not they are not to be obeyed but to be frely spokē agaīst althoughe losse of life shold folow therof For the gospell spareth no mā but reproueth the sinnes of all men generally without exceptiō Therfore let the pastors preachers diligently consider the greatnes wayght of their office remēbring that they must geue an accoūte therof at the great day of iudgemēt if they frely speake not to all men without feare rebuke those thinges that are worthy to be reproued be the persones of hye or low degree Why then shold we preachers for thy cause O thou maiestrate cast our selues into daunger serue thy lustes cōtrarie to our office It is not our worde Neither are we in this office to serue thy tourne as men hyred of thee to teach such things as maye please thy fansye the preachers may not do so neither wyl they do so nor yet ought they so to do He that is not willing to heare these thinges let him seke other that may serue his lustes so that this ministery be free wherunto God hath geuen authoritie power to rebuke sinnes yea the sinnes of all men And these are the three kindes of men whom Christ in this his most noble miracle hath censoures Iudges The first praise it allow it meruel at it the secōd hate it blaspheme it The third wolde haue such miracles wrought as they appoint neither are they any other at all times before whom the gospell is preached in the worlde Therfore the preachers in this behalfe must as Christ did dispute reason cōtēd with the aduersaries by no meanes suffer them or wincke at them but stoutly and valeauntly defende the Lord Christ his cause worde what soeuer aduersitie foloweth and not to regarde thoughe they seme to labour in vaine and to profite fewe We haue done our dutie if we haue disclosed their blasphemies If they heare not farewel they so that they vnderstand what they haue done and whom they haue contemned despised set at naught blasphemed and rayled vpon Christ first of al answereth thē that sayde he cast out deuils by the helpe of Beelzebub prince of the deuils These he cōfuteth with such a reasō as no reasonable mā can deny it That kingdom saieth he which is deuided in it selfe must nedes come to desolation If therfore one deuil cast out an other this then foloweth that y◠deuilles are together by the eares amōg them selues so must their kyngdom come to naughte And this is so true that euen in families or housholdes discorde maketh hauocke of al thinges For if the man the wife be at variance amonge them selues stryue one to hurte an other one to speake euill of an other then must the familie and housholde nedes perishe come to naught Examples do teache that discorde weakeneth maketh feble and vtterly destroyeth whole Empires Kyngdomes Cittes comon wealthes houses families Therfore the Phariseyes and Scribes are here vtterlye besyde them selues and clene out of their wyttes wantyng not only the Iudgemēt of the spirit but also of reason as our aduersaries also the papistes are madde vtterly estraūged from all reason whyle they contemne and condemne so manifest trueth For althoughe we had no scriptures yet were we able to defende our matters and confounde theirs euen with very reason But this helpeth nothyng al our labour is but loste so styffnecked and vncircuncised both in heartes and eares are our aduersaries the papistes And this here is worthy to be noted that Christe sayeth the deuill hath a kyngdome and suche a kyngdom as greatly agreeth in it selfe and defendeth their matters with high concorde and perfecte agrement so that whosoeuer prouoketh one deuill prouoketh and stirreth vp all He that hurteth one maketh all the residue his enemies otherwise if they lyued not in suche a concorde we shoulde plucke awaye many mo from the papistes vnto oure side That all do not beleue receaue the worde the cause is that the kyngdome of the deuil is so mightie and defendeth all their thinges by diligent coniunction and coupling together of consentes myndes This kyngdom doste thou disturbe and greue when thou receauest baptisme hearest the worde of God receauest the Sacrament of the body and blood of Christ. That the deuill doth not ouercom thee it is because that as in the deuils kyngdom there is hygh agremēt so likewise in the kingdom of Christ there is most true concord and singular linkyng together of myndes Therefore when the deuill assaulteth thee and goeth about to vexe and trouble thee he hath also to his ennemy hym that sitteth on the right hand of God the father euen Christ thyne heade as he saide vnto Paule Saul Saul why persecutest thou me This is to be taken for a myghty and strong defence yea and an inuincible fortresse I meane to be a christen man seynge we haue so myghtie a kyngdome against vs yea we shoulde not be certaine of our helth and saluation one moment of an houre if oure helpe were not sure and certain in the grace of God if God did not assist vs and be present with vs thorowe his holy spirite But here may an obiection be made against Christes confutation that the Exorcistes or cōiurers although they be a wicked kinde of people cast out deuils also Uerily al this cometh not of God but of the deuill We reade of a man that was possessed with many deuils yet a certain priest that was a coniurer and vsed sorcerie was so bold as to put his hād into the mans mouth that was so possessed And what other thing is this then one deuil to cast out an other I answer Paul saith that the deuill in the latter days shall worke wonders and do miracles yet shall they not be true miracles but fained counterfait and false For he worketh not those miracles to aduance the Gospell of Christ and to sette forth the glorie of God but to bryng men from the true faythe and to caste them headlong into all kynde of idolatrie There haue bene certain sainctes as they were wont to calle them as our Lady of Ipswiche our Lady of Walsingham the Roode of rest the roode of Grace S. Peter M. Iohn Shorne c. to whom they were wont in tyme past to sende such as were possessed with the deuyll that they myght there bee made whole and so manye tymes it came to passe But the deuyll was not therfore caste out as though he coulde no longer haue there remained but he was content gladly to depart to confirme them in their superstition and vnbeliefe As the deuill also hath many tymes fained that he is afeard of an halowed candell salt palmes holy water holy bread holy fyre c. When notwithstandynge he dyd it only to this ende to encrease superstition to banishe all true faith and religion to driue men from the lyuyng
holy ghoste doth rebuke the worlde because it hath sinne for asmuch as it beleueth not in Christ that it hath no righteousnes because it knoweth not neither hath any conforte therin that Christe is gone to the father so likewise doth he rebuke it of iudgement because it knoweth nothing hereof and therfore feareth where nothinge is to be feared if it wolde heare him and receaue his worde For this is an extreme miserie and a lamentable plague to haue syn no righteousnes and besides that not to knowe of any consolation and conforte againste sinne death and all other euilles In this also sayth Christe is the office of the holy ghost that he should preach of iudgement and procure to be pronounced and set forth by the gospel that the prince of the worlde is iudged and that therfore he can not hurte them that beleue in Christ and put their cōfidence in his goinge vnto the father He maye vexe them with diuerse tentations but he can neuer preuaile againste them For although he be the prince of the worlde yet the prince is iudged he is spoiled of his pallace armour and with the chaines of darcknes as Peter speaketh is he bounde of Christ. There is no cause why Christen men should feare him or all his kyngdome For if the prince be iudged the world also whiche is his kyngdome muste nedes be iudged and depriued of all his power This the vngodly knowe not Therfore althoughe somtime they heare the worde and begynne to beleue yet so sone as the worlde rageth and goeth about to persecute they straightwaye are a frayde and fall awaye both from Christ and his worde as Christ saith in the parable of the sower parte of whose sede fell vpon the stones But the Christians are constant and stand stedfaste lyke a stronge and an inuincible bulwarcke For this voyce whiche rebuketh the prince of the worlde is alwaye in their heartes and eares Why sholdest thou feare why shouldest thou be faint hearted geue ouer to these tentations knowest thou not that the Prince of the worlde is iudged He is no more a lorde or a prince Thou hast a Lord that is mightier then he euen Christe Iesus whiche hath ouercome and bounde this prince Therfore let hym threaten bragge and boaste let him be as madde as he luste yet feare thou not For he shal hurt thee no more then that cruell beaste whose violence and crueltie is repressed and restrained with stronge and mightye chaines If thou wilte only beware that thou comest not nighe vnto hym and so willyngly cast thy selfe into daunger thou nedest not feare Thou arte without peril He shall do thee no harme Wherfore this only is required that the Christiās do not make light of the enemie kepe them selues in the feare of God diligentlye praye and the enemie that is iudged shall neuer hurte them Contrariwyse he that wyll not take hede but be secure and carelesse he shall sone be caste hedlonge into diuers perilles of this prince although iudged And of this cōfirmation strenghtening they haue moste nede which are the instrumentes of the holy ghoste in the worlde and do rebuke it of synne and righteousnes For there is no accusation that the worlde can les beare then of synne whiche is a thing most haynous and of righteousnes that it hath none at all Where this publique accusation is as it ought to be that world waxeth wode maketh an hurly burly and attempteth all kinde of violence tyrāny againste the ministers of the worde But the holy ghost by this iudgemēt setteth forth cōsolatiō For if this were not the preachers could neuer endure againste the violēce of the world but must nedes feare tremble And for this cause specially is the holy ghost called Paracletus that is to say a cōforter or an Aduocate which in aduersitie trouble stādeth by the preachers cōforteth thē encourageth thē boldly stoutly to cōfesse the truth forasmuch as they heare that the prince of the worlde is iudged And this is the doctrine of the office of the holy ghost euen what misteries of most worthie matters he shall declare and most specially set forth vnto men in this worlde He can be no Christen man that not only not knoweth these moste excellent misteries but also that when he knoweth thē doth not set more by thē then by all the goodes in the worlde For as for all other thinges they are transitorie and passe awaye but these thinges are euerlastinge which shall neuer decaye as Paule sayth The gospell is the power of God vnto saluation for so many as beleue This going awaye therefore whereof Christ here speaketh is greatly to be estemed and to be reioyced in as a moste singuler benefite for the whiche we are bounde dayly to geue god oure heauenly father most hartie thanckes and to desire him with feruent prayer that we maye dayly more and more fele in our selues thorowe fayth the fruite of this his inestimable benefite namely remission of sinnes and euerlasting righteousnes again the consolation and conforte of this iudgement that the prince of this worlde is iudged Nowe goeth Christe forth in his sermon and saith I haue yet many thynges to saye vnto you whych you can not nowe beare But when that spirite of trueth shall come he shall teache you all trueth How the Papistes interprete this sentence of Christ it is well knowen All their traditions innouations and alterations they defende by this saying of Christe and make the holy ghost author of them al as though Christe had to fore spoken of them But this is not true For this is the righte vnderstanding of Christs wordes that the holy ghost shall teache the Apostles and the churche and instruct them concerninge suche matters as Christe him self had to fore taught them whiche by the reason of their carnal iudgements they could not vnderstād nor attaine vnto the knowledge therof No new doctrine but the same doctrine that Christ tofore had taught shall the holy ghost teache as Christ declareth more plainely by these his wordes He shall not speake of him selfe but what so euer he shal heare that shall he speake and he will shewe you thinges to comme He shall glorifye me for he shall receaue of mine and shal shewe vnto you Again The conforter whiche is the holy ghost whome my father will sende in my name he shall teache you all thinges and bring all thinges to your remembrance whatsoeuer I haue said vnto you The holy ghost openeth and lightneth the darke mindes of the Apostles with the golden glisteryng beames of his godly influence He maketh plaine vnto them and vnto the whole church the true doctrine of Christe concerning sinne righteousnes and Iudgement He maketh them to haue a righte iudgement of Christes kyngdome whiche they looked for to be a carnall and glorious kingdome in
