A Postill, or, Exposition of the Gospels that are usually red in the churches of God, vpon the Sundayes and feast dayes of Saincts written by Nicholas Hemminge a Dane, a Preacher of the Gospell, in the Vniuersitie of Hafnie ; and translated into English by Arthur Golding. ; before which Postill is sette a warning of the same Nicholas Heminge too the Ministers of Gods vvorde, concerning the co[n]tinuall agreement of Chrystes Church in the doctrine and true worshipping of God ...

The exposition of the Text.

THis Gospell conteyneth one of those miracles wherewith, as our Lorde testifieth his power, will, and office: so hée confirmeth the certeyn∣tie of his doctrine. It is shewed in this present story how Chryst, healed a man y^t was diseased of the Palsie: Whiche déede his héerers accept not all with one mind. For the Pharisies blaspheme: the cōmon sort by beholding the miracle, are put in minde of the presence of God, and are confirmed in Chrystes doctrine: wherby they not onely conceyue feare▪ and faythe, but also vtter the true frutes of fayth by setting foorth y^e goodnesse of God. This gos∣pell therfore is as a certeine picture. wherin Chrystes king∣dome in this worlde is paynted out, in which there bée some that bring the diseased vntoo Chryste: and some that mur∣mure, as the Pharisies in all times: and other some that feare god aright, and glorifie him for his déedes. Among these sundrie sortes of héerers, standes Chryste in the middes, re∣ceyuing all that come vntoo him, despising no man for his miserie, healing their woundes, releasing our sinnes, and with his holy spirite, as with a most precious balme, he as∣suaged our brooses, and healed them. This is the summe and the drift of this dayes Gospell, which for instructions sake I will diuide intoo thrée places.

• 1 Of those that broughte this man that was sicke of the palsie in a bedde vntoo Chryste that he might heale him.
• ...

• 2 The murmuring of the Pharisies accusing Chryst, and his defence.
• 3 The end and vse of Chrystes miracles.

¶Of the firste.

ANd Iesus taking Ship. &c. Héere firste and formoste is too be considered the occasion of the miracle wrought in this place by our Lord. Chryst taking ship (sayth hée) passed ouer and came intoo his owne Citie, that is too witte, Capernaum. For hée kept there very muche. What was the cause of this his going thither? Hée had bin in the lande of the Gergesenes, where bée healed a man that was possessed of the Deuil: and when the Deuilles desired that they mighte enter intoo the swine, the Lord agréed, and so the herd of swine ranne head∣long intoo the Sea, and were drowned. When the inhabi∣ters saw this, they came vntoo Iesus, desiring him for too de∣part from them, for they did set more by their swine than by Chryst and his Gospell. And surely they haue many felowes in these dayes, whom wée may rightly call Gergesenes. Twoo things therfore are too bée obserued héere: one, whiche is set foorth for vs too eschue, and another whiche is commended too all godly folke too folowe. The vnthankfulnesse of the Gerge∣senes is too be eschued, that set more by a péece of Bakon than by their soule health. Like vntoo whome, are the moste parte of those, that are called by the name of Chrystians. Chrystes forwardnesse is set foorth for vs too folowe, who vpon euerie occasion that hée coulde catche holde on; was earneste too en∣large the bounds of his kingdome. For as by this iorney hée sheweth howe greatly hée thirsted mannes saluation: so by his example, hée commendeth vntoo vs diligence in his vo∣cation.

Now foloweth the first part of this Gospel. And beholde they brought vntoo him a man that vvas sicke of the Palsie ly∣ing in a bedde. And Iesus seeyng their fayth, sayde vntoo him that vvas sicke of the Palsie▪ Bee of good cheere my sonne: thy

sinnes are forgiuen thee: In this firste parte of the storie wée haue foure things whiche are néedefull too bée obserued. The firste is the example of the bearers. Secondlye, the man him self that had the Palsie. Thirdly, the respect that Chryst had too the fayth of thē. Fourthly, how the man that had the Pal∣sie was receyued of Chryst.

