theyr mindes douting with what company they may ioyn themselues in felowship For while some boast of one maister and some of another glorying of his wisdom and godlynesse not without contempt of others whom they outface with their lofty lookes it coÌ„meth to passe that according as they perceiue any maÌ„ affectioned towards them to holde with them or ageinst them so they with blind iudgement commend or discommende his doctrine and Religion Héereuppon growe hartburnings froward suspicions hatred fallings out and desire of reuenge wherthrough all things are turned vpsidedowne And from hence to passe ouer other things with silence springeth a double pleasure For both the enemies of the Gospell are boldned in theyr stubbornesse and vngodlinesse and also the weaker and vnskilfuller sort which earst were more forward in imbracing of the truth are not a litle trobled wauering and vncertein too whether part they were best too ioyne themselues â–ª AmoÌ„g whom not a few as though nothing certein could be taught or determined of all the whole Religion begin too dout not only of al the partes of it but also of all maner of Religions In this case it is our duetie my déere brethren too succor the weake bothe with our Prayers and aduertisements that they stumble not at this huge heape and dunghill of opinions and so fall headlong intoo certeine destruction The best remedie for this mischéefe is to marke the continuall consent of the Catholike church in Doctrine and in the true seruice of God For as there is but one God so is there also but one euerlasting stedfast and infallible truthe of God one true religion one faith one rule wherby to liue well and one Church of Chryst which only knoweth the true maner how too serue God aright He that is not a Citizen of this Churche is falne from grace and saluation though he boast himselfe too haue neuer so great maisters Contrarywise he that in this Church woorshippeth God in spirit and truthe â–ª is the heir of grace and saluation though he had but a Cow-herd too his maister or teacher For this matter hangeth not vpon the worthinesse or vnworthinesse of man but vppon the mastership of Chrystes spirit whose wil is that his pure and vncorrupt woord should be oure rule of life saluation In the which woord and woorshipping taught in the woorde there hath bin a most sound and perfect consent of all the holy Patriarkes before the flud and after the flud of the Prophets and Apostles yea and of al godly men Whâ—se doctrin and manner of worshipping if wée holde aright wée may lawfully glorie in Chryste that wée are Citizens of the Churche of Iesu Chryst althoughe the whole world hated vs and abhorred vs as Heretikes I méene therefore brethren too say somewhat concerning this contynuall agréement too the intent wée may bée assured in our selues whither wée bée in that consent of the Catholike Church or not or whither oure aduersaries bée in it who making greatâ— braggs of theyr maysters whom they call fathers endeuer with sword and fire too stop the course of the doctrine of the Prophets Apostles In the handling of this matter many things surely do méete which all ame as it were at this one marke For of necessitie it must come héere in question from whence true religion hathe his begynning and what assurance is therof how great hath bin the consent of the church in the same doctrine through all ages by what sleights Sathan is woont too assault the true religion and finally what aduisednesse the Godly ought too vse ageinst the treasons and crafts of Sathan least as oure first parents did wee suffer our selues too bée led with faire words from the fountains of saluation too the Diuels puddles that is too mens traditions and wilworshippings Wée should not néede to shew from whence true religion hath his beginning but that the rage of men and féends bothe hath bin in olde time and is at this day so greate that they durst set vp newe religions after the blynd imagination of their owne brayn maynteyning them with swoorde and fyre and persecuting that Religion whiche is onely of God that they may fulfil the prophecie whiche was spoken of the serpents séede that should byte the héele of the womaÌ„s séede But muche more rightly than these iudged that heathen man Socrates who being demaunded in Xenophon which was the true religion answered It was that whiche God himselfe had appointed â–ª For in as muche as the Lord sayth playnly by his Prophet that he abhorreth the doctrines and worshippings of men Let vs be out of all doute that the true and continuall abyding Religion hath his beginning from the euerlasting God himselfe Apollo Pithius béeing asked of the Atheniens what religions they shoulde chéefly folow answered those that their auncetors had vsed When they obiected ageyn that the custome of their auncetours had oftentimes bin chaunged hée sayde that the best was too bée folowed For as Hesiodus sayeth the auncient custome is euer best After the same maner our aduersaries in these dayes boast of antiquitie vtterly suppressyng the name of the author of true Religion where as they oughte rather too aunswere as Socrates did than as the wicked féend did For like as Sathan abused the authoritie of antiquitie to stablish errors so do they True it is in déede y t the auncientest religion is best so as it haue his beginning from God who is best and not from the olde serpent who froÌ„ the first beginning brought into the worlde his Religion fighting full but ageinst the religion of God Wherefore there is a distinction too bée made betwéene the twoo Antiquities For the one antiquitie is referred too God and the other too Sathan The first of these antiquities is the auncientest of all antiquities as which hath neither beginning nor shall haue ending Out of this most ancient antiquitie sprang the truth of God whereby is taught whiche is the true Religion for the confirmation whereof God hath added woonderfull recordes which should bee as it were certeyne euerlasting and authorised seales of his heauenly truthe The later antiquitie is such a one as both had beginning and shall haue ende out of which issued all superstition and vngodlynesse Either of these religions hath his furtherers and as it were certeine Patriarks whome the men of late yéeres haue termed fathers of whome they glorie not a litle The Papists haue alwayes in theyr mouthe the Fathers the Fathers And in all controuersies concerning the doctrine and seruice of GOD they flée to them as too theyr last Anchor-holde Wee also acknowledge the Fathers howebéeit farre after another manner than they doo For wee admitte those for Fathers who hauing receiued theyr Religion at Gods hande haue also deliuered the same faythfully too posteritie as are the Patriaks holy Kings Prophetes Chryst himselfe and the Apostles These onely doo wée reuerence as fathers and too vary from them in opinion wée iudge it a
