y t haue liked thée It pleased him saith Paul too saue the vnbeléeuers by the foolishe preaching of the Gospel Wherefore setting aside the iudgemente of reason let vs saye with Dauid Thy woorde is a lanterne too my feete Also this is too bée knowne that God is not only almighty but also most iust most merciful and most wise Mankinde was falne intoo sinne What did Iustice require in this case Surely that mankind should bée punished according too the greatnesse of his sinne Nowe as his sinne was infinite for the infinite goodnesse was defaced therby so Gods iustice required that eyther mankinde should suffer endlesse punishmēt or else that rightfull amēds should bée made in stead of the punishemente This amends could none make but God But forasmuch as God ought not too bée punished the sonne of God tooke mannes nature vpon him and in it made satisfaction for the sinnes of the worlde And so God shewed himself not only almighty but also most iust most merciful and most wise For he alone foūd out the way which reason could not find He gaue his sonne whoo by his heauenly power ouercame sinne death the Deuil Hel who of his mercy hath receyued vs who with his rightuousnesse hathe satisfied the iustice of God who through his wisdome hath found out the way of saluation ¶ Of the second THat all that beleeue in him shoulde not perishe but haue euerlasting life Héere is the instrument set foorth whereby the benefites of our Mediatour Chryst are applyed vntoo vs. Howbéeit for asmuch as these are the woordes of the sonne of God and the chéef floure or pith of the whole scripture I wil sift them one by one and shew what doctrine is too bée gathered of euery word First hée sayth All. This woord all remedieth two moste gréeuous temptations whereof the one is of particularitie and the other of vnwoorthinesse for the multitude of sinnes There are diuers that confesse God too bée merciful too many for Christes sake but they dout whither so great a good turne perteine too them selues or no. This is a sore temptation the whiche the sonne of God remedyeth with this one woord all For if Chrystes benefite extended not it self too all he would in no wise haue sayd all but many or some Let vs then giue the praise of truth vntoo Chryste and let euery man throughly persuade him self that Christes benefits belong to him also Ageine another temptation riseth of the thinking vppon the greatnesse of sinnes whiche temptation the miseries of this present life encrease This dooth Chryste remedy also by this woord all For hée sayth not euery iust man or that committeth the lesser sinnes but all that is to wit euery one that is found within this wide worlde This also confirmeth the price of our redemptiō The blud of Christ saith Iohn clenseth vs from all iniquitie that is too say from all that whiche wée doo amisse contrary too the law of God Therefore let no man despaire by reason of the greatnesse of his disease Oure Phisicion Chryste is wise and hath an effectuall remedye ageinst all diseases namely his owne death and obedience Then foloweth the second woord that beleeueth by whiche woord mākind is disseuered intoo twoo sorts of men of whom the one beléeue the other beléeue not They beléeue whiche persuade them selues that Christ is fauorable to them according too his promisse and they beléeue not whiche despise the gospel and wil not credit Christ these perish through their owne default Uerely the benefit extendeth it self too al men is offred too all according too Christs commaundement but it is receiued of the beléeuers only according too Chrysts cōmaundement and promisse Go yee intoo the vvhole vvorld preach the gospel to al creatures He that beleueth shal be saued Behold the benefit is offred vntoo all but only the beléeuers take hold of it the rest perish through their own default For althoughe that God of his mercy is willing too haue all men saued yet wil hée of his iust iudgement that the vnbeléeuers perish whom hée would haue saued if they had not refused to embrace their saluation by faith The third woord is on him For hée is saued that beléeueth on him that is on the sonne of God very man the sauyoure of the world Iesus Chryst. What is it too beléeue on him It is too despaire of thy self and too hope for all good at his hand The fourth woord is should not perish In this saying are shewed twoo things Firste that all whiche beléeue not on Christ are subiect too the sentence of damnation And secondly that men bée acquit from this sentence of dānation by the merites of only Chryst through fayth only This therfore is the greatest benefite of the Gospel too bée set frée from deserued destruction and endlesse damnation The fifthe saying is but haue life euerlasting This is the chéefest benefit of the Gospel Endlesse death is due to vs by oure owne desert eternall life is due too vs by the deserte of Christ so that wée leane vntoo him by stedfast fayth vntoo the end By these things now is too be gathered a firme differēce betwixt the law and the Gospel and betwéene woorkes and fayth The law promiseth eternall life but it is too them that doo the lawe But bicause no man is able too fulfil the lawe it foloweth that no man can atteine life by the law The Gospel promiseth eternal life fréely too all that beléeue in Christ bicause Chryste hath for all suche satisfied the rightuousnesse of the lawe Fayth therefore receyueth that benefite fréely whiche the lawe offereth without condicion of fulfilling the law Notwithstanding when wée haue obteyned this benefite by faith we must doo works not too the intent too deserue Heauen and euerlasting life by them but as Gods Children too performe true obedience too our Father and to shew oure fayth by our frutes in all godlynesse and honestie ¶ Of the third FOr God hathe not sent his sonne intoo the vvorlde too comdemne the vvorlde but that the vvorlde mighte bee saued by him Hee that beleeueth in him is not condemned but he that beleeueth not is iudged already bycause hee beleeueth not on
manifold First therefore these things will frame our iudgement aright concerning GOD. For wée must acknowledge God too bée such a one as he hath shewed himself too bée by his woord record according too the verse Beleeue thou God that thing too bee whiche he hath shewed he is too thee Secondly these things teache vs too haue a right opinion concerning the creation which is the woorke of the whole Trinitie Thirdly too haue a right opinion concerning the reparatioÌ„ of mankind which is also the woorke of the whole Trinitie as is sayde afore Fifthly these things instruct vs how to cal vpon god aright For inuocation is too bée directed too this God alone which is the father the sonne and the holy ghost Sixthly these things admonish vs too liue warely and holily as in the sight of god And thus much concerning God and the Trinitie all which things are bréefly set foorth in our Créede ¶ Of the second VNlesse a man be borne agein of vvater and the holy ghost he cannot enter intoo the kingdome of God This is the second doctrine that I purposed vpon For the better vnderstanding wherof two things are too be marked The first is with whom Chryst talketh the other what was the occasion of this saying â–ª What maner a one he was with whom Chryst talked the text sheweth He was an honorable and a noble man he was a Prince of the Iewes he was a Pharisie suche a one as liued blamelesse according too the lawe of Moyses And the occasion was this Nicodemus came too Chryst by