at home that that we lerned in the Churche This enemy doth corrupte oure ioy with other cares so that we neuer regarde this sight as we ought If we had nothyng els but this renoume therof yet wer it a thynge worthy to be reioyced at But now besydes this glorie this great ouerplus ther is also that this man is IESVS a sauiour And this in dede is the true cause of this ioy that the Angell sheweth And here I say agayn that they are in a miserable case which do neither heare nor know these thyngs but they are much more miserable that here and know yet regard it not For these words wold melte heauē and earth and make vs not to care for death For who is it that can thynke this sufficiently that a sauiour is borne for vs This treasure doth not the Angel shew to the mother Mary the virgin but to you saith he to you is this sauiour borne which is CHRIST the Lord. He speaketh with the shepheardes whiche were Iewes and were well acquainted with this word knowing that Christ dyd signify a kynge and Lord. But a great parte of the people were deceaued in that they thought he should be a corporal king But it was not so For the Angell hath a higher respect and saith almoste this hytherto haue ye ben captiue vnder the dyuell which hath persecuted you with water fier and moreyn And who can comprise al his myschefe Under his moste cruel tyranny are yow misers He seduceth your myndes with errours which hurte the sowle a thousand tymes more than any moreyn can hurt the body To yow I say to yow whiche with body and sowle are vnder this slanderous and hurtfull spirite to yow is borne a sauiour For with whom doth he speake Not with the stones brute beastes but with you men and not with one or two buth with the whole people Why dare we than be so bold as to reproue the voyce of this Angell when we take Peter and Paul for oure sauiour But do we flee from hym because we be sinners For if thou say this I haue nothing to do with hym then will I demand of thee whose he shal be Was he borne for the beastes For thou muste haue respecte to this who he is for if he wold haue ben the sauiour of anye other creature he wold haue taken on hym the forme shape of that creature But he is become the sonne of man Who art thou who am I are we not men yes truely To whō than doth this chyld belong more then to men The Aungels haue no nede of him the dyuels despise him But we haue nede of hym for vs is he made man Wherfore we must count hym ours that we may loke surely for helpe of him As the Angell sayth He is borne for you And aboue This ioy shall be great to all people But is not this an honorable thyng that an Angell from heauen bryngeth this tydings to men and after that so many Angells come with gratulations and melodious verses that we men should reioyce and receaue so great grace with thākes geuing Wherfore this saying is vncōparable that we heare that to vs is borne a Sauiour For what other thyng doth he say than this this byrth is not belonging to me I can requier no part therof I reioyse for your sake But it is yours that are that are myserable corrupte and damnable men He is the sauiour of suche Wherfore embrace him for you haue nede of such a sauiour that thynk how ye might escape the dungeon of syn death The glory wherof I spake before in that that God is made man is very great but this passeth it farre for that that he is a sauiour in things that be eternall and spirituall He that knew this and beleued it and had the fruition of a whole ioy wold peraduēture die for ioy But as longe as we are in this lyfe we shall neuer receaue and know this ioye For this lyfe is narow and straight and we are weake For if it were possible that mannes mynde could truely esteme it it wold not be able to hold it self for ioye But for as much as this can not wholly be performed let vs yet at least learne so muche hereby that we may shewe mutuall loue and cease from slaundering deceauing and other vices by this maruelous example that God is made mā But here is perceaued a great infirmitie this ioy can not perce so farre as it shold we forgett both the words of the Angel also this sauiour geue our self to customable vices to couetousnes such like And this is a tokē that we beleue this word veri litle For if we dyd beleue it in dede there wold be excedīg great ioy inwardly in vs because this sauiour is geuē to vs. In time of syckenes plague a mā wold haue a good hope if he knew some remedie And this hope should be open sensible But here wheras we haue put before vs a sure remedy against sin death no man is made chereful therby Wherfor we testifie of our self that we heare this good tidings as mē that be a slepe herby we declare our great frowardnes that wheras we haue this great treasure before vs yet we are nothing moued by it He therfore that cā not regard this great thing doth worthely bewayle his owne miserie For what thing might make the minde ioyfull if that so great vertue of the angels tidings that a sauiour is borne cā not do it He that is not the better by these words neither applieth him self to godlines herby he that is nothing affectioned at these moste cōfortable effectuous sayīgs the mā cā not be amended with grace but muste nedes be tamed with euil crueltie And this is a sure tokē that al such are dāned cursed But if so be that he haue any grace at all let him make his hūble petitiō to God for the holy Gost to bring into his hart an other vnderstāding sence And wher as the angel saith that a sauiour is borne in the citie of Dauid calleth hym the Lord Christ that he doth to make vs haue respect vnto the scriptures For so was it prophesied of before by Micheas that Bethleem shold be the place of his natiuitie And wheras he calleth him Lord it is not to be taken for such a lordshippe as masters hath ouer their bondmen But as God saith to Adā that he oure Lord wil defend vs resiste the diuell do the office of such a lord that he maye challenge vs to his kingdō withdraw vs frō the diuels power seing that al the power of the diuel falleth hereby when Christ doth take vs as his owne not only because he made vs but because he redemed vs also with his body Wherfore he contendeth with al his might to haue that that is his So that Christ after
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
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
neither hande nor mouthe is to be restrained We maie lawfully vse these instrumentes to reuenge accordyng to euery mannes vocation office and aucthoritie For here there is no place for lenitie and mercie but for vengeaunce So that in this behalfe would neglecte vengeance he should giue an occasion to GOD the high iudge that he should punishe the sinnes and offences of men and then were the matter in worse case For when GOD punisheth he punisheth more greuously then men doe· And this is the doctrine of the Gospell for this presente Sondaie The Lorde our GOD helpe vs by his holy spirite and giue vs grace for his sonne Iesus Christes sake that in this worlde we maye liue here a Godly rightuous and sober life euery manne accordyng to his vocation and office and in the worlde to come enioye the fruicion presence and sight of the moste blessed and glorious Trinitie GOD the father GOD the sonne and GOD the holy Ghoste three distincte persones and one true immortall and euerlastyng GOD To whom be all power glory and honor bothe now and euer Amen ¶ The .vij. Sondaie after Trinitie Sondaie The Gospell Matth. viii IN those daies when there was a verie great companie and had nothyng to eate Iesus called his disciples vnto hym and saied vnto theim I haue compassion on the people because thei haue been now with me three dayes and haue nothyng to eate and if I sende theim awaie fastyng to their owne houses thei shall fainte by the waie for diuers of theim came from farre And his disciples answered hym where should a manne haue breade here in the wildernesse to satisfie these And he asked them how many loaues haue ye Thei saied seuen And he commaunded the people to sitte doune on the grounde And he tooke the seuen loaues and when he had giuen thankes he brake and gaue to his disciples to sette before theim And thei did sette them before the people and thei had a fewe small fishes and when he had blessed he commaūnded them also to be sette before them and thei did eate and were suffised And thei tooke vp of the broken meate that was lefte seuen baskettes full And thei that did eate were aboue fower thousande And he sent them awaie THE EXPOSITION THis miracle did Christe twise For on midde Lent Sondaie is the like historie sette forthe when with fiue barlie loaues and twoo fishes he fed fiue thousande menne besides women and children and yet there remained so many fragmentes as filled twelue Baskettes full But in this Gospell ye heare how with seuen loaues and a fewe little fishes he fedde fower thousande and there were lefte so many fragmentes as filled seuen Baskettes It appereth that suche as appoincted this Gospell now to bee redde had a consideracion of the tyme seyng that this miracle is set foorthe in the fruitfull tyme of the yere that all men maie learne and vnderstande that all these thynges whiche wee receiue and take of the grounde come vnto vs by the blessyng of God and that God euen at this presente daie worketh with vs this miracle whiche at the tyme he wroughte in the wildernes saiyng that with a fewe nourishmentes or slender prouision he is able now also through his blessyng to minister foode to many yea to thousandes thousandes of people as he daily doeth so that although many times through tempestes the fruictes of the yearth haue no good successe yet that wee should knowe that our chief help and comfort consisteth in the blessyng of God For it is not the abundance of foode but the blessing of God that feedeth For suche is the naturall frowardnes of the vnfaithfull worlde that when it seeth not present store of victuall yea also enough the same straight waies it beginneth to despaire as though it should out of hand perishe for honger Thei that haue great plentie of victuall as of corne wine c. thei will vtter none of it before thei bee able to make the moste of it and to sell it so dearely as is possible These are very leude persones and suche as knowe nothing of Gods blessyng neither doe thei beleue it Or els thei would so behaue thē selues that thei might haue Christ with them and so should thei neuer doubt but that he through his blessyng bothe were able and also would make of their little store great abundance and sende plentie of all thynges For this miracle teacheth vs that there is no cause why we should doubte of the good will of Christe but that he will prouide abūdauntly bothe for our soule and bodie for our soule his spirite worde and faithe for our bodie meate drinke clothe lodgyng c. so that although sometyme he suffereth suche as beleue in him to be vexed and greued with penurie scarsenesse pouertie and contēpt for thei are greatly hated of the world neither doeth the worlde thinke them worthy to be fedde or to liue on the yearth yet thei should not doubte of this but that Christ euen in the greatest tyme of penurie and then all thynges bee moste scarse and deare will plentifully prouide for theim all thinges necessary for this present life Notwithstandyng Christe ministereth his blessyng accordyng to the rule whiche he prescribeth in the Gospell of Matthew Seke ye first saieth he the kingdome of GOD and the rightuousnes thereof and al these thynges shall be caste vnto you For the Euāgeliste declareth that the people taried with Christ three daies What was the cause of their so long abode with Christ it is easie to conceiue Uerely to heare the worde of GOD at his mouthe And this is the cause that he afterward is so carefully moued to make prouision for them and coumpteth it his office to see that thei lacke nothyng leaste thei should perishe for honger that it should bee a speciall doctrine to vs first of all to haue a singuler regarde to the woorde of GOD and to practise the same in our life and conuersacion and afterward as touching thinges apperteining vnto our liuing to caste all our care vpon Christ. For he hath taken vpon hym to make prouisiō for vs so that he will by no meanes suffer vs to perishe for honger Stones shall soner be made bread then thei which seke the kyngdome of GOD the rightuousnesse thereof shall lacke any good thyng as the Psalmographe saieth O feare the Lorde ye that be his sainctes for thei that feare hym lacke nothyng The Lions doe lacke and suffer honger but thei which seke the Lorde shall want no maner of thyng that is good Again I haue been yong and now am old and yet sawe I neuer the rightuous forsaken nor his seede beggyng their breade The rightuous is euer mercifull and lendeth and yet haue his children Gods blessyng and inough So saieth blessed Marke in the sixt Chapiter of his Gospell that muche people came flockyngly together out of diuers cities tounes and
