them that beléeue in the Sonne This is proued by many textes of Scripture Hée that beléeueth sayeth Chryst hath lyfe euerlasting Like as before this â—ayeth goeth forgiuenesse of sinnes so goeth there with it soule health And Peter sayeth that the ende of oure Fayth is the health of oure soules The same thing is mente héere when it is sayd There must repentance bée preached wherthroughe wée sorowe for oure sinnes and flée vntoo Chryste who sayth I came not too call the rightuous but sinners too repentaunce After these things it followeth by whose benefite wée atteyne so greate good things namely for the sacrifice of Chryste that is too wit for Chrystes death and resurrection Wherevppon Paule in the fourth too the Romanes Hée dyed for our sinnes and was raysed ageine for oure iustification And lest any man should think the Gospell too bée a newe learning I added in the definition according vntoo the promise made by the fathers in olde time For both vntoo Adam after his fall was the promise made in the third of Genesis and it was often times after repeated beaten intoo the Fathers heads by the space of foure thousand yéeres til Chryste came in the fleshe In the conclusion are added the endes for which Chryst came first too deliuer vs from the iudgement of the law secondly that they whiche are deliuered shoulde bring foorth frutes woorthie of the Gospel thirdly that they shoulde blaze abrode this so greate a benefite and fourthly that at the last they should obtein ful redemption in eternall life through our Lord Iesus Chryst too whom with the Father and the holy Ghost bée praise honor and glory for euer and euer Amen The first Sunday after Easter ¶ The Gospell Iohn xx THE SAME daye at nyghte vvhyche vvas the fyrste daye of the Sabbothes vvhen the doores vvere shutte vvhere the Dysciples vvere gathered toogyther for feare of the Ievves came Iesus and stoode in the middest and sayde vntoo them Peace bee vntoo you And vvhen hee hadde so sayde hee shevved vntoo them his handes and his side Then vvere the Disciples glad vvhen they savve the Lorde Then sayd Iesus vntoo them ageine Peace bee vntoo you As my Fathet sent me euen so send I you also And vvhen hee had sayde these vvords he breathed on them and sayd vntoo them receiue yee the holy Ghoste VVhosoeuers sinnes yee remitte they are remitted vntoo them And vvhosoeuers sinnes yee reteine they are reteyned The exposition of the text THis Gospel conteyneth parte of the storie that Iohn the Euangelist wrate concerning the resurrection of the Lord in whiche part the Lord testifieth by his visible and fleshely presence by woord déed and miracles that hée is risen from the dead And béetaking vntoo his Disciples the ministerie of his woord hée auoucheth them too bée blissed that shall beléeue in him In the ende of the texte is added the finall cause of all the holye Scripture For thus sayeth hée These things are written that yée may beléeue and that by beléeuing yée may haue life in his name Howbéeit for asmuche as inoughe is spoken already the last wéeke concerning the Lordes resurrection I will not make any more processe about it at this time but wil intreate of thrée other places whiche are conteyned in this Gospel The places 1 Of the ministerie of the woorde and of the power of the Churche 2 Of the confession of Thomas 3 Of the end of holy Scripture ¶ Of the first THe woordes of the texte concerning the ministerie of the woord and the power of the Churche are these Peace be vntoo you as my Father sent mee so send I you VVhen he had sayde this hee breathed vppon them and sayde vntoo them Take ye the holy Ghost vvhose sinnes so euer you release they are released vntoo them and vvhose so euer you vvith holde they are vvith holden Héere haue wée few woordes but they be pithie and conteine a plentiful doctrine whiche all christians ought too knowe Wherefore I exhorte you too giue good ear that you may vnderstand this doctrine And too the intent that may bée doon the more commodiously I wil deuide these woords wherby the ministerie is ordeyned into foure parts The first part peace be vntoo you The second part as my father sent mée so send I you also The third part hée breathed vpon them and said take yée the holy ghost The fourth part whose sinnes so euer you release they are released vntoo theÌ„ and whose so euer you with holde they are withholden Of these foure partes wil I speak in order The first part namely the gréeting Peace bée vntoo you dooth not only comfort the Disciples that were then present but also giueth courage too all that bée and shall be ministers of the woord in the Church He that taketh vpon him the ministerie of the woorde hathe by and by the Deuil his enimie who continually lyeth in wait for his doctrine and life If hée cannot corrupt his doctrine he endeuoreth too staine his life that a man might deny the thing in his works which he teacheth in his words If the Deuil cannot defile his life he layeth a snare for the doctrine that men might be deceyued with erronious doctrine and so bée damned In many hée defileth both life and doctrine Besides that the minister of the woord hath also the world ageinst him which assaileth him eft with Tirannie eft with Hipocrisie and eft with Sophistrie that he might not execute his dutie aright What should the minister of the woorde doo in so great disstresse He shall comfort him self with this saying of Chryst peace bée vntoo you and therwithall he shall pray vntoo God that hée will kéepe him in this peace so as hée hinder not the course of the Gospel eyther by his doctrine or by his conuersation Hée shall set more by the peace of Chryste than by all the delights and freÌ„dships of the world Let this then bée the comfort of the ministers of the Gospel whiche must fighte aageinst the crafts of the Deuil the tirannie of the world hipocrisie and sophistrie The second part is As my father sent mée so send I you How did the father send the sonne The father sent the sonne to destroy the kingdom of the deuil according too that saying The womans séed shall tread down the serpents hed Also Christ appéered too destroy the deuils woords What dooth it not belong only too Chryst too tread down the serpents head Dooth it not belong only too Chryst too destroy the woorks of the deuil Yes surely only vntoo Christ. But in this so greate a woorke there néed twoo engines Sacrifice and Doctrine Christ was sent that he alone by sacrifice should appease his fathers wrath and vanquishe the Deuil Afterward bicause this benefite is offred too men by Doctrine hée destroyed the woork of the Deuil by doctrine also Therefore was Chryste sent for twoo purposes too pacifie God by sacrifice too teach For the first purpose
séen Chryst the author of this peace sayd Now let thy seruant depart in peace for mine eyes haue séene thy saluation The frute of this peace after the Resurrection shall bée euerlasting ioyfulnesse euerlasting gladnesse and euerlasting fruition of the sighte of GOD and of all the Sainctes that haue liued from the beginning of the worlde too that day This frute is no man able too conceiue sufficientely in this life Now that I haue somwhat largely spoken of those things that méete toogither in this peace I will drawe intoo a bréefe summe or description what this peace is The peace béetwéene GOD and man therefore is a mutuall agréemente of GOD and man Of GOD accepting man intoo fauoure for Chrystes sake and of manne receyuing by fayth the grace that is offered him and promising earnestly his obedience vntoo GOD. Let this suffize concerning the peace which Chryst offreth héer not onely too the eleuen disciples whiche were then present but also vntoo vs and too all that will receiue this peace when it is offered them by the preaching of the gospel ▪ After this peaceable gréeting it foloweth in the text by what means Chryst proued him self too be risē agein frō death in déed And hée sheweth that the same thing was so foretold in Moyses in the prophets in the Psalms But for as much as you haue herd of these things vpon Easter day and yesterday I wil speak onely of the necessitie vse of Chrystes death and resurrection ¶ Of the second SO is it vvritten and so ought Chryst too suffer and rise agein from death the third day and repentance and forgiuenesse of sinnes too bee preached in his name too all nations beginning at Hierusalem First therfore when hée saith so is it written His wil is that not reason but Scripture should wey with vs as often as the kingdome of God cometh in question Where this is written hée addeth saying It must néedes bée y t all things bée fulfilled in the law of Moyses in the Prophets and in y e Psalmes Therfore when any question is put foorth concerning saluation Moyses must bée called too counsell the Prophets must bée read and the Psalmes must bée perused and consequently the wrytings of the Euangelists and Apostles Whatsoeuer is repugnant too these wrytings muste bée reiected as procéeding from Sathan What is written that Chryst ought so too suffer and rise from death the third day When hée saith So ought it importeth a necessitie of Chrystes death and resurrection Why then ought hée First that the scriptures whiche can not lie might bée fulfilled For like as GOD endureth for euer so his woord endureth for euer And Chryste sayeth Heauen and Earthe shall passe but my woordes shall not passe Secondely this thing muste néedes bée doone bicause God hath so determined For it cā by no meanes be auoyded but that that thing whiche God hath certeinly determined muste néedes take effecte Thirdly it was of necessitie that Chryst must suffer for the redemption of man from endlesse punishementes whiche they hadde deserued by their sinnes For had not Chryste suffered wée had abidden in our sinnes vnder the wrath of GOD. Fourthly it was of necessitie that Chryst should suffer for the glorie wherewith hée was too bée crowned afterwarde Fifthly it behooued Chryste too suffer for our instruction comfort Forasmuch as he is our head it behooued him to leade vs the way as well in persecution as in glory Sixtly it behooued Christ to suffer too the intent y e truth might answere the figures For many figures of the old Testament did represent Chrysts death and Resurrection of which is spoken vpon Easter day Bréefly too conclude in one woord Chryst suffered dyed and rose ageyn that Gods displeasure might bée pacified mankinde saued and the diuels kingdome destroyed Thus haue wée of howe great necessitie it was that Chryst should dye and rise agein Nowe let vs héere what is the frute and vse of this wonderfull woorke ▪ Whiche thing the Lorde declareth in these woords And repentance and forgiuenesse of sins too bee preached too all nations in his name By these woords is gathered first what the Gospell is and what is the effect of it The Gospell is a preaching of repentance and forgiuenesse of sinnes for Chrysts sake The effect of the Gospell is that deliueraunce from sinne and saluation happen through Iesus Chryst only Howebeit too the intent it may appéere the more playnly vntoo vs how great benefites are offered vs by the Gospell all which lye hidde vnder these woords of Chryst I wil bring a somwhat more large description out of the Scriptures The Gospell is a generall preaching wherein is vttered the deliueraunce from the cursse of the lawe and Gods wrath and wherein forgiuenesse of sinnes Saluation and Eternall lyfe is proclaymed too them that beléeue in the Sonne of GOD for the Sacrifice of him according too the promyses made in olde tyme too the Fathers that the glorie of Gods goodnesse might continually bée published and that moreouer men béeing delyuered by Chryst might bring foorth frutes méete for the Gospell and at length enioy euerlasting life In this description is fyrst set foorth from what euils wée bée set frée by meanes of the Gospell that is too wit from the curse of the lawe according too that sentence Galath 3. Chryst became accursed for vs that is too say he tooke vppon him the cursse that wée deserued for our sinnes too the intent wée might become heyres of righteousnesse and blissyng This thing also auoucheth Paule 2. Cor. 5. where he sayth thus Him that knewe no sinne he made sinne that wée might bée made the righteousnesse of GOD in him This is as much too say as Chryst whiche was frée from all sinne became giltie for vs. Therefore is it well sayde that deliueraunce from the cursse of the lawe is preached vntoo vs by the Gospell Moreouer bicause Gods wrath was ioyned with the curse of the lawe wée are also delyuered from Gods wrath when wée beléeue the Gospell He that beléeueth not sayeth the trueth the wrath of God abydeth vppon him Therefore he that beléeueth is no longer vnder wrath but vnder grace Nowe where as grace reigneth there the diuels tyrannie hath no power there is no sting of euerlasting death there is no feare of hel from these euils therfore dooth the Gospell preache deliueraunce But what are the good things that it bringeth woord of It bringeth tidings of forgiuenesse of sinnes of saluation and of eternall lyfe Wée béeing giltie of sinne are by nature cursed and damned to euerlasting death But nowe dooth Chryste in his Gospell offer vs Forgyuenesse of sinnes Saluation and euerlasting lyfe Whiche good things hée hath purchased for vs by his death and glorious Resurrection Wée haue heard by what euils wée are set frée by meanes of the Gospell and what good things are offered vs by the same Nowe followeth too whom these good things happen namely too