night and lyke a right Pharisie thought himselfe righteous by the déedes of the lawe by sacrifyses and by kéeping of the Saâ—othes Wherefore he wondred y t Iohn set out a nowe doctrine concerning righteousnesse and Baptim â–ª which he himself being a doctor of the law was ignoraÌ„t of â–ª Christ therfore preueÌ„teth his iudgemeÌ„t with this saying Unlesse a man bée borne ageyne he cannot enter intoo the kingdome of God At these woords Nicodemus is astonyed and sayth How can a man when he is old be borne ageine Too whom Chryst answereth Verely I say vntoo thee except a man bee borne agein of vvater and the spirit he cannot enter into the kingdome of God Héere Chryst sheweth that he ment not of the fleshly birthe according as Nicodemus vnderstood him but of the spiritual birth which he proueth too be néedful by this that our former birth is vncleane That sayth he vvhich is borne of the flesh is flesh That is too say whatsoeuer is borne in this corruption of nature is vnclene and giltie and therfore not méete too receiue the kingdome of God Héerevntoo he addeth the maner of regeneration The vvinde blovveth vvhere it listeth and thou heerest the noyse of it but thou knovvest not from vvhence it commeth nor vvhyther it goeth So is euery one that is borne of the spirit That is too say Like as the wind is then â—irst felt when it bloweth albéeit that no man know from whence it commeth or whither it goeth so this spirituall regeneration is made after a certein secret maner by the power of the holy ghost whiche when it is doone is perceyued by the newe motions of the newe man Howbéeit too the intent 〈◊〉 may vnderstande these things wée must marke the conueyances and instruments of this spiritual birth â–ª First the séede of this birth is the woord of the Gospel which is preached by the voyce of the ministers Secondly the holy Ghost who in the preaching of the gospell is effectual worketh faith by which wée both giue credit too the woord of God and also persuade our selues that god is at one with vs for his sonnes sake and therwithall altreth our nature too a new obedience Thirdly when these benefits are receyued by â—ayth â–ª as it were intoo the soyle of the hâ—â—t then man being borne a new féeleth by and by within himself the motions of the holy ghost and water is applyed outwardly as a seale of the inward regeneration and a testimoniall of the grace of Chryst bestowed vppon him The effects of this new birth are séen in the minde in the affections in the will and in the outward woorks For the minde is lightened with the brightnesse of God the affections are purged the wil is made forward and a new obedience of all the powers is begon Bréefly he that beléeueth is borne a new ¶ Of the third AS Moyses lifted vppe the Serpent in the Desert so must the Sonne of man bee exalted too the entente that all that beleeue in him shoulde not perrish but haue life euerlasting The Storie of the setting vp of the Serpent in the wildernesse is in the fourth booke of Moyses and the xij Chapter Which figure Chryste in this place applyeth too his owne person saying Like as Moyses lifted vp the Serpente in the vvildernesse This saying of Chryst conteyneth many things For first it openly witnesseth that the lawe taketh not away sinne For if the law coulde take away sinne then Chryste had not néeded too haue bin sacrifized too purge sinne Ageine it sheweth why Chryst was giuen too bée the Messias and why the sonne of GOD tooke mannes nature vpon him For he was giuen too bée lifted vp vpon the Crosse and that saluation might by that meanes happen too the whole worlde Besides that this saying sheweth that Chrystes kingdome is spirituall and euerlasting Moreouer it teacheth what maner of rightuousnesse it is wherby we stand before God or how we bée made partakers of Chrystes benefites that is too wit when we beléeue on Chryste that was lifted vp that is too saye that dyed vpon the altar of the Crosse. Last of al héer is set forth a most swéet comforte that this grace whereby wee haue entraunce intoo heauen is offred vntoo all men whiche thing this woord of vniuersalitie all that beleeue dooth shewe Let vs therefore conceiue good hope of saluation whiche is offered too all men by Iesus Christ too whom with the father the holy Ghoste bée honor for euer and euer Amen ¶ Vpon the first Sunday after Trinitie ¶ The Gospel Iohn x. THere vvas a certeine riche man vvhich vvas clothed in purple and fine vvhite and faâ—ed deliciously euery day And there vvas a certayne begger named Lazarus vvhiche lay at his gate full of sores desiring too bee refresshed vvith the crummes vvhiche fell from the riche mannes boorde and no man gaue vntoo him The Dogges came also and licked his sores And it fortuned that the begger dyed and vvas caryed by the Angelles intoo Abrahams bosome The rich man also dyed and vvas buryed And beeing in Hell in tormenres hee lifted vp his eyes and savve Abraham a farre off and Lazarus in his bosome and hee cryed and sayde Father Abraham haue mercy on mee and sende Lazarus that hee may dippe the tippe of his finger in vvater and coole my tongue for I am tormented in this flambe But Abraham sayde Sonne remember
riches too the ouerthrow of the ministerie like as many Tyrantes haue doone in times past and doo at this day Secondly such as plucke away the Churche goodes and kéepe them too themselues Thirdly also such as bestowe no parte of their owne goodes too the mayntenance of the ministerie of the woord And moreouer suche as by sute or other sleights get intoo their hands the Church goods vnder an honest tytle as though they were ministers of the Churche wheras they bée no better than dombe dogges which neither haue doone seruice too the Church or commō weale nor euer can doo seruice but are slouthful bellies and dul beasts whoo neuerthelesse wil bée saluted by the names of Prelats Chanons Uicars Abbots c. The second and true lawfull vse of riches is that wée imploy part of them too the maintenance and garnishing of the common weale wherin wée liue For common weales are the sogeorning places of the Churche and therefore wée owe thankefulnesse vntoo them although wée should receiue none other commoditie by them Ageinst this vse many offend as for example those that pay not the ryghtfull Tributes those that rayse vnryghtfull Tributes those that imploy not the Tributes too the mayntenaunce of the common weales but too ryot and surfetting and oftentymes too making wrongfull warres The third right and lawful vse of riches is that euery mā should mainteine his owne estate honestly without nigardship Ageinst which vse offēd first they that wast away their goodes in drinking feasting and apparell too sumptuous for their degrée as many doo And secondly also couetous men which delite in their own filthynesse mainteine not their estate honestly as becōmeth them but are basely appareled and feede grosly when in the meane while their money lyeth rusting and rotting in their cofers The fourth true and lawfull vse of riches is that wée bestow some part of it vpon the poore and specially vpon suche as in their pouertie are also godly For this is y e cheefe cause why God sendeth poore folkes among vs that he may make a proofe whither we will folowe his mercie according too Chrystes commaundement Bée mercifull as your heauenly father is mercifull Against this vse doo many also offend with this rich glutton whose felowes they shall be one day in punishment for that they haue in this