but is only a felow seruant and would require his right rigorously of hym he shall do nothynge els by this meanes then cause that this rigorousnes and cruell bytternes can not longe lye hid Other Christians will take this greuously and will bringe this crueltie of this seruant to the lords eares That is to say that vniust pride and vnmercifulnes will geue and moue the holye spirite in Christians that they in their sorowe wyll make their pitiful complaint vnto the Lord. And let no man thinke that this complaint shall fall voyde For although that god wolde of hym selfe neglecte this wrong yet shoulde he be constrained by Christian mennes prayers not to neglecte it Therfore as the prayers of the righteous are not voide so shal not the common curses of the people and the crying out for reuenginge fall voyd and frustrat And therfore Christ will not haue vs neglecte them but for feare of this perill to shew our selues gentle to our felow seruants Then shalt thou perceaue in dede that there be some that for this thy gentlenes wyll wishe all prosperitie and successe to thee again Wherfore these men can neuer thriue that regarde not the curâ—â—ngs and blessyngs of of the people As it is to see in time of dearth The miserable multitude curseth the couetous â—â—gardes as Salomon sayth in his Prouerbes The people curse hym that hydeth his grayne but blessynge is vpon them that sell. But the vngodly couetous regardeth this not But consider thou whether this curse be not effectuous wheras they with all their goods are compassed about with all troubles and miseries Wherfore this is not to be estemed lightly wheras Christ in this place sheweth howe we should beware that we geue no occasion to make our felow seruantes to complaine vnto the Lorde and shewe what they haue seen in Iudgementes For it is an horrible thing that foloweth The lord saith he called the seruant vnto him And this is the fyfte cause that thou mightest thinke wel vpon this end For if thou wilt shewe no mercie vnto thy felow seruaunt but requirest thy right rigorously thinke not that god wil winke at it lay nothing to thy charge for it But he will declare this his reuenging both at other times specially in the latter IudgemeÌ„t wheÌ„ he shal geue his greuous senteÌ„ce against thee Euen that thou be deliuered to the tormenters vntil thou payst the whole debte What speciall thing shalt thou haue then for thy stubburnes Wheras thou with thy gentlenes mercy to the neyghbour sholdest haue god mercifull vnto thee and shouldest haue escaped scotfree from all thy debtes Nowe shalt thou fele him vnmerciful that he wil pardoÌ„ no part of thy debtes And this is nothing els theÌ„ according to the Prouerbe to take vp the stalke let go the eare wheras thou castest awaie many thousand to winne one halfpeny Although this parable is farre beneth the matter wtout the which a maÌ„ can not obtaine remission of sins but is constrained to sustaine the euerlasting wrath of god Wherfore Christ coÌ„cludeth saith thus shal my heauenly father deale with you also if you forgeue not euery man his brother froÌ„ the bottom of your heart al their offences He sayth that we are brothers therfore there ought to be no enmitie and hatred among vs. Howbeit our infirmitie is so great that we shal neuer liue without offending eche other But what doth god require of vs euen that we shold not liue in hatred and strife but from our heartes forgeue one an other and thynke this he is my brother why shold I be so cruell against him Seing God is so good vnto me and forgeueth me suche a great summe freely for Christes sake what should I estime my selfe so highly and disdaine to forgeue my brother suche triflynge debtes If I maye come to that point that he will forgeue me I will be right glad to suffer my neyghbours debte to be stricken out of my counting booke Yea and will thancke god also for that he of his mercie hath pardoned me wheras he might haue required of me vnnumerable debtes and caste me to be bounde in euerlasting chaynes And this is the doctrine whiche the Lorde Iesus Christe putteth forth to his people this day euen that we should refraine our selues from wrath and reuenging forgeue our neygbour gladlie that so we may be sure that god forgeueth vs. But daylie experience teacheth howe disobedient we are in this behalfe and howe obedient we are in folowing the deuil whansoeuer he moueth vs to wrath to reuenge and to all that he requireth of vs althoughe it be to our greate damaige For Christes saying is true If thou forgeuest thou mayeste be sure god will forgeue thee so that if thou be mercifull thou shalt still obtaine gods mercie If not loke for asuretie that God wil be mercifull vnto thee If thou hast a pleasure to reuenge then muste GOD do likewise vnto thee And yet thou canst reuenge and hurt for a time but gods reuenging and wrath which thou procurest by thy folishe and impotent wrath hath no end And this reuengynge of thine hath no iust cause For all power of reuengyng belongeth to God and not to thee And thou mayst be sure that if thou resigne thy right of reuenginge to god and preuentest him not through thy hastie wrath then he wil reuenge and punishe it muche more greuouslye then thou woldest desire But howe it goeth with them that are so desirous to reuenge may wel be perceaued if men wil coÌ„sider but this how synne is punished by him For they that are geueÌ„ to wrath desire of vengeance are so fare out of Charitie through ire that at last they cease from saying of the Lords prayer For here is the sharpe nayle alwaie in their sore which continually pricketh Then wheras they are coÌ„manded therin to pray vnto god for the forgeuinge of their trespaces as they forgeue other that trespace against them Here they know that if they caÌ„not obtaine forgeuenes of their owne trespaces except they forgeue other that then they shall neuer obtayne it Wherfore lest they shoulde by this meanes geue iudgement to their owne damnatioÌ„ they neuer say that prayer And what thynge maye we thyncke that the deuil can deuise more greuously and cruellye against a man than to brynge hym in suche case by wrath and anger that he dare not pray And what shal a Christian man do if he can not pray If prayer whiche is the onelye refuge of Christen men be taken froÌ„ them than must all go to nought Yea and all suche also beginne to refuse the communion and so therby depriuen themselfes of great confort and solace which they thereat shoulde receaue againste syn and greife of conscience But were it not muche better for them to suffer wrong to lay aside all wrath rise it neuer of so iust a cause then this by their stubburnes to purchase gods
in the felde or in the Citie he is taken to be in heauen for that that god the father the sone and the holy ghoste doth come vnto hym and haue their abydinge with hym And this thing haue we heare in this lyfe in the worde and do fele it inwardly by fayth but all these thinges shal be felte in dede in the lyfe to come For to haue god dwelling in vs in this lyfe is none other thynge then that all thinges that we do saye thinke or suffer are acceptable vnto God and that al thinges when we eate drinke worke slepe wache praye reade singe learne c are alowed of hym This were the very felicitie it selfe yf we were so wyse as to consider and beholde it with true eyes wyth a sure faith For the glory of the godly doth herein passe the glory of heauen For God sayth not so by heauen that he will dwel in it but thus he sayth that heauen is his seat and the Earth his footestole But the heart of the godly is the very habitation wherin god dwelleth if so be that he can but so much apprehende Christ that he beleue surely that he suffred and died for vs for these benefits loue him And so all thinges are consistinge in this that we should loue Christ and as for the rest there is no cause why any man should greatly feare For this loue shal make all other thinges easie and tollerable whatsoeuer shal chaunce for hym and his worde sake where as contrariwise without this loue all thynges shall seme intollerable and aboue all mens power as Christ sayth in the wordes folowing But if a man doth not loue me He will not kepe my worde Where as Christe is loued this is also certayne that the father for Christes sake doth loue againe and doth not onely loue vs but commeth vnto vs and he with Christ the holy ghost maketh his dwellyng with vs. This thing is so great that if we consider it well we could not but patiently suffer all thynges that chaūce vnto vs for Christs sake Where this loue of Christe is not and wheras men receaueth the gospell to the entent that they maye inuade the Churche goodes and make hauoke therof to their owne profite and commoditie and to serue their owne lustes as it is the fashion of the worlde in all thynges to seke his owne vantage and profit ther can not the worde of Christ be long kepte For it is very necessary to haue loue if a man wyll be constant in trouble profite gaines doth nothyng helpe in this case Wherefore if we loue godlines in dede that we wold not depart from the golspel we must so vse all thinges that we may saye In the name of our Lord Iesu Christe was this begon and by his commandement do we this Wherfore no case so harde can moue vs but that we take all things well in worth that God sendeth But what is the cause that we should styke vnto the worde so constantly and that we shold geue no place to anye danger or perill Surelye because Christe sayth furthermore the worde that I speake is not myne but my fathers whiche sent me And after this maner doth Christe often times speake And this is the pyth of that that Christ speaketh If ye do receaue me and embrace me that is my worde and promesse then be ye sure of this that the true GOD hath receaued you neyther must ye thinke besides of any other GOD. For ye shall find god no wher els but in me and in my worde The reason why is that the worde that I speake is not mine but the worde of my father If ye receaue this worde ye receaue my father If ye beleue in it ye beleue in my father Wherefore nowe it is easie to iudge howe the worlde stande Mahumet the Turke the Pope the Iewes do crake much of GOD they praye muche and affirme them selues to be the true worshippers of GOD. But the matter is plaine that Mahumet the Turke the pope the Iewes do not fynde the father neither knowe anye thynge of hym For they haue not the worde of Christ which is not Christes but the fathers Wherfore Christe by these wordes geueth a sure doctrine to beware by as thoughe he shoulde saye Yf ye will heare GOD and haue hym ioyned vnto you ye must tourne awaye your eyes and eares in no case from him But heare me and ye heare God see me ye see God For this it is decreed eyther must ye heare god by me or neuer heare him Wherof this muste by reason folowe that Christe when he vttereth the bountefull worde the hole godhed doth alow it so that neyther the deuyll nor the worlde can make it frustrat and false The reason is this Christs word is not his but the fathers as he saith the wordes that ye heare are not mine but my fathers that sent me The wordes be so simple and plaine that nothyng can be more simple and plaine Wherfore whan the men that are worldly wyse chaunceth vpon these words they thynke that they are but wordes coldlye slenderly spoken that in great and wayghtie matters he woulde haue vsed more earnest and pythye wordes Howbeit what great matter there is included in these wordes that are so basse and slender that doth then appeare when great perill and feare is at hande Wherfore Christ here maketh an ende of his sermō and saith these thinges haue I spoken to you whan I was byding with you but the holy ghost the conforter whome my father will send in my name he shal teache you all thynges and shall put you in remembrance of those thinges whiche I haue spoken vnto you For if a man shoulde bestowe neuer so manye wordes yet if the holy ghoste shoulde be lackynge the matter coulde not be perceaued Nowe whatsoeuer remaineth in this gospell it is the conclusion of the whole sermon that Christ in this chapter made to his Disciples that they should be of good confort and not be troubled nor offended for the spiteful death that he shoulde suffer and so be dismayd forasmuche as they shold therby obtayne their saluation Of this dyd we speake here tofore Therfore nowe we wil be cōtent with this doctrine that we haue taught which Christ doth cheifly entreate of in this part that then specially shall we kepe the worde and shall not go from it for feare of any peril if so be that we loue god And that this is the onely waye to make God loue vs and to come so nighe vnto vs that he dwell in vs. But he that goeth to God by any other waye then by the loue of Christe he fleeth frome God and can neuer come nygh vnto hym and whatsoeuer he dothe or suffreth all is but loste labour and in vayne Wherfore seyng that our Lord saith that these wordes that he spake are not his but the fathers all men
what we are as it were with a fynger and what God is agayne what is our merite before God and yet what we obtaine For as concernyng the parable of the seruaunt that ought ten thousand talentes Christ putteth it forth to thys ende that he maye teache vs what oure cause is before the Iudgemente of God A talente wyth theym that were in tymes paste was almost in valoure syxe hundreth Crownes Of these the seruaunt oughte tenne thousande Talentes To so exceadynge greate a summe are oure synnes iustely compared before GOD that by thys it maye be declared that those oure synnes can neuer be put away by our selues or by our owne workes again that we ar not able to make satisfaction for them For the first beginnyng of vs and the verye propagation of our stocke is in synne so that as sone as we be borne we bringe synne with vs into this worlde And afterwarde the longer we lyue the more we synne so that besydes the Originall synne wherin we are begotten conceaued and borne we also accumulate and heape vp our owne actuall syns by this meanes become so great debters vnto god that we may right wel be resembled lykened compared to this seruant beyng in dede by no means able to satifie so gret a det But what iudgement shall suche a seruant haue Ueryly euen thys The Lorde commaundethe that he hys wyfe his chyldern and all that euer he hath shoulde be solde By thys Christe sheweth that we synners are not only not able to paye our debtes but we must also of necessitie for synnes sake suffer death as S. Paule saieth The rewarde of synne is death And God in Paradise threatned the same to Adam and Eue sayenge On whatsoeuer daye ye eate of thys tree ye shall dye the death After the transgression of this commaudement we al came to this point that the lawe of God dothe vtterly condemne vs yea and iudgeth vs vnto death as S. Paul saith By one man synne entred into the worlde and deathe by the meanes of synne and so death went ouer all menne in somuche that all men synned For yf syn were not we shold neuer dye Whyther therfore shall we turne vs The debte is certayne we can not denye it and the Lorde requireth the debte but wee are not hable to paye it And here nowe is set foorthe vnto vs a moste ioyfull and luckye thyng whyche we ought to imbrace as they saye with metyng armes that by this means we are delyuered from our debt and so escape deathe But for the attaynement hereof we muste doo that whiche Christ saieth this seruaunt dyd He confesseth his great debte he acknowlegeth also his extreme pouertie beggery and his payne which he by no meanes can auoyde Therfore he falleth downe before his Lorde worshyppeth him and saith Lord beare with me and I wil pay thee altogether This order of praying in this seruant Christ full well alloweth wold haue vs to praye after that maner whensoeuer wee desyre forgeuenesse of oure debtes For in so doynge we bothe confesse the debt and also desire to haue fauour shewed vs. For he that denyeth the debt as the phariseys do which mainteine their own rightousnes before God setteth himself in worse case then he was before And when it is ones confessed than is the danger present forasmuche as we are not able to paye it Therfore this is an abhominable errour in the Papacie when men be sent away vnto theyr own workes and satisfactions that by them their synnes maye bee clensed and put awaye But thou wyâ—t say vnâ—o me The seruant byndeth hym selfe to pay altogether It