néedeful a thing it is too beléeue in Chryste But what is too beléeue in Chryst It is too persuade a mannes selfe that Chryste is the highe Préeste and King who by his death hathe made satisfaction for sinne and by his glorious resurrection hathe broughte rightuousnesse or that by his bloud he who is bothe GOD and man hathe purchased a Churche vntoo him selfe Actes 20. This fayth is not the woorke of man but of God It springeth not of reason but of Gods woord Moreouer the woord of GOD is of twoo sortes Law and Gospel The law pulleth away trust in our selues and the Gospel woorketh trust in Chryst. For the law setteth before vs the rightful wil of GOD namely that wee should keep the Law or otherwise too bée damned by the wil of God The gospel setteth before vs the gracious wil of God which is that God forgiuing our sinnes wil receiue vs intoo his fauour for Chrysts sake Therfore like as by the law we come too the knowledge of our owne weaknesse and by this too the knowledge of Gods rightful wil and iudgement and so consequently too despaire so by the vnderstanding of the Gospel wée come vntoo the knoweledge of Gods mercy for Chrystes sake who was giuen too bée made a Sacrifice that hée mighte take away the sinnes of al that beléeue in him By this knowledge through the woorking of the holy Ghoste is conceyued faith whereby all sinnes are abolished and Chrystes rightuousnesse offered vntoo vs that wée bée no more condemned as sinners but appéere in Gods sight rightuous as his sonnes too whom eternall life is promised for an inheritaunce according too this Scripture hée that beléeueth in the sonne hath euerlasting life but hée that beléeueth not on the Sonne shall not sée life but the wrath of GOD abideth vppon him Why so Bicause he abideth in his sinne for the whiche he is bound vntoo euerlasting paine according too that saying hée that beléeueth not in the sonne the wrath of God abideth vpon him By the name of wrath is signified curse paine ioyned with damnation Héerby it appéereth how néedful faith is what it bringeth too passe Then foloweth And he shall reproue the vvorlde of rightuousnesse bycause I go too the Father and you shall see mee no more That is the holy Ghost shal reproue the world for not folowing true rightuousnesse wherthrough wée might stand before GOD. And this true rightuousnesse is the rightuousnesse of Chryste namely that hée going too the father is there an high Préest and intercessour for the beléeuers for Christs suffering and intercession too the Father is the rightuousnesse of the beléeuers But bycause the faithlesse worlde beléeueth not this it is reprooued of the holy Ghoste For he effectually conuinceth that righteousnesse cannot happen too men by any meanes else than by the imputation of Chrystes rightuousnesse which falleth too their lot that beléeue on him These are strange and woonderful things too them that vnderstande not the righteousnesse of Faith but dreame themselues too bée righteous eyther for the outwarde obedience of the law or for mennes traditions as the Pharisies in olde time and our Papistes doo in these dayes These perceyue not that all the woorks of the worlde are farre more imperfect than that they can ouercome the power of the Deuill and Death But how is it proued that Chrysts obedience is our righteousnesse It is proued by most grounded testimonies of the scripture Paule Rom. 5. Like as by the disobedience of one man namely of Adam many became sinners So by the obedience of one namely of Chryst many shall bée made rightuous Wée haue this rightuousnesse of Chryste imputed vntoo vs when wée beléeue on him according too that text too the Romanes With the hart wee beléeue vntoo rightuousnesse Also Abraham beléeued God and it was imputed too him for rightuousnesse Paule Rom. 3. Wée suppose that a man is made rightuous by Faith without the déedes of the law The selfe same thing méeneth Christ in this place whē he sayth The holy Ghost shall reproue the vvorld of rightuousnesse bicause I go too the father That is the holy Ghost shall not only proue me too haue bin rightuous but also shall manifestly shew that I am the rightuousnesse of them that beléeue in mée It foloweth further And the holy ghost shall reproue the vvorld of iudgement bicause the prince of this vvorlde is iudged That is the holy ghost shall mauger the worlde proue me too bée that séede that was promised too tread downe the Serpentes head that is too say that should iudge the Prince of this woorld with whom also are all his members iudged and condemned For if the head bée condemned what can the members doo Wherefore let the Deuill rage ageynst the godly as muche as he listeth yet is he able too doo nothing He shall lye in wayte truely but he shall not ouerthrowe vs as long as wée kéepe our Faythe strong and stable For thus sayth Iohn This is the victorie that ouercommeth the worlde euen your faith By the world is ment Sathan himself with al his band of Tyrants Sophisters Hipocrits and meritmongers For Christ by his spirit confoundeth the iudgement of Sathan whoo by his gard condemneth the gospel For he shal not stoppe the course of the Gospel although he oftentimes attempt it with riuers of blud from the beginning of the world vntoo this day and specially after Chrysts Resurrection Wée haue in what sort the holy Ghost shall reproue the world Now let vs shortly see what hée dooth in the Churche First he is present effectually in the woord the sacraments For wheresoeuer the woorde of God is preached purely and the Sacraments ministred according to Chrysts institution there is he present and will worke effectually in the héerers of the woord and in the partakers of the Sacramentes But as for them that either héer the woord slightly or vse the Sacraments without reuerence they set themselues ageinst the holy Ghost and despise the ministration of the word and Sacraments too their owne harme and damnation Ageine as this Texte teacheth the holy Ghoste is present in the Churche as a comforter aduocate and teacher of the truth For we in the world are pressed with many inconueniences ageinst which we haue néede of a comforter least being discouraged with aduersities we should renounce our profession Our aduersarie the Diuel accuseth vs dayly as he accused Iob. Héer could we not stand without our aduocate who warranteth vs that God is at one with vs and wil not cast vs away for our sinnes so we fal too repētance Besides this wée are infected with muche and déepe ignorance so as we are not able to vnderstand gods matters Wherfore wée haue néede of the holy ghost too teach vs who wil lead vs intoo all trueth according to Chrysts promise And when the spirite of truth shall come he shall teach you all truth The holy ghost commeth after two
third is mixed of both The midlemost is not only lawfull but also néedefull and holy in somuch as he that hath it not can not bée reckened among the children of God The vngodly or the Heathenishe and wicked thoughtfulnesse and care is that which groweth of distrust and of the ignorance of Gods prouideÌ„ce This heathenish care is in the Gospell of this day condemned by the mouth of Gods owne Sonne and forbidden too the children of God by many reasons as wée shal sée afterward This vnholy and prohibited carefulnesse is sometime called the care of the fleshe partly bicause it procéedeth of the corrupt iudgement of the fleshe without faith and partly bicause it tendeth too a fleshly ende namely the ease and restinesse of this present life The carefulnesse which I saide was necessary godly and holy without which no man can bée accounted among the children of God is commended vntoo vs by testimonies of the scripture and many examples of holy men Rom. 12. It is saide Let him that ruleth doo it with diligence 1. Tim. 5. If there be any that careth not for his owne and specially for them that bée of his housholde he hath renounced the fayth and is worse than an infidell Abraham Isaac Iacob had a godly care for their housholde After that Ioseph had prophecied of the seuen plentifull yeres and of other seuen barren yeres that should folow those plentifull he tooke vpon him at Pharaos coÌ„maundement too care for the imployment of those seuen yeres store and prouision after a godly maner Daniel in Babylon and the godly kings and Prophetes among the people of God did not compasse so great matters without this godly care Paule 2. Cor. â—â— Coloss. 2. 1. Thessal 2. vttereth his carefulnesse for the churche So doe kings for their realmes housholders for their housholds the ministers of the woord for their héerers the schoolemasters for their scholers too bée bréef al meÌ„ in their seueral vocatioÌ„ may haue or rather ought too haue this holy care if they will execute their dutie accordingly But too y e intent this holy and néedefull care bée not steined with any vice it is too bée knowne that fiue things are required thervntoo Of which the first is Gods commaundement For the godly mind must take nothing in hand but by the coÌ„mandemeÌ„t of god Honest therfore must that vocatioÌ„ bée wherof the care shal bée godly holy Agein that holy care must procéede of faith for without faith nothing can please God Thirdly forasmuche as if the Lord kéepe not the Citie they watch in vain that kéepe it prayer and thanksgiuing must go with it Prayer verely wherwith too desire gods helpe and thanksgiuing wherby too attribute our successe vntoo God and not too our owne wisdome or worthinesse For soothly it is y e best remedy y t can be ageinst the teÌ„ptation of hethenish thoughtfulnesse too flée vntoo God by earnest prayer Whiche thing Paule teacheth in the fourth chapter too the Philippians in these woords Bée carefull for nothing but in all things let your requests bée made known too God by prayer and entreâ—ance with thanksgiuing Fourthly our care must tend principally too the glory of God For although regard may be had too the welfare of our house yet the principall end must bée Gods glorie Fifthly if our care and trauell haue not so good successe as we would wish Let vs submit our selues to y e wil of God our father in true feare and lowlynesse according to the counsel of Peter saying Submit your selues vnder the mighty hande of God that he may exalt you in the time of exalting and caste all your care vppon him bicause he careth for you And Psalme 5. Cast thy care vppon the Lorde and he shall féede thée and he shall not suffer the iust man too bée tossed continually for euer The mixt care is that which in part â—éemeth godly and in part is conuinced or found too bée vngodly As when wée regard the things that perteine too our duetie whiche thing God requireth ernestly at our hands but yet through a certeine misdouting of Gods prouidence bred in vs by nature wée passe our â—ounds trayterously rush intoo Gods office As when a housholder bringeth vp his children aright and after a godly manner and looketh well too his housholde but so as ouer much fearefulnesse and sorow driueth him too impacience when his trauel care haue not successe according too his minde Therefore let the godly man cast this care vpon the Lord and doo his duetie lustely and not suffer his godly care too bée stayned with heathenishe distrust too the intent that hauing cast away this hethenish distrust and sorowfulnesse peace may continue with vs inwardly wée may bée more modeste and méeke towardes men wyth whom let vs serue al one God shaking of the yoke of Mammon and heathenishe carefulnesse Thus muche haue I sayed concerning the thrée kindes of carefulnesse too the intent we may know from whiche of them