the worlde when as notwithstanding they are not able too shewe any true contrarietie in no part of the foundation of the doctrine and woorshipping of God howsoeuer these Prothëuses transforme themselues intoo a thousande shapes By these practises of Sathan wée sée it brought too passe that the wilful sorte are made more stoute in their superstitioÌ„ and the weaker and vnstedier sort doo for the most part giue ouer too the great gréef of all the godly and vnlesse Chryst make hast of his coÌ„ming it is too bée feared least many wil bée wrapped ageine in their former darknesse What is too bée doone in this case my brethren I beséeche you Wée muste beware of Sathans wyles Wée muste haue an eye backe too the examples of our aunceters Abel Abraham the Prophets Chryst and his Apostles Let vs accompany oure selues with them in doctrine woorshipping and Inuocation Let vs not bee disquyeted at the multitude of our enimies Let vs not bée mooued at the number of the runnagates Let vs not bée dismayed in harte at the persecution and miseries whyche the godly are fayne too suffer in this worlde Let vs not onely haue an eye too the lowlynesse of the church which in this world lyeth vpon the ground despised but also let vs haue an eye too Chryst tryumphing who wil in time to come reward those with the glory of blissed immortalitie whome hée maketh like vntoo hym selfe in thys life so they continue stedfast too the ende Let vs beare in minde this most weightie saying of Chrystes Watche and pray that yée enter not intoo temptation That whiche I say too you sayth hée I say too all The world tempteth the fleshe prouoketh the armies of Heretikes trouble the stumbling blockes of doctrine and manners offende the fonde quarellings of proude persones vexe ageinste all these things the surest remedie is too call vppon GOD. For it is not for nought that Salomon sayeth The name of the Lorde is a moste strong Towre the ryghtuous man shall flée vntoo it and bée saued In oure calling vppon God let vs haue an eye too the Propheticall and Apostolike churche and let vs arme our mindes ageinst the Idoll gaddings of Mahomet and the Papistes and ageynste the wranglyngs of the Heretikes Lette vs oftentimes bethinke vs vppon how sure and vnmouable foundations the continuall doctrine of the Churche and the stedfaste religion of the Catholike Churche is grounded Lette vs bethinke vs of the heauenly Reuelations wherby GOD himselfe reueled his will vntoo men when hée spake too the holy Patriarkes and Prophets whiche wil of his hée hath confirmed by many woonderful miracles bothe in the olde and new testament Let vs beholde the moste swéet consent of Moyses the Prophets Chryst and the Apostles in doctrine and religion Let vs bée stirred vp too the acknowledging of GOD by the example of many Martirs who with Abell the firste Martir confirmed the heauenly doctrine with their owne bloud Let vs absteyne from fonde disputyng by whiche the bonde of peace whiche is charitie is broken and let vs rather applye oure selues too godly life than too suttle and vnprofitable disputations by meanes of whiche what euill hathe rysen in the Churche it gréeueth mée ryght sore at the harte too thynke For although in these realmes GOD bee thanked there bée a very great calme and a godly agréement in al our churches yet notwithstanding godlinesse wold we should bée sory for the miseries of those whiche at this day are afflicted through the vnsesonable strife of certein persons wherwith y e mindes of many princes diuers others are wouÌ„ded How béeit sith wée are not able too remedy these euils let vs flée too him who alonly is able too doo al things Pray yée therfore w t the whole church of Chryst vnto y e eternal God the father of our Lord Iesu Chryst y t he wil gather to himself a church in this world that he wil in y e same church mainteine y e purenesse of doctrin the true worshipping of him so as wée may woorship him aright for euermore magnifie praise him Pray him too gouerne w t his spirit our most méeke soueraine Lord king Frederike the secoÌ„d of y e name who as he hath succéeded his most holy father in y e kingdom so also is hée y e very right heir of his fathers vertues is not only a prince y t beareth special loue too iustice equitie but also a singuler fauorer and patrone or rather a most faithfull foster father of the churches schooles Pray too Chryst that he wil with his spirite rule the counsellers and nobilitie of the realm the gouerners of churches ciuill offices schooles and housholdes giuing them courage too mainteyne Gods glorie true doctrine and honest discipline so as wée may leade a peaceable and quiet lyfe with all godlynesse and honestie Pray for all the states of this realm y t all may knit them selues toogither in swéete concord one reléeue an other so as the superiors may think that their inferiors shal be coheires with them of Gods kingdom the inferiors obey their superiors in the Lord as Paul willeth them so y t al the degrées of this realm béeing setled in a moste swéete tunablenesse wée may liue peaceably quietly Pray ageinst the enimies of the king this realme Pray Christ too represse the rage of Sathan too graunt vntoo his church teachers shepherds agréeing in true doctrine and godlinesse which may set foorâ—h gods glorie by teaching aright by example of godly life too the intent that at the length all of vs fully beholding the glorie of the Lord with open face as it were in a glasse may bée transformed intoo the same likenesse as it were from glorie too glorie by the spirite of the Lord. So bée it Now remayneth that I should say somwhat concerning mine own purpose namely wherfore I haue published these expositions of the gospels vpon y e Sundays About a fourten yéeres ago I vttred priuatly certein short notes vpon y e sundays Gospels too my scholers at home at my house to y e inteÌ„t I might by this my small trauell further their studies not thinking at all too haue put them foorth But what folowed The things that wer endâ—â—ed too a few scholers were coÌ„municated too many And when I perceyued that diuers sought earnestly after them I enlarged them somwhat a sixe yéeres ago And nâ—â—at length the entreatance of certeine godly Shepherds compelled me too publish them and put them foorth in print Wherfore séeing that this woorke is wholly ordeyned for the godly ministers of the Gospell I thought it good right déere brethren too put foorth this my trauaile vnder your name If yée shall reape any thing thereby giue GOD the thanks and commende me too God with your Prayers This one thing haue I earnestly regarded namely too set foorth purely the doctrine of the Catholike Church whiche bothe the vniuersitie of