As concerning those that bare him, their fayth bewrayeth it self by tokens certeine, which burneth in suche wise wher∣soeuer it is, that no ashes can choke the flame of it. This faith had they conceyued, eyther by séeing him teache and heale o∣thers before, or vpō the report that they had herd of Chrysts dooings. The effect is that they had persuaded thē selues, that hée woulde receiue them that were afflicted, and heale them. This liuely faith of these ••earers, yéeldeth fiue folde frute, of whiche the first is, the confession of Chryst, whome it was a harde & rare matter too confesse among so many outragious enimies. The seconde is in••ocation, whiche can no more bée from true faith, than heate can bée from fire. For all the wis∣shes of the beléeuers (whiche neuer cease) are inuocations. The thirde is, valiantnesse of minde, in that they hazarded their life for acknowledging of Chryste. For the Pharisies, Scribes, and chéefe men of this people did persecute all those that gaue any honour vntoo Chryste. The fourth is, the loue of their neighbour, whereby they fauoured their neighbours vnfeynedlye. And the fifth is the paine and trouble that they took for the help of their neighbour. For they not only beare him, which was a point of charitie: but also when they could not come the next way vntoo Chryst, by reason of the throng they gate vp intoo the house top, and let downe the diseased soule by the windbeams: which déed was not voyd of dāger. What learn wée by this? Let vs euen in spite of the worlde cōfesse Chryst as these bearers did. Let vs cal vpon him both for our selues & for others. Let vs put our selues in peril for y^e truth of y^e Gospel if néed so require. Let vs loue our neigh∣boure entirely, not onely in affection, but also in déede. And

let vs spare no paines if wée may doo them any good.

An other thing whiche I sayd was too bée obserued in this first part, is the man himself that was diseased of the Palsie, in whō are thrée things too bée marked. His disease, the cause of his disease, and that hée wold bée caryed vntoo Chryst. His disease was the Palsie, whiche is when one of a mans sides, eyther the right side or the left loseth his féeling and natural mouing. Surely a right gréeuous disease: whereby y^e whole vse of a mans bodie is hindered. The cause of the disease was double. Uniuersall, which is originall sinne in all men. And speciall, whiche had his beginning eyther of disordered ly∣uing, or else of some very sore disquietnesse of minde. Nowe in that hée would bée borne vntoo Chryst, it betokeneth that hée had fayth, like as those had that did beare him.

Let vs also folowe this example of him that had the Pal∣sie. Let vs acknowledge as wel our inward as our outward disease, let vs confesse our sinfulnesse, and let vs suffer our selues too bée caryed vntoo Chryste, as this man that had the Palsie did.

The thirde thing that I admonished you too consider in this first parte, is that Chryste sawe the fayth of those men: that is too witte, of him that had the Palsie, and of them that caryed him. Whereby wée may learne these things. First in what sorte Chryste is minded towardes vs. For hée is of the same minde towards vs, that hée was towards the man that was sicke of the Palsie. For the Lorde is no accepter of per∣sons. And secondlie, that Chryst hath not an eye so muche too the greatnesse of our sinnes, as too our fayth. This fayth ob∣teyneth of Chryst all things for the welfare both of the body and the soule. And although I think this man that was sicke of the Palsie, had some little sparke of fayth: yet I will not striue ageinst it, if any mā say that the bearers had the fayth and not the Palsie man. For it is no straunge matter, for corporall, yea and for spirituall benefits too bée obteyned for the faith of other men. For like as one man by his wisdome,

may make another man proue wise: so he that beléeueth, may by his faith obteine faith for other men. Howbéeit, like as no man is wise by another mannes wisdome, but by his owne: so no man is saued by another mans fayth, but by his owne. Héer then wée may learne, both too pray for other folks, that the grace of God may increase towards them: and also too re∣quest others that they will commende vs too God with their prayers. For the prayers of the godly is greatly auailable.

The fourth thing that I set foorth too bée lookt vntoo in this first parte, is the manner how hée receyued this Palsie man, whiche is expressed in these woordes. Bee of good cheere my Sonne, thy sinnes are forgiuen thee. Héere let twoo things bée thorowly weyed. The one is, why hée receyued this Palsie man in suche wise: and the other is, the saying of Chryste in receyuing him.

This Palsie man séekes deliuerance from his bodilye dis∣ease: and wherfore then sayth Chryst, thy sinnes are forgiuē thée? Undoubtedly there bée great and weightie causes.

The first is, too teache vs that diseases are the rewarde of sinne, as Paule sayth: the reward of sin is death. And Christ in the .5. of Iohn, sayth vntoo one whom hée had healed, behold thou art made whole, beware thou sinne not héereafter, least some worser thing befal thée. 1. Cor. 11. for misusing y^e Lordes supper vnreuerently, many were dead, & many were weak.