is true He promiseth that he wyll so doo But we may not consyder what he saythe but what he is able in dede to do Though he promyse it as one out of his wyttes yet thoughe he wyth all hys shoulde bee solde he is not able to satisfye for the leaste debte Therefore it appeareth euidentely that this is CHRISTES mynde euen to declare howe it goeth with manne when he is in feare daunger and trouble In suche case he doubteth not to bynde hymselfe to extreame inconueniences yea to thynges impossible so that he maye escape the present trouble and the daungers and paynes that are lyke to ensue yea in suche case he would guage all his promyses bargaynes compactes goodes landes mouables and vnmouables yea and his very lyfe also so that he maye be delyuered from those euyls that hange ouer his head In lyke maner when the matter is come to this poynt betwene God and vs that thorough the law our synnes are reueled and brought to lyght for by the law commeth the knoweledge of synne as the Apostle saythe to escape that daunger wherinto thorowe synne we are fallen wee spare no impossible conditions so that we maye obteyne some respite and fauour for as muche as we ryghte welle perceaue that we are not able to satisfye the debte But yet the Lorde here doothe not forgeue hys seruaunt for the condition of the bargayne whyche he knoweth to be impossible but because the seruant desyreth fauoure mercye and pardon whiche he estemeth more then the debtes of all the worlde Whyche notwithstandynge is not so to bee vnderstanded as though after that a man hath obteyned forgeuenesse he should afterwarde in noo poynte shewe hym selfe thankefull for so greate liberalitie and louynge kyndenesse as it shall afterwarde bee declared when thys seruaunte sheweth no gratitude no thankefulnesse no gentylnesse noo kyndenesse agayne but rather declarethe hymselfe moost cruell moste fierce moste churlysshe agaynste hys fellowe seruaunte Obedyence towarde the lawe of GOD is wyth a necessarye condytion and yet it is not to be referred vnto this ende as though the Lorde because of that shoulde remytte and forgeue the debt The forgeuenesse of debt and of synnes is grounded onelye in the mercy of GOD. Unto thys alone must wee haue oure resorte Thys is to bee desyred and heartylye to bee called for neyther oughte wee to doubte but that wee shall haue God as mercyfull and as readye to pleasure vs as he shewed himselfe good and bounteous beneficiall and lyberall to this seruaunt As the Sonne of GOD whiche is in the bosome of the Father pronouncethe in thys our gospell of the seruant The Lorde sayeth he hadde pitie on hym sette hym at lybertie and forgaue hym all hys debte This persuasyon and Fayth muste we vndoubtedly haue of God when synne and lawe do most of all vexe vs and threaten vnto vs death and damnation that GOD desyreth not the deathe of a synner but rather that he shoulde tourne and lyue as he sayeth by the Prophete My desyre is not that any manne shoulde dye sayeth the Lorde God returne and lyue Agayne As surely as I lyue saieth the Lord God I wyll not the deathe of the vngodly but rather that the vngodly turne from his wayes and lyue
you vnwares But watche at all tymes and praye that ye maye bee founde woorthye to escape these thynges which shall chance and stand before the sonne of man This is an excellent and a necessary doctrine whiche ought neuer to fall out of our myndes Christ geueth here no iniunction to forbear meat and drink wholly neither as the Pope dothe commandeth to cast away all thynges to lyue oute of the worldes trouble God doeth not disalowe the vse of meate and drynke neyther is it vngodly to prouide thyngs necessary for our household For God for this cause made vs to worke But take hede of this that your hartes be not opprest with these things so much that ye forget my cōmyng but watche that is loke that at all times ye wayt and be armed with the feare of God and with a good conscience Do this fyrst Then ioyn herewith prayer that your temptations and hard combrances may be escaped and that ye may stande before the sonne of man As it is comprised in the two last petitiōs of the Lordes prayer Leade vs not into temptation but deliuer vs from all yll If ye do so there wil be no peril whether this daye come when we be suppyng or sleaping whether we be in the churche or in the market place it is all one for it shall fynd vs in the feare and protection of God But in this place it is to be noted that God can not well be prayde vnto neyther can the prayer bee true when a man careth not to leaue certayn vices and to amende his lyfe Wherefore to true prayer is required true repentance and that no man sinne wittingly so hynder his conscience After that let vs call vpon God for mercy in the name of our Lorde Iesu Christ that he will kepe vs in true feare of him and by the holye ghost helpe vs agaynst synne and preserue vs in true fayth vnto the ende that we may ioyfully looke after this helthfull daie and that we receaue Iesu Christe as our Sauior with all confidence Such prayer thorough Christ is heard without doubt Wherfore let vs folowe this counsell and precepte and on this wyse prepare oure selues to the expectation of this daye The whiche thyng our lord and redemer Iesu Christe graunt vs. Amen The thirde Sonday in Aduent ¶ The Gospell of Math. xi WHen Iohn beyng in prison heards the woorkes of Christ he sent two of hys disciples and sayd vnto him Art thou he that shalt come or doo we loke for an other Iesus answered and sayd vnto them Go and shew Iohn agayne what ye haue hearde and sene The blynd receyue theyr syght the lame walk the lepres are clensed and the deafe heare the deade are raised vppe and the poore receyue the glad tydynges of the gospell and happy is he that is not offended by me And as they departed Iesus began to say vnto the people concernyng Iohn What went ye out in to the wildernes to see A rede that is shakē with the wynd or what went ye out for to see A man clothed in softe rayment Behold they that weare foft clothyng are in kynges houses But what wente ye oute for to see A Prophete Merely I say vnto you and more than a prophete For this is he of whome it is written Beholde I sende my messanger before thy face whiche shall prepare thy way before the. THE EXPOSITION IN THIS Gospell are sette foorth two doctrines Fyrst that we should highly esteme Christes worde and set greate price therby For it is a thyng of great weighte Then shal be described the shamefull and wicked vnkyndnes of them that here this word and see the signes and yet regarde it not neither beleue it Whiche is a very horrible thyng First therefore that the word of Christ ought diligently to be hearde it is taught hereby in that Iohn whē he was now in bandes as soone as he heard of the workes of Christ sendeth his disciples vnto hym commaundynge them to aske hym whether it were he that should come as concernyng whom so many thynges were written in the old Testament prophets afterward so many thinges shold be spoken in the new Testamēt that is whether he was that promysed Christe of whom it was written that the kyngdome of the people and the lawe of Moses shold endure vnto his cōming and afterward that he should be heard For that was plainly spoken of before in the Prophetes That Christe should haue no corporall kyngdom but that he should be a prophet lyke vnto Moses and yet should come with an other kynde of doctrine then Moyses dyd This deede the Iewes wel know Wherfore when this chanced by by after the bandes of Iohn and Christe preached of eternall lyfe and of the kyngdome of God it seemed good to Iohn to sende hys disciples vnto hym And he sent them not onely to here the testimonies of the Prophetes but to see with their eies that this prophet was come at last whome all looked for according to the prophecie of Moses Wherfore such a message is no other thyng than as if Iohn shold say this As for me I knowe that this is very Christ but men do not beleue it Wherfore nowe go ye vnto hym and learne of hym that ye may depart from me and from the tradition of the Iewes and become his Disciples in whome are all thynges that are necessary for your saluation and for the Saluation of all the worlde This is the chiefe cause of this message vnto Christe that Iohns disciples myght see hym before their eyes and here and begyn to be acquainted with hym and so beleue in hym and be saued But what dooth Christe answere the messangers he neyther denyeth neither affirmeth but answereth symply by his workes and sayth ye se heare and fele that I am he For as Esaie and other prophetes shewed before that by Christe the lame should goe the blynde shoulde see c. that nowe see ye wyth youre eies ye haue nede of no further declaration or answer if ye wil behaue your selues vprightly in this matter Thys aunswere of Christe is wounderfull and it compriseth very proprely what oughte to be taughte of Christe It settethe foorthe hys kyngdome and what a magnificent thyng it is that is called Christes kyngdome That is suche a kyngedome to the which belongeth the lame blynd leaprous the spechelesse the deade and especially the poore and myserable synners and there are they sure to haue succoure This ought to be taught Thys doctrine shoulde be commonly proclaymed that he is a kyng which wold healpe the wretched the vexed in soule and body the whiche coulde not be healped by all the good in the worlde For there was neuer suche a Prophete that coulde delyuer the blynde and the leapres frome theyr dyseases As there was neuer also suche a teacher that coulde teache the Gospell to the poore that is promyse sure healpe
hath commanded obedience also to be done to parents and magistrates Euen as the persecuters of the Gospell do now at this tyme. They haue learned of vs to haue the magistrates in hygh reuerence and they extoll very muche the obedience to magistrates We know say they that this is true and accordyng to scripture that both kyndes of the Sacrament ought to be receaued But we are bound to be obedient to the magistrates Oure parentes are agaynst it oure kyng is agaynst it whiche forbiddeth it wherfore I may not doo so If thou doste magnifie the power whiche is appointed vnto the by GOD verily God whiche is the geuer of all power is more to be magnified whiche before his decree wherby he gaue this power speaketh on suche wyse of the greater obedience which is due vnto hym selfe I am the Lorde thy God Ought not this then to seme a iuste cause that thou sholdest do what soeuer he byd thee to do yea at that tyme also when thy gouerner commaunde thee the contrary and that thou shouldest also say and obiect to all thy instant aduersaries I must go about these thynges that belong vnto my father For Gods commandement and charge ought to be more estemed then all thinges that be If that be fulfilled then afterwarde thou must fulfil also other ordināces of the emperors parentes magistrates that the commonalties be not disturbed therby The vtteryng of this hystorie of Christe belongeth not onely to faith as dothe the reuelations made by the starre opened in Iordan and in the mariage but it pertaineth also to geuing an ensāple that as touchīg matters of religiō things pertaining to the obeying of God we shold haue respect to no mā neither to parent nor prince For in this we ar bound by obligation to a more higher lord that is to god whose cōmandemēt must nedes be don him must we only serue If thou hast performed this obedience ▪ then maist thou not denie that obedience that is due to inferior gouerners but yet on suche wise that they be not a lette to the performyng of the greater obedience whose seruice must be done before all others As touching the high temptation wherin Christ is lost out of the heart I will not speake I will only haue in mynde the vttering of this chyld wherin he declareth himself to be such a one that hath a greater right then other mē For that that he casteth of the yoke of obediēce which was made without power waiteth not vpon his parēts but causeth thē to com back vnto him again to thintent that he might confirme that they hearde spoken of the angel And he shal be called the sonne of the most highest And that the meaning of this saying might be had in remembrance and not forgotten it was expedient that it should be renewed by this dede So that this reuelation dothe very well agree with the other For here is it made euident that Christ is the chiefest man as the shepards Simeon did testifie of hym Wherfore he thinketh sure that his cause state is chief aboue al other childrē howbe it he had not yet forsaken the felowship pastime of his play felowes But that Christes busines was in the temple the Euangelist doth sufficiētly declare For his reasonyng was not as touchyng the dearth of victuals or of suche trifling matters but he conferred and disputed with the scribes as touchyng the word of god First he knew of them how they vnderstode expoūded scriptures then he reproued their errors but yet on such wise as did agre to his age And that I may brīg this for an exāple out of Mathew where as that scribes disputed of the fift cōmandement so expoūded it as though that murder with the hand wer only forbyd ther by He himself cometh forth with a more perfecter meaning sence therof how that al railings false accusatiōs cursyngs hatred braulyngs of the angry ar to be taken to be against this Precept For the pythe of the precept is to exclude priuate reuengyng all thyngs that geue occasion inticement thervnto that there myght be a mercyfull affection and gentylnesse toward al men After thys sorte dydde the chylde at that tyme teach to make inquisition for the moste weyghtye and perfecte thynges in the lawe He hym selfe also demaunded of these thynges that this reason and meanynge that was newe and neuer hearde of amongest the Scribes myghte gette admiration and wondrynge Howe maye it bee that a chylde shoulde haue so perfecte Iudgemente of so greate matters For thys is doubtelesse that hee thoughte that the vyces and faultes of the teachers and the errours of the interpreters were not to be ouerpassed of hym And thys is a thynge verye lykely that he dyd conferre wyth the Doctoures as touchynge Messias where he shoulde bee borne and what his office shold be Yet dyd hee all thynges wyth such moderation with such a meanyng as though he had lerned these thyngs of the discipline of his mother that they might not iudge this child to be Messias but yet to be replenyshed wyth the holy ghost and wyth the towardnes of the chiefest vertue power For what hope of vertue and godly towardnesse there is in a chylde may well be perceyued by certayne tokens at that age And this is the hystorie howe the chyld Christ opened hym selfe towarde his mother and Ioseph and howe that he is aboue the common capacitie of chyldren because he wyl not wholly be vnder the controllyng of his parentes neyther doth he suffer his office to be blamed in this Thys hystorie dothe the Euangelist conclude when he sayth He came downe with them and was subiecte vnto them This chylde vsed here hys priuiledge when the matter requyred that hee myght rather obeye hys celestiall Father But here hee suffereth hym selfe to bee broughte in order agayne and submytteth hym selfe to the commaundemente of his parentes althoughe hee were bounde therevnto by no lawe As Luke sygnifiethe this whenne hee sayeth And he was obediente to them As thoughe hee shoulde saye he obeyed them of his owne free will not of cōpulsion But in that the he was subiect vnto them he did it not for his parēts sake but for an exāple that as touchyng his seruice in the houshold we should not doubt but that he was very obedient to the cōmandement of his parentes that he was ready to healpe his father in his worke and that he dyd other thinges belonging to that age in helping the familie and that he thought not him selfe to good to doo it This example is put forth to be remēbred of childrē For if the Lord which is the God of vs all did not refuse to do this and behaued him self vnwillyng in nothing that he was byd to do of his parents although it were not all without drudgerie but many thinges therof were full of seruilitie verily children ought not to be lothe