the Lord dissuadeth vs in this Gospell For he dissuadeth vs not from the godly holy carefulnesse suche as hée himselfe susteyned most of all men but from the vngodly hethenish care Now héer bée set in order six arguments by which is coÌ„firmed Gods prouidence care for vs. Wherupon is concluded y e heathenish care which procéedeth of wante of knowing Gods prouidence is too bée shaken off The first argument Is not the life more than meat and the bodie more than rayment That is if God haue giueÌ„ the greater thing wythout your care why shoulde hée not gyue that whiche is the lesser Then sith hée hath without your care giuen vs soule and bodie which are great things why shoulde hée not giue vs foode and rayment whereof these things haue néed that they may continue and not decaye specially séeing hée hath created all these things too our vse The second Look vpon the foules of the ayre vvhich nether sovve nor reape nor gather intoo their barnes that is too saye Your heauenly father féedeth the birds of the ayre which are far inferior vnto you if yée respect the degrée of woorthinesse why then should hée not féede you whom hée hathe created after his own likenesse With this argument dooth Dauid coÌ„fort himselfe when hée sayeth Whiche giueth meate too the yoong Rauens that call vpon him The third VVhich of you by taking thought is able to make himself one cubit higher and vvherefore then take yee thought for your rayment As if hée had sayd Uaine is this thought of yours God giueth stature of the bodie without thy care and why shold hée not giue rayment without this thy heathenish distrust of god as though he refused to assist thée in thy labor The fourth Consider the Lilies of the field hovv they grovv The Lilies in the féeldes take their sappe of the earth according as God hath disposed before and they are so beautifully arayed as that Salomon in all his glory
¶ A Postill or Exposition of the Gospels that are vsually reâ— in the churches of God vpon the Sundayes and Feast dayes of Saiâ—â—s Written by Nicholas Hemingâ—â— Dane a 〈◊〉 the â—â—spell in the Vniuersitie of Haâ—nie And translated into English by Arthur Golding 〈…〉 of the same 〈…〉 the Ministers of 〈…〉 the continuall agrement of 〈…〉 the doctrine and true worshipping of God â–ª least any being offended at the varietie of opinion◠〈…〉 of sectes might either forsake their profession or do their duetie more slouthâ—â—â—ly ¶ Imprinted at London by Henry Bynneman for Lucas Harrison and George Byshop TO THE RIGHT honorable S r. Walter Myldmay Knight ChauÌ„celour of the Queenes Maiesties Courte of Eschequer one of hir highnesse most honorable priuie Counsell Arthur Golding wisheth helth prosperitie with ful perfection of all Chrystian knowledge and Godlinesse IT is and alwayes hath bin the custome of godly and well disposed Wryters too imploy theyr time and trauaile too the maintenaunce of vertue and Godlinesse and too the furtherance of suche as are willing for too learne Whiche thing appeereth by the manyfolde woorkes of suche as in tymes paste too theyr owne great paynes our ease haue searched out not onely the groundes of those things that naturall reason is able too reache vntoo but also the misteries of suche matters as haue neede of the light and secret woorking of a higher and more diuine power than reason is Whereby they haue lefte vntoo vs a plaine and pleasaunt pathway vntoo all knoweledge and vnderstanding and the neerer that euery of them approcheth vntoo the truthe the greater commendation doothe hee deserue too haue and the greater profit yeeldeth hee too his Reader But neyther is there any certeintie in mortall mennes woorkes so long as they speake but of their owne Neyther is there any assured truthe too bee founde elsewhere than in the woord of GOD. Wherefore like as Gods woorde is the fountayne of truthe the keye of knoweledge and the lanterne of lyghte or rather the very truthe knoweledge and light it selfe So is cheefe or rather only account too be made of their authoritie and doctrine whiche vnderstanding the same arighte doo sette it foorth purely and sincerely eyther by preaching or wryting too the behoofe and commoditie of others For the scripture accounted him a leude seruaunt that hidde his Talent in the grounde and occupyed it not And certeine it is that hee hathe the true vnderstanding and sense of the Scripture whose interpretation beeing alwayes one without varyablenesse agreeth with the groundes of our fayth wyth the meaning of the holye Ghoste vttered in the whole bodye of the Byble and with the vniforme iudgemente and opinion of the Primatiue Churche Of suche teachers hathe GOD at all times raysed vp some and in these dayes hathe giuen many too his Churche whiche labouring like good woorkemen in the Lordes Vineyarde endeuer for too cutte vp the Brambles and Bryers of Ignoraunce Errour Hypocrisie and Superstition nowe long time rooted in the hartes of Christians and in steade of them too plant ageine true knoweledge feare of GOD holynesse and religion vntoo the aduauncement of Gods glory and enlarging of Chrystes kingdome and too the vtter ouerthrowe of Antichryste and Sathans tyrannie Suche a one is the author of this presente woorke Nicholas Heminge a Mynister of Gods woorde in the Vniuersitie of Hafnia in Denmarke who wrate this Postill in Latine for the helpe and furtheraunce of his fellowe Mynisters Wherein hee opening the Gospelles after the maner of our Prophecyings setteth foorth a Confirmation of the Articles of oure beleefe and confuteth the cheefe errours heresies and abuses wherwith the Church is troubled Ageine he teacheth the ryght vse of Chrystes Gospell and Sacramentes and sheweth the frute of the miracles and examples of Chryst and of all holy men Moreouer he toucheth the dueties of all Estates from the Magistrate too the poore afflicted outcast among men and declareth the right vse of things indifferent Finally hee instructeth the minister and comprehendeth the whole summe of Christian lyfe and doctrine And these things doth he both breefly playnly distinctly and orderly which are great helpes of remembraunce And also aptly fully pithely and learnedly which are great furtherances too instruction As for the Doctrine that he teacheth it is sound and wholsome in which respecte he deserueth credit and estimation Besides this he applyeth himselfe too the capacitie and edifying of the simple and weaker sorte whome he rather dieteth with sweete milke than combereth with strong meates And in this respect he dooth as it were glaunce ouer certaine poyntes of deepe misterie leauing them too the consideration of suche as are more profounde in knowledge and vnderstanding and growne too more perfection and ripenesse in Christ. Yet wanteth he not whereby the wyser and stronger sort also may bee furthered For he hath diuers wordes that cary the effect of whole sentences and sentences that conteine large matters By bothe which he oftentimes giueth incling of more too be gathered than is openly expressed and so dooth he bothe sharpen the witte and open the vnderstanding Therfore at suche time as Lucas Harison and George Bishop Stacioners men well mynded towards godlynesse and true Religion taking vppon them too Imprint this woork at their proper charges requested mee too put the same intoo English I willingly agreed too their godly desire bothe for that I hoped it might bee a furtherance and helpe too the simple and vnlearned sorte of our ministers in England of whom would God the knowledge were as great as is their number And also for that I thought it a meete occasion whereby I might testifie my duetyfull good will towardes youre honoure for your great goodnesse extended vntoo mee at the commendation of your deere freende and my speciall well willer Sir Thomas Smith To whome I thinke my selfe in many respects greatly beholding and yet in no one respect more than for procuring mee an entraunce intoo your honorable fauour The continuance whereof God willing I shall not cease too seeke by all wayes and meanes of dutie of which I beseeche you too accepte this Booke as a first hansel and to suffer this my trauell so necessarie behooffull too passe foorth vnder your fauourable protectioÌ„ to the profit of our comon couÌ„trey and the glorie of GOD. Written at London the .xij. of October ANNO. 1569. ¶ Too all the seruaunts of God and Ministers of Iesu Chryst his deere beloued brethren in Chryste within the famous Realmes of Denmark and Norvvey Nicholas Heminge Minister of the Gospell in the vniuersitie of Hafnie wisheth grace mercie and peace from God the Father and from our Lorde Iesu Chryste IT is very behooueful right déere beloued brethren too marke the continuall consent of Chrystes Catholike Churche in the doctrine and true seruice of God specially in this moste great varietie of opinions which maketh many and those not of the woorst sort too bée troubled in
gentle méek too the intent we should not shu◠him as a cruell Tirant but rather come vntoo him with full confidence and demaund of him the saluation promised And wheras hée setteth him foorth poore that is too bée referred too the state of this present life Whoose will it was too bée poor for this purpose that he might with his spirit enrich vs that are poore and make vs blissed for euer ¶ Of the thirde THe Citizens of this King are described vnder the persons of Christes disciples and of the people whoos 's example wée must followe if wée wil bée reckened among the Citizens of Christes kingdome First therefore let vs with Chrystes disciples bring the Asse vntoo him That is to say let vs too whom the ministration of the woord is committed doo all things that are appointed vs too the glorie of Christe and the enlarging of his kingdome Secondly let vs lay our clothes vpon the Asse whiche thing wée shall then rightly doo when wée employ all oure power and abilities too the preseruation of the Ministerie Also wée must cut downe bowes from the trées cast them before Christe that is too say wée must preache Christe and acknowledge him too bée the eternall king whose kingdome wée shall wishe too flourish for euer like the Palme trée that it may not sinck downe vnder the burthens of the miseries of this world Wée must cry Hosanna that is too say wée must call vpon him with faith and confesse him too bée our King assuring our selues that his kingdome is blissed in the highest And héerevpon wée may bréefly gather what is the right vse and helthfull meditation of this feast concerning the helthful comming of Christe The first vse therfore is to endeuour that this king may come vntoo vs. And how shall that bée brought too passe He is called too vs by true repentance kept by substanciall faith and delighted by pure worshipping The second is too put vs in minde of thankfulnes that wée glorifie him with heart voice confession and behauiour Whoo for our sakes came vntoo vs who béeing made man gaue him selfe for our sinnes too deliuer vs out of this present euil world according too the wil of God our father too whom bée glorie for euer and euer Amen The ij Sunday in Aduent ¶ The Gospell Luke xxj THere shall bee signes in the Sunne and in the Moone and in the Starres and in the earthe the people shall bee at their vvits end thorovv dispaire The Sea and the vvater shall roare and mennes heartes shall fayle them for feare and for looking after those things vvhiche shal come on the earth For the povvers of Heauen shal moue And then shall they see the Sonne of man come in a Cloude vvith povver and great glorie VVhen these things begin to come to passe then look vppe and lift vp your heades for your redemtion dravveth nie And he shevved them a similitude Beholde the Fig tree and all other trees vvhen they shoot foorth their buddes yee see and knovve of your ovvne selues that Sommer then is nigh at hand So likevvise yee also vvhen yee see these things come too passe bee sure that the kingdome of GOD is nie Verely I say vntoo you this generation shall not passe til all be fulfilled Heauen and earth shall passe but my vvoordes shall not passe Take heed vntoo your selues therefore least at any time youre hartes bee ouercome vvith surfetting and dronkennesse and cares of this lyfe and that that day come on you vnvvares For as a snare shall it come on all them that sit on the face of the vvhole earth VVatche therefore continually and pray that yee may obtaine grace too flee all this that shall come and that yee may stand before the sonne of man The exposition of the text LIke as the last Sunday the church celebrated the