The second is too teache vs where the healing of the body is too bée begon, namely, at the minde, whose spottes muste first bée cleane wiped out, before a man minister Phisick too the bodie. Let vs therfore kéepe this order in curing oure dis∣eases. First let vs acknoweledge the disease: Next let vs re∣pent, and desire forgiuenesse of our sinnes for Chrystes sake: Then let vs in the feare of God, and with thankesgiuing vse the ordinarie meanes of helpe: and let vs acknoweledge the Phisitian too bée Gods minister, who in Gods sted, shall put too his hand too the healing of vs.

The third is too reproue the Pharisies by this saying, who

iudged not aright either of his person, or of his office. For al∣wayes there be some, y^t séeke too picke quarels too the woorks of God. Which thing warneth vs that wée should not bée the lesse diligent in dooing our duetie.

The fourth is, that taking hold of this occasion, he might instruct vs more fully, concerning his owne person, his loue towardes men, and his office for which he was sent intoo the world by his father.

Now let vs wey our Lords woords: for he sayth too y^e Pal∣sieman: Sonne, be of good cheere, thy sinnes are forgiuen thee. These bée the woords of the sonne of God, wherfore they are to be weyed aduisedly. This woord sonne is to be set ageinst despair, which this present disease wold haue persuaded him vntoo. This saying, bee of good cheere is to be set ageinst the cursse, which euil conscience wēt about to persuade y^e wretch in. Thy sinnes sayth he. Héer grace surmounteth farre aboue sinne. This saying are forgiuen, is to be set ageinst y^e dreame of satisfaction, of merites, & of rightuousnesse that cōmeth by the ••awe. Thy sinnes (sayth he) are forgiuen thée. In so say∣ing he applieth the benefite of his grace too the poore wretch. Thus haue wée héere the Doctrine of saluation, remission of sinnes, iustification and adoption. For these benefites sticke linked togither so fast continually, that they cannot bée pluc∣ked asunder. He requireth faith: to him that beleueth, he for∣giueth his s••nnes: whom he hath absolued frō his sinne, him he adopteth too his sonne, & accepteth him as rightuous: and whō he hath iustified, him also will he glorifie by bestowing euerlasting blisse vpon him: neither is ther any other way of obteyning saluation, than y^• which is set out vntoo vs in this exāple. The palsiemā dooth .iij. things. He acknowledgeth his sin: he acknowlegeth himself to be iustly punished for his sin & he putteth his trust in the sonne of God. Agein, Chryst doth iij. things. He releaseth sin: he adopteth him to be his sonne: & accepteth him too eternal life. Folow y^u this exāple. Acknow∣ledge thy sin in good ernest: acknowlege gods iust iudgemēt:

and beléeue in the sonne: and thou shalt féele sensibly, that Chryst will bestow his benefites vppon thée. Let this suffise to bée spoken concerning the first doctrine of this Gospel: and now foloweth the second.

¶Of the second.

ANd beholde, some of the Scribes saide vvithin them selues: This man blasphemeth. And vvhen he savv the thoughtes of them, he saide: vvhy thinke you euill in your hartes? Héere the grudging of the Scribes, and Chrysts answere do•• shew in what sort the kingdome of Chryst, and the kingdome of Sathan méete one ageinst another. Wée haue héere two things: of which the one is the accusation of the Scribes ac∣cusing Chryst, and the other is Chrystes most rightfull de∣fence. The accusation of the Scribes was this. This man is a blasphemer. Wherfore? bicause he taketh vppon him too forgiue sinnes, which perteyneth onely vntoo God. For (ac∣cording too the phrase of the scripture.) Blasphemie is too at∣tribute that thing vnto a creature, which is proper or pecu∣liare vntoo God. Now too forgiue sinne is propre vntoo God▪ which thing is assured by the testimonie of Esay, where the Lord by the mouth of the Prophet sayth: I am, I am he that wipeth away thine iniquities for mine owne sake, and I will no more remember thy sinnes. Héervppon they thinke they may conclude as by an infallible consequent, y^t Chryst is a blasphemer, after this manner. Whosoeuer taketh vp∣pon him that which is peculiare vntoo God, is a blasphemer. This Iesus taketh vppon him that which is peculiare vnto God: Ergo, this Iesus is a blasphemer. And vndoubtedly it had bin a true argument, if Christ had bin like the Scribes, that is too wit, if he had bin mere man, and not God also. Sée I pray you how much our Papistes and Monkes are worse than the Scribes. The Scribes were taught by the word•• of God to defend this proposition: No man cā forgiue sinnes but onely God. But the Papistes attribute forgiuenesse of

sinnes too the merites of saincts, too Masses, and too pardons: which things they deale not fréely, but fel them very déerely. Surely a wonderful kinde of chapmen. They sel that which they haue not: they sell men the smoke of woords, & take rea∣dy Golde for it. They promisse their chapmen Heauen, and deliuer them Hell.