pure worde of God and suffer not our selues so muche as the breadth of our naile to bee plucked awaie from it but whatsoeuer is contrary to that to coumpte it as euill as the Deuill and plaine abhominacion who so euer be the aucthour thereof Kyng or Kesar Pope or Patriarche For as we heard before wheresoeuer the worde is sincerely preached there are the Wolffes at hande streight waies with all their subtelties deceiptes and craftie immaginacions as we haue experience hereof and diuers examples also bothe in matters of the Churche in affaires of the Common weale and in housholde businesse The Wolffe thrusteth hym self into all places that he maie plucke vs frō the worde and so occupie the place hym self In the Churche we haue the woorde of GOD there laboureth the deuill to the vttermoste to plucke it awaie frō vs. He stirreth vp one sectarie or other to teache some newe thyng of Baptisme of the Lordes supper yea of Christ hym self whiche we neuer heard before And then suche and so greate is our foolishenes inconstancie and leudnes that out of hand we are desirous of newes so that immediatly we cast awaie the woorde and haue a singulare respecte vnto the aucthour of that newe doctrine when notwithstandyng he dooeth nothyng els then goe aboute to deceiue and destroye vs. And vnto this ende that is to saie that we should not bee seduced of suche Wolffes doeth our sauiour Christe specially direct this his admoniciō As though he should saie ye shall not wante Wolffes whiche shall come vnto you with goodly visars and holy shewes that ye shall thincke ye neuer in your life heard more Godly or more excellent Preachers And thus except ye take hede ye shall bee deceiued and fall into daunger before ye beware But who shall be in the faulte Surely not I whiche warne you to take hede but ye your selues whiche heare the woorde and haue it and yet will you not kepe it nor holde it faste c. For if a christian man being circumspect and hauyng regard to himself and to his owne saluacion had no more but the Cathechisme that is to saie the tenne Commaundementes the Articles of the faithe the lordes praier the wordes of Christ concernyng Baptisme and the Lordes supper euen by these thynges onely might he defende hymself against all heresies and errours But seing there is so greate negligence of hearyng the woorde and so fewe that delighte in the same with their wholle heartes it is no marueile though the Deuill take place in theim and throwe theim hedlong into all kinde of wicked and vngodly doctrine Against this so greate daunger Christe would haue vs well enarmed and strongly defensed that we be not circumuented nor beguiled yea deceiued and destroied of those Wolffes whiche shal be if we caste a waie this securitie and negligence and fortresse our selues manly and valiauntly with the worde of God He setteth before vs the most certain deceiptes of the Wolffes and how craftely thei goe about to beguile We had nede therfore diligētly to take hede And therefore saieth Christ he that wil bee in saffegarde and sette free from the rauenyng tethe of the moste rauenyng Wolffes let him holde faste my woorde whiche is the true light whereby he maie clerely as in a moste cleare glasse beholde se and perceiue the slye subtleties of subtle Satan whiche also is the armour to defende vs againste the fierie dartes of the deuill although he approch vnto vs neuer so craftely euen cladde and garnished with the simple apparell of a moste simple shepe For this is the greatest ieopardie of all When the Deuill cometh he cometh not in his owne habite but he taketh vnto hym some holie and religious garment and pretendeth muche deuocion and godlinesse After this sort came he vnto Christe in the wildernes whē he saied vnto hym Fall doune and worshippe me and I will giue thee all these thynges These woordes were not mete woordes for the Deuill but for the moste high Maiestie of GOD. This a lone is to be worshipped This alone hath the right power of the kyngdomes of the worlde and giueth them vnto whō it pleaseth hym Therfore Christ rebuketh hym and saieth Hens Satan As though he should saie Thou camest vnto me in the apparell of GOD but I knowe thee Thou art the Deuill Therefore the Shepes clothing ought to moue no man For so maie we sone be deceiued receiue and heare the Deuill in steede of GOD. In like maner when the Deuill cometh vnto vs with his Sectaries Schismatikes and Heretiques he first of all putteth vpon him a goodly countenaūce and apparelleth hym self like an Angell of lighte that it maie none otherwise appere but that those impostores iuglars and deceiuers are moste holy moste religious moste feruente in Gods cause and moste zelous in matters of true Godlines and yet it is the Deuill as we haue plentle of examples in the Arrians Anabaptistes Dauidians Swenckfeldians c. To be shorte where the Deuill findeth idle and carelesse heartes there crepeth he into theim as a Serpente when menne slepe on the grasse and fele nothyng We maie not therefore neglect caste awaie and sette naught by the the faithfull admonicion and warnyng of Christe least through our negligence we be deceiued of these glistering Hypocrites and bee caried aboute with euery winde of doctrine but we ought rather diligently to heare the woorde haue our meditacion in that and embrace it with high constancie and by that expende weigh discerne and iudge al doctrines who soeuer be the aucthours of theim If we would thus doe the Deuill should not haue so greate power to deceiue vs. In the regimentes of common wealthes wee maie beholde an example and as it were a picture of Ecclesiasticall matters For when Princes are carelesse and idle and doe not their office diligently and earnestly as thei ought Then is as the lande full of flatterers For thei beleue generally al men what so euer thei heare thei thinke it straight wayes to be true And this is the cause why all thynges go to hauocke in their countries and their subiectes bee moste miserably polled and pilled as I maie speake nothing of their owne incommodities and losses For it is not vndaungerous to commit the handlyng of so waightie matters to all men and the Princes them selues nothyng at al regarde them If thei them selues were presente at the doyng of suche matters knewe the accoumptes of their officers and would beleue no more then thei knewe certainly to be true it should go better with the common wealthe then it doeth at this present And euen so is it likewise in families or householdes Whē suche as should be gouernours of houses are idle and carelesse and commit all thynges to them of their houshold losses chaunce soner then thei loked for In deede this is true we ought not to despaire generally of all mennes fidelitie
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
this vice is geuen by nature that we are glad to beleue lies for because our heart is proue therto By this meanes the Pope and his sectaries beleue constantly in the masse and in the seruice and intercession of sainctes in monasticall vowes ceremonies fastes c. But it is a false and fayned fayth and by your reuerence ful of whoredome baudrie The heart is full of fornication False faith causeth spiritual whoredom But on the contrari part we which thankes be vnto god haue the pure and chaste spowse for the word is doubtlesse sincere and true do not beleue constantly wher as neuerthelesse we sholde beleue cōstantly But they can not beleue so constantly seing they haue not the worde All the cause therof is in oure olde man in the deuill for that that we thorow originall sinne depart from the worde and truth vnto lyes Out of this gospell we must first learne that we haue nede of the worde And then that we embrace it with a sure faith And that afterwarde doth therof ensue remission of sin and euerlastyng lyfe so that we are surely ridde from all difficulties and dangers both in this life and in the life euerlasting But when the worde is lackyng ther is a faith also as the Anabaptistes Arrians Turkes Iewes Papistes haue a fayth But it is a faith without the worde which is ingenerat in vs by nature through the fall of Adam This is a lying fayth which by nature we may kepe more surely then the worde of God After that Christe had preached this to the sicke of the Palsye and forgaue his sinnes The scribes thinke that Christ blasphemeth God in that he forgeueth sin This part is necessarie also and of greate wayght For this is euident by the example of all phantasticall persons that all are in this errour that they know not howe synnes be forgeuen Demaunde this of the Pope and of his doctours add they can not tell thee what absolution doth For all the Popedome holdeth fast by this doctrine and it is surely holden vp therby that grace is powred into them that he that would obtaine it hath nede of contrition confession satisfaction But when it is demanded what is the office of absolution and of the keies they answere that it is an exterial administration which is obserued in the church So saye the Anabaptistes also what shall baptisme preuayle to the obtayning of remission of sinnes sith it is but a litle water The spirit is requisite To be short no secte maker no monke no priest could see this that remission of sinne is a power geuen to man As it is here in the gospell Wherfore learne thou this and say I know that God doth onely forgeue the sinne that I confesse yet this is also to be knowen by what I may be certified that my synnes are forgeuen or what is the meane by the whiche my sinnes are forgeuen And there say If I desire remission of sin I must not go into some corner and say O god forgeue me my sins And thē loke for som Angel whom god shold send vnto thee to say that thy sinnes are forgeuen For god promiseth that he will come vnto vs that baptisme may be amonge vs and his word most holy that it might be said I baptise thee in the name of the father of the son and of the holy ghost He that beleueth and is baptised shall be saued But thou sayste that baptisme is water onely It is true but this water is not alone but Gods worde is with it Therfore when I come to the minister whiche hath the peculier commandement of GOD or to any other Christian and desyre remission of my synnes There doth the minister pronounce I in the stede of GOD declare vnto thee through Iesus the remission of all thy synnes And here mayste thou surely truste that thy synnes are forgeuen For baptime and the worde will not deceaue thee This dyd they not teache in the Popedome neither doth any of their preachers vnderstand this Wherfore geue you thankes to God for this benefite light and learne diligently that God alone forgeueth sinne But how verely no otherwise then it is here in that he hath geuen men such power As Christ begynneth that in this place and afterwarde geueth commandement that frō henceforth it shold alwayes be obserued and kepte in the congregation vnto the ende of the worlde that repentaunce remission of sinnes sholde be preached in his name So is remission of sinnes amongest men to be required or in the worde and no wher els For ther only may it be founde This suffereth thee not to ascend into heauen therfore But whē thou desirest remission of synne receaue baptisme if thou be not yet Christined or if thou be see that thou doest call to minde that promesse and be not harde of of belife Go also and be at one with thy neyghbour then aske absolution And as thou hearest that remission of sinne is pronounced vnto thee in the name of Iesu so beleue and thou shalt obtaine thy desire So that baptisme absolution the publike worde the sacrament maye not seme a lyght thing vnto thee but that remission of sin may be asked and required therby For to this intent God hath called and ordained thy Pastour and Curate thy father and mother thy Christian neyghbour hath put his word in their mouth that thou shouldest aske confort and remission of syn of them so that this maye so be counted the commandement and ordinance of god that we shold geue credence to the wordes of men when they according to Christes worde and commandement vse their ministration and office For these are not the wordes of men but of God Wherfore these wordes are to be beleued constantly and not to be despised When the minister baptiseth a childe accordyng to Christes commādement There thou hearest the wordes pronoūced of a man But they are the wordes of God neither must thou take them any otherwise then if god had pronounced theym hymselfe So whenne thy synnes are forgeuen thee in absolution thou mayest no more doubte then yf God hadde spoken theym hymselfe For GOD hym selfe pronounceth this sentence that thy synnes maye be forgeuen thee Wherefore learne in this place the waye howe to aunswere these phantasticall persons when they crie on this wyse What is water but water We know thys also But they are ignorant hereof that the worde of God is ioyned with suche water Wherfore it is no longer pure water but diuine water whyche the mynister geueth not of hymselfe but God commaunded it so to be geuen to the intente that by it we myghte haue a new byrthe to enter into the kyngdome of God and Remyssion of all oure synnes And as GOD geuethe the worde whyche is hys and not oures so dothe hee geue also Faythe vnto the worde For bothe of them are the gyftes of God Faithe and the worde
healpee theym by my worde and they wyll not Therfore if they wil not hear my word let them heare the deuyls worde and let them perishe also in the kyngdome of confusion Thus hath it chaunced to the congregations of the east and to the mooste flouryshynge communalties and to greate regions whyche are nowe vnder the Turke Hungarie also is almoste vndoone vtterlye In other places they wyll not heare the gospel Wherfore for a punyshment they are constreigned to heare the Anabaptistes and other diuelyshe doctoures This is the punishement where as Gods worde is despised and not hearde For it is the greattest and moste haynous synne and therefore the moste greatest and greuousest punishemente is prouided for it This is gods will that we should embrace the worde most louyngly and not onely write it in fine letters in our bookes but also in our heartes But the world will not grant hym this place and it scarcely suffereth it to be in bokes sermons it had rather haue the dyuel in the hert and it shall haue hym at length Wherfore learne this also that God hath cause inough to punishe other synnes of oures But this synne passeth all whenne his worde is set at naught and when they are yll ordered that call men to this mariage He therfore that is holden wyth thys synne lette hym learne to see vnto hym selfe by thys doctrine that he may know that it is no lyttle synne but the moste greatest and most greuous of all synnes whiche God canne not suffer but punysheth it most greuously All men crye out agaynste periurie and auarice that they beare such route in the worlde And thus is trewe that these thynges canne not longe escape vnpunyshed But in that we haue the Gospell and care soo lyghtely for it and in the meane tyme sette our myndes idelly vppon trifles whyle that the woorde is preached this is a synne passynge all other synnes and doubtlesse shall so bee punyshed of GOD that errours and lewde teachers maye enter in wyth all power to take awaye all thynges As it is in Grece and in other Regyons where as nowe Mahomette reygneth whych at thys time dryuethe theym to the abhominations of the dyuell whyche before hadde the worde of GOD but wold not beleue it In the Popedome it chaunced thus also There was first the trewe doctrine When menne were vnkynde and despysed the doctrine God punyshed that synne on thys wyse that they allowed monkery and mooste impudente lyes Nowe also is thys commynge to passe agayn For there must nedes chance to thys synne bothe corporall and spirituall punyshementes where as the dyuell castethe amongest vs Arrians and