remembrance of Christs comming in the fleshe so this lesson of the Gospell entreateth of his second coming and belongeth too that Article of our faith wherin wée confesse with hart and mouth that the same Lorde whiche came héeretoofore too bée a mediator and Sauior of them that beléeue in him shall come héereafter too iudge the quick and the dead that they which in this life haue receiued Christe and acknowledged him too bée their sauior should bée raysed ageine in their bodies be rewarded with euerlasting life and that those whiche haue despised him in following their owne affections too the dishonor of God should bée punished euerlastingly with deserued torments Of this Euangelical lesson let there bée made thrée places 1 Of Christes comming too iudgement 2 The vse frute of the forewarning of y e same comming 3 Christes exhortation too his Disciples that they should bée ready without let ¶ Of the first OCcasion of this sermon concerning Christes comming arose vpon the talke betwéene Christe and his disciples in the Temple of Ierusalem For when the disciples woondred at the sumptuousnesse of the Temple the Lorde him selfe answered that the time would come it shoulde bée so wasted one day that one stone should not bée left vpon another His disciples hearing this demaunded him of the time Too whom hée answering declared the tokens that should go before the destruction of Hierusalem strengthning them leaste they shoulde bée discouraged in their mindes for the euils that were at hand Héerevpon taking occasion hée passeth on too the vniuersall and last iudgement and reckeneth vp the signes that shall goe before it Howbéeit too the intent al things may become the cléerer vntoo vs first wée will examine fiue circumstaunces whiche the text comprehendeth And afterward wée wil describe the iudgement it selfe according to the Scriptures The first of the circumstances therfore is concerning the time ▪ For he sheweth the time by signes cōfirmeth y e same by comparison And there are many kindes of signes whiche go before the comming of the Lord vnto iudgement The first signe is séene in the Sunne and the Moone and the starres which what maner of one it shall bée Marke in his .xiij. chapter vttereth in these woords The Sunne shal be darkned y t is too say there shal be many Eclipses of y e sunne And y e moone shal not yéeld foorth hir light namely while she also suffreth eclipse And y e starres shal fal frō heauen y t is too wit shal séeme too fal That many of this kinde of signes are alredy past our present age beareth witnesse For there neuer hapned so many eclipses either of the sun or of y e Moone The second signe of the iudgemēt at hand is the perplexitie of people through despaire the méening whereof is as Mathew and Marke interprete it that nation shall rise against nation and kingdom against kingdom and no place shall bée frée from warres And doth not these dayes testifie the world too bée full of such signes The thirde kinde of signes are of the sea of flouds of the aire of tempests of
Christ is this That Christe is very man very God the true Messias and the forgiuer of sinnes For when hée sayeth he it is that vvas too come after mee hée sheweth his true manhood and wher he addeth and yet vvas before me hée confesseth his godhead But wheras hée sayeth and hee standeth among you vvhome you knovve not he answereth too their question pronounceth Iesus too bee the Messias The lauer of baptism dooth opeÌ„ly declare y t it is thoffice of the Messias to forgiue sinnes 5 The vse and frute of this recorde is that wée ought too beléeue the witnesse of Iohn and embrace Christe the true forgiuer of sinnes whoo hath washed vs from all our sinnes with his owne blood whereof hée hath deliuered vntoo vs an effectuall signe namely Baptisme of whiche wée wil intreat else where 6 The Phariseis are an Image of disguised Christians that is too say hipocrites which cannot away with the doctrine of true godlinesse but feine them selues godly in outward behauior and pretend too bée most holy whereas they beare another persone inwardlye and thereupon it is that such are called hypocrites For like as they are hypocrites in Enterludes which in apparel and outward gesture represeÌ„t persons absent Euen so the Pharisies set foorth as it were but onely a visor of godlinesse which is farre from them for men to looke vpon where vpon they are called Hypocrites as whoo althoughe in very déede they bée vngodly in their hearts yet doo séeme outwardly moste holy ¶ Of the seconde I Am the voice of a cryer in the desert First Iohn defineth all Prophets Apostles and ministers of Gods woord that they are a voice Secondly that they are not a vain voice but y e voice of a cryer that is to say of a preacher Thirdly in the desert that is too say in the whole world Fourthly the hearers are doon to vnderstand of the woorthinesse of the voice for it is not the voice of man but of God that cryeth c. Fiftly that Iohn alledgeth the testimonie of Esay For the godly preacher must auouch nothing without the testimonie of the holy scriptures This present testimonie is taken out of the .40 Chapter Sixthly the preachers also are warned that they father not another mannes voyce vppon God than his owne For such as doo so are not the ministers of God but the bellowes of the Deuil which kind of men wée ought to flée no lesse than woolues ¶ Of the third TOo make way too the lord is by the witnesse of the same Iohn Baptist too woorke repentance And not without great cause did Iohn vse this figure of spéech which properly perteineth vntoo worldly kingdomes For the wayes where kings shall passe are woont too bée prepared or made leuel ageinst their coÌ„ming too the inteÌ„t they may go without peril and stumbling This dooth Esay expound when he sayth Euery vally shall bée raised and euery mountaine and hil shal bée made leuel and the crooked wayes shalbée made streight and the rough places shalbée made smoothe These things are too bée vnderstoode spiritually concerning all impedimentes bothe inward outward which may hinder the comming of Christ our king vnto vs. Inward impediments are lacke of the knowledge of God lustes leudnesse foolish boldnesse and such like Outward impediments are all stumbling blockes which Sathan casteth in our wayes in doctrine in the Sacraments in coÌ„uersation And too speake the matter in few woords the mountains that is to say whatsoeuer is high in y e world are to be cast down by y e preaching of the law The vallies that is too say such as are broken in spirit are â—o be raised vp by preching of y e gospel Bréers y t is to say euil life leud affections are too bée stubbed vp by new obedience with an earnest desire too frame the life according to goddes woord And too th entent that that may bée doon it is required first y t there bée criers in y e desert Secondly there is néede of wholsom doctrine which is y e laÌ„pe of them y t prepare y e way Thirdly it is requisite that when the Lord commeth that is too say when the grace of God shyneth in our hearts wée yéeld our selues obedient through true repentance and shew our selues too bée gods people by dooing homage vnto Christ our Lord. Lastly it behooueth vs too offer vntoo him gifts and the sacrifice of our lips that is too say too acknowledge him both with mind voice confession and conuersation Howbéeit in as much as these things cannot bée vnderstood without applying of examples We wil bréefly declare the méening of Iohn and of the Prophet by examples The summe of Iohns sermon was this Doe penance and beleue the Gospell which is all one with that which he sayeth out of Esay prepare the way of the Lord. How did hée that He did beate downe the hilles For when he saw many of the Pharisies and Saduces come vntoo his Baptim hée sayd vntoo them Yée generation of Uipers whoo taught you to flée from the wrath that is too come Say not within your selues wée haue Abraham too our Father For I say vntoo you that god is able euen out of these stones too raise vp children vntoo Abraham for now is the axe layd too the roote of the trée Euery trée that yéeldeth not good frute shalbée hewen down and cast intoo the fire Sée héere how Iohn maketh the mouÌ„taines lowe First when hée calleth them the generation of Uipers he findeth fault with their leud hart which was desirous of blood and vnthankful SecoÌ„dly he taketh away the cause of their chéefe boasting For they had a pride in themselues bycause they were the children of Abraham But hée telleth them that this auaileth them nothing For GOD is not an accepter of persones Neither are those by and by the children of Abraham which are borne of the fleshly séede of Abraham but those are Abrahams children which followe Abraham in faith and obedience like as Christ beareth witnesse in the Gospell of S. Iohn calling them the children of the Deuill which boasted themselues too bée the children of Abraham Thirdly hée addeth a threatning vnlesse they amend The ax sayth he is layd too the roote of the trée That is to say Gods vengeance is not farre of that euery euil trée may be cut downe and cast into the fire In likewise must other ministers of Gods word dig downe the mountaines by telling men their faultes by taking away the cause of boasting and by laying before them the punishmeÌ„ts which rest vpon all them that amend not Then shal they also raise vp the vallies and how Euen as Iohn did in shewing Chryst when he sayd behold the Lamb of god that taketh away the sinnes of the world When he sayth behold he allureth them to faith When he addeth the Lamb of God which taketh away the sinnes of the world he expresseth the ground of reconciliation Thirdly he cutteth
vp the bréers wheÌ„ he sayth bring yée forth fruts worthy of repentance A like example haue wée in the Prophet Nathan First he did cast downe the mountaine that is to say the hipocrisie in Dauid who hauing coÌ„mmmitted aduoutry and murder liued carelesse as though he had done very well And this did he by propounding a parable of twoo men of whome the one was poore and the other rich The rich man had many Oxen and shéepe the poore man had nothing but only one shéepe which he had bought and nourished and which had growen vp in his house among his owne children eating with hym of his bread and drinking of his cuppe and sléeping in his bosome and was to him as his daughter But when a straÌ„ger came to the rich mans the riche man tooke this poore mannes shéepe and set it on the table for his guest sparing his owne When Dauid heard this he was sore displeased saying he is the child of death that hath done this déede Nathan aunswered thou art the same man Thou hast slaine Urias the Hethite with the sword and hast taken his wife too bée thy wife Behold sayth the Lord I wil raise vp mischief ageinst thée Sée how Nathan chargeth Dauid with his sin taketh away the matter of boasting least he should think he ought not too bée punished bycause he was a king and he threatneth punishmeÌ„t vntoo him Héere is that great mountaine and hipocrisie beaten downe But when Nathan saw Dauid cast downe vnder foote in so much that he sayd with a great outcry I haue sinned ageinst the Lord hée raiseth vp this vallie saying the Lord hath taken away thy sinne thou shalt not dye Afterward also he cutteth vp the Bréers when by prophecying the death of his sonne for a punishment hée kéepeth him in his dutie After the same sort Peter in the Actes of the Apostles first by preaching the law cutteth the combes of the Iewes and maketh low their mountaines He chargeth them with their sinnes he telleth them it bootes them nothing at all too bée of the posteritie of Abraham and he layeth before them the threatnings of punishments vnlesse they amend By and by after when he héereth how they are stricken too the hart and cast downe with consideration of their sinne he rayseth them vp by offering Chryst vntoo them He biddeth them repent and bée baptised in the name of Chryst. And finally he taketh héede that no Bréers grow vp by promising them the holy Ghoste These examples are notable and agree to the conuersion of the first maÌ„ Adam by folowing his new schoolemaster the Deuil wexed proud Him dooth God first cast downe too the ground by rebuking him in setting before his eyes the greatnesse of his sinne Anon after he raiseth him vp ageine by giuing him a promis of the séede that should tread downe the Serpents head Likewise the Lorde abaseth the proude Pharisies and raiseth vp the troubled Mary Magdalene whom he encourageth too godly and holy lyfe saying Thy faith hath