were couert interpretations of the firste promise whiche who so vnderstood with Adam Abel Seth Enoch Noe Abraham c. Those yéelded true and ghostely seruice vntoo GOD not vnlike as in the respecte of the substaunce of the seruice but altoogither like and the very selfe same But what is doone héere Like as Caines brood vnderstoode the promise carnally and of the signe that was added did make a seruice or woorshipping by it selfe Euen so héere the moste part of the Iewes leauing the spirite gazed vppon the letter and determined Gods seruice in these outward ceremonies without fayth whiche errour the Lord reproueth moste sharply in the Prophete where hée sayth What passe I for the multitude of your Sacrifices sayth the Lord And anone after Offer mée no more Sacryfises in vayne your incense is abhomination vntoo mée And streight after he addeth the cause of this matter when hée sayeth Your assemblies are wicked my soule hateth your newe Moones and solemn feasts By these woords GOD dooth vs too vnderstand that hée hath not so ordeyned Ceremonies as though hée required them as a ghostly woorship but that the people should enure themselues in them vntoo godlynesse and strengthen their fayth by them and keepe themselues more and more in the pure woorshipping of God Howbéeit according too mans superstitious nature the moste parte are led away by Hipocrisie from the true vse of Ceremonies and haue grounded the whole weyght of their saluation vpon the obseruation of them Whose errour when the Prophets that were sent did reproue they were drawen too punishement as blasphemous folke ageinst Gods lawe By these things it is manifest that those godly personnes whiche lyued in Moyses common weale agréed fully bothe in Doctrine and Relygion with the holy Fathers before the flud and after the flud vntoo the calling of Moyses and from Moyses euen vntoo Chryste For what is required héere but acknoweledgement of sinne beléefe in Chryste inuocation holinesse obedience and other vertues whiche are required as partes too the reparation of Gods Image in vs Now remayneth the last age wherein the eternall woorde according too the prophesies tooke vppon him the womans séede that is too say mannes nature that hée might tread down the serpentes heade that is too say as Iohn expoundeth it that hée might destroy the woorkes of the Deuill This Chryste béeing interpreter and fulfiller of Moyses the Prophetes did by woorde and outward signes raise vp ageine the same seruice of GOD well néere falne too the ground commaunding repentance and forgiuenesse of sinnes too bée preached garnishing theÌ„ that beléeue in him with his owne rightuousnesse enduing them with his holy spirit stirring vp in them newe motions agréeable vntoo the Lawe and will of GOD and too bée shorte repayring Gods Image according too whiche the firste man was created bidding vs let our light shine so before men that our father may bée glorifyed in Heauen This selfe same seruice coÌ„mendeth hée too his Disciples whiche they bothe taught by woorde and expressed in their life Notwithstanding too the intente the Churche might kéepe this seruice continually hée deliuered them his assured woord put as it were twoo outward seales too the woord namely Baptim and the Lordes Supper The word interpreteth the first promise more cléerly The sacraments are as it were certeine visible sermons which proffer the same thing too the senses which the woord teacheth But what is done in this case Like as in olde time Cains broode Chams broode and the false Israelites corrupted the woorde and by their fleshly foolishnesse patched mens dreames vpon it So the hipocrites fléeting from the woord in this last age of the world haue defiled the seruice of GOD so long tyll through the outrage of heretikes and the tyrannye of Antichryst the sacramentes were partely distayned with mens traditions and partly mangled and the doctrine with the true Religion welnéere ageyne ouerwhelmed Notwithstanding about a fortie yéeres ago God raysed vp a prophet that blissed Luther who brought agein the auncient doctrine and religion which both our first fathers receyued of God and Chryst deliuered too his disciples And that this seruice of God whiche our Church holdeth at this daye is the true and continual seruice of GOD he shall most clerely vnderstand which trieth it by the rule of the Patriarks and of the Apostolike Church But what hapneth vntoo vs Ueryly the same that hapned too our first fathers too the folowers of Abraham and too the Apostolike Churche For the diuell rusheth in with all his force too destroy the Gospell and too abolish the true seruice of GOD. And this dooth he the more outragiously in these our dayes bycause he knowes hée hath but a small tyme too execute his crueltie ageynst Chrystes Churche Now what sleightes this aduersary of Chrystes vseth too wype out the sincere doctrine and true woorshipping of GOD the matter it selfe at this daye openly declareth For firste he hath set vp a kingdome and that a right large one namely of the Turks which openly blasphemeth the name of Chryst. Ageine he hath planted another kingdome whiche men call the Popedome whiche though it professe not it selfe openly too bée agaynst Chryste dooth neuerthelesse with singuler wylynesse and craft step intoo Chrysts kingdom marring the doctrine defiling the sacraments and finally ouerthrowing the true seruice of god For the Pope hauing gotten the primacie vnder colour of the ministerie hath brought all kinde of superstition and Idolatrie intoo the worlde so that since man was created there was neuer yet a more vyolent and intollerable tyranny herd of neyther was there euer any kinde of Idol-seruice whereby was wrought more spytefull derogation too Gods maiestie or wherewith Chrystian mennes myndes haue bin more monstrously bewitched And now that Sathan perceyueth his sleyghtes too bée founde out in this behalfe he taketh no truce but calles toogither the maysters of mischéefe suche as are the Lybertines Anabaptistes Seruetians Antynomians and other whâ—â— with their foule snoutes endeuer too béerays ageyne the purged doctrine and Sacramentes And when he sées he can not by these his practises hinder the course of the Gospell and the pure woorshipping of GOD he goes too it another waye drawing asunder by inwarde debates and setting toogither by the eares among themselues lyke enymies those whome hée perceyued too mynde earnestly aboue others the restorement of the Churche and of true Religion Uerely least by ioyning in endeuer and counsell toogither they shoulde with one minde goe throughe with this so excellent a woorke Besides this from tyme too tyme he chaseth some out of Chrystes campe who becomming forsakers of their order doo excéeding great harme too the Churche among whom there are that inuent new deuyses whereby too bring the pure doctrine in hatred with the weake and vnskilfull For they gather toogither the contraryeties in the sayings of those whose trauell GOD hath vzed too the clenzing of his Churche in this laste olde age of