Anabaptistes For why is not Goddes woorde regarded Why is it not receaued thankefullye Remember ye therefore that we muste beware of thys synne and magnyfye the woorde of GOD and heare it dylygently For although we had none other cause to doo it yet this were a sufficient cause that GOD hathe commaunded it for that it is a mooste acceptable seruice vnto hym For it is no littell matter that we doo serue suche a greate Lorde Hee canne requite and recompence it moste lyberallye Wherefore thys seruyce oughte to be moste acceptable to all Christian men that they might thynk Trewely yf my Lorde and my GOD requyre thys that I shoulde heare hys worde I wyll gladly doo hym thys seruyce that I may boaste of this that I haue bestowed an hower of a daye in Goddes seruice This shoulde be a sufficient cause for vs to regarde Gods word But besydes these there are other causes also more euidente For thys doth GOD promyse to the also yf thou wylt heare my woorde and kepe it Thou shalt subdue the deuyll so that he wyll not be so bolde as to come nere vnto thee For where my word is there am I. And where I am the deuyll can haue no place And besyde all this profite thou shalt haue all thy synnes forgeuen thee and thy hearte inflamed to the true study of religion and obedience towarde God and man and to be short thou shalte obtayne at last lyfe euerlasting For I poynt and prescribe to thee suche seruice to do as for the whiche great profit may redounde vnto thee For if there were no profite for thee at all yet were thou bounde to doo it because it is my will that it should be doone But now I commaunde thee to do such seruice as is moste for thy profite As we proue by experience when we do nothing but repete the ten commaundementes and the Lords prayer there commeth always therof a newe profite that we may vnderstande some thyng that came not to our mynde before And this commoditie is specially therwith that the dyuell therby is dryuen frome thee that he may not hurt thee Wherfore lette no christian be so arrogant that he thynke that hee vnderstandeth now the Lordes prayer and the ten commandementes And if any suche thynge come in mynde iudge it to be a temptation and say If I haue sayd it to day nowe wille I saye it agayne that thou mayest alwayes repelle and put awaye the deuyll frome thee and so shalte thou doo vnto GOD moste profytable seruice If thou doest not so thou shalte offende God greatly But who would gladly proue and fele so greate wrathe of God But alas thus goeth the matter A great parte nothyng regardeth the worde But yet nothyng is more certaine then that if for sinnes pestilence and warre befalleth that God will not regarde thee but that he will stoppe his eares at thy crie Euen as thou also hast deafe eares at his worde As it is in Salomon Because sayth he I haue called and ye haue refused I haue put forth my hand and there was none that would see ye haue despised all my councell and neglected my discipline I also will laugh and scorne you when that that ye feared is chaunced vnto you When sodein miserie shall fal vpon you and destruction as a tempest breake in on you When tribulation and anguishe shall come vpon you Then shall they call m to e and I will not heare them in the morning they shall ryse and shall not fynde me because they hated to be reformed and receaued not the feare of the Lorde and obeyed not my councell but did caste of all my correction This shal be the punishement of this synne when thou shalte at thy appointed tyme be bytterlye punished euen then thou shalte haue GOD to laugh thee to scorne which shall say that this chaunced worthely vnto thee because that wheras he put forth vnto the doctrine of sincere councell thou despisedst it now therfore it chaunceth worthely vnto thee that thou hearest the deuil If thou wilt not heare him that saith Come vnto me all that labour and are heuie burdened I wil refresh you heare thou the vngodly souldier which first curseth and banneth and afterward thrust thee through with a speare Thou cāst not refuse this as
sufferinge of god The coÌ„tempt of gods worde is the greatest synne that is Note and take hede Iohn 3. The Easte churches Causes that oughte to moue vs to heare Gods worde Pro. 1. Note No hipocrite can hyde him selfe from the face of god Act. 18. The power of gods word Rom 1· Iac. 1. Why christe was sent into thys worlde Of the christeÌ„ Faythe Rom. 3. Abacuc 2. Luc. 7. What the true fayth is Math. 12. 4. Reg. 16 Esa. 7. The nature of Faythe Math. 6. Luc. 17. Where the worde is not ther can be no Faythe Iohn 8. Iohn 1. Note Rom. 6. Marc. 16. The wordes of absolucion Rom. 4. What faythe is Iohn 2â— â–ª Christians must forgeue and not reuenge Deut. 32. Rom. 12. Heb. â—0 The worlde is the worse for libertie What the kyngdome of god is What a talente was in tymes paste Oure synnes are innumerable Psal. 51. Iohn 3. Ephe. 2. Rom. 6. Gen. 2. Rom. â— Synne with all humilitie muste be confessed and mercye craued God by no meanes can abyde anye Iusticiaries In daunger we seke all meanes to escape trouble Rom. 3.5.7 We oughte to be such to our neyghboures as god is to vs. Of gods mercie only muste we loke for remission of our synnes What we ought to think of god in the myddeste of our synnes Ezech. 33. Ezech. â—8 The lawe Psal. 103. Gen. 3. Esa. 43 Deut. 32. Rom. 2. Heb. 10. Pro. 11. Math. 6. Prayer A conditional promese made to the Iewes The cause of rebellion amonge the Iewes We wold also haue heauen but we do nothing worthie of heauen Seruauntes Why the phariseis and herodians came to christ Note the subtiltie of the aduersaries There is no wisdome no forcast no couÌ„cell that can preuaile against the lord saythe Salomon Pro. 21. Twoo thinges are to be learned of this historie In all miseries our sinns agaynste God are to be considered The miserable face of the comon weale of the Iewes The right is claymede the condicion is forgotten Note and practise Maiestrates Preachers The wickednes of the common people against their Pastours Math. 10. Luc. 10. â— Cor. 9. Deut. 2â— Math. 10. Luc. 10. Galat. 9. 1. timoth. 5. Deut. 25. Luc. 10. God wyll reuenge the cause of the spiritual pastours Be holde the Parishioners and beware Gene. 9. Oure synnes are the occasion of all our 〈◊〉 The papistes Tit. 1. Ciuile regiment is approued of god Rom. 13. 1. Pet. 2. The temporall Magistrate maye not trouble the kyngdome of Christe Rulers commandyng agenst god are noâ— to be obeyed Note well Act. 5. Subiectes maye not rebell agenste theyr Rulers be they neuer so wycked God is more to be obeyed then man Math. 10. Cesar what it signifieth in thys our gospell Apoc. 20. Note well What is Cesars O tiranny The doctrine of the papistes The receauynge of the Sacramente vnder bothe kyndes Math. 16. 1. Cor. â—â— Sedicion agaynste the Magistrate neuer escapeth vnpunyshed A christen magistrate ought to kepe a measure in his exactions For the defene of theyr contreye all men oughte to bestowe bothe lyues and goodes Psalme 12. Marc. 11. Marc. 5. How the woman touched Christe From christ alone muste we looke for all healpe in oure aduersitie The force of faythe Rom. â—4 Luc. 8. Reason can not comprehend the mastereis of god with Christen eies must wee consider all thinges Note â—ath 21. Exod. 3. Marc. 16. Matâ— 26. 1. Cor. 113 Iohn 8 â–ª Belly care is a gâ—eat enemy to religion All care of lyuinge is to be cast on christ Math. 6. Iohn 6. Exod. 20. Math. 6. Sentences concerninge gods prouidence Psal. 3.3 Psal. 34. Psal. 55. Psal. 105. Psal. 4.5 Psal. 146. Pro. 10. Eccle. 1â— Tobi. 4. Phil. 4. â— timoth. 6. 1. Pet. â— â—ohn 14. Examples â—xod 6. 3. Reg. 17. Dani. 14. Iohn 2· Iohn 6. Math. 15. Marc. 8. Iere. 5. Psal. 37. Psal. 107. Iosue 1. Heb. 13. 4. Reg. 4. Eccle. 11. Labour is not forbidden but gredy carefulnes 1. timoth. 6. Couetâ—snes 1. timoth. 6. Faythe â—ere 6. 〈◊〉 8. Pro. 10. The true waâ— to waxe riche Pro. 28. Marc. 8. 1. Cor. 10. 4. Reg ... Apo 20.
redy a perfect people for the Lord. That Iohn turned many by the preachyng of Gods word vnto the Lord it is manifest in the EuaÌ„gelical history What great multitudes of people S. Peter as I may speake nothing of the other apostels turned vnto Christ by preaching the word blessed Luke in his Chronicle of the Apostles acts doth partly declare Was not the holle world in a maner turned vnto the faith of Christ thorow the preaching of the word As sainct Paul saith Faith coÌ„meth by hearing and hearing coÌ„meth by the worde of God But I aske Haue they not heard No doubt their sound went oute into all landes and their woordes into the endes of the worlde In matters of controuersie concernyng religion it declareth and sheweth who maintaineth truthe and who approueth falshode It is the true touchestone wherby we easily discerne the true doctrine of Christ froÌ„ the fals corrupte teachyng of Antichrist And therefore it is called of the Psalmograph the faithfull testimonie or wytnes of the Lorde And in all matters of doubt the Prophet exhorteth vs to flee vnto this word of that to learne the certaintie of al matters coÌ„cerning Faith and Doctrine If any man saieth he want lyght lette hym looke vpon the law the testimonie whether they speake not after this meanyng If he doo not this he stumbleth and suffreth hunger And if he suffer hunger he is out of pacience and blasphemeth his king his God So reade we of the noble men of Thessalonica whiche when they herd Paul and Sylas preache that Christ muste nedes suffer and rise agayn frome death for the saluation of the worlde receaued the word wyth all diligence of mynde and yet notwithstandyng searched the scriptures dayly whether those things were euen so as Paul and Sylas preached And therfore S. Paul afterward writing vnto theÌ„ as one greatly alowing this their act saith in his epistle Quench not the spirite despise not prophecyings Examyn al things kepe that which is good And. S. Iohn in his canonicall Epistle saieth Derely beloued beleue not euery spirite but proue the spirites whether they are of God or not c. It geueth wisedom to the simple to the poore in spirit to the huÌ„ble to the meke to the litle ones to the babes This wisdom is the true knowlege of god of his blessed wil. This wisedom caÌ„ we not haue but by the word as God himself saith by the prophet Unto whom shall I haue respect but vnto him that is poore of a lowly troubled spirit and standeth in awe of my wordes The fyne Phariseys the sawcie Saduceis the subtil Scribes the lustye Lawyers the biteâ—hepe Byshoppes the patteryng Priestes as I maye speake nothyng of the eloquente Oratours noble hystoriographers learned Poetes quickewitted Logitians farre syghted Astronomers c. were before the worlde great wyse learned men and yet vnderstode they nothyng of God aryght The symple ideots and vnlearned men had more true knowledge of God then all they as oure sauiour Christ sayd vnto his heauenly Father I thanke thee O Father Lord of heauen and earth because thou hast hid these thynges from the wyse and prudent hast shewed them vnto babes Uerily Father eueÌ„ so was it thy good plesure Likewise sayth S. Paule Not many wise men after the flesh not many myghty not many of highe degree are called But God hathe chosen the foolish thynges of the worlde to confound the wise And God hath chosen the weake thynges of the worlde to confounde thynges whiche are mightie and vile thinges of the world and thynges whiche are despised hath God chosen yea and thinges of no reputation for to bring to naught things of reputation that no flesh should reioyce in his presence S. Iames also saith Hath not God chosen the poore of this worlde suche as are riche in Faith and heyres of the kyngdom which he promised to them that loue hym It reioyceth and maketh the heart mery as the Prophet Ieremie saieth When I had found thy wordes I dyd eate them vp gredily They haue made my heart ioyfull glad For thy name was called vpon me O Lord God of Hostes. The Prophete Ezechiel saith also I dyd eate the boke and it was in my mouth sweter then hony Were not these the woordes of the two disciples that went vnto Emaus after that Christ had interpreted vnto them the scriptures which wer writen of him Did not our heartes say they burne within vs while he talked with vs by the way and opened to vs the scriptures Who is able to expresse what ioy what mirth what solace what confort Adam and Heua receaued after their transgression when they heard out of the mouth of God that the sede of the womaÌ„ should treade downe the serpentes head Who can sufficiently declare how greatly king Dauid being rebuked of the prophet Nathan for his whoredome and manslaughter was conforted and replenished with all true perfect gladnes when he heard out of the prophetes mouthe these most swete and confortable wordes The Lorde hath put away thy synne thou shalte not dye What ioye and confort the synfull woman conceaued in her heart which before was almost swalowed vp of sorowe for her wicked and synfull life past as her teares and outward behauiour do manifestly declare when she hearde these wordes out of the mouthe of Christ Thy synnes are forgeuen thee Go in peace no man is able to expresse The thefe likewise hanging on the crosse and hearyng these wordes spoken vnto him of Christ Uerily verily I say vnto thee This day shalte thou be with me in Paradise conceaued in his heart an vnoutspeakable ioye Many suche examples fynde we in the Scriptures bothe of the olde and newe Testament The worde of God I meane the Gospel of our Lord and Sauior Christ Iesu apprehended and layde hande on with a sure and strong faith bryngeth to the heart and conscience of man peace rest ioy solace confort c. For thys cause it is called the worde of reconciliation or attonement of ioy of peace of confort of helth of spirite of lyfe c. It lyghtneth the eyes It sheweth vnto men the ryght waie howe they ought to walke to please God and to doo those thynges which are acceptable vnto him It deliuereth men from the cloudes of ignorancie and from the darknes of mens traditions and openeth vnto them the glorious God that they may not stumble and walke safely in that way that the Lord hath appointed declinyng neither on the righte hande nor on the left hande as the Psalmographe saieth Thy worde O Lord is a lanterne vnto my fete and a lyghte to my pathewaies For this cause it is termed of the holye writers Light in diuers places of the sacred Bible Our Sauior Christ saieth This is condemnation that the light is come into the world and men haue loued