made thee whole goe in peace But as for those ministers of the woord which after this sort do neither beate downe the mountaines nor raise vp the vallies nor cut vp the brambles they deâ—e not like the seruants of God but like the bondslaues of the Deuil and of their owne bellye Many make outcries in generall termes ageinst whordome incest vsurie and other vices but there are few that wil chardge a man with his faults too his face as Iohn did Herod the Pharisies and hypocrites as Chryst did to his héerers as Ambrose did to Theodosius And why doo they not so Partly bicause they wey not earnestly whose roome they supply and partly bycause they feare hazarde of their life and goodes But let them ageinst this blindnesse and fearfulnesse set the commaundement of their calling the promis whereby Chryst hath assured his seruaunts that he wil be present with them and that he imputeth doone vntoo himselfe whatsoeuer is doone vnto his ministers Furthermore they must coÌ„firme themselues by the stedfastnesse and example of Iohn of other holy ministers they must from tyme to time pray vnto god to giue them corage that they may bée bolde too doo those things which may make too the furtherance of his glorie too whom bée honor world without end Amen The feast of Christes birth ¶ The Gospell Luke ij THere vvent out a commaundement from Augustus the Emperour that all the vvorlde should be taxed And this first taxing vvas made vvhen Cyrenius vvas liuetenannt in Syria And euery â–ª man vvent vntoo his ovvne Citie too bee taxed And Ioseph also ascended from Galylie out of a Citie called Nazareth intoo Ievvrye vntoo the Citie of Dauid vvhich is called Bethleem bycause he vvas of the house and linage of Dauid too bee taxed vvith Mary his spoused vvife vvhich vvas vvith child And it fortuned vvhyle they vvere there hir tyme vvas come that she should bee deliuered and shee brought foorth hir first begotten sonne and vvrapped him in svvadling clothes and layd him in a maunger bycause there vvas no roome for them vvithin the Inne And there vvere in the same region shepherds abyding in the feeld and vvatching their flocke by night And loe the Angel of the Lorde stoode hard by them and the brightnesse of the Lord shone round about them they vvere sore afrayd But the Angel sayd vntoo them Bee not afrayd For behold I bring you tydings of great ioy that shall come too all people For vntoo you is borne this day in the Citie of Dauid a sauior vvich is Chryst the Lorde And take this for a signe ye shall find the child svvadled and layd in a maunger And streight vvay there vvas vvith the Angel a multitude of heauenly souldiers lauding God and saying Glorie too God on high and peace on the earth and vntoo men good vvil The exposition of the text THYS Storie is a confirmation of the Article of oure beléefe Whiche was borne of the Uirgin Marie Which Article setteth forth vntoo vs hys newe byrth whiche sanctifieth the olde Adamish and corrupte byrth in all them that take holde vppon this CHRISTE by Fayth And albeit that this Article of Chrystes birth oughte too bée throughly knowne euen vntoo the children of the Chrystians yet notwithstandyng the Church for great causes hath appointed a certeine Feast thereuntoo verely that the Storie thereof with his circumstaunces may bée set foorth and learned not onely that wée might bée delighted with the declaration of this most goodlie storie but rather much more that the vse and profite of this most high Article may bée séen in strengthening and raising vp of mens consciences For the holy stories are not too bée red as the stories of men but too the intent wée should continually thinke vppon them and exercise our selues in them for our teaching instruction and comfort and too the intent that by reading the scriptures wée may haue hope Hereof wée wil make
Of the second PEter turning about savve the disciple vvhom Iesus loued folovving vvho also leaned vpon his breast at the Supper and vvhen hee savv him Peter sayde vntoo Iesus Lorde and vvhat shall he doo too vvhom Iesus ansvvered If I vvil haue him tarie till I come vvhat is that too thee folovv thou mee Peter hearing of the Lorde that hée shoulde one day suffer sharpe punishement for Christes sake considereth not so muche what was too bée doone on his owne parte as hée is carefull what shall become of others Hée is ready too beare the crosse for Christes sake but by the way throughe weaknesse of the flesh there coÌ„meth vpon him a certeine curiousnesse whiche maketh him inquisitiue of those things that belong not vnto him self For so great is the frailtie of man y t always in our own aduersities wée haue an eye too the happines of others wherby wée make our crosse more bitter and harder too our selues Wée would with a good wil that none should be happier than ourselues For according too the common prouerb It dooth a man good too haue company in shipwreck But wheÌ„ as the Lord rebuketh this curiousnesse in Peter wée ought too knowe that this reproofe perteyneth too vs also And too the intent too correcte this faulte in the Apostle he sayth VVhat is that too thee follovve thou mee As if hée had sayde Looke not thou vpon the happinesse of other men but rather sée too this that thou doo thine owne duetie and that thou beare what so euer the Lorde shall lay vppon thée too beare So is it the Lordes will that wée shoulde take héede too our owne vocation in the feare of GOD. Hée will not that wée shoulde thinke oure selues the more vnhappie though other séeme too bée in better case For euery vocation hath his crosse annexed thervntoo whiche is to be born with a quiet minde All sayeth Paule that will liue godlily in Christ shall suffer persecution No man therefore so hée bée godly shal be exempted from the Crosse. Wherefore casting away heathenishe curiositie let euery man abide in the vocation that hée is called vntoo Let him bée quiet and meddle with his owne matters according too Paules counsell Hée willeth vs too bée quiet that wée bée not busied in other meÌ„s matters as wicked men bée and as many bée now a dayes Hée wil haue vs too meddle with our owne matters that is too say hée wil haue euery one of vs too looke too the thinges that pertaine too his owne calling And too the intent that may bée doone there are fiue things too bée regarded in euery vocation First the calling or vocation muste bée lawful Secondly faith and charitie must bée the rulers too direct our dooings by in our vocation Thirdly if any thing chaunce amisse in our vocation a man must comforte him self in that his conscience assureth him that his vocation is lawful Fourthly a man must employ his vocation too the glorie of God and the profite of Christes churche Lastly forasmuche as nothing hath luckie successe in a mans vocation without Gods blissing hée must pray too God too put too his helping hande If a man doo this in the true feare of God verelye hée shall finde that his vocation shall not bée vnprofitable vntoo the Churche of God ¶ Of the third THere vvent a saying among the brethern that that Disciple should not die Sée how easely men slip intoo errour Christe sayth if I wil haue him tary what is that too thée and his disciples tooke it as thoughe he sayde I will that hée shall tarie and not die til I come Héere therfore wée are admonished too take good héed in the reading of holy scripture that wée builde not therevppon any other things than are spoken Then let vs embrace those things that are cléer and euident Such things as are spoken with condition or darkly let vs confer with playner places let vs call vpon God too giue vs the key of true knoweledge that wée may vnderstand without error such things as perteine too our saluation From vnprofitable questions such as make nothing too edification let vs absteine knowing that God liketh wel this simplicitie according too this saying Séek not for things that are aboue thy reache ¶ Of the fourth THe Euangelist him selfe closeth vp his Gospel saying This is the same disciple vvhich beareth vvitnesse of these things and vvrate them And vvee knovve that his vvitnesse is true This is as it were a sealing vp of the Gospel y t Iohn wrate When hée saith vve knovve he meaneth that the Gospell is certeine true and infallible This Gospell hée calleth a witnesse bicause it beareth witnesse of Christe and his benefits Too what end Iohn wrate his Gospel hée him self declareth in the end of the xx chapter where hée saith And these things are vvritten that yee may beleue that Iesus is Christ the sonne of God and that by beleeuing yee may haue life throughe his name There are therfore twoo ends of the Gospel namely the knowledge of Iesus Christ and saluation through trust in him too whom bée glory for euermore Amen The Sunday within Crristmas weeke ¶ The Gospell Luke ij ANd his Father and Mother marueyled at those things that vvere spoken of him And Simeon blissed them and sayde vntoo Mary his Moother Beholde he is set for many too fall vpon and too raise vp many in Israell for a signe that is spoken agaynst Moreouer the svvoord shall passe through thy soule that the thoughtes may bee discouered out of many hartes And there vvas Anne a Propheâ—isse the daughter of Phanuell of the tribe of Aser Shee vvas grovven very olde and had lyued vvith a husband seauen yeeres from hir virginitie And this vvidovve being almoste foure score yeeres of age departed not out of the Temple but serued in fasting and prayer day and nighte And shee comming in the same houre in likevvise confessed vntoo the Lorde and spake of him vntoo all that looked for redemption at Hierusalem And after that they had made an ende of all things according too the lavve of the Lord they returned intoo Galilee intoo their ovvne Cittie Nazareth And the Child grevv vp and vvexed strong in spirit and hee vvas filled vvith vvisdome and the grace of GOD vvas vpon him The exposition of the text THis Gospel is a part of the things that were doone in the temple vpon the day of the purifying of the blissed virgin after that the Parents of Iesus according too the law of Moyses had offred vp set the Childe before the Lord. The summe of this part is that Simeon and Anne giue witnesse vntoo Christe and acknowledge him too bée their king Messias that was promised against whome the wicked worlde shall set it selfe too his owne destruction but the godly shall embrace him too them selues too their resurrection and saluation Let vs make héereof thrée places whiche are these 1 The maruelling of Christes parents 2 The witnesse
bin mynded too woorshyp hym as well as they Sée howe sore the Foxe Herode sweateth héere But as for the counsell which was chéefe in this behalfe neither hée nor the Iewes followed If for honor sake he had sent some of his seruaunts with the wise men too wayt vpon them thither it had béene a very easie matter too haue founde the chylde But God sotted them in theyr owne deuises At this day yea many yeres toogither the Papists haue sought to destroy the true religion But God made them such fooles in their own deuises that they haue not béen able too destroy so much as that one man Luther Héereby wée may learne that God is the kéeper of his church and confoundeth the deuises of the vngodly according too the first Psalme The .vij. circumstance is of the offerings of the wise men who hauing found Christ offered gifts too him as king of the Iewes Gold Frankincence and Mirre which surely were such giftes as that land had great store of Hereby wée may learne twoo things The one is that wée which doo homage vntoo Chryst ought too béestow somwhat of our substance too the maintenaunce of the ministerie The other is of Gods prouidence who by this gift as it were with cōduct money prouided béefore hand for the new borne babe his parents against they should flée the Countrey whereby wée may learne that God will not forsake his Church The .viij. circumstance is that the wise men béeing warned in their sléepe returned intoo their countrey by an other way By which déede both Herode was beguiled and also God declareth that he hath care of his people euen when they bée a sléepe ¶ Of the second EUery one of the circumstances of this storie doo minister some kinde of Doctrine too the Church as wée haue séene And nowe as appertainyng too the generall vse thereof wée may learne twoo things of the wise men Whereof the first is too séeke Chryst by the guidyng of the starre The other is too offer giftes vntoo Chryst when wée haue found him Wée followe the guidance of the starre with them when wée set béefore vs the onely