vs. For it is neuer suffered in any place of the worlde long without persecution For the dyuell can not abyde it It is a very busy and styrryng kyngdome of hys He suffereth not his seruauntes to be ydle as we proue and feele by the Papistes dayely more and more Thyrdely he muste take diligent hede in this poynt also that the thornes trouble it not that is that he regard not his substance rychesse pleasures concupiscence of the flesh and eies and the pompe and pryde of lyfe so muche as he dothe the woorde And worldly trauayle is not more to bee estemed then the worde of God But as CHRIST saythe Fyrste seeke the kyngdome of GOD and the ryghteousnesse thereof When the heart is becom studious strong religious with the fear and loue of God then it is pure and apt to this purpose to yeld fruict in pacience and long sufferance For the crosse tribulation affliction caÌ„not be lacking at al. For as Paul saith all that will liue godly in Christ shal suffer persecution Wherfore pacience is a necessary remedy in christian men and so is praier For fyrst of all our greatest incommoditie is that wee are tangled and combered wyth suche lettes we can not by reson of our natural inclinatioÌ„ neglect and despise worldly things Besides all this the deuil letteth no occasion passe but deuiseth all meanes possible to take the word from vs and to put in the place therof couetousnes pride wrath and other thinges of like sort As there be exaÌ„ples to shew For ther shold be many excellent persons in the coÌ„gregation if they wer not hyndred by auarice ambition lechery so that they can not regard Gods word Wherfore it is very expedient diligently to marke our vicious nature and not to lyue so carelesly as the most part doo but to entreate God for the gift of the holy ghost which he promised for a suretie to geue vs. The father geueth that holy ghost to all that aske it that he may remoue froÌ„ vs all suche stops and staies and that he wold cut a sunder these thornes and snares that we may heare and kepe the worde of God and bring forth true fruicte of faith in Christ. By the which faith we may shew not onely obedience to God but may become also his children and heires For this is the chiefest cause why this seede is spread and the Gospell preached throughoute all the worlde euen to yelde suche fruictes into euerlastyng lyfe Nowe after this description of true godlynesse and hope of good encreace therof this doctrine is not to be let passe in this parable Let it not seme any meruaile vnto vs that Gods worde shoulde not euery where yelde fruict For that we learne by the distinction that Christ maketh of fower kynds of hearers wherof one onely is good the other thre ar fautie Yet they ought not to hynder or let the fourthe in doyng theyr duetie For the maner of Gods worde is suche neither can it be otherwise It is put forth to men for their saluatioÌ„ But in the most part of men it nothing preuaileth as this parable specifieth Howebeit the worde and the precher is not in the fault as the ragious and furious Papists thinke they may boast against vs in that behalfe for that there rose also many sectes and offences with the settyng foorth of our doctrine But if this made any thing against vs what wold they saye to the example of Christ Iohn and the apostles Were not all thynges in their tyme also full of greuous offences and trespasses Do not hystories record that there were that hearde Iohn and yet sayd that he had a diuell Herode hym selfe that so greatly estemed hym and was delighted with his doctrine as the Euangelistes testifie at last caused hym to be â—mprisoned beheaded They heard Christ the sonne of God and yet crucified hym Why saiest thou not nowe that Iohn Christe and the Apostles were false teachers for that there was suche incredible stubbornes and malice that verye fewe were conuerted by theyr woorde But here they dare not speake what they thynk lest they should openly betray them selues to be Antichristes They think that they haue a lauful cause therfore to raile vpon our doctrine What is the cause of oure doctrine and by what right we may maintayn it and set it foorth I will not shew at this tyme I haue only respect that it is Christes worde For thus he sayth The sede is the worde And verily it can not fall into a wicked Papistes heart to saye that this worde that Christ speaketh of here is euill and corrupt But now what saieth Christ as touchyng the pure and good ground what encrease coÌ„meth therof The fourth part saith he commeth to good and groweth to ripenesse Who therfore can doubt but that the worlde continueth in wickednes without amendemeÌ„t although the worde and the doctrine be pure true and without faulte I pleade not the cause as I sayde before for our doctrine But we at the least proue this that oure aduersaries the Papists can not but confesse whether they will or no that the wickednes of the worlde can not bee amended thereby or taken awaye althoughe that bothe pure doctrine and preachers come vnto it The very example of Christ besydes Iohn and the Apostles sheweth sufficiently that the matter can not be brought to suche case that all shall beleue and embrace the worde It is the greater parte and it wyll be alwaies euyll lewde and vnfruictfull and very fewe be conuerted and brought to beleue Now if it so chanced to the sonne of God what meruaile is it if it chaunced so to Iohn and to the Apostles and now to vs also at this time Shal the fault therfore be layde to the doctrine Why doo they not as well blame and denie the good sede that fell vpon the way the stones and the thornes But they should rather folow the truth and refrayn from railyng and backbityng His worde is the sede that is sowen And that is neuer euyll neither dooth it of his owne pure nature bring forth any other fruicts then good And if fruicts folow not thereafter beware thou blame not God and his word The fault is in the ground wherin the good sede is hurte corrupte and made vnfruictfull Wherefore this is but a sclander of the Papistes where as they mysreport our doctrine for that it is assaulted with so many offences and sectes Let them condemne them selues rather and such other that wil not receiue the worde with a true heart For the fault is not in the word but in the hearte and mynd They are corrupt also stirred by the diuel to forsake Gods worde As Christe sheweth in an other parable of a good ground which is sowed with good sede and yet it can not be without tares If ye demand how this commeth so to passe the diuel saith Christ soweth theÌ„ in the
that we shoulde perishe and be damned in our synnes The third cause is the euerlastyng councell and prouidence of God wherwith he determyned by this meanes to shewe his loue and to deliuer mankynde frome synne The fourthe cause is the trewe and faithfull promise whiche he made in tymes paste Oute of the whiche afterwarde foloweth the blyndnes and indignation of the Iewes whiche is the fyfte cause As touchyng the fyrst cause I mean our synne the holy Prophete Esaie speaketh on this maner He was wounded euen vnto the death for our synnes and broken on pieces for our wickednesses In these wordes the Prophete declarech wherfore Christ was so euyll handled and so greuously punished verily not for his owne synne For he is the onely begotten and derely beloued sonne of God which neuer committed synne neither was there euer found any guyle in his mouth yea for our synne for thyn and myne iniquitie was he wounded and broken on peces Therfore saith the prophet For our sinne Now that he saith Our that is for the synne of all men did he suffer and die For whē he had ones takē vpon him our infirmities diseases then must he also die for our sinnes and wickednesses as the prophete saith in the afore recited chapter the Lord hath laid the iniquitie of vs all vpon hym And a lytle after the prophete speaking in the person of God sayth For the synne of my people haue I striken and smitten him And in the ende of this chapter he saieth He bare the synnes of many and paide for transgressors Dauid in like maner complaineth in a certayne Psalm and speaking in the person of Christ saith The rebukes of them whiche rebuked thee he meaneth the heuenly father fell on me And a litle afore I paid the things that I neuer toke We haue greuously offended God dishonored his holy name and greatly obscured his glorie All this must Christ pay satisfie make amendes for it Therfore saith Peter in his fyrst Epistle Christ suffred ones for our synnes the iuste for the vniust Herof doth it folow that not only the Iewes whiche lyued at that tyme neither the souldiors nor yet Pilate Herode c. are gilty of the passion and deth of Christe but also all sort of vs whyche all without exception haue synned For for Oure synnes was CHRIST slayne and nayled on the Crosse. Neyther are wee better thenne they that crucified hym Althoughe that the Iewes dydde not knowe hym as the sonne of GOD otherwyse they would not haue crucified the Lorde of glorye yet for all that euen of very malyce and enuie agaynst hym they layde hand on hym as a gyltlesse manne accused hym and flewe hym But he hadde neuer come to that poynte if our synnes had not ben for the whyche hee was stryken wounded and slayne So lykewise made we hym to serue in oure synnes and through hym much sorow with our iniquities Therefore lette vs no more bee angrye with that myserable caytife Iudas Pylate Herode Cayphas Annas c. as the maner heretofore hathe bene yea rather lette euery man be angrye wyth him selfe accuse hym selfe and impute the fault to hym selfe as vnto hym whych for his synnes dyd cast Christ that innocent lamb of God into this most horrible and intollerable payne Te seconde cause is the excedynge great charitie loue and mercye of GOD whyche he shewed vnto vs miserable men wicked synners without any merite or desert on our behalfe wherwyth the heauenly Father beyng prouoked spared not only his begoteen sonne as Sainct Paule sayth but for vs delyuered him vp euen vnto death This declareth Saint Iohn in his Epistle saying In this thyng hath the loue of God appeared that he sente his onely begotten sonne into the worlde that we myght lyue thorough hym In thys is loue not that we loued God but that he loued vs and sent his sonne to make satisfaction for oure synnes And Christe hym selfe saythe GOD hathe so derely loued the worlde that he hath geuen hys onely begotten sonne to the ende that all that do beleue in hym shoulde not peryshe but haue lyfe euerlastynge Thys Charytie and Loue moued CHRIST alsoo to obeye hys Father in thys behalfe so that he came down into this world and toke oure synnes vpon hym as the Prophete Esaie saeith In his loue and in his fauour hath he redemed them And S. Paule saith God setteth forth his loue meruailously towarde vs in this that when we were yet synners Christ dyed for vs. And Christ hym self saith No man hath a greater loue then thys that a manne shoulde geue his lyfe for his frendes Of these places of the holy scripture tofore alledged it appeareth euidently that the seconde cause of the death of Christ is the loue of God towarde all mankynde whome oure miserable and wretched state did so greatly moue and strike with tender compassion that he sent his onely begotten Sonne whyche also of very loue towarde man obeyed hys fathers wyll euen vnto the deathe the moste ignominious and spitefull death of the crosse into this worlde and gaue hym ouer into the handes of synners that he by his death and passion myght delyuer vs from euerlasting death damnation Wherof we may learne to loue one an other and so to bee mynded one to an other as Christe was mynded towarde vs. Of this thyng dothe S. Iohn admonyshe and teache vs in his Epistle where he saieth In this haue we knowen loue that he gaue his lyfe for vs we ought to geue our liues for our brethren Paule also in his epistle to the Philippians exhorteth vs that after the examples of Christ we shold humble our selues and serue one an other euen as Christ serued vs. The thirde cause is the euerlastynge councelle and prouidence of God which by his vnoutspeakable wisdome determined from euerlastynge to delyuer mankynd by the death of his sonne before the world was made as Peter in his sermon testifieth wher he after many wordes of the crucifying of Christ saith thus Hym Christ haue ye taken by the handes of vnrighteous persōs after he was deliuered by the determinate councel foreknowledge of god and haue crucified slayne him And Christe himselfe in the gospell telleth aforehande in many places geueth his disciples forewarning how that this passion death shal chaunce and comme vnto him by the euerlasting councell and decree of his heauenly father as he said also vnto Pilate Thou shouldest haue no power at all ouer me excepte it were geuen thee from aboue The fourth cause is the faith and trueth of God For when this councel was determined from euerlasting then god wold not haue it kept in secret but did make open the same before many times and promised that Sauiour in many places of scripture by his holy Prophetes as S. Paule testifieth in his epistles This promes
more maruelous The Lord hath appointed and set the deuill and the worlde their limites beyonde the which they can not go And this is worthy to be noted and for euer to be remembred that thou in thine affliction persuade thy selfe that what soeuer aduersitie chaunceth vnto thee it commeth not by fortune or by chaunce but by the singuler prouidence councell and determinatiō of god yea and that vnto thy greate cōmoditie althoughe it semeth otherwise to thy blinde and carnal reason And here nowe riseth also a greater difficultie for yf I must thus persuade my selfe that all the aduersities and troubles whiche I suffer cōme by the prouidence of God then by the Iudgement of reason it maye be gathered that the councell and determination of god concernyng myne affliction is vnto my destruction and damnation For what health or saluation maye be loked for of paynes plagues and punishmentes in our great and greuous afflictions we can not otherwise be persuaded but that God euen of displeasure and hatred againste vs doth plague and punishe vs. And this greatly encreaseth our sorowe and in a maner bringeth vs to desperation because God doth so punishe vs If any other thing were the cause of oure plagues and troubles it would not so greatlye greue vs for then we woulde thincke that there were some helpe and conforte remayninge in God towardes vs. In this case therfore must we haue recourse vnto the worde of God and not heare nor obey the iudgement sentence of reason For if we heare and beleue that we shall surely fall into desperation yea and vtterlye detest and abhorre God The worde whiche in this behalfe conforteth and openeth vnto vs the will of God is this S. Paule sayth If we wolde iudge oure selues we should not haue bene iudged But when we are iudged of the Lorde we are chastened that we should not be dāned with the worlde By this sentence of the Apostle it is euident that whome God wil not haue condemned with the worlde but preserued and kept vnto euerlasting life he correcteth and punisheth them neither ought this to be counted a token of hatred but rather a signe of fauour loue good will although they be afflicted and troubled This sentence in affliction is diligently to be considered and remembred One hath this crosse an other hath that whereof they woulde gladly be eased But if euery mā wold thincke on this maner saye to him selfe If thou were not restrained with this byt of aduersitie if thou were not thus correcte thou wouldest surely do that which shold worke thee greater displeasure and be the cause of a more euil but God doth send thee this aduersitie that thou sholdest not be damned with this worlde but hereof take an occasion to amend thy life to call thy selfe vnto repentance to feare GOD to call on his blessed name to thancke him for his benefites c. If euery man in his trouble wold thus thincke with himselfe then would they not be angry with god for laying that crosse vpō them nor thincke that he doth it of hatred displeasure against thē but rather of fauour good wil towarde them yea then would they loue and praise god that he in that affliction sheweth tokens of his fauour and good will toward them by this meanes preseruinge them from eternall damnation vnto euerlastynge saluation Unto this ende also doth S. Paule in hys Epistle to the Hebrues alledge this sayinge of Salomon out of his prouerbes My sonne despise not thou the chasteninge of the Lord neither faint when thou arte rebuked of hym For whom the lord loueth