Hierusalem testifie Thirdly he punisheth spiritually in this life with darknesse and ignorance and after death with euerlasting paynes Greece Turkie and Italie and the greatest most flourishing parte of the whole world are examples of this punishment This dooth the riche glutton testifie who repenting too late and in vayne in Hell is tormented there with endlesse paynes The ninthe Dooth the king for mens vnthankfulnesse breake of the mariage which he had determined vpon No But he sayth too the seruants The vvedding is redy but those that vvere bidden are not vvorthy Although this may bée vnderstood of the vnthankfulnesse of the whole world yet doth Chryst in this place entreat chéefly of the vnthankfulnesse of the Iewes whom in these woords he threatneth too shut out from the mariage of the kings sonne Go yee therefore out intoo the high vvayes and as many as yee finde bid them to the mariage Behold the bountifulnesse of this king He willeth all men too bée bidden too his sonnes mariage without respect of nation or persons For he speaketh of the calling of the Gentiles too the gospel And it is too bée marked aduisedly that he sayth whom so euer you find bid them too the mariage But when was this spoken too the Bridegroomes seruaunts Euen then when Chryst said Go yée intoo the whole world and preach the gospell too all creatures He that beléeueth and is baptised shal be saued and he that beléeueth not is condemned already The tenth And the seruaunts vvent foorth intoo the high vvayes and gathered togither all as many as they could finde both good and hadde and the vvedding vvas furnished vvith guests This came too passe after Whitsonday after that the Apostles were armed with the holy Ghost and from thencefoorth vntoo this day by the ministers of the gospell ¶ Of the second ANd the king came too see his guests and vvhen he spyed a man there vvhich had not on a vvedding garment he said vntoo him Freend hovve camest thou hyther hauing not a vvedding garment This place teacheth first that in the visible congregation of the Churche the euill are mingled with the good vntill the last day which thing the Parable of the Darnell declareth also Neither is any such Church to bée hoped for in this lyfe as the Anabaptistes dreame of For the Church is in all poynts like a féeld wherin wheat and Darnell grewe both toogither For like as wheat abideth wheat still although neuer so much Darnel spring vp from time to time So the Church continueth holy though it haue diuers rotten members As many as professe christen religion are members of the Church howbéeit some be quicke and some dead Those bée quicke that haue a liuely fayth and those bée dead which professe the religion without liuely confidence in Chryst. As for those that are out of the visible congregation of the Churche they are enimies of the doctrine and neyther quicke nor dead members of the Churche It foloweth that the King comming in saw a man without his wedding garment What is this wedding garment This is néedful too be known that we may enioy the swéetnesse of Chrystes mariage perpetually At the last day there shall stand in this kings sight twoo kindes of men of whom the one refused too come too this wedding as the Turks and the vngodly Iewes many heathen nations at this daye It is manifest that none of these hath a wedding garment Of whom notwithstāding many doo loue ciuil honestie Wherfore this outwarde ciuilnesse of Aristides Fabritius Fabius Maximus and Cato is not that wedding garment whiche hée requireth And the other sort came too the mariage that is too say they conueyed themselues intoo the outward congregetion of the Churche at the preaching of the Gospell Howbéeit these are not all of one hewe For some trust too their owne woorks and thinke their shamefulnesse too bée couered with the garment of their woorkes Is this the wedding garment No in good sooth For they are thrust out from the mariage but none are thrust out from the mariage that bring a wedding garment with them Others some haue no woorkes but euil woorks howbéeit they bragge of fayth and boast themselues too bée faithfull and they suppose that this their fonde craking is the wedding garment but they are deceyued For of such hipocrits the Lord saith Not euery one that saith vntoo me Lord Lord shal enter intoo the kingdome of Heauen but he that dooth the wil of my father which is in heauē And other some beléeue a right and these mortifie the fleshe and liue in the spirit repent set their mind too liue blamelesse These only haue y e wedding garment Therfore whither yée call liuely faith or holinesse of life the wedding garment yée shall not take your marke amisse For as the calling too this mariage requireth faith so requireth it also true holynesse And that this is the true wedding garmente it appéereth in Abel Abraham Maudelin and many other Sainctes And it is no maruaile that suche a liuely fayth shoulde bée the wedding garmente For whosoeuer beléeueth his sinnes are released Gods wrath is taken from him and hée becommeth the sonne of God For it is written hée gaue them power too become the sonnes of God as many as beleued in his name Hée that beléeueth on him hathe euerlasting life Moreouer Chrystes rightuousnesse is imputed too the beléeuer wherewith the man béeing apparayled appéereth rightuous in the sight of God But héere thou must beware that thou put not on a visor in stede of the true garment that is too say y t thou boste not of vaine presumption in stede of true liuely faith If thou couet too know the marks of it these they bée Whersoeuer is true fayth there is also repentance with it there is hate of sinne there is true feare and ageine there is comfortablenesse of hart kindled by the holy Ghoste a desire too further Gods glory among men the duties of charitie or too cōprehend all in one woord true holinesse which is none other thing than a sequestring of our selues from the wickednesse of the world by mortifying the fleshe a clinging vntoo God by quickening of the spirit Wheresoeuer this holynesse is it is at continuall strife For the fleshe fighteth ageinst the spirite This holynesse is not made perfect at an instante but groweth all the time of a mannes life which thing the liues of the sainctes may easly teache vs. And thus muche concerning the wedding garment But I pray you what shal be doone too them that haue not this wedding garmente That dooth the Texte tell in these woords Binde him hand fote and cast him intoo vtter darknesse there shall bee vveeping and gnashing of teeth The outer darknesse betokeneth punishment and sorow which are out of the kingdome of God namely in Hel. Intoo this darknesse was the rich glutton cast and so shall all those bée caste that are not found clothed