word of God too bée a lanterne too our féete and séeke him in his woord And when wée haue found Chryst wée offer presents too him as the wisemen did Gold Frankinsence and Myrrhe When we yéeld vnto him gold that is to say a pure faith and a chaste life Frankincense that is to say Confession Inuocation and thanksgiuyng Mirrhe that is too say pacience vnder the Crosse and in affliction Furthermore vntoo Mary that is to say the Churche of Chryste and the ministerie of the woorde and vntoo Ioseph that is too say vntoo those that bée the chéefe rulers of the Church we must offer gifts that is to wit wée must further the ministery with all our power and abilities that the church may bée in as good state as may bée in this world through Chryst Iesus our Lorde to whome bée glorie for euer So bée it The first Sunday after Epiphany ¶ The Gospell Luke ij AND vvhen Iesus vvas tvvelue yeere olde they vvent vp too Hierusalem after the custome of the feast And vvhen they had fulfilled the dayes as they returned home the chylde Iesus aboade styll in Hierusalem vnknovvyng too hys father and mother for they supposed he had bin in their companie and therfore came a days iourney and soughte hym among their kynsfolke and acquaintaunce And vvhen they founde hym not they vvent backe ageyn too Hierusalem and soughte hym And it fortuned after three dayes that they found him in the temple sitting in in the middes of the Doctours bothe heering them and posing them And all that herd him maruelled at his vnderstanding and ansvvers And vvhen they savve him they vvere astonied And his mother sayd vntoo hym Son vvhy hast thou thus delt vvith vs Behold thy father and I haue soughte thee sorovving And he sayde vntoo thē Hovv is it that yee sought mee vvist yee not that I must go about my fathers businesse And they vnderstood not that saying that he spake too them And he vvent vvith them and came too Nazareth and vvas obedient too them But his moother kept all this saying in hir hart And Iesus encreased in vvisdome and age and in fauour vvith God and men The exposition of the text THis text is part of the storie of Christes dooings it conteyneth what he did the .xij. yéere of his age that is that he gaue as it were a certein tast of his vocation by disputing reasoning with the Doctors of the law But what y e Lord did from the time that he was offered in the temple vntoo the .xij. yéere of his age what he did from the sayde .xij. yéere vntoo almost the .xxx. yéere of his age the holy scriptures make no mention at all And therefore it behoueth vs not too know it For it is ynough for vs too know these things which it was Gods will too vtter as the which doo instruct vs in the knowledge of God in true godlinesse Wherfore leauing those things which idle monkes haue written concerning the infancie and childhoode of Chryst wée will expounde this present gospell according to the grace which the Lord shall giue mée Now the summe of this storie is this Christ being twelue yéeres old goth with his parents too Hierusalē at the feast of Easter Who béeing lost in returning homward is sought for founde among the doctors and béeing blamed by his parents he defendeth himself by the commaundement of their superior namely of god that it behoued him too go about his businesse and so he went away with them was obedient too them profited in wisdome and grew in age and fauor with God and men Hereof are foure poyntes 1 The example of Mary Ioseph Chryst goyng too Hierusalem is set before vs. 2 The trial of Mary Ioseph by y e losse of the child Iesus 3 The rare and duetie of parents toward their children the obedience of children on the other side towardes their parents 4 The growing of Chryst in wisdome age and fauour ¶ Of the first ANd vvhen he vvas tvvelue yeres old they vvent vp to Hierusalem after the custome of the feast Héere first of all I must warne you of certeine things concerning the feasts of the Iewes And afterwardes the example of Ioseph Mary and the childe is to bée looked vpon God in the olde Testament ordeined many and sundry feastes too put his people in mind of his benefites bestowed vppon them too instructe the rude and too kéepe them all in the true worshipping of God Yet were not al feasts a like solemne Dayly were sacrifices made both morning and euening Euery wéeke they seuenth day was kept holy Euery moneth had his peculiar feast Moreouer thrée solemne feasts were kept euery yéere Day by day morning and euening were oblations made in remembraunce of the euerlasting woorshippe due vntoo God The godly
too him that suffreth violence or wrong or is accused by the wicked world Secondly that he take vppon him the case of eche man yea and of the whole Churche as his owne case Thirdly that he teach and admonishe him that erreth and instruct him that hée bée not ouerthrowne in his case Fourthly that he comfort him in his trouble Therfore when the holy ghost is called an aduocate it is ment therby that he is the defender of the Church that he taketh the case therof vpon himselfe and that he teacheth and comforteth the church Agein the text saith that the holy Ghost shal bée the teacher of truth By which name is shewed first that men can not obteyn healthful truth of their owne disposition and nature Secondly y t the doctrine of truth is not of the lawe but of the Gospell For reason of his owne inclination dooth after a sort vnderstande the doctrine of the law And thirdly y t the holy ghost woorketh mightily both in the teachers and in the learners For he maketh the teachers too vnderstande the truth and the learners too receiue it And therefore wée are admonished too call vppon the teacher of truth that hée may giue vs the key of knowledge and too beware that wée driue not away from vs that same most pure spirite through our vnclennesse For in asmuch as he is holy that is cleane chast and a maker of others holy hée dwelleth not in an vnpure harte that is too wit in suche a hart as tumbleth it selfe in his owne filthines and defileth it selfe as a swine by wallowing in the myre Besides this hée sayth This holy Ghoste shall beare witnesse of mée Of whiche office the ministers of Gods woorde also shalbée partakers But what dooth the holy Ghoste witnesse of Chryste and what shall the ministers of the woord witnesse of him First the holy Ghost and the ministers of Gods woorde beare witnesse of Chryst that he is very God according too the Scripture one in Godhead with the father and the holy Ghoste as wée professe in our Créed Secondly the holy Ghoste witnesseth that Chryst is very man according too oure Créede who was conceyued by the holye Ghoste and borne of the virgin Mary Thirdly y e holy Ghost witnesseth that Christe though hée be bothe God and man yet is but one Lord one Chryste one person according as our Créed beareth record Chryst also of himself when he sayth No man goeth vp intoo heauē but he that came downe from heauen the sonne of man that is in heauen Fourthly the holy Ghoste beareth witnesse of Chrystes office that he is a bishop and a king A bishop verely whiche with his owne sacrifice pacifieth the wrath of the father and by his intercession bringeth vs vntoo GOD. And a King in that he hath vanquished our enimies death sinne the Deuil and hel and shall come too iudge the quicke and the dead These foure things dooth the spirit witnesse of Chryst. These foure things are deliuered vs cōcerning Christ in our Créede These foure things shall all godly ministers of Gods woord witnesse of Chryst til hée come too iudgement Of the second THese things haue I spoken to you that yee shold not be offēded Christ dooth thē to vnderstād to what end he spake so much of the church of the holy ghost of his death resurrectiō y t is to wit y t being cōfirmed by these things they shold not bée offended with the rest of the world This admonishment is necessarie at all times for the world is full of stumbling blocks Woe sayth Chryst bée vntoo the world for offence méening that they are like too buy it déer that fal from the Gospel bycause of offences Now too the intent euery one of vs may iudge a right concerning an offence I wil set forth a ful doctrine concerning offences An offence in general is whatsoeuer kéepeth a man backe from the righte course of the Gospell that is too saye eyther woorde déede or outwarde appéerance if I may so terme it whiche is too any man a cause or occasion of stumbling or of béeing offended so as eyther he bée hindred or else step aside from the right course of saluation Of this stumbling blocke there are moe kindes than one For there is one offence or stumbling block whiche is called giuen and another that is called taken Which what maner of ones they bée I wil declare by definitions and examples An offence giuen is that which riseth eyther of som woord or déede that is euill in it selfe or else of some woorde or déed that is indifferent that is too wit neyther good nor euill but cast foorth out of season Both of these is streightly forbidden by Gods woord and Chryste him self auoucheth it too bée better for a man too bée drowned in the middes of the Sea than too giue occasion of offence too any bodye The examples are these Arrius denyed Chryst too bée God whereby he caused manye too stumble and was a cause of endlesse damnation bothe too him selfe and too many others Dauid by his aduoutrie was a stumbling blocke too all the inhabiters of his Realme and had pearished for euer if hée had not repented Ageinst this stūbling block prayeth Salomon when he sayth Kéep me frō the snare that they haue layd for me from the stūbling block of thē that work wickednesse The most part of the world stūbling at this block stick in damnation dayly many fall headlong intoo destruction by dasshing ageynste this stūbling block bothe priuately publikly Priuatly are offended children seruants and maryed couples Children sée their parents absteyne from Gods seruice and they absteine likewise They héere their parentes sweare and they sweare as well as they They héere them talke of ribaudry and by and by they folow their example For wicked things sticke fastest in minde They sée them bibbing deceyuing and dealing vniustly with their neibours and they like good scholers lerne the same trades But wo bée too them by whō such stumbling blockes are made For they with the whirle winde and tempest of their stumbling blockes doo throwe downe and beate out the crop of Chrysts church This houshold stumbling block is the séede of all euils in the world For such things as childrē lerne of their fathers moothers they kéepe stil when they bée old and also teach the same too their children Wherfore the parents that fear god must take excéeding great héede that they bée not stumbling blocks too their owne children Therfore let them talk godlily let them doo all things rightly Let them serue God and stirre vp their children too do the like and let them bring thē vp in correction and nurture of the Lord according as Paul admonisheth and let them always bear in mind this saying of Chryst which is written in the ninth of Mark whoosoeuer offendeth one of these little ones that beléeueth in mée it were better for him that he had a milstone hanged
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