hym he chasteneth yea he scourgeth euery sonne that he receaueth If ye endure chastening god offereth himself vnto you as vnto sonnes For what sonne is he whō the father chasteneth not If ye be not vnder correction wherof all are partakers then are ye bastardes and not sonnes Therfore seing we haue had fathers of our fleshe whiche corrected vs and we gaue them reuerence shal we not muche rather be in subiectiō vnto the father of spirites and lyfe And they verely for a fewe dayes nurtered vs after their own pleasure but he nurtereth vs for our profite to the intent that he may minister of his holines vnto vs. No maner chastising for the presēt time semeth to be ioyous but greuous neuerthelesse afterward it bringeth the quiet fruite of righteousnes vnto thē whiche are exercised therby This sentēce of the holy Apostle doth testifie not only that the discipline correction which god laieth vpon vs is no token of his anger displeasure againste vs but also that it is a most manifeste signe euident argument of his fatherly and frendly good wil toward vs. Let vs not therfore thinke whē we are corrected punished that GOD is angry with vs or that he set naught by vs. For the cause why he corrected vs is because we are his sonnes and should not loose oure enheritaunce nor at any time be put from it And as the worde doth preach and declare vnto vs of the crosse and of afflictions so lykewise is it set forth by examples who can or dare say that god the father hated his onely begotten sonne Christe Iesu And yet for all that yf thou considerest his lyfe and death and weighest the matter after the iudgement of reason there shall appeare no great signes of gods loue towarde hym yea rather signes of hatred then of loue and that the vngodly and wicked Iewes were more regarded with god then Christ whom they hādled at their pleasure and entreated as they woulde accordyng to the saying of the Prophete He hath nether beautie nor fauour when we looked vpon hym there was no fayrenes we had no luste to hym He was despised abhorred of menne We reckoned him so vile that we hyd our faces from hym yea he was despised and therefore we regarded hym not We dyd iudge him as though he were plagued cast downe of god And Christ hymselfe sayth by the psalmographe As for me I am a worme and no man a very scorne of men and the outcaste of the people All they that see me laughe me to scorne they shote out their lyppes shake the heade c. They gape vpon me with theyr mouthes as it were a ramping and roaring Lyon c. Yea the very Iewes when he hanged on the crosse mocked him saying If he be the sonne of God let him comme downe from the crosse c. Now as god did handle his owne derely beloued only begotten sonne Christe Iesu here on earth euen so wil he handle al Christians in this worlde as Christ hath to fore saide The seruant is not greater then his maister If they haue persecuted me they wil persecute you likewise And it is sayde both moste trimly and truly in the Epistle to the Hebreues as we heard afore If ye be not
theym that althoughe they confesse they are synners and so are in deede yet they approche vnto God and boldely speake vnto hym on this maner O Father wee are thy chyldren we lack and haue nede of dyuers thynges Oh bee mercyfull vnto vs Beholde not oure synnes but thy Sonne Christe Iesus In hys name we come vnto thee Oh heare vs. It is truely sayde of Sainct Augustine The prayer that is not made thorowe Christe that is to say in the name of Christe doothe not only not put awaye synne but the very prayer it selfe is made synne Sainct Ambrose also saieth Christ alone is our mouthe whereby we speake to the Father our eye wherby we see the Father Our right hand wherby we offer vnto the Father whyche Christe excepte he maketh intercession for vs neither we nor all the saintes haue any thyng to doo with God For that is to praye truely when the prayer is made onely in the name of Iesu Christ. And therof doth it folowe that whatsoeuer we aske in his name faithfully and truly that shall we surely obteyne whiche thynge ought to moue and prouoke vs gladly to praye For we heare that what soeuer we aske in the name of Christ it shal neuer cease tyll it come vnto the throne of God and obtayne that is required In consideration of suche promyse Christ sayth vnto his disciples Hytherto ye haue asked nothynge in my name For they trusted onely in hys healpe that hee prayde for theym euen as the menne of the countrey thynke that they nede not to praye because theyr parishe prieste dothe it for them all But Christ commaundeth that from hensefoorth they them selues shoulde praye that they maye receaue for themselues and that their ioy may be perfect Suche commaundement ought diligently to be consydered and accordyng thervnto we oughte earnestly to prepare our selues vnto prayer As for myseries troubles afflictions crosses c. we shall neuer want in this world for the redresse wherof we ought continually to praye He therfore that desyreth full and perfect ioye and to be delyuered from these perils and euyls let hym so embrace prayer as Christ dothe here coÌ„mend it Neyther let hym doubt but that he shall obteyn what soeuer he asketh in the name of Christ if it be vnto the glorie of God vnto his own saluatioÌ„ For this is a great incommoditie vnto vs that we knowe not as S. Paule sayeth howe we ought to praye Hereof it commeth that many praye for delyuerance from certayn myseries but they doo not obtayne For God knoweth what is best and most profitable for vs. S. Paule hymselfe also prayde that God woulde delyuer him out of tentation But what sayd Christe My grace sayth he is sufficient for thee For my strength is made perfect thorough weakenes So lykewise may it come to passe nowe a days that thou desirest deliuerance from this trouble I from that But God knoweth that it is better for vs to be still in that trouble and therfore he taketh not awaye that affliction and miserie from vs. For if we were delyuered frome it we shoulde peraduenture falle into some wycked vice as insolencie pride negligence securitie wantonnes gluttonie vnclennesse c. Therfore before the prayer concernynge dayly breade there is a petition touchyng the wyll of God wherin wee praye that not oure wyll but Gods will may be done And Christ himself when he praied in the garden said Not my will but thy will be done Our prayer ought so to be tempered that we should set before vs the wil of God in all thynges preferre that before our owne will after the example of the leapour and then lett vs not doubte but that God wyll geue vs all thynges whiche are vnto his glorie and vnto our saluation But there is yet an other incommoditie God will healpe and geue what soeuer we aske in the name of his sonne Christe Iesu. This is moste certayne and true Notwithstanding the maner and tyme we may not determyne howe and when hee muste healpe and geue vs. Reason ceasseth not to make importune suite but if it haue not good successe out of hande streyght ways it despaireth of helpe So lykewyse concerning the tyme if healpe cometh not vnto vs within so many howers dayes or yeares Then caste we awaye all hope of helpe Neyther are these small tentations wherewith Faith is vehemently impugned and enfebled Therfore it is necessary that we with a sure faith apprehende and laye hande on the worde of God and with silence hope and pacience loke for healpe of God which is promised vs in the name of Christ what soeuer be done concernyng the tyme way maner c. contrary to our expectatioÌ„ according to the wil of god For for this cause is he called an helper incoÌ„uenient tyme. Nowe for asmuch as we of our owne nature are very impacient we thynke always that it is now high tyme to healpe and that God deferreth the matter to longe and thus we prescribe and appoint God how when and what he shall doo But wee must auoyde and eschewe thys arrogancye and pryde that oure faythe may be fyrmely and constantly fixed and sette vppon the promyse that God for Christe his sonnes sake wyll healpe vs in conuenient tyme euen when it shall make moste for hys glory and for our healthe and saluation And this is the doctrine concernyng prayer whereof we haue great nede in these our dayes neyther haue we any other healpe in this worlde as Christe declareth here when he he sayth Aske that your ioy may be perfect For where prayer is not there can bee no trewe sounde perfect and full ioye but in the place thereof commeth care sorowe trouble disquietnesse c. And this didde we proue to bee trewe not many yeares paste For yf we had geuen our myndes earnestly to faythefull prayer the Pope wyth hys tirannye had not so greatly preuayled in this realme But when prayer is diligently exercised the more that the Pope and the tyrantes of this worlde rage and persecute the worse it goeth wyth them and with theyr wicked deuises as we haue also lerned by experieÌ„ce in this our tyme. Therfore let vs loke wel about vs and diligently do that that is apointed vs. First let the miniâ—ters of the word diligently teach the truth let the other fal to praier yea let so many as loue the glory of God practise theÌ„ selues coÌ„tinually in this holy exercise of prayer By thys meanes shall the Church of Christ be safelye preserued frome the deuyll and Antichrist yea and from all the tyrantes of this worlde He therfore that loueth the church and faithfull congregation of GOD and is desyrous to see it prosper lette hym thynke that he ought to laboure vnto the vttermost of his power that it maye bee conserued and safely kepte This commeth to passe onely by prayer
are playn that God loueth vs. Wherfore for this loues sake ought we greately to esteme all thynges that he geue vs. And especially those gyftes whiche are ordeyned and geuen of hym to vs for our saluation and confirmation of oure faithe as Baptisme and the Supper of the Lord is c. For all be it that the worlde doth not regard these thyngs yet they ought to be estemed for oure chiefe felicitie that by them we myght put asyde all sorowe and be ioyful in heart forasmuche as these thinges are of a fatherly loue and beneuolence ordeyned for our saluation Wherfore Christ in this place sheweth not only that the father will geue vs any thinge but also he describeth the way how the father will geue vs that is of a fatherly and of a godlye loue And as hytherto wee haue spoken of the geuer and of his louyng mynde so is the gyfte it selfe no lesse to be estemed For God geueth not riches here nor kyngdoms nor any creature but geueth his onely begotten sonne which is no lesse than the father If wealth and prosperitie causeth ioy howe great ioy ought this gift to be to them that it is geuen vnto For as God the geuer is excedyng great and his loue also wherof the gyfte procedeth So is the gyft that he geueth which is his onely sonne For he geueth hym selfe wholly in this gyft as Paul saith to the Romains seyng God hath geuen for vs all his sonne how can it be that with him he should not geue vs all thynges also Sinne death hell heauen rightuousnes and life al are ours for that that the sonne as by gyft is ours also in whom are all thynges Wherfore if we beleue truly and receiue this moste excellent gift by faith it must nedes be that euery creature fautie or not fautie muste be ours and geuen to our cōmoditie as saint Paule saith in an other place Al things ar ours whether it be Paul or Apollo or Cephas either the world or life or deth And you ar Christs Christ is Gods For if we cōsider this gift well we shal perceiue that it passeth all that is either in heauen or earth and in respecte wherof all the goodes of the world are but as it wer a graine But here doth incredulitie misbeliefe trouble vs as Christ himself dothe afterward complayn and also incredible darknes and ignorāce as whē we heare of this so great a gift yet we do not beleue it the words of such great matter goeth in at the one eare and rūneth out at the other neuer perceth to the heart When men conceiue any hope of purchasing possessions or of bying landes they can neuer haue their heart at rest for the feruent care and gredy desyre to obteyne the same But where as it is declared here that God hath geuen vnto vs his sonne of mere loue we are slouthfull and sluggyshe without all desire to receiue it What is the cause that we sette so lyghtly by suche an hygh gift and do not embrace it worthily as we ought to doo The deuyll truly whiche casteth a myste ouer our heartes that we care not for the worde and promise as touchyng this gifte but in the meane tyme we bestow all our cares in worldly thynges Wherfore in the beginnyng I sayde that these woordes oughte dayely to be rehersed and vsed when we rise in the morning when we go to bed at nyght that we might print them in our hearts geue God thankes for this so great benefite For all things are so great that they can be no greater the giuer the loue of the geuer and the gift it selfe that is geuen vs of mere loue not of merite and is so geuen that it remaineth with vs not as borowed nor lent nor recompensed For the whiche also is nothing geuen agayne neither is any thinge required therefore but that thou shouldest ioyfully embrace it and so declare thy mynd But alas what an vnworthy thynge is this that neither heartes neither handes there be to receaue this gyfte as it is proffered that this should be our Christ and shold remayne with vs for euer vnto euerlasting lyfe But herein chaunceth a very leude and greuous thing that they to whom this gift is offred although thei haue great nede therof yet they regarded it not but refuse to receiue it If a riche man shold proffer a gift to a nedy begger that he might therby liue in more welth more at ease and yet that riche mā wold require nothing for himself but that the poore wolde receiue this excellent gift gladly Now if the begger were suche an vnthriftie person that he wold not take the gift but wold set more by his owne miserable state than by this gifte might ye not count him worthily to deserue yet more greater wretchednes thā he was in before but here to this beggerly world the is void of al life saluatiō is profered the son of God And god demādeth nothing els of vs but to receiue it to take it as our own but this is our madnes that although we be starke beggers yet we think scorn to be prouided for Iudge thou therfor here of what a greuous syn is vnbelefe It is not agreable to mans nature to be agaynst oure owne profite and gaines and not to receaue it when it is proffred Hereof it appereth how madde the worlde is that it hath no ioy and felicitie in this gift of God and putteth himself in such great blame that it wil not receue and take to his vse that that is proffered If it were neuer so little gold that were proffred we woulde be ready to receaue it with bothe handes yea and with al the other lymmes of the body also Wher as the sonne of God is proffred for a gift al men ar in doubt whether they may embrace hym or no and beare themselfe in hande that they haue no nede of hym Wherfore he hath his proper name geuen hym to whom the gyfte is proffred and is called the worlde which is worthy to be hated and specially if it bee compared with the gyfte For so littell dothe he deserue this loue and gift of God that nothyng can be more againste God nor nerer vnto the deuyll than the worlde is And yet this is the very testimonye and witnesse of Christ saying God so loued the worlde that he gaue his only begot-sonne Print this thyng well in thy mynd After that thou haste heard what God is and what is the gift that he geueth freely of mere loue learne this thynge also what is the worlde truely a great multitude of men that hath no faith that thinketh God vnfaithful of his promise yea and blasphemeth curseth and persecuteth his worde whiche are also disobedient to father and mother murtherers aduouterers traitours theues wicked persons c. as dayely examples shewe vs playnly that