to all the flocke amonge whom the holy Ghost hath made you Ouerseers to rule the congregation of God whiche he hath purchased with hys bloode For I am sure of this that after my departyng shall greuous wolues enter in among you not sparyng the flocke Moreouer of your owne selues shall men aryse speakynge peruerse thynges to drawe disciples after them Therfore awake and remember that by the space of three yeares I ceased not to warne euery one of you night and daye wyth teares S. Peter speakyng of hym selfe writeth on this maner I wyll not bee negligente to put you alwayes in remembrance of suche thynges though ye knowe them your selues and be stablyshed in the present truthe Not withstandyng I thynke it mete as longe as I am in this tabernacle to stere you vp by puttyng you in remembrance c. Thus ye see what diligence is required of you in feedynge the Lordes housholde wyth the holy worde of God This office aboue all other maye by no means be neglected For herein as I maye so speake consisteth either the saluation or damnation bothe of you and of the Lordes householde as God saythe by the Prophete O thou sonne of man I haue made thee a watcheman vnto the house of Israell that where as thou hearest any thyng out of my mouth thou mayst warn them on my behalfe If I saye vnto the wycked Thou wicked thou shalt surely dye and thou geuest hym not warning that he may beware of his vngodly way the wicked shal die in his owne sinne but his blood I will require of thy hande Neuertheles if thou warne the wicked of his way to turn frō it where as he yet will not be turned from it then shal he die because of his sinne but thou hast deliuered thy soule But if the wicked turne frō his sinnes do the thing that is laufull right then shall he surely liue not dye Yea the sinnes that he hath done shall neuer be thought vpon For in somuche as he doth now the thyng that is laufull and ryght he shall lyue If ye be tongue tyed or playe Placebo ▪ so that ye reproue not the wycked by the worde of God of theyr wickednes but suffer them to go forthe in theyr wickednes as though they were good righteous and fautlesse so bryng ye damnation bothe vpon your selues and vpon them But yf ye sharpely rebuke the wicked of theyr wyckednesse so that by this meanes they turne from theyr lewdnes and woorke that whyche is good and pleasant before the eyes of Gods maiestie so do ye that which shall bring saluation to you bothe as the Apostle sayth Take hede to thy selfe and vnto learnyng and continue therin For yf thou shalt so do thou shalt saue thy self them that heare thee Hereto agreeth the saying of S. Iames Brethren yf any of you doo erre from the truth an other conuert hym let the same know that he whiche conuerteth the synner from goyng astray out of his way shall saue a soule from deathe and shall hyde the multitude of synnes As the Lord hath committed to you the meate wherwith his housholde shoulde be fedde so is it your duetie not to withdrawe it from them but liberally to geue it vnto them as good faithfull and wyse seruantes and stewardes The distribution of the heauenly sede sayeth a certayne man is enioyned vs. Wo therfore be vnto vs if we doo not sprinkle it abrode Wo be vnto vs yf wee holde oure peace as the Apostle sayeth Wo is vnto me yf I preache not the Gospelle The verye titles and names whiche are appropriated vnto you by the holy Ghost in the sacred scriptures ought to moue you to doo youre duetie in this behalfe and by no meanes to be negligent herein Ye are called priestes elders shepheardes feders ouerseers apostles prophetes salt lyght workmen preachers labourers seruantes byshops planters waterers fathers angelles embassadours Gods labourers buylders ministers of Christ stewardes of the secretes of God schoolemasters sowers of spirituall thynges Gospell preachers ministers of the newe testament seruantes of the faithfull preachers of the attonement Christes messangers Christes seruantes Catechistes doctors or teachers Euangelistes Christes witnesses souldiours of Iesus Christ husbandmen laboures distributers of the worde of truth informers of them that resyst the truthe watchers for the health of mens soules c. If your trauayles doyngs lyfe and conuersation agree with these titles and names so are ye faithfull and wise seruantes and great is your reward in heauen But contrarywyse if ye vainly and withoute cause vsurpe these names so that ye are not the same in dede that ye are called in name and worde what other thing are ye then painted sepulchres white daubed walles whose portion is in that lake that burneth with fyre and brymstone Moreouer the salarie stipende and wages that ye receaue of your parishoners appointed for the true pastors of the Lordes flock and for the faithful ministers of Gods word ought to bee no dulle spurre vnto you to pricke you forwarde to feede the Lordes housholde The lyuynges whiche many of you enioye are neyther small nor slender but ryche and wealthy great and many They are not geuen you vnto thys ende that ye shoulde lyue of them lyke voluptuous Epicures and ydell bellygods but for thys purpose that ye beynge voyde of worldly care hauyng al necessary thynges prouided for you should the more frankely and freely geue your myndes to the study of the holy Scriptures and to the preachyng of the same to the ministration of the sacramentes to prayer to thankes geuyng and to suche other spirituall exercyses Our sauiour Christ sayeth The workeman is woorthy of his meate Hee saieth not The loyteryng lurden is worthye of his meate If any man be in the mynisterie and will liue of that he muste labour fyrst and afterwarde eate If he labour not so ought he not to eate accordyng to this rule of S. Paule He that laboureth not ought not to eate And his laboure is not to hunte and hauke to kepe great horses to fede many dogges and a sorte of ydell lasye lubbers to lye lurkyng in the court in Byshoppes and noble mens houses in the vniuersities c. but as I sayd to geue meate to the Lordes housholde to preache the Gospell to mynister the sacramentes to pray vnto God for the people to thank God for his benefites to watch day and nyght aboute the health of the Lordes flocke c. The Apostle sayeth that hee whyche soweth spirituall thynges ought to reape temporall thynges If ye therfore wyll reape temporall thynges ye muste fyrst of all sowe spirituall thynges If ye doo not sow so oughte ye not to mowe If ye doo mowe where ye dyd not sowe so are ye not pastors but raptors no shepheardes but hyrelynges noo flockelouers but flockelubbers yea very playne theues as CHRIST saieth A thefe commeth not but
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
obstinate blindnesse of the worlde We haue songe vnto you and ye wold not daunce and at oure lamentable songes ye wold not lament For neither cā the doctrine of the lawe neither of the gospell further and moue men either to lament either to reioyce that is neither will they suffer theyr sinnes to be rebuked neither geue place to confort against their synnes They will neither be blind nor yet see As the examples of oure aduersaries the Papistes are at hand to proue this And now muste we learne the other thing also out of his gospell that the gospell is suche a doctrine as is so vnkindly and horribly despised in the worlde that all men be offended at it seing kinges Princes Pope Cardinalls Bishops Priests Monkes citizens and rustikes that is all the mighty and excellentest in the worlde do not only not receaue it but also scorne and persecute it Suche was the fortune of Christe for all his miracles For what cause had he els to say Blessed is he that is not offēded with me if it chāced so to thee O Christ wheras thou mightest haue stopped all mens mouthes with diuine miracles we maye wel refrayn from complainyng when we are despised for the Gospels sake and laughed to scorne and persecuted This doctrine of offences is very necessary and specially in this our tyme wherin this offence is most greuous The fyrst doctrine is also necessary For ther in consysteth our saluation and euerlastyng lyfe that we knowe howe Crist is the Kynge of comfort which is gladde to shewe his bounteousnesse towarde oure troubled consciences and to comforte them in synne and healpe vs to euerlastyng lyfe For althoughe that the strayghte kyngedome of the worlde is hys also yet it is not his principall kyngdom seyng it shall not euer endure This is the chief and euerlastyng kyngdome of Christe when we falle acquaynted with hys worde which must be preached to the poore that whā we dye we may say I beleue in Iesus Christ my lord whiche can restore and geue syght to the blynd whole lymmes to the lame clensyng to the leapre to the dōbe the vse of speache to the dead lyfe He wyll be my helper he wyll not see me forsaken at my moste nede For this is the cause that he became man and descended into the earthe vnto me He that beleueth this truely departeth from this myserable lyfe to the celestial and euerlastyng ioys The which thing that it may chance to vs our Lord Iesu Christ myght graunt Amen The fourthe Sonday of Aduent ¶ The Gospell of S. Iohn i. THis is the recorde of Iohn when the Iewes sente priestes and Leuites from Ierusalem to aske hym What arte thou And he confessed and denied not and sayd playnly I am not Christ. And they asked hym what then art thou Helias And he saith I am not Art thou the Prophete And he aunswered No. Then sayde they vnto hym What art thou that we may geue an aunswere vnto them that sent vs What sayest thou of thy self He sayd I am the voyce of a cryer in the wyldernesse make straight the waye of the Lorde as saide the prophete Esaie And they whiche were sent were of the Phariseis and they asked hym and sayd vnto hym Why baptisest thou then if thou be not Christ nor Helias neyther that prophete Iohn answered them saying I baptise with water but there standeth one among you whome ye knowe not he it is whiche though he came after me was before me whose shoe latchet I am not worthye to vnlose These thynges were doone at Bethabara beyonde Iordan where Iohn dyd baptise THE EXPOSITION THIS Gospell also is one of the especiallest gospels that proueth a hygh article of our religion which belongeth not to the tenne commaundementes or workes but to a hygher matter teachynge what is Christe and what he hath done Wherefore it is almost one with the gospell of the laste Sonday and conteyneth the same doctrine excepte that the matter is sette foorthe with other wordes and other persones For the laste Sonday ye heard how all the matter consisteth in this poynte that we haue chiefe respect vnto this person CHRIST that nothing besyde be had in so great estimatiō that all our mynd and thought reste in this man For he that swarueth not from hym fyndeth remission of synnes and deliuerance from deth and hel For so is it wholly decreed with God that in this man all thynges should be He is the way truth and lyfe and by hym onely the patriarkes prophetes and Apostles be saued from the beginning of the worlde This knoweth Iohn and sendeth his disciples for this cause vnto hym that they should not lacke so great a tresure and goodnes This doth God wel perceiue that this is our fault to be desyrous to serche out many ways And one for the loue of monkerie becometh a monk an other fasteth an other slepeth on the ground and so euery man foloweth his owne deuise and goeth forth in his owne ways that may bryng him to heuen Wherfore God talketh with vs by the gospell and protesteth that he alloweth not that as seme good to vs But that he putteth forthe his word to shewe vs the true way that is his sonne Iesus Christe Wherefore he that strayeth from hym shall depart voyde of saluation although he fast pray neuer somuche Contrarywyse he that cleaueth vnto him by faith hath remission of sins and life euerlasting neither can the diuel or synne deceaue him of his trust This way did the Patriarkes and prophets walk obtained saluation through Christ ▪ For if any should be saued by workes and by theyr owne rightuousnes surely they must nedes be the prophets and apostles which out of mesure wrought and suffred many thinges But here they do all dispaire of their owne rightuousnes and toke hold by that sede with a firme faith that shold breake the serpentes head But the Iewes wil not walke in this way they could not beleue that ther was such help in a carpenter thinkyng this with them selues we must so worke by fast almes praier that we may be with God it is a foly to thynke that this craftesman can saue And for this cause God toke this order that Iohn shold come as a trompetter before Christe and this is the meanynge of the trompet that all at the sound therof should haue their eies attent and mark that mā well that cometh after Iohn as the true expectation of Israell Wherfore when the Iewes sende Legates and demaunde whether he be Christ Elias or any Prophete He aunswereth I am not When they are instant sayenge Who arte thou then and what recorde geuest thou of thy selfe He aunswerethe I am the voyce of a cryer in wyldernes make readye the waie for the Lorde That is I am a trompetter before the kyng Wherfore be attente to my worde for he shall come after me incontinently whiche was before me and