other Gods before mée Deu. 6. Herken O Israell the Lorde our God is one God Esay 43. Before mée there is no God made neyther shall there bée any after mée I am I am God and there is no Sauioure besides mée 44. I am the first and the last and besides mée there is no God Psalm 18. Who is God but the Lorde of hostes and who is strong but our God Paule 1. Cor. 8. Wée knowe that there is none o-other GOD but one 1. Tim. 2. There is one God These recordes and many other ▪ doo euidently conuince that there is but one God whiche thing the Catholicke Churche also confesseth when it sayth I beléeue in one God The seconde of the persons That there bée thrée persons in one godly nature not multiplyed but abyding one in nūber Reason is not able too conceiue Wherefore this is a misterie rather too bée reuerenced than too be serched Héervpon sayth Bernard Too serch this is a poynt of rashnesse but too know it is eternall life And Salomon Hée that is a sercher of his maiestie shall bée ouerwhelmed of his glorie Wherefore lette vs in this behalfe kéepe our reason prisoner vnder Gods warde and let vs beléeue the testimonies of the scriptures concerning so greate a misterie The reason why the Church beléeueth that there bée thrée persones in one nature of Godhead is this There is but one God whiche thing is already proued by many testimonies The father is God the sonne is God the holy Ghoste is God Ergo the Father the Son the holy Ghoste is one God That the Father is God and likewise the Sonne and the holy Ghost it is too bée proued foure wayes First by the cléere woords of the Scripture Secondly by their woorks Thirdly by the woorship which is due too the Father the Sonne the holy Ghost And fourthly by the continuall consent of the Church The woordes of the Scripture are cléer Math. 3. The Father speaketh from heauen the Sonne standeth in the riuer the holy Ghost commeth down in likenesse of a Dooue vpon Chryst. 1. Iohn 5. There are thrée that beare witnesse in Heauen the Father the woorde and the holy Ghoste and these thrée are one Ageine their woorks shewe the same thing The Father createth the Sonne createth the holy Ghoste createth The Father iustifieth the Sonne iustifieth and the holy Ghoste iustifieth The Father gouerneth all things the Sonne gouerneth all things and the holy Ghost gouerneth all things These woorks of creating iustifying and gouerning are proper vntoo God Wherefore in as much as they are attributed too the Father the Sonne and the holy Ghost alike we must of necessitie confesse the Godhead of them The same thing is also confirmed by the worship of them The Father is prayed vntoo the Sonne is prayed vntoo the holy Ghost is prayed vntoo But none is too bée prayed vntoo saue only God neyther is any too be beléeued on sauing God only Wherfore the father the sonne and the holy Ghoste are one God Héeruntoo also perteyneth the consent of the church This is the Catholick fayth that wée woorship one God in Trinitie and the Trinitie in vnitie neyther confounding the persones nor deuiding the substance For the persone of the Father is one the person of the sonne is another and the person of the holy Ghost is another The thirde is of those things that are too bée considered in the persons In the persones there bée fiue things too bée considered 1. The substance 2. the persone 3. the distinction of the persons 4. the woork 5. and the wil. The substaunce or nature of the father the sonne and the holy ghost is all one For the father is not one thing the sōne another thing and the holy ghoste a thirde thing for the substance of the godhed is one and the nature simple And therfore the father is sayd too bée in the sonne and the holy ghost the sonne in the father and the holy ghost and the holy ghost in the father and the sonne The second thing that is too be considered in the Trinitie is the persone that is too wit that there is one persone of the father another of the sonne and another of the holy ghost In this Trinitie of persones nothing is before or after other nothing greater or lesser than other neyther in time bicause all the persons are coeternal nor in nature bicause al are of one selfe same substance nor in dignitie bicause they are coequal nor in vnderstanding bycause they are comprehended in vnderstanding all toogither The thirde thing that is too bée considered in the Trinitie of the persones is personall distinction And héere is firste too bée marked how God is discerned from creatures And nexte how the persones of the Godhead are discerned one from an other The distinctions by which God is discerned from creatures are these First that in one vndeuided nature not multiplyed there be thrée persons Secōdly that God is an euerlasting mind Thirdly that God is the creator Fourthly that God is in the world aboue the world And fiftly that God is in al places yet conteyned within no place These fiue properties are incident too God only and too no creature The persones are distinguished one from another by double properties inward and outward The inward are too beget too be borne and too procéede The father alone begetteth the sonne the sonne only is borne of the father ▪ the holy ghost onely procéedeth from them bothe The outward properties are too send and too hée sent Only the father sēdeth the sonne and the holy ghoste are sent but after a diuers manner The sonne béeing sent took vpon him mannes nature wherin hée was made a sacrifise The holy Ghoste is sent intoo mennes harts too kindle a new light in their mindes The fourth thing that is too bée considered in the persons is the woork of the Trinitie Héerein is the rule of Austin too bée obserued The woorks of y e Trinitie as in outward vew are vndeuided howbéeit sauing the propertie of eche person The father createth the sonne createth and the holy Ghoste createth The father regenerateth the sonne regenerateth the holy ghost regenerateth But the Father createth by the sonne and the holy ghost preserueth the things created The father regenerateth in the sonne by the holy ghost The fifth thing whiche I sayd was too be considered in the persons is the wil which what one it is these things folowing doo declare 1. First their woorkes past and present 2. The commaundementes 3. The threatnings and promises of the law 4. The promises of the Gospell 5. Examples and. 6. his vnparcialitie and that hée is no accepter of persons Al these things toogither teach that God is angry with sinners wil punishe them and that he wil forgiue the sin of all those that flée too the Mediator and giue them euerlasting life without hauing respect of any nation or people Now remayneth the vse which is
office in shewing him selfe ready and chéereful too helpe this man For by this déede hée dooth vs too vnderstande that hée was sente too helpe the afflicted and those that are in miserie Wée haue what Chryst meaneth by his miracles Nowe let vs sée the summe of this present Gospel Chryste healeth the deafe and dumbe man that is brought vntoo him By whiche déede is signified that Chryst came intoo the worlde too helpe suche as come vntoo him according too this texte Euery one that calleth vppon the name of the Lord shall bée saued The places are thrée 1 The example of them that bring this deafe and dumbe man vntoo Chryst. 2 The déede and miracle of Chryst. 3 The frute of this miracle too the beholders ¶ Of the firste DEparting ageine out of the coast of Tyre c. Before wée enter intoo the first doctrine the occasion of this presente miracle is too bée obserued Which was Chrystes iourney and the place from whence hée tooke his iourney His iourneying it selfe declares how busy the Lorde was in his office and howe earnestly hée thirsted oure saluation The place sheweth howe hée mente that the Gentiles also should bée made partakers of his benefites For hée came too séeke that whiche was lost Now let vs sée the first doctrine They brought vntoo him a man that vvas both deafe dumb and besought him that he vvould lay his handes vppon him Héere are twoo things too bée marked first what these bearers of this deafe man doo and secondly what they request what doo they They bring vntoo Chryst a man that is deaf and dumb In these few woords is a christen mans life described Which description it standeth vs in hand too vnderstand aright too the intent we may handsomely folowe the example of them For first they acknoweledge Chryste too bée the true Messias and secondly they beléeue in him bothe whiche things they declare by this déed For no man commeth vntoo Chryste as too a sauiour ne calleth vppon him but hée that beléeueth in him For like as no man beléeueth but hée that heareth so no man calleth vppon him but hée that beléeueth Rom. 10. By this reason fayth béeing conceyued of the woord of life is the soule helth and rightuousnesse of Chrystians Is this fayth idle No. Héere are shewed thrée frutes of it The first is confession for héere by their déede and woord they confesse Chryst. For euen as men beléeue with the hart vntoo rightuousnesse euen so is confession made with the mouthe vntoo saluation The seconde is the calling vppon Chryst For Faith and inuocation are so knit toogither that yée may sooner separate heate from fyre than plucke them asunder one from an other The thirde frute of Faith is brotherly loue which these bearers vtter in hart in woork and in woord by bringing this afflicted and miserable creature vntoo Chryst. Séest thou now what maner of men these bearers were Séest thou the whole lyfe of a Christian peynted out in their déede as in a table But wherfore was this doone and written That both I and thou might haue an example of reuerence towards God and of charitie towards our neibor This is a patern of a true christiaÌ„ life Wee must therfore beléeue in Chryst as these men did Wée must confesse Chryst as these men did and Faith requireth that wée should call vpon him as they did Besides this according too the example of these men it becoÌ„meth vs too loue and helpe our neybor with hart woord and déed I pray you what greater woork of loue can there bée than too bring vntoo Chryst a man in thraldom vnder the power of the diuel wretched a miserable despised and vtterly disdeyned among men and too take so great care for an other mans welfare Héerby let rich and poore noble and vnnoble citizens and cuntriefolk lerne what becommeth them if so be they mind not too beare a face of Christianitie in vayne Let euery man according too the state of his calling endeuer to bring as many as he can too Chryst and too call vpon him and too haue a godly carefulnesse for the welfare of other men Héere ryseth a dout This deafe man had no faith for he could not heare the woord wherby faith is conceiued and yet was he healed by Chryst for the fayth of other men It séemeth therfore y t a man may bée saued by an other maÌ„s faith I answer Chryst loosed the tung of the dumb man then béeing called vpon by the diseased person he gaue him faith vpon the attaynment wherof the diseased person was saued by his owne faith and not by another mans fayth Ageyne there is a difference too bée put betwixt corporall benefites and euerlasting Saluation As for corporall benefites the godly may obtein them euen for the â—â—godly at Gods hand But as for saluation they can not obteyne it for them vnlesse they themselues also haue first conceyued fayth by the woorde of GOD. For except the godly might obteyne corporall benefites for the â—â—godly the world could not stande in this so huge a flud of wickednesse and stumblingblocks Thus much concerning the déeds of these bearers and the profitable example therof Now let vs sée what they desired of Chryst. They besought him sayth the text that he would lay his hand vppon him For they had marked how Chryst by laying on of his haÌ„ds had giuen helth vntoo many afore How béeit too the inteÌ„t we may vnderstand this ceremonie foure things are too bée obserued concerning laying on of hands First how auncient this custome of laying on of hands is Secondly too whoÌ„ it belongeth too lay hands vpon others Thirdly too what purpose and end the laying on of handes serueth Fourthly what is the misticall méening of hands As concerning the antiquitie of the custme of laying on of handes the Scripture teacheth that this custome is taken of the fathers For in the .48 of Genesis wée réede that the Patriarke Iacob layde his hands vpon the heads of Manasses and Ephraim the sonnes of Ioseph Which custome afterwarde was confirmed too the Iewes by lawe and this ceremonie continued vntoo the time of Chryst who also vsed the same and deliuered the vse therof ouer too his Apostles And that too laying on of hands was ioyned prayer it is manyfest by the .xix. Chapter of Mathew where it is written that children were brought vntoo Chryst that he myght lay his hands vpon them and pray Thus haue wée how auncient the custome of laying on of hands is Now let vs sée to whom it belongeth too lay on hands whiche thing is too bée gathered by the laying on of hands of Iacob and others For it was the guyse that the elders should lay their hands vppon the yongers the fathers vpon their children and the Préests vpon the people For it was a solemne ceremonie in the power of those that were in authoritie or degrée aboue others But too what end was this ceremonie ordeined