wrathe of the housholder For this is the propertie of greate men when thei are earnestly moued thei speake not many wordes but that that thei speake is ponderous and weightie For thei thinke more greuously inwardly then thei speake outwardly And how muche more dooe these brief woordes signifie the vnspeakeable wrathe of GOD whiche no man can pacifie Yet we esteme them as little as though a gester or skoffer whom we might worthely despise had spoken theim or as though GOD had spoken these thynge in sporte Neither doe we heare or se that as the wordes be in the texte GOD is angrie with vs and that thei proceade of a greate anger and wrathe and that he is neither foole nor childe but the Lorde and GOD aboue all before whom all thynges doe tremble and quake and as the scripture saieth the mountaines with their foundatiōs and the seas and floodes flie from the face of GOD. Onely man is so stiffe necked that he can not feare but rather despise GOD and mocke hym But we preachers are excused For we exhorte you with all diligence that ye regard and set more by this supper then all riches and goodes Wherfore at that daie all the worlde shall beare vs recorde and confesse that we are blamelesse For we set forthe this doctrine so earnestly and studiously that our very aduersaries doe heare it and condēne it for heresie And we are not muche discontēt that thei so dooe For hereby doe thei confesse that thei haue heard read and seen that we haue dooen our message But if we haue not holde our peace but haue taught earnestly and diligently yea and preached so muche that our aduersaries saie we are to vehement let this man be our iudge whiche commaunded vs so to doe And lette hym defende them and condemne vs. We doe not refuse to be iudged which haue the true GOD the true Christe and the true Churche on our part This matter shall be plain when all hidde thynges shall be made open In the meane season lette vs praie to GOD that he will preserue and kepe vs stedfast in suche doctrine and faithe through the holy ghoste And doubtles we shall be welcome to this supper The which thyng our heauenly father graunte vs for Iesus Christes sake through the holie ghost Amen The .iij. Sondaie after Trinitie Sondaie The Gospell Luke xv THen resorted vnto hym all the Publicanes and synners for to heare him And the Phariseis and Scribes murmured saiyng He receiueth synners and eateth with theim But he put forthe this parable vnto theim saiyng What manne emong you hauyng a hundred Shepe if he lose one of theim dooeth not leaue ninetie and nine in the wildernesse and goeth after that whiche is loste vntill he finde it And when he hath founde it he laieth it on his shulders with ioye And assone as he commeth home he calleth together his louers and neighbours saiyng vnto them Reioyce with me for I haue founde my Shepe whiche was loste I saie vnto you that likewise ioye shall bee in heauen ouer one synner that repenteth more then ouer ninetie and nine iuste persones whiche nede no repentaunce Either what woman hauyng tenne grotes i◠she lose one doeth not light a candle and swepe the house and seeke diligently till she finde it And when she hath founde it she calleth her louers and her neighbours together saiyng Reioyce with me for I haue founde the grote whiche I loste Likewise I saie vnto you shall there be ioye in the presence of the Aungelles of God ouer one synner that repenteth THE EXPOSITION OF all the Gospelles that are reade through the yere this is the moste comfortable In the whiche Christe teacheth of his office as of a Shepherd how he maketh inquisition for synners and restoreth theim that thei maie not be plucte in pieces of the Wolffe that is of the Deuill And this was the occasion of this sermon of Christe When all kynde of synners and Publicans drewe nigh vnto Christe to heare his worde the Scribes and Phariseis seyng that laied it to Christes charge as a crime that he vsed the companie of this kinde of men with whom GOD and thei that are beloued of GOD could haue nothyng to doe and that by this he did declare that he was farre vnlike GOD. Christ answereth and alledgeth a iuste cause of his doing that is that he doeth nothing otherwise then the common maner of men is yea and that in inferiour matters when their chief care at all tymes is to recouer that is loste or in daunger that hereby he might reproue the vntolerable frowardnes and arrogance of the Phariseis wheras thei giue iudgemēt so vnshame-fastly of a matter that thei vnderstande not And that the matter maie be the better perceiued the questiō is this whether there is any place for synners in the kyngdome of GOD For if there be not Christes doing was worthely reproued that whereas he professeth hymself to bee the sonne of GOD yet he companieth with theim that are not of the kyngdome of GOD. The Phariseis Scribes are deceiued in iudgyng Christes doyng bicause thei knewe not truly what is the kyngdome of GOD and yet thei thought theim selues moste perfect thereof This is the cause of their false iudgement Thei knewe Moises and the Prophetes by cōtinuall readyng and studie but after this vnderstandyng that the woorkes of the lawe muste be doen and that he that doeth theim is now allowed as rightuous before GOD but he that doeth theim not is banished as an outlawe from GOD. And after this vnderstandyng thei iudge of Christes doyng in this place bicause that GOD by his lawe hath put a plaine determinaciō of his kyngdome out of the whiche synners are excluded as aduersaries and that Gods kingdome ought to be taken no otherwise then GOD determine it hymself and that synners are not to bee admitted nor receiued emong suche as are of GOD. And this is the verie iudgement of reason also For as sone as there riseth any sense of synne naturally there is had respect vnto the wrathe of God whiche is alwaies dread and looked for in synne For thei iudge that he can haue no hope in the mercifull God which stireth hym to wroth with their synnes As Adam and Eue maie be an example as sone as thei had transgressed the precept thei could not abide their owne conscience thei seke to be hid ▪ and dare not come in sight And yong children also declare this to be true when thei are in any faute thei seke corners For this is the nature of synne to make the hearte afraied bicause it dooeth alwaies feare wrothe and punishemente Contrarie wise when the conscience is pure and fautlesse it trusteth well in it self although other mennes iudgementes be neuer so muche against theim Like as all reason therefore in synne doeth naturally flie from God and for her vpright and honest behauiour is wont to haue confidence before God So
poyson with vntymely and vnsauery fruictes to kyll thee To be short there is no number of the plagues and punyshementes whiche God hath in store for synners and wicked persons This therefore is the cause that Christe so â—carefully monysheth weepeth and saieth Consyder nowe thy perill O Hierusalem Thynkest thou that the plague and punyshement will not come vpon thee because it is hyd and deferred for a tyme Thou arte greatly deceiued For the payne is not hyd to this end that thou shouldest escape free and vnplagued but that thou mayst be the more certayn and sure that it will come vppon thee for as muche as thou consyderest not the tyme of thy visitation If therfore thou wylt not abuse this delay and long suffring of God make ones an ende of synnyng and embrace the woorde and so shalt thou prouide well for thy selfe If thou wilt not thou shalt surely perishe and come to naught On this maner dothe Peter also preache sayinge Suppose that the longe sufferyng of the Lord is saluation That is to say Thynke it to be your saluation and that it is done for youre sake that ye shoulde not be damned For if God shold always punyshe accordyng to our deserte and synne none of vs all shold lyue long in this world Notwithstandyng God doth not so but he is long suffryng paciently abydeth our conuersion and deferreth the punyshement Understande this so sayth Peter as a thyng done for youre saluation that ye maye thus saye O Lorde I haue synned diuers waies and often and yet the punyshement therof hath not folowed but is deferred Notwithstandyng what dothe this signifie verily none other thyng then that although the payn be hid yet at the last it will surely come yea and that so much the more greuous because it is differred Therefore be mercyfull to me O Lord Forgeue me my synnes and geue me grace so to repente and amende that I offende no more Here Peter teacheth that we shoulde vse the pacience and long suffering of God vnto our confort and saluation For God desireth not the destruction of menne neyther deliteth he in the death of synners It is therfore for our saluation when God hideth the peyne and deferreth the punyshment But when this waie can do no good with synners but in the daye of wrath they heape vp more wrathe by goyng forthe to syn then can not God any longer deferre his plagues but seyng no hope of amendement he rendreth to the wicked accordyng to their wickednes as daily experience teacheth When theues will not cease from their stealing they at the last come to the gallowes and are hanged The whoremongers and adulterers also goyng forward in theyr vnclennes at the last are taken brought to shame punyshed Thus dyd Christ plainly declare to Hierusalem that although God did as yet hyde the peyne and deferre the punyshement yet that he would at the laste come and most miserably plage those stiffenecked and disobedient people Therfore let euery man feare God Let all thynke this lyttel great olde and yong that if they synne and wyll not cease and repente that punyshement wyll at the laste come For to this ende is the exaumple of Hierusalem that most holy and beautyfull Citie sette forth vnto vs of the whiche citie the very Ethnike histories also report that it was the goodliest citie of all the easte partes But it is now destroyed vtterly brought to naught The cause of the subuersion vtter ruine therof was because it made no ende of synnyng neither would it receaue the woorde of God but rather hate and persecute it Suche example dothe Christ set forth to vs in this Gospell that wee maye repente and amende or ells that we should knowe if we wyll not repent we shall surely bee plagued althoughe the peyne for a tyme be hyd and that when the tyme of punyshment cometh al praiers supplications vnto God shal be frustrate vain as God himself saith by the mouth of Salomon I haue called ye refused it I haue stretched out my hand and no maÌ„ regarded it but all my counsels haue ye despysed set my correction at naughte Therfore shall I also laugh in your destruction and mock you when that thyng that ye fear cometh vpon you euen when the thing that ye be afrayde of falleth in sodeinly lyke a storme and youre miserie like a tempest yea when trouble heuines coÌ„meth vpon you Then shall they call vpon me but I wil not heare They shall seke me early but they shall not fynd me and that because they hated knowledge and receaued not the feare of the Lorde but abhorred my counsayle and despised all my correction Therefore shall they eate the fruites of theyr owne way and be fylled with their own inuentions For the turnyng away of the vnwise shal slea them the prosperitie of fooles shal be their owne destruction Euen thus didde God handle the Iewes The tyme of the siege was not longe euen frome Easter vntill September and all that tyme there was sacrificyng praying and syngyng to the vttermost but all in vayne For God had shutte vp his eares The reason is this For he had hyd and deferred the punyshment that they myght heare his word repent amend and knowe the tyme of theyr visitation But all these thyngs dyd no good with that indurate hard herted and styffenecked people Therfore where he publyshed the punyshement he hyd hym selfe that he coulde bee founde in no place as Oseas the Prophete thretnethe also the kyngdome of Israell They shall come with their shepe and bullockes to seeke the Lorde but they shall not fynde hyme for he is gone from theim This example therfore ought not to be neglected or to be set at naught but for asmuche as God hath suche places in store and wyll at this tyme bryng them to lyghte let vs feare hym And forasmuch as he doth not take vengeance of our synnes out of hande but geueth vs daies of respite that we may repent and amende let vs loue hym as a moste mercyfull Father and saye O Lord I knowe that thou wylt not suffer synne to escape vnpunished notwithstandyng O Lord endue me with thy grace and holy Spirite that I maye amende and escape the punyshement and peyne of thy moste fierce anger He that thus repenteth easily obteyneth mercy and forgeuenes And without doubt Hierusalem had continued vnto thys daye if the Iewes woulde haue knowen the tyme of theyr visitation and mekely haue sayd vnto God O Lorde we haue offended we haue done wickedly our synnes are moste heynous for we haue slayn thy seruauntes the Prophetes Notwithstandyng thou hast now geuen vs thy Gospell to be our helpe and confort for the which we most humbly thanke thee O be thou mercyful vnto vs and geue vs grace to repent and to amend that is amysse that we may become newe creatures and serue thee in holynesse and ryghteousnes all the dayes
Turne O turne from your wicked waies and wherfore will ye dye O ye house of Israell For where as our hertes thynke that God is a cruell Iudge with whome synners haue no hope of forgeuenesse of theyr synnes it is a false imagination For thys ought not to take awaye our hope from the mercy of God because the lawe is so fierce and vnmercyfull agaynst synners For the Lawe dothe but her office declaryng what the Iudgement of God shall bee agaynst synners Neyther canne the cause of synners bee otherwyse if it be examined by the Lawe whyche accuseth curseth condempneth woundeth and kylleth so manye as it fyndeth gyltie withoute exception For synners muste needes abyde the sentence and Iudgemente of the Lawe because of the ryghtuousnesse which GOD lawfully requireth of all menne Yet for all that the Lawe is no lette vnto God but that he by hys grace maye restore theym and sette them withoute all daunger that were before condemned of the lawe Who so euer therefore appeale frome God thorowe the decrees of the lawe cruell and suche one as wil not be intreated vnto god mercifull and such one as wyll not the deathe of synners and falle downe before the Lorde with this seruaunt and desyre mercye they without doubte obteyne the inwarde mercy of Gods moste mercyfull bowels as the testimonie of Christe is here that the bowels of God yearne and are moued when synners are driuen by the lawe and synne to destruction and euerlasting bondage Wherfore when thou feelest thy debt haue thy recourse with this seruaunt to the mercye of God and thynke for a suertie that it is Goddes will that thou sholdest not dye but haue euerlastyng lyfe And what is the meane by the whiche God would haue mercy vpon vs the Gospel sheweth in other places euen that the sonne of God Iesus Christ is becom man for vs synners and toke our syns vpon him and satisfied for them by his death Loke where this faith is as touchyng Christ his deathe there is the wrath of God ouercome so that he suffreth himselfe to be reconciled to man and is no more angry with him For he hath declared in Iesu Christe that he hathe a verye prompt redy mynd to mercy whiche hath mercy on vs as the father on his chyldren For he forthwith as soone as the kyngdom of death and of synne was set vp by Adam and Eue set forth a hope of saluation agaynst thys kyngdome by the promyse as touchynge the seede of the woman And thys is oure doctrine which thanks be to god in our Churche is sette foorth syncerely and withoute fault that remission of sinnes cometh vnto vs only by the grace and mercy of God As it is described in thys place by the seruant which oweth such a great summe but yet obtaineth a quittance of it not by merite and desert but onely by mercy and grace and that only for this that he sticketh sure to grace and prayeth for the mercy of God Wherfore the doctrine of the Papistes is erronious false and blasphemous whenne they preache as concernynge remission of synnes For they caste menne with theyr vnpayable dettes vnto theyr owne workes But when we teache that remyssion of synne is onely to be asked of God by Christe they condemne it as heresie and false But iudge thou thys by the true meanyng of the Gospell which of vs both do preache more truly as touching remission of sinnes whether we that cōmend the mercy of God in Christ or they that persuade mē to works and satisfactions To be brief al this sermon tendeth to this end that we shold learn that God hath mercy on vs freely and forgeueth all our debt for naught Christ admonisheth vs here as touching this grace that we also by this exāple shold behaue our selues likewise shew no crueltie towarde our neighbour