world folowed him as their master in cruelnesse towards the néedie Now foloweth the fourth thing which I sayd was too bée considered in the example of the rich glutton Namely what is the state of their soules that depart out of this life without faith For wheras Christ sayth y t the rich glutton lifting vp his eyes in hel saw Abraham a far of desired that Lazarus might dip the top of his finger in water too coole his tong he peinteth out a table which representeth the state of wicked mens soules after their death wherin these things are noted First the excéeding great torment the cōtinual worme of the conscience 2. The remembrance of his crueltie which he had executed vppon them that were in miserie 3. Their desire too bée reléeued by the help of those too whom they had bin vnmercifull in this life 4. That there shall bée no end of their torments that it is in vaine for them to sue for any easement of their paynes For looke what our Lord for oure capacities sake peynteth out by way of communication betwéene the glutton and Lazarus that did the glutton féele in his own cōscience which the Lord who knoweth al things could not be ignorant of Let this punishmēt of vngodlinesse therfore allure vs too earnest repētance that wée bée not put too torments whither wée will or no. ¶ Of the second ANd there vvas a certeine begger named Lazaraus vvhiche lay at his gate full of sores desiring too bee satisfied of the crummes that fell from the rich mans table and no man gaue vntoo him In this exāple of Lazarus are many things too bée obserued wherby wée may receiue bothe instruction and comfort First héer is confirmed the Sermon of Peter who saythe that iudgement beginneth at the house of the Lord. For God punisheth his own in this life that they may as it were with a brydle bée kept within the boundes of theyr duetie For if all things shold happen to them as they would wish they would be made drunken with the prosperous successe of things and fall from godlynesse too vngodlynesse Whervppon Moyses speaking of the Iewes sayd The people sat downe too eate and drink and rose agein too play that is too say they fel too Idolatrie and other heinous offences Wherfore let vs beare in mynd the saying of Paul 1. Cor. 11. When wée are iudged that is to say afflicted wée are chastysed of the Lord that wee should not bée damned with this worlde Therfore let vs haue an eye to Gods fatherly mynd as often as wée bée hardly delt withall in thys lyfe and taking warning by our crosse let vs feare God leading a godly and blamelesse lyfe Ageine by this example of Lazarus wée are taught that they are not all wretched before God which are cast vnder foote in this world nor on the other side all in Gods fauor that séeme happy and blissed in this life Lazarus was miserable in this lyfe but he was in fauoure with God The Glutton was happye in this world but he was in Gods displeasure What was the cause Lazarus feared GOD through a liuely faith but the Glutton feared not God but was voyde of fayth Thirdly wée sée in Lazarus an exāple of Gods prouidēce He lyeth despised and disdayned But when he lay without all comfort the dogges came licked his sores Wherby is signifyed that God suffereth not the godly to bée so ouerpressed with miseryes but that hée intermedleth comforte wyth their sorowes For there is no doubt but it came too passe by Gods prouidence that the dogges came licked the sores of Lazarus too the greater damnation of the Glutton and his houshold For the meynie folowed the wickednesse of theyr master for the text sayth and no man gaue vntoo him Fourthly let vs marke héere the common lot of the godly and vngodly The Glutton dyeth and Lazarus dyeth Death is cōmon too them both but not the falling out of their death For the Glutton by death passed too miserie but Lazarus atteyned too felicitie Fiftly héer is too bée marked in Lazarus the ministerie of the Angels The Glutton despised Lazarus while he was alyue but the Angels caryed vp his soule when hée was dead He that was despysed in his lyfe was regarded and honored of Gods Angels in his death Neither happeneth this in Lazarus alone but that which wée read of him is common too all the godly For as the soules of the godly are regarded of God so are they caryed by the Angels intoo the hauen of saluation and blissefulnesse Sixthly in the example of Lazarus wée sée what is the state 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 neighbour 3. The causes of obedience that is too say of louing God and oure neighboure 4. The maner of louing 1 The affection that the Lawe requireth is louingnesse which can not please vnlesse it bée pure voyd of hypocrisie For nothing can please God which is painted bicause hée is voyd of all paynting and is holy pure and vncorrupted 2 The obiectes that is too wit the things whereabout the affection of louing must bée occupied are God and oure neighbour 3 The causes of louing God and our neighboure are set downe in the commaundement For God is too bée loued bicause hée is our God and Lord and our neyghbour is too bée loued bicause hée is our neighboure 4 The maner of louing is expressed also For God is too bée loued with all the whole heart with all the whole soule and with all the whole thought and a mannnes neighbour is too be loued as a man loueth himself Howbeit the things that wée haue touched bréefly must bée expounded more at large Loue or charitie in general is an entier affection embracing a thing with fréendly and harty good will in suche wyse as the mynd burneth in desire of it wisheth most wel vntoo it This charitie is of twoo sortes the one of God towardes the creature and the other of the creature towards God and other things Ageine the loue of God towards his creatures is of twoo sortes One vniuersall wherewith he embraceth all his creatures susteyning and vpholding them that they may continue in their state This louingnesse is called also his vniuersall mercy Another is peculiar wherby God with the inward affection of his heart loueth his Churche ryght déerely in his sonne This moued him too giue his sonne according too this saying so God loued the world that he gaue his only begotten sonne This moueth him too giue the holy Ghost This moueth him too preserue the Churche Too bée short this louingnesse maketh him too giue himselfe whole too his Churche The thinking vpon this loue of God wyll comfort vs ageinst the sentence of the Lawe ageinst the bitternesse of the crosse and ageinst temptations at the instant of death Also this louingnesse of God causeth God too chastise his children and ageyne too heale them when hée hathe striken them I haue spoken of Gods loue towards his creatures Now foloweth concerning the loue of the creature toward God men and other things This charitie or loue is the entier affection wherwith man must loue God next God his neighbour as him self This loue of the creature therfore is of two sortes also One wherwith it fauoreth God another wherwith it fauoreth the neighbour Now that loue wherewith it becommeth vs too embrace creatures hath many degrées Of whiche the firste is that whereby wée loue our brethren that are knit vntoo vs by aliance of Chrystes spirite The second is that whereby we fauour those that are bounde vntoo vs by any aliance of the fleshe The third is that wherby wée loue others that are vnknowen vntoo vs. The fourth is that wherby wée endeuour too doo good too our enimies The fifth is that wherby wée fauour eche other creature according