came for the same purpose that men should beleue in hym and obtayn saluation by hym But where as they will not there is no faulte in Christ. For it were mete that they should lyue after the maner of CHRIST whiche is their Lord and not Christ after theirs And the Gospell is for no other cause And we ought to haue respecte therto But he that is loth to do so can blame nothing but his owne stubburnnes and damnable wickednes and not the Gospell which is without faulte And this is the fyrste parte of this prophecye But where as Simeon turneth his speach to the mother with these words And the sworde shall perce through thy heart that the thoughtes of many hartes may be open That semeth litle to agree with the words of the Euangelist wher he said Simeon blessed her For what blessing or wishing of any good thing can there be wheras he prophecieth so to come to passe that her heart shall be perced with a sworde This is not only written for Christ or Maries sake but for our learning is it written that haue nede of it that we may fashion oure iudgement therby For what man is there not only I but of the chiefe Apostles that wold haue suspected that the malice of the world wold haue ben so great except the Gospell had geuen vs a reuelation herof before For there were many good men before this reuelation whiche lyued very soberly and godly There were many wyse for whose honestie a man might well pronounce with an othe And this is no litle renoume of the worlde without the Gospel to haue such science wisdom and honestie c. But it is also a greater thing in religion that the worlde hath inuented and ordayned these religiouse orders The Popedom is an example For what man when he beholdeth it wil not conceaue a great opinion of godlynes This is it in the worlde if the Gospell be not there shyneth wyse men honest sober and vpright men And all this is by the reason of ciuill vertues and partly by iugling ceremonies that excepte the goodnes of God helped all should be cast headlong into destruction with this pretence that they were iuste holy wyse and pure from synne But when the Gospell is opened and the child Iesus preached there is it almoste proued to the sences declared with pictures that these saynctes are moste synners and these wyse most foles and these sober men moste cruell tyrantes Neither hath the Gospell any enemies more spitefull than these men that are great wyse prudent vpright in lyuing good and holy And the more they excell with these vertues so much the more they behaue them selues enuiously against the Gospell as we proue by experience The more religion the Mounkes shewe in praying fasting and other chastisings the more furiously do they behaue them selues against the Gospell And this it is that Simeon speaketh of in this place What a great shew saith he maketh the worlde in both administrations as well ciuill as religiouse They lyue honestly and holyly with great sparing and defrauding them self of their pleasure and they may soone be taken for Angels and the sonnes of God for their great wisdom and holynes Who could beleue that there might lie hyd suche corruption vnder such a fayer shew And here is no art so full of knowledge out of the which this might be iudged and perceaued excepte this only texte wheras he saith that the Gospell shall vtter this poyson Wherfore when this is opened it moueth to wrath these so great so holy men so that they muste nedes betray them selfes and shew before all men that all that they do is but hypocrisie For there are other exaÌ„ples besyde this caste against this There are very wyse Princes that are earnestly moued with the care of sauing their subiectes they are not couetouse no dronkards no gluttons they be diligent in doing the busines of their realme to defend men from wronge they are chast husbandes to be short if a king should be prayed for and wished they wold be thought moste mete for theyr vertues prudeÌ„ce goodnes holynes c. But wilt thou know how the matter goeth For scarsly at the publyshing of the Gospell may a man perceaue this vncredible hypocrisie and this bloud thyrstye hearte which gapeth for the shedding of innocentes bloud whiche myngleth all things with great deceites and letteth passe no kynde of subtiltyes to oppresse the Gospell and to ryd it out of the way so that yet by this occasion that is made open whiche before no maÌ„ wold beleue that so great synnes should lye hyd vnder such an holy apperance It chanceth by the launcing or cutting of no thing that this pestilent poyson gusheth out but only by the Gospell My reason is this that if the Gospell should with mans coÌ„sent be taught that they should be the fyrst alowers therof that do of set purpose professe religion But who so euer thou art aunswer me this Is not the Pope the Bishops the Priests the Mounkes the vniuersities with their Doctours the most spitefull enemies of it that be Which thing Simeon meaneth here and saith to Mary This thy child shal be author of so great a tumult and shall bewray them that myght sone haue lyen hyd from al men ye that wold scarsly know them selues he shall open their heartes that they that were counted for moste holy may be knowen to be blasphemeâ—s full of gyle deceit periurie hate enuie and all malice Suche fylthynes shall be opened in them by hym whiche neuer the lesse for their dyuers vertues wisdome innocencie vprightnes and holynes might be counted worthye to rule all the worlde ye and heauen also This opening of the heart is administred by this chylde At the fyrst whan the Gospell came abrode I neuer thought that the worlde wold be so madde I Iudged all men after my self whereas I thought this that all men wold triumphe for ioy that they are deliuered earnestly From the tyranny of the Pope and by Christ made partakers of all that good thing the whiche before they studied with great coste and payn to purchase and yet all in vayne And I thought that these things wold specially please the scoles and Byshops if it wold please any But how are we handled For this doctrine are we intreated without all mercye And no man hate vs more than the religiouse men We muste accustome our selues to suffer this iniquitie and must not caste of the Gospell for this wickednes of the worlde But set forth the doctrine therof the more earnestly For it is such that bewrayeth the dyuell and his members how great an enemy of God is the world with all his giftes and vertues For I could neuer know by my self that so great wickednes and contempt was in mans heart But the Gospell teacheth vs to knowe well what is the Pope the Bishops the Princes the Nobles the Citizens the Rustykes euen
sermon Galat. iiii WHen the tyme was ful come God sent hys son made of a woman and made bonde vnto the lawe to redeme them whiche were bonde vnto the lawe that we thorowe election myght receaue the inheritaunce that belongethe vnto the naturall sonnes Because ye are sonnes God hathe sente the spirite of hys sonne into our heartes cryeng Abba deare Father Wherfore nowe thou arte not a seruaunt but a sonne If thou be a sonne thou arte also an heyer of God thorowe Christe THE EXPOSITION THis daye are they wont to preache of two matters First of Circumcision Then of the name Iesu. The which thynge the Euangelist doth especially notifie for that it was prophecied of before that the childe was conceaued in his mothers wōbe Wherfore the vertue of this name is hereby greatly aduāced And for asmuche as we intende to make the doctrine of circuncision plaine this difference is in especial to be marked that it consisteth not in the thing but in the persons For if we consider the thynge there is great differēce betwene the circūcision of the Iewes and of Christ. And that because the person of Christ is fare vnlyke the person of the Iewes The beginninge of circumcision is declared in the bible in the firste booke of Moyses it hath also an appointed ende to the whiche it shall endure that is euen vnto CHRIST Abraham is the principall ground of all the matter to whome GOD gaue commandement to circumcise hymselfe and all that were in his housholde And also whatsoeuer of the male kynde was borne it shoulde be circumcised the eyght daye after theyr byrth They therfore that came with suche a signe in theyr bodye had God their protectour and Sauiour as GOD promised he woulde be This was not appointed of GOD for nothynge are for a litle cause that not onely Abraham but also all in his familie and whatsoeuer of the male kynde was borne shoulde be subiect to Circumcision that not onelye the Iewes myghte boste them selfe to be the people of GOD. For he receaueth the seruaunts of Abraham whiche were Gentiles to be of his people and sonnes and to haue righte of inheritaunce whiche was appointed to Abraham and to his seede And these dyd obtayne it before Isaac to the whiche neuerthelesse afterwarde the promesse was ioyned where as yet these bought seruauntes were of the Gentyles Wherfore the Iewes haue not the cheife occasion to boste of this For although they extolle circumcision very muche yet this they can not denye that GOD hath called vnto it the Gentyls whiche are not the sonnes of Abraham but boughte seruauntes As touchinge this Circumcision there is nothynge els lefte for vs but the type and fygure of fayth As it is also as touchynge the other hystories paste whiche onelye profyte vs in this that we maye take therof examples of fayth and true godlynes We are not bounde to ceremonies yet haue we nede of suche obedience and suche fayth as theirs was than whiche lyued vnder suche ceremonies Wherefore the doctrine of Circumcision is not put foorth to the intent that we should be Circumcised For thys ceremonie is disanulled but that we by the rehersall therof shoulde remember to shewe obedience to GOD as Abraham shewed Yf CHRIST hade not come Circumcision shoulde haue ben necessarie euen at this tyme for vs if so be we woulde be of the people of God For the condition is straight and without exception he that is not circumcised his soule must be exempt out of the people of God Wherefore the example that we take of the olde Circumcision is this That GOD in this Image declareth vnto vs how contrarie to reason he worketh and commandeth if a man vse the iudgement of reason For amongest the proud Gentyls it semed a thynge to be laughed at that GOD which is so wise shoulde set foorth suche a mad precepte wherof is made mention in preachynge contrary to the lawe of shamfastnes honestie and chastitie and especiallye when they be aged that are commanded so to do For Abraham at that tyme was fowre score and nintyne yeres olde And herof riseth contumelious names so that the Iewes were named Recutiti and Appelles among the Gentyls that is to saye men whose skynne is growen againe or men without skynne But this is the true cause therof as it was sayde in the Gospell nexte before whatsoeuer is of GOD put foorth it is done with such a fashion that all men laughthe it to scorne no man aloweth it but all testeth vpon it as though it were olde wyues fables And contrarie looke whatsoeuer he commandeth not but is of our owne imagination this do we require to be acceptable vnto hym This woulde we haue obserued for an euerlastynge lawe But this can neuer be alowed of GOD. And herof springeth the cause of a greate offence As Paule saith After that in the wisedome of GOD the worlde knewe not God by wisedom it pleased God to saue them that beleue by folishnes of preachynge What maye be more against reason then that bread the body of Christ and the cuppe the bloud of Christe is receaued for the remission of synne Howe shoulde a lytle bread and wine worke suche and so a greate thynge This thynketh reason neyther can it thynke anye otherwise But GOD therfore purposeth not to change this Yf reason doth not beleue nor alow it gods cause is neuer the worse for that Lykewise also goeth it in baptisme Howe shoulde this seme proueable to reason that if the child be washed with a lytle water that therby he is purged from his sinnes and translated out of the kyngdome of the deuil into the kyngdome of God In dede it might stand wel with reason that synne shold be washed awaye with water if sinne were a spote but for asmuche as sin is fastened in the minde bones and in the inermost parte of the body it is not agreable to reason that water shoulde perse so far and washe it awaye But nowe consider well Circumcision Mighte not Abraham by lyke reason alleage for himselfe to refuse it What doth this profit me to saluation that I am Circumcised in mine age what good doth this to a child or what profit at all doth a man take by Circumcision If God would haue the bodye changed he mighte haue made it so at the beginnynge that it shold nede nothing to be cut frō it If reason had ben taken to councell at that time it wold haue sayd euen so neither doth it thinke any otherwise now a dayes when it proueth her wisedom But it is to be learned in this place that whensoeuer question is moued why god shold geue such commandement the deuill hath the vpper hand As the exāple of Eue in paradise doth shew Cōmādement was geuē that they shold not eat of the tree But whan she began to regarde litle the commandement and hard the deuill reasonynge why God made suche a