for that we haue receaued the remittyng of so great debtes from God For other wise can they not do that acknowledge truly the remission of sinnes before GOD. And this is the fyrst cause the whyche Christe hath set foorthe and in the meane tyme hee doothe teache what is the way vnto Saluation whereby we myght obteyne grace and Remission of synnes The seconde cause is when Christ requireth of vs to consyder well the wronge and damage doone vnto vs. For yf that wee trye all thynges by a iust balaunce we shall perceaue that oure debtes to God be alwayes tenne myllions of talentes in comparyson of the debte of the hundred pence that our neighbour dooth owe vnto vs. If thys bee welle consydered it wylle admonyshe vs where as GOD hathe forgeuen vs so greate a summe that we shold not to straightly require our minute but iudge al things according to equitie For what are a hundred pens in respecte of tenne millyons of talentes Wherfore these thynges wyll make vs ashamed and not without a iuste cause yf that wee whyche haue gotten Remission of so greate thynges wyll not pardon our neighbours in lytle thyngs They do not well esteme the mercy of God that are so strait to their neighbors The third cause is that Christe in this Parable calleth vs all seruauntes Thys seruant sayeth he went foorth and chaunced vppon one of his fellowe seruantes that owed vnto hym an hundred pence Thys also might worthily adhort vs vnto mercyfulnes and withdraw vs from reuengyng For we are but felow seruauntes and all we haue one Lorde whose propre office it is to reuenge all trespasses whose maiestie is not to be resisted nor hys power to be mynished neyther will he suffer thee if thou do so as he saith in an other place Leaue to me the reuēging I wil reward saieth the Lorde For without thy reuengyng it is Gods office to punyshe syn And to thys ministration he hath not onely the deuyll that vexeth the body and goodes when GOD permytteth hym so to doo but he hath also certayne powers in the earthe that euerye one for theyr parte shoulde punyshe and reuenge that is the parentes and officers All these are commaunded to be a terrour and feare to euyll woorkes To these reuengers must al flee vnto that suffer wrōg eyther in Cities or in housholdes For they are all felow seruantes and ought not to reuenge their owne wronges If any haue an office to punyshe and yet punysheth not GOD wyll not leaue hym vnpunyshed For hee doothe not onely challenge thys for his owne office But hee hym selfe also whenne these reuengers appoynted of hym ceasse frome dooynge their dutie exerciseth reuenging for the oppressed and vexed Wherfore all men must beware that they reuenge not their owne wronge This is the meaninge of Christes saying wheras he sayth in the parable This seruant fell vpon one of his felow seruants The fowerth cause is He that will not also thinke vpon the greatnes of Gods mercie and the litle and small debt of his felowe seruant in whom he hath no power
hom Dignus est merâ—en c. Math. 24. The rewarde 1. Pet. 5. Dan. 12. Math. 13. Math. 22. Math. 24. Luc. 12. Esa. 66. Apo. 21. 1. Cor. 2. Esa. 64. Math. 12. Iohn 6. Rom. 1. Iac. 1. Psal. 51. Iohn 3. 1. Cor. 2. Ephe. 2.5 Tit. 3. Luc. 24. Iohn 16. Math. 9. Psal. 119. Iohn 1â— 1. Cor. 4. Esa. 50. Esa. 61. Ezech. 34. Esa. 61. Luc. 21. Act. 6. Psâ—l 68. Tit. 1. Math. 5. Math. â—3 2. Timoth. 2. Tit. â— 1. Cor. 9. Sap. 15. Iohn 17. Math. 13. Phil. 1. Tit. 1. Iac. 1. Math. 25. Phil. 2. 1. Pet. 2. Iac. 1. Luc. 11. Eccle. â— Iac. 1. Iohn 14. Luc. 24. Act. 1.2 Math. 5. Iohn 6. Of the kyng Christ and of his kyngdom Why Zacharye prophcied the low degre of Christ long before his coÌ„commyng Zacharie 9. What is the power of this kyng and his righteousnes and how it is ioyned wyth pouertie The kyngedome of the worlde is no suche power as Christs is The ryghtuousnes saluation of Christ in baptisme in the supper of the Lorde and in the Gospell The lyfe and saluation of the congregation lyeth hid in the pouertie of Christ. The worlde is vnkynd for this lyght Luc. 11. An abhortatioÌ„ to be ware of danger To vs is this spoken of the kyngdome of Christe The example of the apostles The fyrst seruice of thys king halowed be thy name What the Asse and the colt signifieth The seconde worship Thy kingdoÌ„ come The third Thy wyll bee fulfylled Who began the seruice of this kyng The signes of God goeth be fore strange new mutations The apostles asketh of the destruction of Ierusalem also of the destruction of the world Question Where the signes muste be marked Signes in the Sonne Moone The signes in the sea and waters The sygnes in men A speciall conâ—usion in men The wycked despise the sygnes The coÌ„myng of Christ after the signes These signes are not geuen to terrify the congregation These signes are not geuen to terrifie the congregation The cause of ioy by these signes The sainctes also fear these signes but not deathe The last daye the day of daÌ„nation and redemption Myth 24. Christes commyng is terrible that the oppressed congregation myght be delyuered Christes coÌ„myng is lyke the sprynge The figure of the destructioÌ„ of Sodome compared to the destructioÌ„ of the worlde The suÌ„me of the doctrine coÌ„cernynge the last day The Popes doctrine of Christes coÌ„myng The daye of Iudgemente shall come sodeynly What is to be done â–ª that the day of iudgement be not sodayn vnto vs Watche Prayer Repentance The work of God is hyghly to be magnified The question of Iohn by his disciples Deuter. 18. What Iohn mente by sendyng his disciples vnto Christ. Esay 35. Of Christe his kyngdom Christes doctrine Moyses doctrine Moyses doctrine can doo nothynge against deathe An hystorie Workes can not quiete the conscience of a synner The Gospell is a doctrine of comfort What the gospell is Difference betwene the kingdome of Christe and the worldes The kingdoÌ„ oâ— Christes right hand The doctrine of the gospell is wath offence The doctrine of the Gospel forbyddeth not good workes but the trust in them Christ an offenceful preacher wicked worldlings can not abyde the gospel nor the preachers therof Math. 11. Christe alone saueth Iohn 14. The patriarkes and Prophetes were saued by faith iâ— Christ. Withoute Christe there is no saluatioÌ„ Gen. 3. The office of Iohn Esaye 40. Iohn 8. Esa. 20. Iohn declareth his baptisme The Iewes regarde not Iohns doctrine Papistes can not abyde the word of God Papistes seke saluation by theyr owne workes Matth. 116 Good workes Phil. 3. The differeÌ„ce betwene the righteousnes of faith and good workes Papistes sell theyr words Monasteries Good works ought diligeÌ„tly to be done Math. 1. The cause of the feast 1. The tyme of this byrth 2. The place Miche 5. 3. The Emperour of Rome helpeth knowing not what he doth 4 The maner of the byrth Why this hystory is writeÌ„ We are made on fleshe and blâ—d with the sone of God Hebr. 4. The incarnation of Christ Gen. 1.2 Heb. 4. Phil. 2. The humblenes of Christ. 1. That this natiuite might be confortable to vs. 2. And also that he myght make vs humble and meke 1. The honor of the congregation 2. An example of loue and patience Christ not knowen profiteth lytle Prouerb Gods messengers conforte the fearefull SataÌ„ thorow sinne reigneth in men Christ only ouercommeth Satan Math. 1. Luc. 1. Psal. 51. Ephe. 2. Phil. 2. The byrth of Christ ought to moue vs vnto mutuall charitie and loue Note What Christ is Christ is no corporal thing Christ is the sauiour of meÌ„ Miche 5. Gene. 3. Why the Angell calleth Christ a Lord. Christ is true and naturall God Christ is the Lord of Angells also Why the Angells reioyced in the byrth of Christ. Esai â— Ioan. 3. Rom. 8. The Angel is an huÌ„ble spirit Christes people are pore nedy If Christ be the sauiour thâ—n can not the saincts works be By the ministerie of the worde is the doctrine preserued Good preachers helpe much By the Angels doctrine are al false doctrines to be iudged The office of Christ. Note well Withoute Christ god caÌ„ not be knoweÌ„ nor glorified God is diuersly dishonored in the world Originall syn broughte in ambition To glorifye God The worlde dothe chaunge this verse There is nothynge in the worlde but synne Christen men are peaceable Peace what it signifieth The dyuell changeth this verse what is good wyll Papystes The sermon of thangelles was not vnfruitfull The world forgeteth Gods miracles We also to forget the miseries in the Popedome Nihil citâ—us senescit quam gratia Mary forgetteth not Gods word The word of God is not lightly to be regarded Great diligeÌ„ce is to be geueÌ„ to the learning of Gods word Math. 6. He that will serue God must not chaÌ„ge his vocatioÌ„ as Mounkes do Christ commeth not to change externall thyngs Christ chaungeth the heart The example of the shepheards The chaunge of creatures in the last day Galat. 3. The prophetes do alwais require the inward change True godlynes consisteth not in outewarde obseruations Luke calleth Ioseph the father of Christ Math. 1. This meruailyng ryseth of faythe we ought not to be voyde of meruailyngâ— It becoÌ„meth a christen maÌ„ to be proude Howe offence is hadde in Christ. The offence to the Iewes Iohn 8. The offence to Monkes Christen men are offence to other Christ is put foorth to be a risyng Math. 18. 1. Cor. 11. The Gospell is not the cause of trouble but mens stubbournes The Gospell openeth the heartes The Gospell plucketh of the visards of the world and openeth the heartes The Gospell openeth the heartes The holyest hateth the Gospel moste This opening pertayneth to Iudgement The opening pertayneth to confort The greatest vice is to preseÌ„te the word of God to despise it The greateste vice is to persecute
the vnbeleuers in their vnbelief The subtiltie of the deuyll 2. Cor. 4. ii Thess. ii The ende of true miracles Note Luc. â—i Math. 6. Psalm 34. Christ prouideth for his Worldlings The faithfull shall want to good thyng Psalm 34. Iosue 1. Psalm 55. 1. Pet. 5. The blessyng of God maketh all thynges plentifull The prouidence of God Math. 6. Labour Idelnesse Idelnes is the chief mistresse of vices all The absidaÌ„ce and prosperitie of the vngodly shall not long continue The cause of incredulitie coÌ„cerniÌ„g liuing Philip. Math. 14. Reason is an euyll counsailer in matters of God Andrewe Note well Care proâ—fyteth nothing The worde of God and not reason is to be considered God is at all tymes beneficiall 3. Reg. 17. 4. Reg. 4. Math. 6. Psalm 127. The miseries of thys our tyme. The wickednes of the byshop of Rome Marke this practise it Iohn 16. Math. 16. Psalm 34. 1. Pet. 3. 2. Petr. 2. Faithe in the worde worketh constaÌ„cie in the heart Exod. 3. Note thys counseil Hier. 17. The worlde abuseth the gyfts of God thorowe riot In time of wealth prouid for death Gene. 41. Artificers Cornemongers Prou. 11. Note this O ye riche men The misery of couetous men Apoc. â—â— Psal. 113. Rom. 10. Ephe. 3. The worde of god is diligeÌ„tly to be heard Not to be of â—od is the greatest miserie that can be The despisers of gods worde are the bonde slaues of sataÌ„ The enemies of gods worde procede from wickednes to wyckednes What is to be of the deuyl Stubborne children The tyranny of the Papistes The despising of gods worde is the greatest synne that is Iohn 16. Prou. 16. The despiserâ— of the worde can not abyde to be reproued Iohn 8. What it is to be of the deuill What it is to be of God The propertie of gods children wheÌ„ they offend The properties of the deuils children Iohn 7. Psal. â— The pope is an enemie of gods worde The worde of god deliuereth from drath What it is to kepe the word of God Death The death of the wycked The death of the Godly What comodities we haue by hearynge the worde of God The true christians are neuer free from the crosse Death to the faithfull is swete pleasaunt sleape The worde of god is a strong bucklar agâ—iÌ„st aduersitie Sap. 16. Of what word Christe speaketh The lawe of Moyses The lawe of the Gospell Synne is the cause of death Faithe is the gyft of God Christ God man onely saâ—eth By the passion and deathe of Christ we are deliuered frome the power of SataÌ„ The conteÌ„tes of this sermoÌ„ What the passion of Christ is The causes that moued Christ to suffer Gen. 3. The fyrstâ— cause Esa. 53. 1. Pet. 2. Esa. 53. Psal. 69. 1. Pet. â— Rom. 3. â— Cor. 3. Esa. 3. Our syn was the cause of Christs deth The seconde cause Rom. 8. 1. Iohn 4. Iohn 3. Esa. 63. Rom. 5. Iohn 15. Philip. 2. â— Epistle 5. Acts. 2. Iohn 16. The iiii cause Rom. 1. Act. 3. Luk. 24. The .v. cause Esa. 5. Iohn 12. Act. 28. â— These 2. Act. 13. Iohn 19. Psal. 33. God performeth what so euer he promiseth Synne haynous in the sighte of God Of Christes Paynes both Inwardlye outwardly Luc. 22. Psalm 22. Esa. 53. Rom. 8. Luke 22. 1. Pet. 4. Synners Math. 3.17 Hippocrites The fruites of Christes passioÌ„ death Iohn 12. The firste fruites of Christes passion Gene. 6. Psal. 13. Rom. 3. Psal. 115. Deut. 27. Christ by his passion hath deliuered vs from the curse of the lawe Gala. 3. Deut. 27. Esa. 53. Rom. â— Galat. 4. Esâ— 55 â–ª 1. Pet. 1. The second fruit of christs Passion 1. Iohn 1. Heb. 9. 2. Cor. 5. DeliueraÌ„s froÌ„ syn by the passion of Christ. The third frut of Christes Passion Rom. 6. Deliuerance froÌ„ deathe deuill hell Oseâ— 13. Iohn 11. Osee. 13. Iohn 12. 1. Pet. 1. The fourth fruit of christs passion Rom. 5. 2. Rom. 5. Coll. 1. We are reconciled to God the father by the passioÌ„ death of Christ. Coll. 1. The fyfte fruâ—t of christs passion Heb. 9. In the newe testament confirmed by the death of christ is bequethed vnto vs remission of sinnes Mat. 26. 1. Cor. 1. The .vi. fruit of Christs passion Our suffrings please God Rom. 8. Psal. 116. Iohn 1. How we may be made partakers of the frutes of Christs Passion Rom. 8. Iohn 1. By fayth are we made the sons of God Iohn 15. Faith in christ obtaynethe all good thinges at the hande of god The nature of faythe Rom. 3. Ther is no saluation but by fayethe in Christ alone Iohn 1. The lyfe and maners of Christe are to be folowed of all true Christians Christe a sauiour and an Example Rom. 6. Galat. 5. The propertie of a true Christian. Math. 5. Rom. 5. Galat. 5. 2. Cor. Rom. 8. The benefits that we haue goten by the passion death of Christe 1. Cor. 1â— The true kepyng of holy dayes The resurrection of Christ Iohn 11. Christ is rysen again two maner of waies Math. 2â— Marc. 16. Luc. 24. Iohn 20.21 Acts. 1.2 â—â— 1. Cor· 15. Psal. 6. Psal 30. Christe innocâ—nte and free from all synn Rom. 6. Rom. 5. Christe true naturall God Ioan. 10. Rom. 1. Psal. 89. Heb. 9. Ioan. 14. Act. 2. Psal 15. Quâ—stion Answere The sufficienc of Christes sacrifice Note well EPhe. 5. The sacrifice of Christes dethe abydeth in ful strâ—nght for euer The Fruites of Christes resurrection The Fyrste fruite Remission of synnes 1. Cor. 15. 1. Cor. 13. Osee. 1â— Heb. 2. The second Fruite Abrogacion of the lawe Rom. 6. 1. Cor 15. Rom. 8. 1. Cor 15. The thirde fruite 1. Cor. 15. Osee. 13. Deliueraunce From deathe Ioan. 11. Deathe to the Faythefull is no thin geelles then a sleape Note well 3. Reg. 2. 4. Reg. 20. Act. 7. The fourth fruite 1. Cor. 15. The distruction of hell Osee. 13. â— Cor. 15. The fyfte-fruite Heb. 2. Uictori ouer Satan and his kingdom Luc. 11. Coloss. 2. Psal 24. Luc. 11. A declaracion of the parable The Syxte fruite Preachyng of the Gospell Math. 228. Mar. 16. Rom. 10. The seuenthe fruite Iustificacion Rom. 4. 1. Pet. 1. The eyght â–ª fruite Eternall lyfe Ephe. 2. Osee. 6. Act. 3. Rom. 10. Ioan. 20. Heb. 2. The nynte fruite The resrreccion and glorificacion of our bodyes Phil. 36. 2. Cor. 5. 1. Thess. 4. Math. 17. â— new lyfe Rom. 6. Gal. 1. â— Cor. 5. Colloss 3. An exhortacioÌ„ vnto good life Luk. 1. The office of preaching committed to Christes disciples and to their successours The scriptures oughte to be preached to the people Es. 61. Christe was sent of his father to preach the gospell so lykewise are all faithfull ministers The doctrine of Moyses The doctrine of Christ. A double regiment spiritual and corporall The spiritual regiment hath only to do with synnâ— The ministers of gods worde ought not to medle with temporall affaires The office of