sayde vntoo him they haue no vvyne Iesus saide vntoo hir vvoman vvhat haue I too doo vvith thee Myne houre is not yet come His Moother sayd vntoo the ministers vvhatsoeuer he sayeth vntoo you doo it And there vvere standing there .vj. vvaterpoâ—s of stone after the maner of purifying of the Ievves coÌ„teyning ij or .iij. firkins a peece Iesus sayd vnto them fil the vvaterpots vvith vvater And they filled them vp too the brim And hee sayd vntoo them dravv out novv and beare vntoo the gouernour of the feast and they bare it VVhen the ruler of the feast had tasted the vvater turned into vvine and knevv not vvhence it vvas but the ministers vvhich drevv the vvater knevv he called the Bridegrome and sayd vnto him Euery man at the beginning doth set forth good vvine and vvhen men be droonk then that vvhich is vvorsse but thou hast kept the good vvine vntill novve This beginning of myracles dyd Iesus in Cana of Galilee and shevved his glorie and his disciples beleeued on him The exposition of the text THis Gospell is a parte of the storie of Christ wherin hée manifesteth his glorie at a Mariage For by the miracle of wine hée bothe vttereth his owne diuine nature and gyueth an incling of his office signeth vp the truth of his doctrine as it were with some heuenlie Seale His own deuine nature hée declareth in this that hée changeth the natures of things by his woord for at his commaundement the water béecoÌ„meth wine His office hée sheweth in that hée helpeth the néedie when hée is sought vntoo The certeintie of his doctrine hée dooth as it were seale with this miracle For least any man should doubt of the certeintie of his doctrine which is heauenly hée woorketh a heauen-woork which beareth witnesse with his doctrin wherby his Disciples are confirmed in his faith Now the places that wée wil intreate of in this Sermon are these foure 1 Of the solemnitie of the Mariage 2 Of the Mariage it selfe then finished and confirmed 3 Of the present miracle with the circumstances therof 4 Of the examples of life that may be deriued fro y e same ¶ Of the firste SIth I entreat of mariage I wil speake of these things in order First betwéene what persons nature godlynesse alloweth mariage Secondly what way those that will bée man wife must atteÌ„pt mariage Thirdly what manner of consent of whom it ought too bée Fourthly why it is méete that the assurance should bée made in the open assembly of the Church And fifthly what maner of feast ought too bée at a mariage In the persons of folks that contract mariage four things are too be looked vntoo namely kinred aliance religion and naturall strength which are requisite in mariage As touching kynred and alyaÌ„ce they are to be kept from matching in wedlock which are within the degrées of kinred and alyance that is prohibited in Leuiticus Moreouer it is in no wise lawfull too stayne the degrées prohibited by the ciuill magistrate And with what reuereÌ„ce mariages ought too bée made the déed of Abraham and of other holy men the prohibition of Paule and the perils or rather the dreadful falles of many doo declare At such time as Abraham was about too choose a wife for his sonne Isaac he gaue commandement too Eléezer the Steward of his house that he should not take vntoo his sonne a wife of the daughters of the Cananites but that he should go too his own kinred and froÌ„ thence take a wife too his sonne Isaac For Abraham knew how greate mischief diuersitie of religion bréedeth in a housholde For herevpon spring strife blasphemies and hinderance of woorshipping and calling vpon God The prohibition of Paule is that wée draw not the yoke with the vnbeléeuing Which thing is too be vnderstood not only of doctrine but of all trade of life He that toucheth pitch sayeth Salomon shall bée defiled therewith For it can not bée but that he which kéepeth coÌ„pany with the vngodly must néedes himself gather some infection therby Perilles and many horrible falles ensue vppon vnméete matches witnesse therof is Salomon who by kéeping company with Heathen women became an Idolater Witnesse Achab whoo through the counsell of wicked Iezabell becam so mad that he feared not too slea Gods Prophets at length fell headlong intoo eternal destruction so muche is a wicked woman able too doo Adde herevntoo the bringing vp of children which cannot bée as it ought to bée when the parents are of sundry religions For then shal the children becom either altogither heathenishe and despisers of all religion or else hypocrits wheÌ„ they shall not dare bée acknown what they thinke for feare either of the father or mother Fourthly it is required in persons that shall contract mariage that the one beguile not the other as when eyther by sicknesse or by coldnesse the strength of any of the parties is forespent or else that there bée a default in nature so as a man bée not méete or sufficient to yelde the beneuolence of mariage As for the way that such as méene too bée couples ought too take in making their mariage Examples godlinesse honestie doo teache For these thrée things toogither teach that matches are not too be made vppon lightnesse as oftentims they bée nor among cups nor for lustfull liking Abraham séeketh a wife for his sonne the parents of Rebecca consent Afterward the consent of the maide is sought and so Isaac marieth hir to his wife Iacob serueth Laban a long time he breaketh with the fréends of the mayde for mariage and when he had gotten their good wil he wan the chast consent of the mayd Godlinesse counselleth the same thing also For as the fourth precept commandeth the parents too bée honored so méeneth it also that this honor should bée yéelded vntoo parents that they make the mariages of their children that the children should in this behalf attempt nothing with contempt of their parents This also doth nature tel al men too the intent the match may bée honest which cannot be ended or broken but by death Now after that all things are in this wise lawfullye attempted then it behoueth too go néerer too the matter mutual consent of theÌ„ that contract is too be heard whiche must in no wise be constreyned but must be frée that neither part may iustly say he was compelled For although it be according too right too begin with the parents yet it is not lawful for the parents too compel them whither they wil or no. For besides that constreyned mariage is no mariage this mischéefe ensueth thereupon that in suche matches the matter seldome taketh good successe Why it is conuenient that the assurance should bée made openly in the assembly of the churche there bée foure causes First that those which are knit in wedlock may know theÌ„selues too haue place in the Churche Secondly that they whiche shal be man and wife may