is the hystorie In the whiche this is the chiefest poynte that GOD calleth the Gentils also to his kyngdom and maketh them his people although they were not circuÌ„cised neither subiect to the law as the Iewes were This is a great benefite neyther is it mete that any christian men should be vnkynde for it For it is a sure euidence for vs Gentiles that wee may not despayre as though we had no part in Christ but that wee maye thynke surely that Christe pertayneth to vs as well as to the Iewes although we are not his people as the Iewes are For ther is no doubt of this but that the wise men were Gentiles whych had neyther priesthode neither seruyce nor word of God nor circumcision and yet notwithstandynge all this they come although they were strangers without any commendation or settyng foorthe of them selues to the felowshyp of Christs lyght and acknowledge him And he acknowledgeth them also he alloweth theym for theyr worshippyng and reuerence done to hymself All these thyngs belong to the confirming of vs that we may shew our selues thankful to God for that that he hath set vp such a kingdom in the erth through Christ into the whiche wee that were not his people are receaued not of merite and deserte but of mere grace Then must we learn in this historie also what is our duetie to doo to Christ agayn euen to resist manfully all offences as these wise meÌ„ did and to confesse Christ before the worlde as they dyd to seeke hym and worship hym as our Sauiour And because his kyngdom for the weake and simple syght therof is opprest with many and great difficulties to bestowe oure goodes and substaunce gladly to the maintaynynge thereof And we haue store enough to open oure treasures as the wise men dyd vnto Christe and to offer presentes vnto hym For this is it written That ye doo to the least of myne ye doo it to me Wherefore he that healpeth the nedy the myserable the wretched he that fyndeth charges to this that fitte men may be instructed in the studye of learnyng and in holy Scripture that in processe of tyme they maye doo profitable seruice to the congregation he offereth to the nedy chylde Iesu which as soone as he was borne was not only poore and nedy but was constrained also to flee into banishment into Egypte to escape the tyrannie and perill of his enemye Wherfore the prouidence of God by those wyse men prepared wayfarynge victuall for the chylde his parentes in their iorney It is very like by the wordes of the Euangelist that it was no small gyft whiche sayth that they opened theyr treasures But seyng it is euident how great the good wyl of the wise men was towarde the chyld who can doubt but that their magnificence and liberalitie was great Which thyng ought to admonish Christen men not to despaire wheÌ„ they suffer persecution and when they are tossed vp downe by banyshement For God can so lyttle abyde that christen men shoulde perishe for hunger that he will rather stirre men that dwel farre of to bryng succour and aide for them As we are sufficiently confirmed by the exaumple of his onely begotten sonne as touchyng this matter We must ioyne also with this hystorie that that is put forth in the prophecy of Micheas wherin is conteined an euident description of Christ with a syngular doctrine and lesson by it selfe Whose wordes are these And thou Bethleem of Iuda art not the least amongest the thousandes of Iuda For out of thee shall come he that is gouernour in Israell In this sentence as the Iewes testifie themselues God gaue a playn and euident prophecie that Christe should be loked for at Bethleem and that there should be the first swathling bands of his apperyng in mans nature This is that chief renoume which setteth forth this litle town of Bethleem more magnificently then is the most noble excellent citie Ierusalem And this is the cause why the Euangelist semeth to change the woordes of the Prophete The Prophete calleth it small The Euangelist wyll not haue it counted smal For the Euangelist beholdeth not the outward syght as the Prophete dyd but the spirituall glorie Because the Sonne of GOD is borne there To the whiche honor there is none of all the honours that euer was geuen to any Citie to be compared Wherfore they are magnificent and glorious woordes wyth the whiche the Euangeliste commendeth Bethleem Out of thee sayth he shall there come foorthe a Capitayn for me which shall fede my people Israell And this is a most sweete Prophecye whiche describeth Christe vnto vs on suche wyse that although before the world he be a man despised for his pouertie and borne in an obscure and an vnknowen place yet is he that captayne and prince of Israel that is ouer the people of God But what maner of kyngdome this is to be taken for I declared before in the sermon of the Angell whiche hym self also calleth Christ the Lord. Not suche a one as is a tyrant and that wyll vexe men wyth his cruel imperye For euen for that cause sayth the Prophete Bethleem that arte smalle As though he shoulde say If thys Lorde woulde haue hadde imperiall maiestie that he myghte seme terrible vnto other he might haue chosen an other place for his byrthe But here is no princely prouision no armour no riches no waightyng men no appointyng of offices And that the very fyrst principles myght foorthewith declare what a kyngdome this was to come he chose not Ierusalem as the moste holyest nor Rome as the most mightiest but he was content with a poore towne that it might foorthwith be declared therby that he should becom a lord not after the common facion but poore and nedy in the sight of the world howâ—eit riche in spirit and in all spirituall giftes For this is his title to be a Lord a Prince But yet all the sight when he is borne and when he is born in Bethleem and what soeuer thyng is apparaunt to the senses as touchynge hym was lyke no princely pompe Wherfore sith he is a Lord and Prince and yet not glorious before the worlde but poore and nedye what other glorie can it bee than euen as hee is myserable in respecte of worldlye Felicitie so contraryly he is myghtye and greate in those thynges wherein the worlde is founde to bee needye and a starke begger And here of it is that he is excellente in rightuousnes where as the world is oppressed with sinnes that he is eternall wheras the worlde is casuall he is the lorde of the dyuell where as the dyuell hath the worlde yoked vnder his moste cruell bondage He is good whereas the worlde is all naught he hath God mercifull vnto hym where as the worlde struggleth with the wrath of God He is the lorde of euerlastynge lyfe where as the worlde is appointed
signe ought to be receaued and that we ought to beleue in him as in the true Messias For the Prophesies agree herevnto that Christ shall come with such signes into the worlde And that Christ had respecte vnto this he testifieth by his owne wordes saying Offer thy gifte as Moses commanded for a testimoniall vnto them As though he should say They muste nedes confesse that thou art cleane that thou art truely clensed of the leaprosy But in that that they will not know me for their Messias they bewray theyr vncurable stubburnes which shall be duely punished at their tyme. Yet in the meane season this testimonie against them shall profite other that they may receaue me and beleue in me The Pope of Rome wolde stablyshe confession by this commandement because synne may be compared with leprosie therfore that the Iudgement of the priest and purifyinge from synne is requisite But there is no sure establishement for this sentence For what haue we to do with that that God commāded the Iewes as touching the busynes of leprosie We haue no suche Priests at this tyme. And if we hadde yet this is euident that the Priests clensed not the leapers but that they bare record of their clensinge when they were cleane But I pray you what maketh this for confession whiche was referred to the remission of synnes For the leapers should not offer their leprosie but a cleane body when they offer theyr gifte to the Priest But these thinges are not worthie to be aunswered to at all of a wyseman He that will nedes confesse let hym fulfill his phantasie But we knowledge only that confession to be necessarie when mannes mynd cōfesseth freely his synnes before God This is the confession of the heart whiche deceaueth not as doth the confession of the eares of the mouth And yet such confessiō before God clenseth vs not frō synne nor iustifieth muche lesse the confession of the eares can do it But this doth only clense and iustifie euen the fayth in CHRIST Iesu. The worde is apprehended by fayth and in his name is remission of synnes receaued as the promisse offereth it vnto vs. And let this be sufficient as touchyng the fyrst example The second miracle as concerning the sick chyld is also a testimoniall of the doctryne of CHRIST That these thinges may be knowen to be vndeniable If God with signes and miracles be redye to helpe this man so gloriously then that this doctryne is syncere true and fautlesse and that this is very Messias or Christ. And besyde all this it is an example of a singuler and true faith in the Centurion As Christ hym selfe testifieth as touching his fayth that he found not the lyke in Israel This fayth is hereby tried that where as this Centurion was no Iew but a gentile yet it sendeth hym to CHRIST and beleueth steadfastly that Christes will is not contrarie to his and that as he is able so he will helpe hym For if he had not thought this with hym self he wold neuer according to the wrytinge of Luke had helpe of the elders of the Iewes to intreat Iesus for hym But in that they send vnto hym it is a sure token that he hoped to obtayne his matter And with this faith he ioyned great and incredible modestie and humilitie in that that he counteth him self vnworthy to come vnto Christ and to aske any thing of hym But fyrst he sendeth the elders of the Synagog and afterward when he heard the Lord to be comminge he sendeth his fryndes to mete hym that he should not take the paynes to come any further and that he is vnworthie to haue suche a great man to come vnto hym And that he nedeth not so muche to wearie him selfe syth the Lord cā bryng to effect with a word that that he desyreth although he be not present therat And he thynketh with hym self that this is so sure that he taketh his owne example for a confirmation thereof and sayth I verily am a man subiect to power hauing vnder me souldiers and I say vnto one go and he goeth and to an other come and he commeth and to my seruaunt do this and he dothe it Wherfore if my word that am but a man can doo so muche how muche more shall it be done if thou do but speake the worde And in so doyng he doth not only beleue but therewith also put foorth a true doctryne of faith and of her nature Wherfore this also were to be wyshede that oure faith of CHRIST might be of lyke sort whiche might helpe vs with so great vertue of his word although we see not his person It is an example of exceding faith that this man can be so diligently attente vnto the word of Christ. Fyrst he doubteth nothing of the fauour of Christ towarde hym Then he desyreth no more but that Christ shoulde speake the worde This doth he looke for with as sure truste and persuasion as though he had obtayned all redy the perfecte recoueringe of his chyld Wherfore thou that now hast the worde studie to folow him in this point For there are now extant very large promises that God will be mercifull for Christes sake And that we for the faithes sake in Christ haue remission of oure synnes and lyfe euerlastinge But we for the moste part lacke this faith wher with this Centurion was endewed as we see which thinketh that if he obtayne a word of hym he nede not care for the reste It will forthwith ensue that the word doth promise We can not obtain so much of oure selues And herof it commeth that we regard not the word but in the meane season haue oure recourse to carnall succour wher as the word is almightie and as the Centurion doth testifie here it can not deceaue That that he promesse is sure to haue good successe But this fayth is so much the more worthye to be meruayled at bycause the Centurion is an Heathen to whome the promise was not lykewyse made as it was to the Iewes Wherfore he can not challenge that right which was only belonginge to the Iewes as to the people of God For this is the nature of faith that it maketh humble myndes that thinke not prowdly of them selues nor are high minded and therfore they sticke only to the mercie and grace of God And this ought to be consydered of vs in this example and that for a speciall cause that when anye thought of oure owne synnes and vnworthynes shall vexe oure myndes yet that we caste not of all hope but constantlie embrace the word of God and beleue in hope contrarie to hope This is acceptable to God and this he requireth of vs. For without this there coulde be no grace if that we wold not applye oure selues to the promise without merite or any worthynes at all As this Centurion can not alledge as the Iewes that God oweth any thing to hym And this maketh
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
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