too the degrée of their woorthinesse Whiche are the causes of louing God or wherfore doo wée loue GOD. Although it may be sufficiently knowne by the commaundement yet notwithstanding I will repeate the causes more déepely and set eche of them seuerally by it selfe Therefore the loue of man towards God first is kindled by the remembrance of Gods benefites towards vs by thinking vpon the vnmeasurable loue that hée beareth vntoo vs ward Secondly it must bée encreased by the liuely féeling of Gods fauour towards vs whereof wée haue experience euery minute And thirdly it must bée excéedingly enflamed by hope and trust of the good things promised These causes are conteyned in these woordes Loue the Lorde thy God Hée is Lorde that is too say Defendor God that is too say Gouerner and Sauiour and Thine that thou shouldest looke for all good things at his hand Wée haue after a sorte what manner a thing the loue of God is wherwith man ought too loue God and therwithall wée haue séene the causes But what is the maner of louing In what manner and after what sorte must wée loue him That is expressed in the text by these woordes VVith all thy vvhole hart vvith all thy vvhole soule vvith all thy vvhole povver vvith all thy vvhole thought This woord vvhole signifieth thrée things which must go ioyntly with mans loue towards God First that the loue of men towardes God must be perfect secondly that it be pure and thirdly that it be continuall Then are they sayd too loue God with all their whole harte which perfectly purely cōtinually bear an earnest loue towards God so as they fear him onely trust in him only and repose their hope in him only Mē are said too loue God with all their whole soule when their wil is answerable in all things perfectly purely continually too his heauenly will Which thing we pray may take place when we say Thy wil be doone Hée is loued with al a mans whole power whē all the members inward and outward doo perfectly purely continually bend thē selues togither too obey and serue God He is loued with all a mans whole thought when there is no space too be found wherein God is not loued purely perfectly and holily This is the manner of louing God substancially which neuer was in any mā since Adams fal saue only in Christ albeit there be certeine slender beginnings of it in the regenerate Of whiche thing there be foure tokens First too prefer the obedience of God before all things in the world according too this He that loueth me wil kéep my commaundements and my father wil loue him Secondly too vse the holy Misteries reuerently in the fear of God Thirdly too allure others by our example too loue God Fourthly too loue our neighbour for Gods sake Where these foure things méet thou hast euident tokens of loue begone towards God whiche must from day too day take newe encreasement in the regenerate I haue spoken of the first poynt of the lawe that is of the loue toward GOD Now wil I speake of the second point that is too wit of louing our neighbours concerning whiche let these thrée things be obserued The causes of the loue the maner and the order The causes are twaine the one is cōmaundement and the other is nature bicause man is neighbour vntoo man The commaundement of God is that wée shuld one loue another Chryst also giueth this charge Loue yée one onother Too dysobey this commandement is a most heinous offence The other cause is nature soothly for that man is neighbour too man and that many wayes as in respect of creation in respect of resemblance in respect of regeneration in respect of the common life and in respect of the glorie too come
in the wedding garment ¶ Of the third MAny are called and fevv chosen This saying of Chryste conteyneth twoo things that is too witte a setting foorth of the mercy and goodnesse of GOD who calleth all men too his sonnes mariage Neither is it too bée thought that hée calleth any whoÌ„ hée would not haue too bée at his sonnes wedding and a complaint ageinste the vnthankfulnesse of the greatest part of tâ—â— world Many sayth hée are called For the Bridegroom commaunded his Apostles too go foorth intoo all the whole world and too call men too this mariage as hée sayd afore Cal too the mariage whosoeuer yée finde But fevv are chosen That is few haue the wedding garmeÌ„t For such are chosen as are sorted out from others and are excellente aboue others Therfore Peter saith that Christians are chosen too sanctification of spirit that is too wit that they should bée holy in spirit Uerely GOD will haue all men saued as Paule teacheth and this parable sheweth yea and Chrystes owne woords witnesse Math. xj Come vntoo mée all yée that labour and are loden and I wil refreshe you Let vs set this saying ageinst all the enimies of Gods grace Therefore if thou looke too Godwarde Gods will is that all men shoulde bée saued and come too the knoweledge of the truthe and hée calleth all men without exception too the mariage of hys Sonne But if thou looke vntoo menwarde fewe are chosen that is too saye fewe when they heare the Gospell doo receiue it by fayth and become holy in spirite Wherefore the cause of damnation is not in GOD but it is too bée sought for in our selues How often sayth Chryste would I haue gathered thy Children toogither and thou wouldest not Beholde thou hast héere twoo things Chryste would and Ierusalem would not Therfore by this saying wée are warned that it is not inough too hear the Gospel but wée must also obey the Gospell For as Peter sayeth it is therefore preached that wée should bée mortified as towarde the fleshe and too liue after the spirite Thus muche concerning this dayes Gospel wherby wée may lerne that God hathe not created vs too damnation but too blisfulnesse and that hée hathe fréely prepared all things that perteine vntoo true blissednesse And ageine that those which are damned are damned through their owne fault as which would not obey the Gospel Wherfore if we haue regarde of our soulehelth let vs put on the wedding garment and let vs minde true holinesse through Iesus Chryste oure Lord Too whom with the Father and the holie Ghoste bée honour for euermore Amen Vpon the .xxj. Sunday after Trinitie ¶ The Gospell Iohn iiij THere vvas a certein ruler vvhose sonne vvas sicke at Capernaum Assoone as the same hearde that Iesus vvas come out of Ievvrie intoo Galilee hee vvent vntoo him and besought him that hee vvoulde come dovvne and heale his Sonne For hee vvas euen at the point of death Then sayde Iesus vntoo him except yee see signes and vvonders yee vvill not beleeue The ruler sayde vntoo him Sir come dovvne or euer that my Sonne die Iesus sayeth vntoo him Go thy vvay thy Sonne lyueth The man beleeued the vvoorde that Iesus hadde spoken vntoo him And hee vvente his vvaye And as hee vvas goyng dovvne the seruauntes mette him and tolde him saying Thy Sonne liueth Then enquyred hee of them the houre vvhen hee beganne too amende And they sayde vntoo him Yesterdaye at the seuenth houre the Feuer lefte him So the Father knevve that it vvas the same houre in the vvhich Iesus sayd vntoo him Thy Sonne liueth and hee beleeued all his housholde This is ageine the second miracle that Iesus did vvhen he vvas come out of Ievvry intoo Galilee The exposition of the Text. THis Gospell teacheth vs whither wée ought too flée for succour in all the troubles of this lyfe that is too wit too the fountayne of all welfare and felicitie Iesus Chryst. Which thing Esay also putteth vs in minde of when he