be instructed by the voice of the minister in this entrance of theirs intoo wedlock Thirdly that the Churche may bée a witnesse of the assurance made betwéene them lest they might liue with offence vntoo others as if they were Lemans rather than maryed folkes Fourthly that they may be openly helped with the Prayers of the Churche so as the mariage begoon may turn too Gods glory their owne commoditie and finallye too the edifiyng of the whole Churche by their godly conuersation in holy mariage Now remayneth somewhat too be spoken bréefly concerning the mariage feast wherein it is too bée considered what behooueth too bée there and what too bee away In any wise there must bée vtterly excluded frō Christian mariages first Surfetting secondly Pride thirdly too muche sumptuousnesse fourthly filthie and vnmannerly talke suche as the talke of ribauldlie minstrels is woont too bée and fifthly forslowing of godlinesse namely that they followe not their feasting at suche time as deuine seruice shoulde bée doone in the Church whereby God is displeased the neighbor offended and occasion of falling is giuen too many On the cōtrarie part there must be present first godlinesse secōdly honest mirth thirdly holy talke and fourthly often wishing y e God may prosper this his state with his blissing For as we réede these things were customably vsed too bée doone in the mariages of the saincts and therfore God also hath with his goodnesse furthered such mariages ¶ Of the second NOwe that wée haue noted certein things concerning mariage I wil héereafter adde a few things of mariage finished and confirmed and I wil do but two things First I wil recite the finall causes of mariage And afterward I wil shewe by what vertues the societie of maryed folkes is made swéete and amiable All godly folk know that the finall causes of mariage are foure Whereof the first is mutuall helpe for when Salomon sayeth wo is him that is alone he méeneth that mutuall help and societie is néedful that we may the better and more quietly endure the miseries of this life For this cause may old men marye whose bodies are so withered that they can beget no children The second cause is procreation of children for it is Gods will that mankinde should bée mainteined by this meanes And therfore he sayd to our first parents Encrease and multiply and fulfil the earth The third cause is that euery housholde might bée as a church in which the parents as it were Prophets are adorned with propheticall dignitie too the intent they may instruct their children concerning God and religion and that their children as it were certeine yong impes myght bée watred with continuall doctrine and exhortations so as at length they may grow too bée trées and bring forth the most swéete frute of fayth The .iij. cause is the auoyding of whoredome in this corrupted and depraued nature For thus sayeth Paule for auoiding of fornication let euery mā haue a wife of his own For wedlocke is the remedie ageinst that most filthy sinne of fornication and aduoutrie wherein doo méete togither many and horrible sinnes For first it is a wilfull breaking of Gods law 2. a peruerting of the law of nature 3. a shamefull and foule transgression of ciuill lawes 4. a miry puddle of regeneration 5. a horrible treason for wée are not at our owne libertie but his who hath redéemed vs with his precious blood 6. a dishonoring of the Resurrection For what is more filthy than with most shamefull wickednesse too defile the body which in time too come shall rise ageine to eternall glorie 7. a horrible defiling of the temple of GOD. Corinth 6. Now séeing that so many sinnes méete héere toogither there is no cause why any mā should thinke that God will not punish it with his owne handes But the company of man and wife is made amiable and swéete by these fiue meanes by godlinesse vertue mutuall forbearing mutuall loue and by dutifulnesse performed busily and godlily on bothe sides Godlinesse of right holdeth the chéef place For there is no stable and stedfast frendship vnlesse it haue his beginning from God and therefore must godlinesse néedes shine before the rest For when couples haue determined to obey God al things afterward become more easie Uertue and honest conditions bréede mutuall delight betwéene man and wife For when vertue is exercised it maketh conuersation of liuing more amiable Mutuall forbearing whereby we take in good woorth one anothers conditions and faultes is very néedful For in this weakenesse of nature there happen many scapes which wil bréede strife if they be not couered by mutuall forbearing Mutuall loue hauing his beginning of godlinesse and true vertue maketh vs not too bée too sharpe sighted in looking intoo one anothers faultes But that many things eyther wée marke not or if wée marke them wée couer them with loue For charitie couereth the multitude of sinnes Duetie performed godlily and busily on bothe sides maketh the yoke light and swéet For when man wife marke one another and find like héedfulnesse in their duetie bothe their company is made more pleasant and they are the more stirred vp on both sides too render duetifulnesse that the one may requite the other alike Where these fiue things bée not the company of their life is most bitter or rather more sharpe than death Therefore let the godly couples doo their endeuer y t these vertues may bée séene in their life continually ¶ Of the third HAuing expounded those places that gaue occasion too this miracle now let vs looke vppon the miracle it selfe with the circumstances thereof The circumstances are many as time occasion the request of Chrystes moother and his answer the preparature of the miracle the miracle it selfe the confirmation of the miracle and the vse and frute of the same The time is noted bothe in that it was doone the thirde day after his comming intoo Galilée and in that it was the first of all the miracles that the Lord wrought The time therefore admonisheth vs too way thys miracle with singular héede Foure occasions of this miracle may bée gathered of the text First the mariage it selfe that was kept in Cana. Secondly the bidding of Chrystes moother too the wedding Thirdly the want of wine And fourthly the virgins heart most redy too helpe Therefore vvhen vvine failed the moother of Iesus sayd too hir sonne They haue no vvine Too vvhom Iesus ansvvered vvoman vvhat haue I too doo vvith thee Mine houre is not yet come His mother truely speaketh this either for pitie sake or else too the intēt hir sonne should by some meanes or other help the present necessitie But Chryst answereth his moother somewhat hardly and that for right great causes In this behalfe he voutsaueth hir not the tytle of moother but calles hir simply by the name of woman And moreouer he sayeth vvhat haue I too doo vvith thee mine houre is not yet come The Lord had héer a