accusing vs let vs set Chryst acquiting vs from sinne If the sonne set you frée sayth he you are frée in déede Ageinst the miseries of this present life let vs set Chryst and the purpose of God whose wil it is y t we should become like vntoo y e image of his sonne To be bréef let vs in true repentance faith flée to the throne of grace our Lord Iesus Christ. In him only shal we find help at time conuenient For he sayth too all that beléeue in him Bée not afraid my little flocke for it hath pleased my father too giue you a kingdome And so let vs not suffer any thing in heauen in earth or hel too persuade vs that Christ is otherwise affectioned towards vs thaÌ„ he was towards this widow Therfore let vs lern héerby y t god iudgeth far otherwise than dooth y e world Our God mediator Iesus Chryst dooth not after the maner of the world reiect them that be in misery and distresse but he receiueth al that come vnto him according too his promise Come vntoo me all yée that labor are loden I wil refresh you ye shal find rest vnto your soules Furthermore godly widowes may lern héerby what a patronâ— aduocate comforter they haue Let gouerners of churches lerne heereby not to shun such as be in misery distresse And let the magistrate lerne by the exaÌ„ple of Chryst not too despise not too shake of not too condemne men bicause they bée in miserie and distresse but rather too cherish comfort them Ageine let vs all lerne too embrace one another with mutuall affection of charitie too comfort one another after a godly maner And thus much coÌ„cerning the first part of this Gospell Now foloweth the second ¶ Of the second IN the declaration of this present miracle there bée many circumstances Of which eche one hath his seuerall lesson and therfore I wil reherse them in order with their lessons and admonishmentes The first VVhen the corse vvas caryed foorth the vvidovv his mother folovved after and a great coÌ„pany of the citie vvith hir Héer wée sée two things of which the first is the solemne bearing out of the Corse which the sorowfull moother foloweth and the other is the honour solemnitie of the buriall They cary the dead Corse after an honest sort too the place of buriall so also did the holy Fathers Abraham buryed his wife honourably Ioseph conueyed the Corse of the Patriarke Iacob too buriall with a great trayne of people Iacob and Esau buried their father Isaac honourably Too bée short among all the Godly there was great solemnitie vsed in burials And that was doone in hope of the resurrection of their bodies and of the immortalitie that is too come The Church at this day foloweth the example of the holy fathers though many bée too bée found which cast out their dead Corses as if they were the carkasses of swine In our burials is vsed suche a solemnitie as this is The godly béeing present folowe the Béere and there is singing ringing and sometime preaching They that folowe the Béere doo first vtter their good will towards him that is departed 2. By this déede they shewe an example of their fayth concerning the rising agein of the dead 3. They are warned that they themselues in their time when the Lord shall thinks good must folow and by death take their leaue of these miseries of the world Then is there singing and that is too the intent the liuing may comforte themselues wyth godlye Psalmes and gyue GOD thankes for him that is dead if hée departe in the true profession The ringing is not onely too call the people toogither too bring the Corse too church but also that the liuing may therby bée put in minde of Gods trumpet by whiche all the dead shall bée waked vp in the last day Lastly there is preaching too the intent that those whiche wayt vppon the Corse too Churche may cary home some instruction comfort with them ageinst death And thus much bréefly concerning the firste circumstance and the solemnitie of buriall whiche is obserued among vs. The second Our Lord sayth too the vvidovve vveepe not Héer some demaund whither it bée lawful too moorne for the dead The examples of holye men and the scriptures admitte mourning for the deade In Deuter. the last Chapter all the peoplâ— mourned in the desert for Moyses when he was dead Abraham bewayled his wife Sara Ioseph a holy maÌ„ mourned many dayes for his Father Iacob Dauid mourned for Ammon his sonne Israell for Samuell Martha for Lazarus and den Lord himselfe also wept for Lazarus Iesus the sonne of Syrach in his â–ª â—8 chapter sayth My sonne shed thy teares ouer the dead and begin too sorowe as if thou haddeâ—â— suffered harme But Ieremie in his â–ª 22. Chapter sayeth Bewaile not the dead And Chryst sayeth héere too the woman wéep not These countersayings Paule reconcileth Th. 4. where hée sayth â–ª Brethren I would not haue you ignorant concerning them that are falne a sléep that yée sorow not as others doo which haue no hope Then is it heathenish sorowing that is forbidden whiche hathe no hope of comfort by the resurrection of the dead But measurable mourning is grauÌ„ted such as they vse which haue coÌ„fort set present before theÌ„ But in as muche as wée fall intoo mention of comfort let vs bréefly say from whence Christians may fetch comfort in the death of their fréends First let them thinke vppon Gods wil which they are bound too obey 2. Let them thinke vppon the vniuersal case of al men For we must all die once 3. Let them thinke vppon Gods ryghtuousnesse For what is more rightful than that hée whiche hath giuen life shoulde take it too himself ageine and kéepe it when he sées it good so too doo 4. Let him thinke vpon Gods wisdome who only knoweth whither it is more for our behoof too liue or die For he taketh many away eyther bicause they should not bée made woorse or else that they should not endure any moe troubles in this mortall life 5. Let them thynke wyth themselues that the deade are set frée from all miseries of thys lyfe 6. Let them thinke it is vaine too take long sorowe for them fith sorowe cannot call them ageine For so did Dauid comfort himselfe in the. 12. Chapter of the seconde booke of Kings Hée moorned as long as his Child lay sick but when he was dead he arose washed and ate meat 7. Let them think that hée whiche soroweth ouermuche dooth hurte his owne body in so dooing sinneth ageinst God 8. Let them thinke that the blisse of immortalitie is not too bée enuyed too the partie deceased For blissed are they sayth the Scripture that die in the Lorde 9. Let them think vpon the resurrection of Chryst and of oure selues also which shalbée at the latter day For this thought must bée a common remedie
thinks good The second The Angel Gabriel was sent of the message Why so First that Gods ordinance might bée obserued for like as GOD was woont too send his Angels before too giue men knoweledge of his wil so now an Angel is sent of an ambassade in the saluation of mankinde For the Apostle in the first too the Hebrues sheweth that this is the dutie of Angels Agein in as muche as a bad Angel was the cause of our first destruction it was conuenient that a good Angell should bée the first messenger of the restorement of saluation agein And thirdly this was conuenient for the moste pure virgin also that a moste pure messenger should bée sent vntoo hir The third That this messenger was sent from God The Ambassadours of Emperours and Kings are looked for very desirouslye that it may bée knowne what is the pleasure of suche greate Princes Beholde hée that sendeth héere is the highest Emperoure and greate is the Ambassadoure that is sent Wherfore wée ought of dutie too bée stirred vp too great woonder The .iiij. The place to which he is set is rehersed by name For hée is sente too a Citie of Galilee named Nazareth The cause that this was done was for that it was so prophesied before And besides that God sheweth that hée regardeth the things that are base vpon earth Wherfore there is no cause that any man should thinke himselfe a castaway bicause hée is eyther poore or an abiect vpon earth The fifth Too what persone hée is sent namely too a virgin that was betrouthed too a husband In déede Chryst ought too bée conceyued of a virgin and borne of a virgin according too the forsayings of the Prophets for men haue bin brought foorth intoo the world after foure sundry manners The first maner was of Adam onely who was shaped of the slime of the earth The second was of onely Eue who was wrought out of a ribbe of Adams The third was of Chryst only who was borne of a moste pure virgin And the fourth is the common birth of all other men which are conceyued of the séede of male and female toogither Chryst then was conceyued and borne of a virgin Firste for that if hée had bin borne of the séede of man and woman he should haue bin conceyued and born in sinne But it was méete that hée which came too take away sin should be without sinne Ageine it was méete that the Prophesies shoulde bée fulfilled It was said in the third of Genesis the womans séede shall tread downe the Serpents head And in the .29 of Genesis the scepter shal not bée taken away from Iuda vntil the comming of Silo that is too say of the sonne of that foresayd woman Esay 7. Behold sayth he a mayd shal conceiue and beare a sonne Moreouer it was conuenient it should bée so for the signification of the spirituall regeneration whiche is not the will of the fleshe or of the will of man but of the will of God Wherupon S. Austin sayeth It behoued oure head by special miracle as touching his body too bée borne of a virgin too the intent he might doo vs too vnderstand y t those which are his members must bée borne a newe of the spirit And wheras this virgin was betrouthed too a husbād there were good causes therof For by this meanes bothe the woorthinesse of mariage is commended and prouision was made for the sauegarde of the Uirgins honestie and good name yea and the virgin had giuen vntoo hir a kéeper that should haue care of hir The sixth That Ioseph was of the house of Dauid And it was conuenient hée should so bée chéeflye for the Prophesies For it was foretolde that when Chryst came hée should bée borne of the linage of Dauid Whiche thing was not vnknowen too the very Scribes and Pharisies ¶ Of the second THe second membre of this Euangelical storie is the Salutation of the Angel whiche is this Haile full of grace the Lorde is vvith thee blissed art thou among vvomen Héere let vs think of our first moother Eue and the moste holy virgin the moother of Iesus and let vs marke howe diuers sayings they heard Eue heard I wil multiply thy sorowes Sorowes are tokens of cursing before faith Mary herd Haile that is too say bée glad And hée addeth the cause Thou art full of grace that is too say God hath receyued thée intoo fauour and hath chosen thée alone of all womankinde too whom hée will doo a singular benefite The Lord is vvith thee That is too say thou hast God thy defender and Sauioure Blissed arte thou among vvomen That is too saye like as Eue was cursed among women or rather all women were cursed for hir sake So art thou blissed through the gift and fauour of God For vntoo thée is happened so great good luck that thou shalt bée the moother of the promised séede This is the meaning of the Angels gréeting Whereby it is easie too gather how foolish they are that will make a prayer of it wherewith they call vppon the blissed virgin contrary too the manifest woord of God Untoo whiche kinde of people I say no more but this at this time Cursed is euery one that calleth vpon any creature and which wresteth the woordes of the scripture too stablish horrible Idolatrie in contempt of the sonne of God too the slaunder of the most holy virgin and too their owne most certein damnation At such time as true Inuocatiō is taught in the Church it is also shewed therwith that calling vpon Sainctes is a seruice of the Diuell brought intoo the Church by the Diuell ¶ Of the thirde AT the heering of this greeting the virgin is troubled and museth vvithin hir selfe vvhat maner of salutation it should bee Too vvhom the Angel said Mary feare not for thou hast foūd fauor vvith God Sée héer what Gods woord dooth First it maketh afrayde and afterwarde it comforteth Feare not saith he as if he should say I come not too bring thée tidings of any sadnesse I come not too shew that God is angry with thée For thou hast found fauour with God Héere we haue a sure doctrine that only Gods fauour putteth away feare Al other things haue feare ioyned with them Fréendes haue feare ioyned with them least they should forsake vs whē we haue most néede of them Health hath fear least it should bée appaired Riches are not possessed without feare For they may bée lost the losse of them leaueth sorow behind it Power feareth as which may bée ouercome by a stronger thā it self Only Gods fauor driueth feare away He that is in this may fréely both in life and in death laugh the Diuell and all his craftes too scorne Inasmuch as this fauor or grace is possessed by faith and increased by godly exercises it stādeth vs all in hand to beware wée lose it not through our owne default For if wée lose that there remaineth nothing but trouble of