sayâ—h Yée shall drawe water out of the welles of the Sauioure Too this well wée must come not with féete but with minde not with reason but with Fayth Furthermore this Gospell sheweth howe forwarde Chryste is too helpe who sendeth away none that commeth too him without comforte For he is not otherwise affectioned towards any man than towarde this noble man this Courtyer of Herodes court whom hée not only comforted by worde but also helped by miracle The summe of this Gospell therefore is included in this saying of Ioel Euery one that calleth vpon the name of the Lord shalbée saued The places are thrée 2 Of mens miseries and of the cause and remedie of the same 2 Of the rebuke wherewith Chryst rebuketh this seruant of the kings 3 The true nature and inclination of Faith ¶ Of the firste THere vvas a certeine Ruler vvhose sonne vvas sicke This sad father and his sicke sonne doo set before our eyes the miseries of this worlde which as they are the punishments of sinne so are they also as it were certein sermons of Gods iudgement whereby wée are allured too repentance like as this Courtier béeing sad for the sicknesse of his sonne féeleth his owne sinne bewayleth it Héervntoo maketh also that saying of Esay Their distresse shall bée a lerning vntoo thée Howbéeit too the intent wée may the better consider Gods goodnesse towards vs I will declare by what meanes God is woont too call vs chéefly too repentance These wayes are chéefly sixe The first He setteth foorth the doctrine of the law wherin he paynteth out our sins as in a table sheweth the blindnesse of our minde be wrayeth our douting of Gods prouidence promises and threats vttereth the vnclennesse of our affections and sheweth the stinche of the stomacke the turning away our will from God and the horrible atteinting of all our powers Agein in the second table of the law he paynteth our vnfaythfulnesse towards men and the vncleanenesse of our thoughtes so that yf there appéere any vprightnesse in our whole life before wée bée conuerted vntoo Chryste the same is no better than a cloth stayned with matter and most vnpure blud which thing Esay complayneth of in these woordes All our rightuous dooing are as a moste filthie cloute The cause why the lawe setteth this our filthinesse before vs is that wée béeing warned of their stinche should repent and departe from our moste wicked wayes The second The excesse of inward miseries which no maÌ„ is able too describe and bewayle sufficiently was neuer yet so great neither was any mannes calamitie yet so extreme but that any of vs might fall intoo the same as Ambrose godlyly admonisheth vs saying Wee eyther are now presently or heeretofore haue bin or may be in the selfe same ease that this same man was in In how great miserie was Adam who not only sawe the one of his sonnes murther his brother but also behilde the moste sorowfull fallings of
bothe eternal and present punishment Héer had hée bin forâ—â—â— for sorowe if hée had not herd the comforte of the Prophete in Gods roume Thou shalt not die the Lorde hath taken away thy sinne At the hearing of this comforte fayth kindled in him wherby taking holde vpon the releasement began too beholde the mercie of God and rested vpon the mediatour Wée haue hearde a late a moste goodlye example in the Publicane whoo in suche wise acknowledged the greatnesse of his det that hée durst not so muche as lift vp his eyes And yet hauing bearde of the greatnesse of Gods mercie hée rayseth himselfe by faith and prayeth O God bée mercifull too mée a sinner And so hée obteyned a frée discharge of y e whole dette Let vs set before vs these exaÌ„ples which playnly shew vs the doctrine of repentance and fogiuenesse of sinnes That forgiuenesse of sinnes is the frée releasement of the dette which happeneth too him that repenteth and fléeth too Gods mercie for Chrysts sake And although this release bée vtterly frée as in respect of our selues yeâ— if wée looke vppon Chryst who for our sinnes suffered dreadfull punishment there is made satisfaction too God for our det Let vs therfore marke wel this woord releasement which of itselfe alone conteyneth in it right manyfolde Doctrine First it ouerthroweth the Moonkish doctrine of satisfaction For if saluation befall men through releasement of the dette according too the Gospell what a madnesse is it too say that saluation happeneth for satisfaction of the det for releasemeÌ„t and payment doo so fight one ageynst an other that they can innâ— wise stand both in one respecte Secondly it ouerthroweth all merites of men For howe 〈◊〉 that bée of merite which is of frée gift Paul sayth openly Unto him that woorketh rewards is giuen not of fauour but of duetie but vntoo him that woorketh not but beléeueth in him that iustifieth the vngodly his fayth is imputed too him for rightuousnesse â–ª According wherewitâ— Dauid also sayth Blissed are they whose iniquities are forgiuen and whose sinnes are couered Thirdly the woord of releasment ouerthroweth satisfaction which the Papists teach â–ª whiche satisfaction muste bée made as they beare men in hand by pilgrimages fastings almes déedes Also it quencheth the fire of Purgatorie For if the det bée released why is the detter punished Lastly this woord releasement openeth vntoo wretched sinners the gate of grace in the conflict of death it is the hauen of saluation and it is the welspring of al comfort And thus much concerning the first place ¶ Of the second BIcause this text coÌ„cerning the parable of the creditor sheweth how gret gods loue mercy are toward mankind â–ª I will speake somewhat therof The mercy of God is of twoo sortes The one is vniuersall wherthrough he suffereth the sunne too rise vppon the good and bad and the other is particuler wherewith as a most déere father he embraceth the Churche of his sonne Of which Christ speaketh in the third of Iohn So God loued the world that he gaue his only begotten sonne too the intent that euery one which beléeueth in him should not perish but haue life euerlasting Our heauenly father could not by any greater recorde haue declared his mercy towards vs than in giuing his sonne who might by his death redéeme â—â— from deserued damnation and giue vs euerlasting life Therefore as ofte as wée héere Gods mercy named let vs thinke thâ—â—â— things First let vs thinke how great the miserie of mankinde is before he bée receyued intoo fauoure Mankinde lieth vnder foote and wounded by the Diuell with whose venime being moreouer poysâ—â—ed he breatheth nothing but sin for which he is subiect too eternall paines 2. The causes of this miserie are too bée thought vppon which are partly the sinnes of our first parents and also our owne filthinesse For although that by the fall of them wée hée bound vntoo the sentence of damnation yet notwithstanding by our owne 〈…〉 from day too day we are bouÌ„d too sorer punishments 3 The louingnesse of God and his gentlenesse toowards mankinde is too bée thought vpon For the louing kindnesse sayth Paule and the gentlenesse of God our Sauiour appéered vntoo all men What greater louing kindnesse could there 〈◊〉 than that he hath not cast vs away for so great shamefulnesse and filth 4. Is too bée thought vppon the raunsome that is too wit the Sacrifice of the sonne whereby mannes misery is reléeued and sinne abolished Him that knewe no sinne he made 〈◊〉 that wée might bée made the rightuousnesse of God in him 2. Cor. 5. 