of the law which is openly proclaymed ageinst all that repent not that is ageinst all spirituall Lepres But what remedie is there ageinst this ghostly Leprosie It is not too bée cured by any cunning of man There is but only one Phisitian that can clense it which is Iesus Chryst. Too whō if the Lepre come and humble himselfe before him calling vpon him and crauing too bée healed This most skilful Phisitian wil by and by first with his own blud wash of the filth of this spiritual Leprosie and then with his spirituall oyle anoynt the infected limmes vntill they bée made ful whole Untoo him therfore must wée go on the féete of faith his medicine which is offered by the voyce of the Gospell is too bée receyued with the mouth of the hart that is too say with fayth Of him is too bée requested that effectuall Oyle wherwith the appaired powers strength are renued and great héede is too bée taken that wée fal not intoo this Leprosie ageine by loosing this helthfull medicine of Gods worde and this healthfull Oyle of the holy Ghost Which thing if wée doo the curing of vs will be the harder afterwarde For when any disease hath taken too déepe a roote it is a harder matter too heale it Of the second ASsoone as he savv them he said Go and shevv your selues too the preest Whom he had healed in their going away by his only becke thē sendeth hée too the préestes who though they were wicked and couetous yet did they serue in the ministerie ordeyned by God But why sendeth hée them too the Préests There were many and great causes The first was that hée might trie their faith whither they beléeued his word and his promisse For God is woont by diuers means too trie the stedfastnesse of his seruants in faith not too their hurt or hinderaunce but too the intent that their fayth béeing tryed and as it were fined in the fire of temptation maye become the purer So was the fayth of Abraham tryed when he was commaunded too go kil his onely begotten sonne So was the womans fayth of Syrophaenicia tryed and there bée manye other examples as of Iob Ioseph Dauid and all others The seconde is that by this his dooing hée may confirme the publike ministerie ordeyned by GOD. For the Préests had a commaundement too discerne and iudge of Leprosie too receiue intoo the open congregations suche as will bée throughly clensed excluding the others And if hée had doone otherwise hée mighte haue séemed too haue broken Moyses law which hée came not too break but too fulfil performe The third is bicause the lawe the Préesthood beare witnesse of Chryst according as hée sayth himself The law and the Prophets beare witnesse of mée For wheras the préests were commaunded too iudge of Leprosie and to take an offering for the clensing of the Lepre that was healed It was a figure of Chrystes power who cannot only iudge of Leprosie but also clense the same and that with the sacrifice of his owne bodie and with his owne precious bloud The fourth is that the préests might lern by that miracle that the true Messias was come For so Esay tolde them before that Chryste shoulde shewe his presence by woonderful miracles among whiche this is reckened vp for one that hée should make the blinde too sée clense the Lepres Therfore when the préests had séene this heauenly miracle they shuld haue concluded vppon the Prophecie of Esay that Iesus the sonne of Mary was the true Messias promised in old time too the fathers specially sith the Prophesies cōcerning Chrysts comming did leuell all too this time The fifth is that the Préestes béeing by this miracle conuicted that Chryste the true Messias was come should sende their hearers and the people vntoo Chryst the moste skilful and cunning Phisitian bothe for bodie soule which thing they didde not leaste their owne gaine shoulde bée abated They haue many folowers now a dayes specially in the papacie The sixth is that these Lepres béeing receyued by the record of the Préests should shew their bountifulnesse toward God and the ordinarie ministerie Notw tstanding beside these true causes for which Chryst sent these Lepres too the Préests The Papistes haue forged another namely that wée shoulde shriue oure sinnes too the Préests numbring vp all our faults with all the circumstāces of them which surely is a thing vnpossible The Papists therfore doo wrest this text too a straunge sense with their allegorie doo make grinnes wherewithall the wretched consciences are horribly snarled And so of a moste comfortable Gospel they make a moste butcherly slaughterhouse of consciences What Is not priuate confession too bée reteyned Yes in déede but not in consideration of this Allegorie nor yet after the maner of the Papists whiche like Iudges exact the reckening vp of all a mannes sinnes and denie that ther is any remission if there bée not a ful rehearsal of all the sinnes which as Dauid witnesseth no man vnderstandeth muche lesse can hée then recken them vp But what is the cause why auricular confession is kepte stil in our Churches of Denmark For the commodities therof whiche are very many The first is that in this priuate talke the rude and ignorant may bée instructed which haue need too bée instructed in the Cathechisme The second is that in it striplings and yong men may bée tryed howe they profite For it is the duetie of a good shepeherd not only too teach godly doctrine openly but also his office requireth that after the example of Paule hée shoulde make a proofe of his hearers at home howe muche they haue profited in godlinesse For in this priuate cōmunication hée shall pricke foreward the slouthful as it were with a spurre hée shall commende the diligence of those that haue profited muche and encourage them too like continuance The third is that in this priuate conference an accounte of their fayth is required of those whose fayth and relygion may iustly bée doubted of The fourth is that in this talk the weak consciences are reléeued with doctrine counsel and comforte specially when they bée entangled with any scruple of conscience For suche persons doo wel by themselues if they get them too their shepherds that they may bée raysed and receiue comfort The fifth is although hée that beléeueth truely in Chryst is cléerely acquit from his sinne for where as sinne is a falling from Gods law and wil with a binding of the partie too euerlasting death and damnation out of doubt euery one is acquit that beléeueth the free promise according too this saying hée that beléeueth in the Sonne hathe euerlasting life whervpon it foloweth that true absolution is a deliuerance of the beléeuing man from his béeing bound too eternal death and damnation yet notwithstanding it is profitable for all men too heare the Gospell priuately also which béeing vttered by the mouth of the Minister declareth forgiuenesse