God vntyll at laste they yealde them selfe wholly into the kyngdom of the deuill And so shall they haue at the last a worthy reward of their foly and madnes neyther is there any other ways for them Withoute these troubles and miseries there can bee no man lyuynge although the Gospell be away There are always mutuall wronges hatreds battailes c. The imperie of Rome which neuertheles was most mightiest in power coulde not be without calamities diuers cōmotions yea before they hadde the Gospell Wherfore it ought not to be imputed to the Gospell in that they wer plagued after the receiuyng of the Gospel All the faut therof lyeth in the deuyll and in our vnkyndnes The dyuell can not abyde the Gospelle he woulde haue it wholly destroyed and for that cause he stirreth vp so great tempestes at the commyng therof and by howe muche the clerer the lyght of the Gospell goeth abrode so muche the more cruell and greuous is the deuyll agaynst it But God is moste offended with oure vnkyndnes for that that we regarde not suche a greate treasure and wyll not suffer oure selues to bee helped in a matter that bryngeth death He punisheth the vnkynde as it is mete with all calamities and plagues that men may perceaue that there is no helpe in idols against these euyls And this is the first part of the thre matters whereof wee purposed to entreate If thou lykest the state of Christianitie refuse not to abide tempests But if thou doo not thou shalte not be violently handled therfore but thou shalt perceaue what thou haste doone when thou muste suffer the agonie of deathe The seconde part is as concernyng Faith which in temptations agonies fleeth to Christ and awaketh hym This also is worthy to be printed in mynde For our aduersaries the Papistes doo all that they can to deface faith But they greatly extoll fre will But they should wyshe for this that they might be receyued into this shyppe that they myght at the lest proue what power and strengthe free will hath in temptation and daunger The apostles fele how the matter goeth For although their faith was very smalle yet if this smalle faith had not ben they would haue despaired through their free wyll and sunke downe with desperation but when there is but a lyttell fayth as Christ witnesseth sayinge O you of lytle faithe they are helped so that they doo not vtterly perishe They flee to Christ they wake hym they call to hym for helpe If a small and lytle fayth can doo so muche what can a greate and stronge fayth doo As of late the examples of the leapre and Centurion declared Wherfore freewylle when his vertue and strengthe was moste requisite was nothyng at all It vanysheth away and can not stande styffe Then man feleth no other wayes to escape peryll but by wepyng and cryinge and wysheth hymselfe afarre of That is to saye freewyll can geue no comforte in peryll but casteth vs into desperation by a lytle more and more so that at the last they tremble at the sounde of a leafe blowen by the wynde But Faith although it be litle and weake yet standeth and striueth against desperation As it is perceyued in this place by the Disciples For the waues fell so vehemently that they couered the shyppe who would not be afrayde in suche a doubtfull danger and peryll But Faithe although it be but lytle yet it standeth sure as a rocke of the sea and as lytle Dauyd holdeth vp hym selfe agaynst great Goliad comyng towarde hym that is agaynst deathe synne and all daunger It despaireth not but seketh helpe there as it should that is of CHRIST It styrreth hym out of slepe it cryeth Lorde saue vs wee peryshe So is Faithe wonte to doo Althoughe destruction and myschiefe hangeth ouer vs yet it looketh and prayeth for helpe As sayth the Psalme I beleued and therfore I haue spoken and prayde For no man can praye excepte he beleue And free wyll can not doo it For it onely beholdeth the peryll and daunger but it consyderethe not the persone of whome he must aske helpe in suche a tyme. Neyther can a man be defended against synne and deathe by any thyng that belongeth to free wyll But faythe be it neuer so lytle yet dothe it apprehend Christe and obteyneth helthe And if this faythe were strong and sure as was the fayth of Ionas the Prophete whiche endured in the whales bealy thre days they myght haue sayde to the sea and whaues We no thynge feare you neyther all your ragyng and vnrulynesse we shall haue a quiete hauen agaynste youre wronges in the myddest of youre surges for to escape all perylle This is therfore true Faith which hath not respect onely to thynges presente as hath freewyll and therfore it feareth and dispaireth but it considereth the promyse whyche is not yet presently perfourmed and in the myddest of mischiefe hopeth for saluation Wherfore although he be in the middest of the wide chaws of deathe yet he casteth not of hope of saluation but trusteth constantely that he shall come to lande As it appeareth in this place in the small faithe of the disciples Wherfore faith is a thing of no common small efficacitie neither is it without strength but it is the power of God which cōmeth not by fre will but by the word through working of the holy ghost Our aduersaries the papists know not this for if they knew it they wold not set thēselues so stoutly against this sentēce wherin we say that only faith iustifieth saueth that is only faith bringeth comfort when synne death hell and damnation falleth on vs sheweth all their poison against vs. wherfore they ar only fierce and stout when the sea is calme the wether fayre But when a dark cloude stādeth ouer the hed that maketh it to seme night and winter when the water waxeth darke There dothe their heartes fall into their heles and desperation ensueth forthwith For they haue no faythe but freewyll whiche is voyde and without helpe because it forgetteth the worde of God and fyndeth no where any place of refuge And this a very dangerous thyng that Christ sleapeth when they are in peryll of death and lyfe Which thyng perchance came hereby for that he was wearye of teachyng in the day and praying and fightynge against temptations in the nyght For this doo I surely thinke that he was muche vexed in the night season of the diuell whiche tempted hym As he complaineth in the .88 Psalme I am poore and in greate trauaile from my youth I haue dronk of thy wrath and was troubled And this was the cause that he was counted of the people a melancholike person which shewed mery countenance but seldom but went musyng and hangyng downe his heade shewyng outwardlye no pryde or stoute stomacke And although this slepe had a trewe cause yet it behoued that
it shoulde serue for the encreasyng of the Apostles faith as all his works hath chiefe regarde therunto And this is it that Christe euen this tyme also sheweth such a countenance of himself vnto his churche as thoughe hee nothynge regarded it and as thoughe he hadde forgotten vs as he dothe here in the shyppe He sleapeth and regardeth not the tempest the disciples the shyppe But yet he is in the shyppe be he neuer so muche a slepe And these be the temptaions that vexe the Churche where as CHRIST sufferethe the fluddes to ryse agaynste the shyppe that is hee suffereth the deuyll and the worlde to bee so troublesome vnto his Christians so that hereof riseth feare that all thynges shall come to naught And we also at this tyme see the very same things come to passe The Pope with his rable hateth the worde he stirreth the high powers continually against vs. The Turkes ar set forward by the diuell We are in the shyppe There be tempestes and the wyndes among the which we can not looke for safegard And it is possible that the Lorde may wynke at these thynges and shewe no token of helpe for vs. And yet this sleape of hys is in the shyppe But here we must take a good heart and think that we must not vtterly dispair because the Lord is with vs in the shyppe And although he faineth that he regardeth vs not yet this ought we to declare that we do not let him go out of our syght but that we thynk constantly of hym that he may make the sea calme although it be now neuer so muche opprest with waues tempestes So must we doo also in oure priuate temptations when the deuyl layeth thy synnes to thy charge and feareth thee with the wrath of God yea threatneth euerlasting damnation also And herin must thou not thynke but that Christ is at hand and yet a slepe and that thou must not sette it lyght and be negligent to go vnto hym and wake hym by prayer when he is founde as the Disciples do in this place They thinke it better to saue them selues then to suffer Christe to slepe They thynke thys ▪ Now haue we nede to haue Christ waked or els we are vndoone Wherfore they cease not from callyng vntill they had hym wakynge Folowe thou this example also For bothe must nedes be done If thou enter with Christ into the shyp the tempest wyll not bee lackynge Christ layeth him down to slepe that we myght fele temptation in dede For yf he shoulde not slepe and afterward represse the tempest we should neuer well perceaue what is true christianitie yea and we myght soone be brought in belefe that we were saued by oure owne power But here is faith strengthned through temptatiō that this confession myght be made a thyng necessarie No power of man coulde here haue preuayled this deliuerance came onely by GOD and his worde Besyde this doctrine Christ is described and sette forth vnto vs as a very man and accordyng to mans nature whiche consisteth of body and soule and therfore had nede of the naturall actions of eatyng drinkyng sleapyng and such other thyngs that are without synne euen as we haue That we myght bee defenced agaynst the dotage of the Manichees whiche iudged Christ to haue but a counterfait body and not a very body And as he declareth him selfe to be verye man by this that he slepeth as an other naturall man dothe so dothe he declare his godhead and almyghtinesse in this that he maketh the sea calme agayne by the worde For thys is no worke or dede belongynge to mans power Herein is gods power requisite that the violence of suche a great creature of God may bee restrained by his word That for that cause we might the more esteme this miracle forasmuche as here it is open howe God and man is one person in Christ. For the which cause he both can and wyll helpe in all combrance and affliction all suche as call vpon hym And if this can not be doone without the felynge of feare and peryll as well he declared before we must be content therewith For not so muche as the wicked can bee withoute affliction And therefore they are neuer free frome an euyll conscience and fynally they goe to damnation with all that they haue The thirde part is as touchynge the fruite whiche ryseth of suche a Faythe that is that other consyderynge thys myracle fall to repentaunce and say with greate admiration What man is this that the wyndes and the seas are obediente vnto hym It is lyke that these hytherto tooke hym but for a carpenter neyther thoughte they that ayde agaynste the perylle of deathe oughte to bee asked and desyred of hym Nowe they atteyne to so farre knowledge of hym that he hathe greate and sure myghte to helpe where as in man there is no helpe And this is the continuall nature of these thynges by howe much the temptation is the more greuous so much the fruict is greater in the ende Nowe is the rage of the worlde very great against vs so that almost we can hope for none other thyng then very destruction and that the tempest and the sea shall haue the victorie to our destruction But so that we haue this grace to sticke sure to the woorde and Faith we shall see a more ioyful end then we could thynke in heart The hate of the Pope Turk is greater then a man wold beleue wherwith they persecute the congregation for the whiche cause we grone mourn as a woman in her trauaile whiche hate neuerthelesse shall bring with it some comfortable thing that we neuer hoped for So ought euery man to thynk surely in his own behalf also that when he is enuironned and belayd round about with temptations that in the ende the fruict shall be moste certain swete and pleasant Wherefore howe greate the doctrine of this Gospell is and howe muche necessarye ayde it hathe for to further true godlynes that may be knowē by these thynges whiche are setforth and intreated of as touchyng the whole course of vertue and godlynes And if we be sure to be in the congregation amōg the godly let vs take shyppe with Christ and there let vs not refuse to abyde the tempeste and this moste greuous and troublous estate in the sea of this worlde And when this greuous trouble commeth foorthe lette vs kepe our selues diligently within our hold and defence of faith and of the word of God and lette vs thynke truely that the tempest and temptation shall not only haue an ende but that the conclusion shall folow with suche a prosperous successe of all thynges and with suche abundance of ioye that it shall soon recompence all myserie whiche we felt in suffering with the ioy of the victorie and with the approued power of faithe of the word so that we can not be sory for the labours and afflictions that
therof ar not so nygh vnto hym as the citisens of this kyngdome were Therfore this example ought to be a monument of Gods anger that we despise not the woorde of God Let vs not vse this talke as we were wont to doo Peace peace There is no ieopardie All thynges are well The anger of God will neuer be so great against vs. Tushe he wil neuer punishe vs as he dyd the city of Ierusalem and the inhabitantes thereof But brethren let vs not deceaue our selues For if he suffered this holy citie wherin he had so great delight here on the earth to be so destroyed vtterly subuerted that one stone was not lefte vppon an other because of their wickednes which heard his worde and yet dyd not repent nor amend verily we ought not to think that he will spare vs if we offend as the inhabitants of that citie dydde Like synne lyke punyshement For this citie was so destroyd that ther remained not somuch as a print or token of an house And God dyd than chiefly thus plague the citie when the people by great multitudes came thither vnto the feast of the Passeouer For as histories report there were than in the citie .iii. hundred thousande strangers besydes the inhabitantes therof For this was Gods determination to make a generall plague in this moste frequent and populous company that all beyng gathered togither as into the verye place of punyshement the Romaines shoulde punyshe theym all alyke For thus wryteth Iosephus that in the whole tyme of the siege and occupiyng of the Citie there were slayn ten hundred thousand people and consumed with death Agayne That there were ledde awaye Captyue seuen and nynty thousande They were so despysed and counted thynges of naught that thirty of thē wer sold for one peny And so were they recompenced at Christs hand whome they bought of Iudas the traitour for thirty pence And this is that moste noble and excellent people whome God with meruailous great signes and wonders delyuered out of Egypt and broughte into the lande of Chanaan yea hee was as a father vnto them reueled vnto them his word and handled them most louyngly and gentilly And yet for all this when they despised his worde and would not heare hym he made hauocke of them And this is the cause why Christe euen with weeping teares saith If thou dyddest know those thyngs which belong vnto thy peace euen in this thy daye thou woldest take hede But now are they hyd from thy eyes Thou goest foorth carelesse as though there were no danger But the matter will not alwais stand in this case It will breake out and the tyme is euen at hande although it is yet hyd and thou seest it not But why wyll somme manne saye doothe GOD deferre the punyshement Why doothe he not shewe his anger streyght wayes and falle to plaguynge of them without delaye Ueryly GOD deferreth hys plagues ta thys ende euen to declare and shewe hys longanimitie or paciente sufferynge and to see whether wee wyll amende or not or as the holy Apostle sayeth Despysest thou the rychesse of Goddes goodnesse and pacience and longe suffryng not knowing that the kyndenesse of GOD leadeth thee to repentaunce Lykewyse sayth Saynct Peter The Lord is paciente to vs warde for as muche as he woulde haue no manne loste but wyll receaue all men to repentaunce For yf God shoulde streighte wayes punyshe vs for oure synnes we shoulde lyue a verye lyttell whyle Therefore God deferreth his plagues and geueth vs tyme and space to repente and amend oure lyues And this is a woorke wyche greatly setteth forth the goodnesse of GOD and hyghely commendethe his excedynge great mercy towarde vs. But the