5 Is too bée thought vpon the way by which wée may come too the possession of Gods mercy That way is shewed in the first place and is none other than true repentance 6 Is too bée thought how far foorth Gods mercy stretcheth that it is not belonging too a fewe or too the men of one age but indifferently too all that feare him For the holie virgin béeing taught by the spirit of Chryst whom shée had conceyued by the holy Ghost singeth in this wise Gods mercie is from generation too generation too them that feare him that is too all that repent 7 Is too bée thought vppon continuall thankfulnesse in all the whole life that wée may glorifie GOD for his so greate mercie with hart mouth profession and behauiour 8 Wée must thinke howe wée may bée héedfull in framing our whole life that wée lose not so greate a benefite through our owne fault as this detter did ¶ Of the thirde THe third thing that I purposed vpon is of mutuall forgiuing eche others skapes that are woonte too happen For this goeth iointly with beléefe of forgiuenesse of sins Nowe there are twoo things y t go ioyntlye with beléefe of remission of sinnes Namely Grace Gifte Grace is the very Iustification it selfe whereby Chrystes rightuousnesse is imputed too them that beléeue and their sinnes cléerely are forgyuen Of this wée haue spoken in the firste place Gifte is the very bestowing of the holy Ghost wherthrough a man that is iustified by faith only is toogither therwithal regenerated and sanctified that is too say is mortified in the fleshe and quickened in the spirit The flesh is mortified when the custome of sinning is abolished and the spirite is quickened when wée begin to performe new obedience vnto God A certeine parcell of this quickening is mutuall forgiuing wherby eche of vs forgiue other their misdéedes and displeasures Howe necessarie this forgiuenesse is this dayes Gospel sheweth most euidently as I sayd at the entrance intoo it Chryst hath commaunded vs too pray forgiue vs our dets as wée forgiue our detters For Christ wil haue vs too folow his fathers exaÌ„ple How bée it there are twoo kindes of men that offende vs. Some as soone as they perceiue themselues too haue offended doo by and by in humble wise desire forgiuenesse But as touching those that procéed too offend
the examples and thinke that God is no accepter of persons but that he will haue mercie on all men in Chryst Iesu. With this confidence fall vppon Chryst and persuade thy selfe that he will héere thée and graunt thée thy requeste if thou aske not poyson that is too say if thou aske not that which will do thée no good or which may hinder Gods glorie And apply vntoo thy selfe this saying Come vntoo me al. c. which thing when thou hast doone thou shalt féele comfort But this woman had Chryst present and sawe him with hir eyes but he is farre from me This a temptation of the fleshe ageynst which set thou first Chrysts promisse I am with you too the ende of the world And secondly that which the Lord said too Thomas Blissed are they that beléeue and sée not And moreouer that Chryste is no accepter of persones and howe by certeine examples when he was héere in the fleshe he shewed howe he would deale with the rest that should call vpon him But I am a great sinner I beléeue thée But Chryst came intoo the world too saue sinners So sayth he first him selfe I came not too call the rightuous but the sinners too repentance Paule repeting this sayeth It is a sure saying and woorthy too bée embraced of all men that Chryst Iesus came intoo this world too saue sinners Also healthfull grace appéered vntoo all men Then let vs behold the examples of Gods mercie Adam had cast him selfe and all the whole worlde into damnation Neuerthelesse he repenteth and is receiued Paule persecuted Chrystes Churche Peter denyed Chryst and Manasses hadde defyled him selfe with horrible Idolatries and with plentiful bloudshed of the saincts and yet all these vppon their repentance were receyued into fauor Wherby is shewed how true this saying is in the Prophet As truely as I liue sayeth the Lorde I will not the death of the sinner but that hée should turne and liue Héereuntoo make also these earneste assurances of Chryste Uerely verely I say vnto you hée that beléeueth in mée shall not perishe but haue life euerlasting Set thou these sentences and these examples ageinst the thoughte of the greatnesse of thy sinnes and knowe thou that Gods mercye excéedeth the hugenesse of sinne and that grace aboundeth aboue misdéede But I know not whither I am predestinate This is the sorest temptation and commeth euen from Sathan himself Who is falne Adam his posteritie For wée were in him as in y e generall lump of all mankind Who receyued y e promisse was it not Adam Then euen as thou arte falne in Adam so art thou partaker with him of the promisse so that thou wilt giue credite too the woord of promisse Ageine it is a cléer saying of Paule God would that all men should bée saued and come too the knoweledge of his truthe Héereuntoo also maketh it that Chryste giueth a generall commaundement too his Disciples Go yée intoo the whole worlde and preache the Gospel hée that beléeueth and is baptized shalbée saued and hée that beléeueth not shalbée damned But fayth is the gift of God whiche hée giueth too whome hée will Sée howe manye things the fleshe deuiseth too shut himselfe out of the way of Saluation Fayth is Gods gifte but it is bestowed in this wise Hee setteth his woorde foorthe vntoo thée and biddeth thée beléeue it and in thy thought will â—â—e woorke effectuallye But take than héede that wyth the Iewes thou resist not the holy Ghost which thing Stephen chargeth his owne Nation wythall When Chryste looked vppon the Citie of Hierusalem and thought vppon the desolation therof hée wept and sayde How often would I haue gathered thée toogither as the Hen gathereth hir Chickens and thou wouldest not Beholde Chryst wil and hée willeth none other thing than the Father willeth What would hée Gather the children of Hierusalem too his shéepeholde But Hierusalem béeing deceyued by hir owne seducers and false Prophetes woulde not Hierusalem béeing caught with the bayte of riches power pleasures and cares of this worlde would not obey Chryst hir shéepeherd Wherfore as shée perished by y e iust iudgement of god so perished shée by hir own default Wherfore trusting too Gods promises specially being vniuersall and confirming our selues with examples Let vs with this woman flée vntoo Chryste in oure sorowes and afflictions so wil it come too passe that we shal find help in time conuenient Wée haue séene the faith of this womaÌ„ â–ª Now let vs look vpon that which I sayd was too bée considered in the third place concerning this woman namely what maner of prayer or supplication this woman made Shée holdes hir peace shée speakes too hir selfe shée dooth no more but touche the hem of Iesus garmente Héere is no prayer too bée herd of vs. True it is in déed héere are recited no woordes of praying howbéeit héere bée signes of one that prayeth and the effectes of prayer The tokens or signes are that shée commeth too him toucheth the hem of his garment and within hir selfe thinketh of his gentlenesse and from the bottome of hir hart wisheth too obteine mercie Chryst heard this wishe no lesse than if it had bin a moste earnest prayer The effects that ensued it were comforte and healing Wée reade also of Moyses that though hée moued not his lippes yet the Lord sayd vntoo him wherfore cryest thou vntoo mée Wherby we are taught that the prayer