vngodly Magistrates beare the sway verily the wickednesse it selfe procéedeth of the diuel and of the lewde wil of the ruler But yet God beyng displeased letteth loose the reines too tyrants and vngodly persons that he may thereby reuenge the vnthankfulnesse of men Thou hast from whence the Magistrate is and what he is the same Paule defineth namely that he is Gods ordynance for the wealth of his subiects while the good are made much of and the euil punished with bodily paynes The seconde that I purposed vpon was of the conditions or properties of a good magistrate which in the .xij. of Exodus are counted foure That is too wit that a iudge or a magistrate should bée wise fearing God true not couetous Wisdome must rule his doings lest in execution of iustice he may offend through error giue wrong iudgement The feare of God must make him haue an eye too God in all cases and too beware that he do not any thing that may offend him Truth must put him in minde that he admit not false interpretations and wresting of the lawes nor giue eare too clawbacks and flatterers The hatred of couetousnesse must mainteine sinceritie and vpryghte dealing in iudgement For wheras are Iudges that wil bee brybed ther farewel equitie For if the accepting of persons bée the marring of iudgement that right can take no place vndoutedly couetousnesse wil bring too passe that the iudge shall rather looke vpon the person than the case Therfore who soeuer bearing office is led with rewards he can not sée what is rightefull and good For rewards doo blinde the eyes of the wyse and peruert the woords of the iust And héervpon it is that Esay calleth couetous iudges théeues fellowes The third thing that I purposed concerning the Magistrate was of his offce whereof I will now speake And I will shew the dutie of a magistrate partly by y e testimonies of the scripture partly by the examples of famous men y t haue borne office too their commendation The duetie of a magistrate in general is to bée a kéeper of Gods law that is a maynteiner of true religion This duetie dooth the godly magistrate then fulfil when after the example of Dauid Iosias and Ezechias he taketh away Idolatrie and the occasions of Idolatrie Like as Ezechias brake the brasen serpent intoo poulder Iosias purged this Temple from diuers Idols Moyses brake the Calfe And Dauid by exhortations brought the people too doo true seruice vnto God For sith the magistrate is ordeyned of God too bée Gods minister for the weale of man veryly he must too his power ridde out of the way what things so euer he séeth hurtfull vntoo man that the common wealth of the realm and the welfare of his subiects bée not impeached Agein the magistrate must after the example of Iosias sée that true religion bée set foorth maynteyned and spred abrode and that wicked doctrine bée abolished And although the ciuil magistrate and the minister of Gods woorde bée two distinct offices yet in this point they both may and must agrée too séeke toogither the glory of God and the welfare of mankinde but yet kéeping the lawfull meanes of either of their callings that is too wit that the ciuil magistrate endeuer too take away wickednesse and aduaunce Gods glorie by commaundement and sworde and that the minister of Gods woorde by teaching exhorting rebuking and threatning Furthermore bicause religion can not bée maynteyned without teachers and lerners It is the magistrates duetie too set vp schooles and too maintein them with liuings that the teachers and lerners may apply them selues too the studie of godlinesse Besides this the examples of Ezechias and of the King of Niniuie doo warne the Magistrate that hée should by solemne prayers vntoo God and by true conuersion too the Lorde endeuer too turne away Gods wrath eyther present or at hand And these things are too bée referred too that part of the law which chéefly concerneth religion And as perteyning too the outwarde ciuill state The office of a good Magistrate in his common weale is all one with the office of an honeste housholder in his house that is too wit that like as the goodman of the house ruleth his children in nurture chastiseth the stubborne maketh muche of the good dealeth rewards among them too bée bréefe bendeth himselfe wholly too this that his houshold may appéere too be as wel ordered as can bée euen so must the magistrate doo in his common weale that hée may rightly bée called the father of his realme But if any man desire too haue the dueties of a Magistrate reckened vp vntoo him Let him knowe that the first dutie of a Magistrate is desire of peace that we may serue God in quietnesse abolish superstitions whiche corrupt the true religion and are a hinderaunce too true godlynesse The second dutie of a Magistrate is that euery man doo his duetie aright whiche cannot bée doone but where the lawes are in force thorowly executed For too make lawes and not too put them in execution is the destruction of common weales Wherefore as it is lawfull for the Magistrate too make honest lawes so hée must take heede that they bée not despised whiche thing commeth too passe when they are not executed The thirde duetie is too punishe offenders and too defende the giltlesse according too the tenor of the lawes and the moderation of wise men By these things it is easie too gather what are the ends y e Magistrates serue for namely that hée is ordeyned on Gods behalfe for the profit of the Churche and of common weales Wherfore it is wel sayde that a Prince ought too haue a care of gouernemente of religion and of his owne house The fourth thing that I promised too intreat of is y e right of the Magistrate ouer the bodies and goods of his Subiects Xenophon the Philosopher bindeth a Magistrate vntoo this Law A King must bée ledde not by affection but by Lawe Wheruppon it foloweth that the Magistrate hath so muche power ouer his Subiects and their goodes as the lawes that are agréeable too the ten commaundements and too the lawe of nature doo permit and beare with Therefore hée hath power and authoritie according vntoo the fourth commaundement too commaund his Subiectes néedfull dueties whiche are for the safegarde of the common weale and the profite of euery persone Nowe remayneth that whiche I purposed in the fifth place concerning the duetie of Subiectes towardes their Magistrate The duetie of the Subiecte towarde the Magistrate may bée brought intoo foure pointes That the firste may bée according too the fourth commaundement too honor the Magistrate that is too say too regarde him and reuerence him as the minister and liuetenant of GOD so as thou honor him feare him haue a good opinion of him construe his scapes in the better parte not backbite the Magistrate as the rascall sort are wont too doo For that is