deuyll beynge an angry spirite doothe not thys for yf he coulde kyll any man with a fyllyp he woulde doo it But God is mercyfulle and therefore doothe he deferre hys punyshemente but yet wyll he not forgeue excepte repentaunce come But wycked men greately abuse this lenitie and longe sufferyng of God and by that meanes becomme carelesse so that they doo not onely not amende but they also become dayly worse and worse as wee haue the adulterers vsurers theues and suche lyke for an exaumple whiche because they are not out of hand punished lyue without feare and perswade theym selues that they shall longe so continewe But yf that thou bee wyse bee ware and eschewe the daunger betymes For thou heareste here that GOD vseth to deferre the punyshement and to conceale and wynke at the faulte for a tyme. But yet the payne is not auferred beecause that it is deferred neyther is the punyshemente taken awaye because there is made a delay thereof Therfore returne to the ryght waye betymes repent and amende This is that which Christ saith here But it is now hydde from thyne eyes As though he should saye Because the paine is hydde lette not that deceaue thee Thou shalt kyll me as thou haste kylled the Prophets before me Nowe I dissemble the matter I suffer and beare all thynges And thys ys the cause that thou thynkest it shall alwayes go thus with thee And therfore no manne earnestly goeth about to repente and amende But knowe thou this thou haste not escaped the punishement If thou couldest onely beleue thou wouldest then deuise howe to escape this payne But forasmuche as thou doest not beleeue thou arte secure and carelesse and neglectest the tyme of thy visitation wherin thou art moued to repent wherein also thou myghtest be restored vnto the fauour of God and so art thou nothyng at all moued with this perill that lieth hydde This is the synne why the wrath and vengeance of God shall fall vpon thee and vtterly destroy thee Marke howe diligentlye therfore in this place what syn God recoūteth the greatest For here Christ gathereth all syns into one that is to say that the sonnes of perdition regarde not the word of God they let go all sermons and admonitions as thoughe they were deafe and in the meane season they thynke that theyr matters wille not falle oute so euyll so that they goe foorth without all repentaunce to synne For Ierusalem was a citie full of bloud euen as Englande also in tymes paste yea and that of late yeares haue ben ful of bloud for the manyfold persecution of the word Besydes this sin there were many other in Ierusalē as fornication adultery vsery couetousnes theft spoilyng of the poore oppression of widows fatherles gluttony dronkennes c. Nowe saieth Christ My mynde was to reproue these thynges with the worde that ye might amende and eschue the wrathe of God And for this cause I sent before vnto you my prophetes Iohn the Baptist and myne apostles Yea I my self taught among you wrought miracles and left nothyng vndone that was requisite necessary for your amēdement and saluation All your sinnes shold easily be forgeuē Ierusalem shold remayn if ye wold only know the
tyme of youre visitation I come not vnto you with swearde or armour but meke gentyll and lyke a Sauiour I teache and cry Repent repent Amend amend Heare and be obediente vnto God before his anger waxe whote and there be no manne that can quenche it Thus I visite you but I profite nothing ye heape synne vppon synne yea and that extremely because ye haue no regarde to the tyme of your visitation neyther can ye abyde it Therefore for as muche as ye refuse all good counsell all good help shal forsake you For who wyll be the surgion of that wounded man whiche would go aboute to destroye the body of that surgion whiche seketh his health After this sort are ye Iewes God procureth that remission of synnes shoulde be declared to you by me and that he wil be a mercifull God vnto you Agayne that he pardoneth and forgeueth you al things so clerely as though ye had neuer offended onely this is his desyre that nowe at the last ye should ceasse frome synne and receaue his word But ye blaspheme me ye say I haue a deuyll ye condemne my doctrine as heresie and are fully determined to put me to death yea the most vile ignominious and spitefull death of the crosse This is to muche a beastlynesse where God dothe determine not onely to forgeue you your synnes but also to geue you great abundaunce of bothe heauenly and worldly benefites to turne your backes and most churlishlye to refuse yea to blaspheme his grace and to sette naughte by hys mercye But forasmuche as the matter is come to that poynt there nowe remayneth nothyng that may appease the wrathe of God the pain plague and punyshement must nedes procede suffer it ye muste They that refuse peace muste nedes haue warre ye woulde not haue the blessynge of God his curse therfore muste nedes fall vppon you For where men can not abyde remission of synnes and the fauor of God there is no more hope of saluation And this is the principall cause why the anger of god is so fierce and great For as the Iewes coulde not abyde eyther to see or to heare the worde of GOD so lykewise God afterwarde vtterly refused theyr crienges prayers sacrifices and all other thynges neither coulde his anger be pacified tyll this citie was vtterly destroyed pulckt vp by the rootes so that neither man neither beast nor yet any the lest part of the citie remayned whereby the place or situation of the citie might be discerned For the souldiors laboured to the vttermost of their power that nothing at all myght remayn neither of the citie nor yet of the thyngs appertainyng vnto the Citie And this is that most horrible and terrible example whiche the Euangelist setteth foorthe in this Gospell of this present sonday to admonyshe and warne vs that wee despise not the worde of God nor let passe the tyme of our visitation But this is moste of all woorthy to be consydered that Christ saieth here But nowe thys thynge is hyd frome thyne eyes For so for the mooste parte it commeth to passe that men do neuer remember the plague and punyshement that is at hande but because God for his long suffryng sake deferreth the payn loketh for amendmeÌ„t the world thynketh that he wyl wink at the matter and regardethe not theyr synnes But Christ sayth Although ye doo not thynke of the pain because ye see it not yet knowe ye that it shall moste certainly come God hath prepared so many plagues peines punyshementes snares fetters manicles lockes boltes stockes cheynes c. for the wicked that ye can by no meanes escape For first of all he hathe appoynted parentes and gouernours of housholdes and to them hath he committed the care and charge of vnruly youth and of families He that will not be gouerned and ruled by this power he muste be delyuered to the maiestrate to correct and punyshe hym After these the deuyll remayneth whiche if thou canste not yet be tamed hath so muche power thorough the sufferance of God that he will punyshe thee with pestilence famyne drownynge burnyng c. so that no man ought to thynk that he can preuayl agaynst god or that he shall escape vnpunyshed If thou regardest not thyne office nor wilt not heare obey the word of God thou shalt haue the hangman and the deuill to be thy maisters and gouernors whiche shall discipline thee to the vttermoste bryng thee so low that thou shalt neuer be able to rise againe or ones to lift vp thy heade Therfore receaue ye this doctrine in tyme that ye maie discerne and iudge betweene the hidde and the open payne For the peyn of sinne is euer certaine and yet it is hydde and in that it is hydde it dothe deceaue menne as Salomon also sayeth It is not good nor profitable that men be not punyshed out of hand that god doth so long wink at matters For by this meanes all kynd of mischief encreaseth in the wicked so that they waxe daiely worse and worse The thiefe whiche hath this daye good lucke in hys theft goeth foreward in the same to morowe neither thynketh he then to haue worse chance then he hadde tofore whiche notwithstandyng at the laste bringeth hym to the gallowes Whyche thynge if he had before considered and so geuen ouer his stealyng in tyme he myght haue escaped that vile and shameful death So lykewise goeth it with whoremongeâ—s adulterers vsurers and all other synners the better successe they haue at the beginnyng in doyng theyr wyckednes the bolder they are and the more desyrous to proceede in theyr euyl dede For they coÌ„syder not this sentence Although the payne be hid for a tyme and differred yet it is certayne and will surely at the laste come accordyng to our englishe prouerbe So long goeth the pot to the water tyll at the laste it commeth home broken Therfore take hede diligently and euer remember this sayenge Though the payn be hyd for a tyme and deferred yet it is certain and wyll surely at the last come as the Heathen by experience taught sayd When God commeth to punyshe he goeth in shoes of wolle that he may be vpon the wycked with his plagues before they be aware Lerne thou thys and cease to be careles And although God cometh not streight waies with his thunderbolte â–ª vtterly to destroye thee for thy wickednes and sinne yet beware and aforesee the mischiefe that is to come stande in feare of Gods vengeance and repent betymes For he is garded and waited on with so many ministers and angels he hath in his power so many plagues warres famyne pestilence c. that thou canst neuer escape vnpunyshed He able to sende downe fire frome heauen and with the flames therof vtterly to consume thee vnto ashes He is able with the tempestuous showers of rayne or otherwise with water to suffocate and smother thee vp He is able with
wrath and heuie displeasure Wherfore he that feleth his heart thus to be hardened with desire of reuengyng let him looke in this gospell and behold as in a glasse what greate danger he is in and let hym pray vnto God for forgeuenes for that he hath so longe time borne hatered in his heart against his neyghbour so proudly despisynge the Iudgement of God And let him also forthwith begin to forgeue his neyghbour from the bottom of his heart least he fall into the Iudgement of god before he obtaine remission of sinne and life euerlastyng through Christ our redâ—mer and sauiour The whiche thing the mercifull God and heauenly father graunte vs. Amen The xxiii Sonday after trinitie Sonday The Gospell Math. xxii THen the Phariseis went out and toke counsayle howe they might tangle him in his wordes And they sente out vnto him theyr Disciples with Herodes seruauntes saying Master we knowe that thou art true and teacheste the waye of God trulye neyther carest thou for anye man for thou regardest not the out warde appearaunce of men Tell vs therefore howe thinkest thou Is it lawfull that tribute begeuen vnto Ceasar or not But Iesus perceauynge theyr wyckednes sayde Why tempte ye me ye hypocrites Shewe me the tribute moneye And they toke hym a penye And he sayd vnto them Whose is this ymage and superscription They sayde vnto hym Ceasars Then said he vnto them Geue therefore vnto Ceasar the thyngs whiche are Ceasars and vnto God those thynges whiche are Gods When they hearde these wordes they maruayled and left him and went theyr way THE EXPOSITION THe cause of this gospel depeÌ„deth hereof that the Iewes in the law of Moses had such a promise If they kept the commandementes of God they should haue a kyngdome and a kyng of their owne neuer be subiectes to any straÌ„ge gouernour They trusted so much to this promise that they thought they shold neuer loose their kyngdoÌ„ And although at that preseÌ„t they serued a straÌ„ge ruler yet they thought that they had not lost their right of the possession of that their kingdome And therfore they many times rebelled against the Romains when they had neuer so litle occasion offered to this end that they might recouer again their kingdome and imperie although many of them dyinge for the matter they neuer preuailed against the mightie Romains And albeit with al their iurisdictioÌ„s coÌ„motions rebellioÌ„s they did so litle yea rather nothiÌ„g profit that al things at al times grewe to be worse worse yet for the recouery of their right which they thought to be right good lawfull thei left nothiÌ„g vnatteÌ„pted This is a meruelous exaÌ„ple of hypocrisie The Iewes could both nobly notably bragge boste of the promise that was made vnto them coÌ„cerning the proprietie of their kingdom the coÌ„tinual possession of the same but they neuer remembred the coÌ„dition which was if they kept the coÌ„mandements of God walked in his wayes that they mighte obserue that for the promise sake They wold haue the kyngdoÌ„ made sure vnto them yet the obedience whiche they promised to god they performed nothing at al. The kingdom said they is ours it is promised to vs therfore wil we by no means suffer it to be takeÌ„ away froÌ„ vs euen as stubborne disobedient seruants alledge alwayes their couenauÌ„tes bargaines whatsoeuer they do afterward But they ought to know that as the maister is bounde to performe the couenauntes and bargaine made with his seruant so is the seruant first of all likewise bounde to worcke diligeÌ„tly to do that which his vocatioÌ„ calliÌ„g requireth what his masters will is that he shold do So was the matter also with the Iewes They rebelled against god vtterly neglected this coÌ„maÌ„dements yet wold they enioye their libertie Therfore this was a waighty earnest question amoÌ„ge them whether they ought of right to obeye the Emperour of Rome which was a stranger none of the Iewes stocke seyng they had so euident and plaine promise that they shold haue a kyng of theyr owne And about this matter come they now to Christ that they may snarle him and take him in a trappe as they thought what soeuer he answereth They ioyne vnto theÌ„ Herodes seruaÌ„ts demauÌ„de whether it be lawful to pay tribute vnto Cesar or not For thus they were persuaded surely thought that if Christ answered It is lawfull he shoulde fal into the indignation of the people and be counted to haue done a greate faulte for asmuche as he spake that which was contrary to the law of God For the promise was that this people should haue a kyng of their owne bloud and that they should haue no strangers to reigne ouer them Now on the contrarie side if he should say that it is not lawfull then were there no waye with hym but present death For the Romains would neuer suffer that Christ therfore after theyr iudgement muste nedes be taken in a trap and fal into present danger whether he doth affirme or denie so maliciously go they about to snarle Christ and to cast him into danger But what followed how handled Christ the matter verely euen so that he cut his aduersaries throtes wyth their owne sworde Shewe me saith he the tribute money And when they shewed hym the coyne accordinge to his request he demaunded of them whose image and superscription that was The Phariseyes thinckyng that their deuice should nothing be hindred by their answer said It is Cesars Christ hath nowe that he desired and therfore streightwayes he answereth them to the question If ye saith he saye that this is the image and superscription of Cesar then according to your confession geue Cesar his owne and that whiche is due vnto him For why should ye not geue that to Cesar whiche ye your selfe saye that it is his This could none otherwise be vnderstaÌ„ded but that they coÌ„fessed that they had receaued Cesar to be their Lord ruler and gouernour Therfore it was no harde matter for Christ eueÌ„ by their owne wordes to tourne the whole matter vpon their owne heades that he shold not take that awaye from Cesar that was Cesars in dede euen by the confession of them that put forth the question And this is the cause of this gospel a moste wise and prudent stratageme or a politique subtilitie or subtile policie of warre wherby he casteth his aduersaries into that snare which they had prepared for him Their desier was to snarle him in his answer For they thought that Christ durste neither affirme nor denie the matter Christ prouoketh theÌ„ again to answere and when they haue answered they are snarled in their owne snares taken in their owne trappes and perceaue right wel that their deuise was naught and plaine folyshnes yea and most pernicious to them selfes In this historie two thinges are dilgently to be coÌ„sidered noted marked First in