whiche perceth the clouds is not a wagging of the lips nor a babling of woords much talke but rather an humble lifting vp of the minde too God in which any thing is desired of God through fayth in Chryste This thing is confirmed by the witnesse of Dauid who saith Too thée O Lord haue I lift vp my soule Moreouer for as muche as there is no greater seruice of God than too call vppon him aright and that it behoueth the godly too bée occupied continually therin I will bréefly say somewhat concerning right inuocation I told a little before what true prayer is nowe will I shewe what conditions praying ought too haue continually There be fiue continual conditions as it were properties of a godly prayer which are these First after what sort our mind must be framed too pray Secondly what shoulde moue vs and prouoke vs too pray Thirdly whom wée ought too cal vpon Fourthly vpon what foundation wée should ground our selues when wée preace intoo Gods sight too pray And fifthly what is too bée sought and when with condition wheÌ„ without condition The first Our mind must bée framed in this wise First wée must put of all thought of glorying in our selues like as this woman acknowledged nothing but filthinesse in hir selfe Secondly wée must féele our néedinesse whiche this afflicted woman felt very great in hir selfe Then lette a man with true repentance cast him selfe down before God that rather in minde than in bodye That this woman did so it appered in that she
our senses by outward signs which are the seales of his woord So in these dayes he had disclosed his wil vntoo vs by his Gospel the which he sealeth vp with the outward signes of Baptim and the Lordes supper Howbéeit in this coÌ„munication of the Angel with the virgin this spéech is too be noted wher he saith â—or vvith God no vvord shal be impossible This woord this saying of the Angel conteineth two things First it sealeth vp the truth and certentie of Gods promises And secondly it admonisheth vs to set gods power ageinst al sense iudgement of the flesh to assure our selues y t God is true although the whole frame of things shuld go about to persuade vs otherwise and to say with the virgin do according to thy woord thou reuelest thy wil by thy woord fulfil thy wil by thy power that thou alone may be glorified Thou art a sinner bewailest thy misery But herken what Gods woord saith of his wil. I wil not the death of a sinner Also all that cal vpon the name of the Lord shal be saued Include thou within this woord both Gods wil his power ageinst which nothing is able too staÌ„d When y u art sorowful bicause thou art at deaths doore flée vnto Christ héer his woord Blissed are they that die in the Lord. In this word ioyne togither Gods wil his power then assure thy self y t death shal be vntoo thée the way to blisfulnesse through Chryst Iesus our Lord too whom with the father the holy Ghost be honor praise glory world without end Amen Vpon the Natiuitie of Iohn Baptist. The Gospel Luke j. ELizabeths time came that she should be deliuered and she brought forth a son And hir neibors and hir cousins herde hovv the lord had shevved gret mercy vpon hir reioiced And it fortuned that in the eight day they came too Circumcise the childe and called his name Zacharie after the name of his father And his mother ansvvered and said not so but his name shal be called Iohn And they said vnto hir There is none in thy kinred that is named vvith this name And they made signes to his father hovv he vvould haue him called And he asked for vvriting tables and vvrote saying his name is Iohn And they marueiled al. And his mouth vvas opened immediatly and his toung also and he spake and praysed God And feare came on all them that dvvelt nie vntoo him And all these sayings vver noised abrode throughout al the hie countrie of Ievvrie and they that herd them laid them vp in their harts saying â–ª vvhat maner of childe shal this bee And the hand of the Lorde vvas vvith him And his father Zacharias vvas filled vvith the holy Ghost and prophecied saying Praysed be the Lord God of Israel for he hath visited and redeemed his people And hath raysed vp an horne of saluation vntoo vs in the house of his seruant Dauid Euen as he promised by the mouth of his holy Prophets vvhich vvere since the vvorld began That vve should bee saued from our enimies and from the hand of all that hate vs. That he vvould deale mercifully vvith our fathers and remember his holy couenaunt And he vvould performe the othe vvhich he svvare too our father Abraham for too forgiue vs. That vvee being deliuered out of the handes of our enimies might serue him vvithout feare all the dayes of our life in such holynesse and rightuousnesse as are acceptable for him And thou childe shalt bee called the Prophet of the hyest for thou shalt go before the face of the Lord too prepare his vvays Too giue knovvledge of saluation vnto his people for the remission of sinnes Through the tender mercy of our God vvherby the day spring from an hye hath visited vs. To giue light too them that sate in darknesse and in the shadovv of death and to guide our feete into the vvay of peace And the child grevv vvexed strong in spirit and vvay in vvildernesse til the day came vvhen he should shevv himselfe vntoo the Israelites The exposition of the Text. ALthough it bée a heathenish Idolatrie too call vppon Sainctes which thing is doone by the Papistes in the feastes of Sainctes yet it is very behoofefull and that for many causes too kéepe still the feasts of some Saincts The first cause is for that it is very profitable that the storie of the Church should bée known For from thence wée may fetche instruction confirmation and comfort The second is for that it is a swéete thing too thinke vppon Gods benefites towards his Church whereby commeth singuler frute too the godly hartes The third is that thanks may bée giuen to God for his benefites towards the members of his Churche The fourth is that by weying throughly the variable chaunces of the Sainctes wée may arme and strengthen our minds ageinst chaunces present and too come which we must needes taste of The fifth is that the Sainctes maye bée as it were samplers vntoo vs of repentance conuersatioÌ„ woorshipping confession constancie patience and other vertues according to which wée may frame our liues The sixth is that wée with godly gronings should desire too come too the felowship of the Saincts These and other weightie causes there bée why wée reteine feastes of Sainctes in the Church Would God that many men abused not the feasts of Saincts and other things too their owne pleasures and madde deuises like as many in the papacie abused chéefly this feast when they halowed it with dauÌ„cing and reueling with méetings of louers with bibbing and tippling al night long and with other more shamfull things which I will not speake of wherin they pleased not God nor the Angels and Saincts but they serued Sathan too the reproch of God and of the Angels and Saincts Thus much bréefly concerning the feasts of Saincts and the right vse of them In this feast I wil entreat of one point only that is too wit the story of Iohn out of which I will build certeine admonishments ¶ Of the Storie of Iohn Baptist. IN the Storie of Iohn Baptist let these circumstances bée weyed His parents his conception his birth his bringing vp his calling his office Chrysts recorde concerning Iohn his death and the things that hapned about his death and after his death Iohn Baptists parents wer Zacharie a préest a holy maÌ„ and of blamelesse life and his moother was Elizabeth a woman far striken in yéeres and of singuler godlinesse Of both these Luke the Euangelist beareth this witnesse in his first chapter They were both perfect before God and walked in al the lawes and ordinances of the Lord that no man could find fault with theÌ„ And they had no child bicause Elizabeth was barren both were well striken in age This description sheweth of what yéeres the parents of Iohn were with what innocentnesse they liued that being now growne in yéeres they were destitute of