But what shall wée saye of the ministers of Gods woord? Doo they forgiue sinne? They forgiue not of themselues: but they pronounce forgiuenesse of sinnes, too all that they finde like this man that was sicke of the Palsie. They giue not ought of their owne: But they offer another mannes, by the commaundemente of Chryste. For they offer forgiuenesse of sinnes by the voyce of the Gospell. As many as receyue this voyce by fayth, doo out of all doubte receiue forgiuenesse of sinnes. For Chryst sayeth: hée that héereth you, héereth mée.

But what sayth Chryst too this accusation? VVhen he savv their thoughtes, hee sayde: vvhy thinke yee euyl in your harts? vvhyther is it easier too say, thy sinnes are forgiuen thee, or too say, arise and vvalke? Héere Chryst dooth thrée things. First hée sawe the thoughtes of them, whiche is the propertie of God onely. Whereupon the Scribes ought too haue thought that Chryste was more than mere man. For no man is able too sée the thoughts of another man. For onely the spirit of God searcheth the depth of mennes hartes. Secondly hée blameth them: vvhy doo yee thinke euill in your hartes? As if hée had sayde: yée sinne in thinking amisse of mée. By this wée may note▪ that euil thoughtes are sinnes▪ Thirdly by visible signe he confirmeth his hidden Godhead. As if he had sayd: you say, that hée that taketh vppon him that whiche is peculiar vntoo GOD alone, is a blasphemer: for hée hurteth Gods name and fame. Uerely I confesse this too bée true. But in that yée beléeue not mée too bée GOD you doo amisse. Wherfore you are blasphemers, and not I. And nowe that I may shew and proue my self too be very God, I heale this Palsie man with a becke onely, whiche surely is peculiar too the power of the

Godhead. If I can doo this by my diuine power, why shoulde I not also forgiue sinne? Who can vtterly take awaye a dis∣ease, but hée that taketh away the cause of the disease? Nowe you sée with your owne eyes, that I take awaye the disease: and why beléeue you not that I am able too take awaye the cause of the disease also, which is sinne? Thus Chryst appea∣leth too his owne dooings, whiche beare recorde of him. For thus sayeth hee in Iohn: If yée beléeue not mée, beléeue my woorks which bear witnesse of mée. Of this seconde doctrine therefore wée maye learne thrée things. Firste that there is continuall battaile betwéene the kingdome of Chryste, & the kingdome of Sathan. For Sathan is euer grudging and de∣uising of sundry wiles, how hée maye enter vppon Chrystes kingdome, according too this: and thou shalt lie in wayte for his héele. Secondly, that Chryst by his wisdome and power, ouercommeth the power and deuises of Sathan, according too this: there is no wisdome, there is no counsel ageinst the Lord. And thirdly, that wée should submit oure selues vnder him, acknowledging him too bée very GOD, and confessing him with all suche as flée vntoo him in true repentance.

¶Of the third.

ANd the people seeing it, vvere afrayde, and glorifyed God. Héere wée haue the effect and frute of this miracle in the beholders, which frute the Euāgelist setteth ouer in this sto∣rie vnto vs. I haue oftentimes spoken of Chrystes miracles héeretoofore: and therefore I will say little héere Chryste by this miracle confirmed the power of his Godhead: his owne fatherly will towards men: his office (which is too saue) for whiche purpose he was sent: and sealed vp the truthe of his Doctrine, as it were with some authenticall and Princely seale. Ageine in the héerers was conceyued faith: out of faith f••owed the fear of God: and by fayth they glorified God with hart, voyce, confession, and maners. Héereby then let vs also gather these foure things concerning Chryste: and toogither

with these lookers on, let vs conceiue faith, feare God, & glo∣rifie him, who is too bée praysed, world without end. Amen.