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
Chrystes preaching when hée allured both them and all the world too repentance offering grace and euerlasting lyfe too those that repented Of this tyme speaketh the Lord. The fourth Wherby myght the Iewes haue known the tyme of their visitation They had many euident proofes and tokens of it First Chrystes miracles did openly shewe his power If yée beléeue not mée sayth he beléeue my woorkes for they beare witnesse of mée Secondly Daniel foretolde this tyme of visitation in Babylon Thirdly the kingdome of Iuda was remoued according too the Prophesie of Iacob Genesis .48 The scepter shall not bée taken from Iuda vntil Zilo shal come that is too say the séede of the woman which is Chryst the Lord. Fourthly least they should bée offended at Chrystes pouertie they were warned of it béefore by the Prophet Zacharie whoo in his nynthe Chapter sayeth Beholde thy King shall come poore Fifthly Iohns recorde concerning Chryst. Sixthly the voyce of GOD the father ouer Chryste in his baptim and in the Mount These many other things might haue certified the Iewes of Chrystes presence and of the time of their visitation The fifth But therefore knew they not the time of their visitation séeing they were put in mynd of it by so manye signes There were twoo veyles the one fleshly the other spirituall The fleshly veyle was for that béeing masked in the pleasures allurements and cares of the world they could not consider those things that perteyned too their soul health but they thought as is written in the seconde Chapter of the booke of Wysdome Short and full of wéerinesse is the tyme of our lyfe and ther is no ease in the end of man neyther is there any man knowen too haue returned from the deade Come on therfore let vs enioy the pleasures that be present let vs leaue tokens of our mirth euery where for that is our portion After this maner was the rich glutton masked whō some write too haue bin a citizen of Hierusalem So was he also that sayd when he sawe his barnes full of corne Nowe my soule take thy pleasure But what happened too him In the middes of his pleasures he was called awaye too punishment And their spirituall veyle was that whereof Chryste speaketh héere and whereof Paule speaketh in the firste too the Romanes He gaue them ouer intoo a reprobate or froward mind And .2 Thess. 2. He gaue them strong delusiō that they shuld beléeue lyes which wold not obey the truth And this is the rightfull iudgement of God The sixth The punishment for neglecting their visitation which is double Bodily and temporal Ghostly and eternall Untoo the temporall and bodily punishments perteyneth this horrible wasting of the Citie and also all the miseries and mischéeues of mankynd which miseries and mischéeues ought of dutie too put vs in mynd of repentance The seuenth The cause of the delay of the punishment This dooth Paule expound Roma 2. when he sayth that the riches of Gods goodnesse and long sufferance doo prouoke vs too repentance For God is slowe vntoo anger that is too say vntoo vengeance and that is to the entent that wée at length acknowledging our sinnes should mourne for them and flée vntoo Chryst by true fayth ¶ Of the second FOrasmuch as Paule sayeth That all that is wrytten is written for our lerning Let vs sée what is the vse of this Doctrine First therefore let vs that beléeue in Chryst and are the holy Hierusalem of God héer the voice of Christ bewayling our sinnes and let vs lerne how hée is affectioned towardes vs. Also let vs know the tyme of our visitation whom God hath visited woonderfully in this realme Firste with his woord which surely is preached purely in al the Churches of Denmarke Howbéeit bicause wée haue slenderly obeyed his gospell he hath visited vs with warre with famine with pestilence and euery man after a sundry fashion And if wée repent not yea and that betimes he wil visit vs ageine with warre pestilence and famin and at length will vtterly destroy vs. Let vs repent therfore let vs promis amendment let vs embrace Chrystes gospell and too bée short let vs frame our liues after a godly and holy maner that wée may skape in the day of wrath ¶ Of the second ANd hee entered intoo the temple c. In this second part of the Gospell there are foure circumstances chéefly too bée obserued The firste is the wickednesse of the hygh Préestes The Temple of Salomon was ordeyned not too kéepe marts and markets in but for these purposes First that Gods woord should bée taught in it and that the people should come toogither in it and pray according too that which Salomon himselfe sayeth in the Dedication of the Temple Whatsoeuer thy people shall pray in this place that is in this Temple thou shalt héere them in thy dwelling place in heauen and when thou hast herd them thou shalt bée fauorable vntoo thē Besides this it was established by lawe that the Sacrifices should bée slaine hard by the Temple according too the lawe The Pharisies and highe Préestes did all things contrarye héereuntoo For they despised Gods woord they practised heathenish chopping and chaunging yea rather as Chryst saith of Gods temple they made a den of théeues Théeues murther manye too the intent too get their goodes too themselues And the high préestes through their false doctrine and misinterpreting of the scriptures murthered many thousandes of men while they traiterously bereft their soules of euerlasting blisse Héereby it sufficiently appéered howe wicked these highe préestes were ageinst God for they not only despised Gods woorde themselues but also gaue other men occasion too despise it and wilfully too withstand it too their vtter destruction The second is the driuing of the byers and sellers out of the Temple Chryst driueth out the byers and sellers that with outward violence By which déed first he testifieth him selfe too disallowe the vngodlynesse of the Pharisies And secondely he declareth himselfe too bée the true King and highe préest of this people Their king verely in that he setteth his hand too the taking away of vngodlynesse like as Ezechias did when he tooke away the brasen Serpent bicause the people did Idolatrie vntoo it and their high préest in that hée defendeth the true Doctrine and rebuketh the baggage of the Pharisies Moreouer this driuing out was a certeine fatherly warning y t the temple should bée destroyed vnlesse they amēded By this déed he giueth them to vnderstand of the punishmēt whiche all the vngodly shoulde runne intoo that had misused Gods temple namely that Chryst should one day cast them quite out of the Temple Furthermore let bothe parties I say bothe Magistrates and gouernours of Churches learne héereby The one too take away the instruments of wickednesse by force of hand and outward violence And the other too cutte of all Supersticion as much as maye bée with the swoorde of the spirite that is