the ende of this life after that shal folow euerlastinge famine with eternal distructiō The secōd tēptatiō is when the deuil taketh Iesus into the holy Citie and putteth him vpō a pinacle of the temple and cōmandeth him to cast himselfe downe that it should be without his peril or hurte if he be the sōne of god promisyng that all his Angels shold come to serue hym rather then he shold but stūble with his foote at a stone This is a hard gostly a spiritual temptation wherin he endureth to bring hym frō grace faith and from the fauour of God euen as before he studied through syn desperation and wrath of God to trouble hym For when the deuil is not able to make vs to despayre and to fall from hope of saluation he goeth an other way to worke he proueth the right hand when he preuayleth not by the lefte if he can make thē ful of false trust and to presume to muche on gods fauour This temptation is to brynge hym from the feare of God The first was to bryng from trust in gods helpe to despayre and flee from god and that by gods word In the second he worketh by crafte and gile to bringe that fayth wherwith Christe was surely stablished against temptation to presumption and so to put frō hym the feare and dread of God He vseth that waye to tempte Christe againe as Christ vsed to ouercome his firste assaut Thou requirest the worde of God to be thy guyde in thy doinges And this is gods worde God shall geue his Angels charge ouer thee they shall holde the vp in their handes that thou dashe not thy foot at a stone Wherfore caste thy selfe downe proue whether thou trustest in God in very dede for this promesse sake In this place ought the infirmitie of Christ to be cōsidered wherin his godhead lieth all hid by the humblenes of his manhod euen as it dyd also on the crosse when he desired helpe and cryed for succour as though he had ben forsaken So here also he wil be nothynge but a very man And by this infirmitie the deuill conceaueth a good hope that it shold be easye for hym to tourne his faith into presumption and to make hym to tempte God by a miracle not necessarie He alleageth a texte out of the psalme neuertheles for feare of bewraying his purpose he rehearseth not all but part ▪ lettyng passe In thy wayes By this authoritie the deuil goeth about to bleare Christes eyes and to cause hym to forget his vocation and charge and to folowe that wherof he hath no charge or commandement For Christe is nowe a man and in that takyng case not to do miracles by his godly power but to sustaine and ouercome those thynges whiche synners shoulde haue sustayned and ben ouercome without Christe For as the Prophete sayeth he ought to be a man that knoweth infirmitie This wayes doth Christe walke in But the deuill appointeth hym other glorious wayes by miracles not necessary which were not belongyng to Christs office But Christ repelleth hym by this saying It is written Thou shalte not tempte the Lorde thy God For there be steppes and stayers to comme downe by and therfore is there no nede to attempte this vnused and vnwonted waye This were against God if I shold cast my selfe in perill without gods commandement and without an vrgent cause wheras ther is a common waye to go downe by This doctrine is not lightly to be regarded beynge so necessarie For herby we may learne that they tēpte God whiche regarde not his commandement and appointed wayes but seke out some straunge deuice wtout his worde and commandement As the religious of both kyndes choseth thē wayes of liuynge of their owne voluntarie motions and then maintayne their doinges by Christe sayinge Go and sell all that thou hast and folow me Here not only bare reason but also scripture is alledged for the confirmation therof And so the deuil vseth scriptures to allure men therby to be deceaued But marke wherin his deceipt consisteth He alledgeth not the hole and perfect sentence he reciteth no more then maketh for his purpose He letteth that passe that is not for his profit Suche is the crafte also of the Anabaptistes they alledge many scriptures that men must not put their trust in creatures then they ioyne therunto that baptisme is but a creature that is to say water therfore that we must not trust in baptisme They will not beleue the grace of god that is in baptisme but feele it with their handes They alledge scriptures But yet not truly For if it were not the word of God that sayeth Except a man be borne of water of the holy ghost he can not see the kyngdome of God it were a wycked thing to thinke that the grace of god were in baptisme or water But here is the worde of god sure euidēt he that beleueth is baptised shal be saued For faith baptisme the word water must be ioyned to gether But these mad braines can not be persuaded so to do And thus doth Christ also withstande the deuill answereth if I walke after gods cōmandemēt then I know wel that I am defēded by the angels to kepe me So when a child doth his duetie obediētly to his parents the seruantes applie their vocation knowe for a suretie that when they are cōpassed about with perill danger then god by his angels defendeth thē maintaineth thē But whē they walke not in this wayes they haue no promesse to be holpen by angels But they are in the deuils power which may vexe them at his pleasure and that not wtout their owne desert For it was not meet for them to folow any new or strāge wayes For that is nothing but a tempting of God And this is such a tēptation that no mā perceaueth it excepte he feele it For as the first stirreth to desperation so the second to presumption to such wayes that are beside gods worde cōmandemēt Here must the Christian man kepe the midle waye so that he neither despaire through aduersitie and trouble neither waxe proud by gods gyftes prosperitie presumīg to tēpte god in things vnlawfull but simplye to cleaue to the worde with a true faith and feare then shal we neuer be destitute of the angels helpe and succoure The thirde temptation is most ful of impudencie of all the other wheras the deuill taketh vpō him to chāge kyngdomes as though Christ shold receaue the kyngdome of the worlde by the deuil and geue vnto the deuil the kyngdome of god All this temptation is set forth not by art of logicke as the other were but by rethorical amplifications and externuations He sheweth hym the kyngdome of all the worlde with glorie and power and beautifieth this his greate gyfte with magnificent wordes and so he assayeth to ouercome hym with grosse
trēble they as these do 〈◊〉 fele no consolation nor conforte in the worde for he that feleth death and is not armed with the worde of god against death the terrours of the same he is madde wode frantike fareth as though he were in desperation yea and possessed with the deuil Cōsider therfore O dearely beloued what a great treasure precious Iewel ye get when ye diligently gladly heare the word of God The firste is this ye know the ye are of god haue ouercome the deuil and al his infernal armie that neither sinne nor damnation hath any power ouer you Moreouer what soeuer shoulde be obiected againste you to the hyndraunce of your saluation it can not preuaile againste you but ye shall easely ouercome it But contrariwise the worlde with the leaste trouble that cōmeth waxeth madde is impaciēt falleth vnto vtter desperation The Christians vndoubtedly in this worlde haue many troubles For the worlde the deuil hate thē most extremely Therfore are they at al times in daunger of life of goods of fame of al that euer they haue Now how shal they fynde meanes to suffer these thinges paciently verely by none otherwaye then by holdinge faste the worde and cleauinge harde to the same saying let it go as it wil go I am not of the world but of god for if I were of y◠world that worlde wolde deale otherwise with me But I had rather a thousand times that worlde should hate persecute me then loue me so fal out of the fauour good will of god Where the minde is thus affected setled all the troubles aduersities of that worlde passe awaye as a cloude or as a byrde that is swyfte of wynge They shewe them selues a litle while vnto vs but straight way they are gone Let this be your greate singuler consolation that euen in this life ye fele the power of y◠worde but specially then whē death cōmeth which now thorow the faith that ye haue in the worde is euē as a swete pleasaunt slepe And as he y◠walketh ī darkenes perceaueth not the theaues is y◠soner oppressed ouerthrowen yea that befor he be ware euē so goeth it with the faithful the deuil is the theife mur therer hath sworne our bodely death so that we cā not escape it notwithstāding when we are enarmed with the worde holde faste that we shal scasely fele death or any payne therof For the worde setteth men in a ioyeful and quiet state maketh their cōsciences chereful mery and gladde so that they despaire not when aduersitie cōme neither make they any busines whē they loose their promotiōs lyuinges but kepe pacience in all kinde of aduersitie yea when death cōme they embrace it ioyefully receaue it without any feare at al onely this is their conforte that for Christes sake they haue a merciful father in heauen For this they learne in the word without the word they can learne nothing If there were non other cause that we should desyre the knowledge of gods word but only to learne how we ought to take these dayly cōbrances aduersities that chaunce vnto vs it might worthely seme a cause sufficient But this is nothing in comparison of the last miserie that cōmeth by death For as cōcerning that it is euident that then there is no helpe in any phisition or in any other thinge Christe alone our Lord is he which helpeth vs which also ought to be more estemed of vs then al the things in the worlde But how goeth it with vs whē he offereth vs this helpe remedie yea and bringeth it home to our owne dores we despise it and set naught by it This therfore chaunceth vnto vs worthely afterwarde that we be not of God and so by litle and litle dayly fall more and more into more greuous sinnes and become worse worse as it is sufficiently before sayd When suche are at the point to dye they can fynde neyther helpe nor councel And what remayneth there for all suche then lamentation feare tremblyng horroure yollyng out roring yea desperation and damnation Therfore this is the principal point of doctrine contayned in the Gospell of this present sonday that we diligentlye embrace the worde gladly heare it and faithfully beleue it If ye do this then shall ye ouercome synne deuyll death hel c. And althoughe death shall take you out of this lyfe yet shal ye fele no payne of hym but it shal be vnto you as a moste swete and pleasaunt slepe For the worde of God is suche a conforte and present helpe that it bringeth vnto vs a quiet lyfe a mery cōscience euerlastyng saluation As for the vngodly and suche as despyse the worde of God there can no more mischief be wyshed vnto them then they suffer all redy For seing they heare not the worde of God they are not of God As an vnruly childe whiche despyseth the commandement of God careth not for his parentes What can be spoken more vnto his reproche then that he is the sonne of the deuill and not of God This is not lightly to be regarded or to be set naught by For it were better to be the bonde slaue of the Turke or of any other most barbarous and cruell tyraunt then to to be the captiue and bondslaue of the deuyll which is an accuser a calumniatour a picker of quarels a murderer and seketh all means possible to cast vs into vtter destruction Take hede of this mischiefe and dilygently consider with your selfs in what gret reuerēce and estimation ye ought to haue the woorde of God For there is none other reskue help or remedy against euerlasting death deuyl sinne hell c. then to hold fast the word of Christ that is to say to beleue his promise and thorow faith in his worde to haue a sure hope of euerlastyng saluation For when Christ saith He that wyll kepe my woorde shall neuer see deathe He meaneth not the lawe that God gaue to the Iewes by Moyses Whiche lawe although it bee a trewe holy and profitable doctrine yet seyng we because of our vicious and corrupt nature can not obey that doctrine it is become vnto vs the ministerie of deathe and alwaies reproueth accuseth and condemneth our sinne before God Therfore haue we nede of an other word that we may be delyuered from synne and be iustified before God And that nowe is the woorde of Christe where he sayth He that beleueth in me shall neuer se deathe This worde muste be apprehended and layde hande on with a strong faithe so that we may by no means doubt but that it is true which Christ promyseth For he that refuseth the worde and taketh counsell of his owne deuise he shal fynd death and not life Therfore in the agony of death not according to that we fancie but according to
y◠which we heare in the word must we iudge and saie I see that I must die but I heare the promise and word of Christ my Lorde that thorow hym I shall haue life For as touchyng sinne for the whiche I must nedes suffer death it is vtterly taken awaye by hym so that God for his deathe and resurrection wyll be mercyfull vnto me and geue me euerlastynge lyfe This is truely to kepe the woord of Christe But it is an harde thyng to haue this faythe For fleshe and blood can not otherwise bee persuaded then as they fele and proue Against this peruers and froward reason must we striue and aske of God hys holy spirite that he may stablishe our hearts throughe the worde that they may retaine and keepe the true Faith What the cause is why the worde of Christ is of so great efficacie myghte and power Christe hym selfe sheweth in the ende of this Gospell And in thys poynt he so greatly moueth the Iewes and stirreth them vnto anger that they are ready to stone hym vnto deathe For this troubled the Iewes that Christe said his worde preserueth and defendeth from euerlastyng death forasmuche as they sawe that Abraham Moyses and other holy men which be greately commended in the holy scripture wer dead They thought that Christ was muche inferiour to them and that it was a matter worthy to be laughed at that he should so muche bragge boast and sette out his worde But Christ answered Abraham desired to see my daye he sawe it and reioyced that is to say If Abraham had not kept my word he had dyed euerlastyngly and ben damned for euer Before Abraham was saith Christ I am And that is thus muche to say I am almightie and euerlasting God Now he that wil be deliuered from his synnes escape euerlastyng deathe and come vnto euerlasting life he must be holpē by me and seke help at none others hād but at myn alone This could neither Moses nor any of the Prophets speke truly of them selues For they were all men But Christ is god and man Therfore is he able to geue life euerlasting saluation none but he alone This is a great consort and a most sure confirmation of our faithe where we confesse that Christ is true euerlasting God as we haue the like testimonies of this thing in many diuers places of the Euangelical history that our whole trust shold be in hym in his word in none other For this is the word of god can by no means deceue vs. What soeuer he speaketh is certain and sure is neuer void but is as sure as God by his word made heauen earthe of nothing Lerne this diligently and with thankful hearts knowledge this inestimable benefit and pray that God by his holy spirite may kepe you in the truth of his word receiue you into euerlasting life through Christ his sonne to whom with the father and the holy ghost be all honour and glorie for euer and euer Amen The Sonday next before Easter cōmonly called Palme sondaye ¶ The Gospell Math. xxvi AND it came to passe when Iesus hadde finished all these sayinges he sayd vnto his Disciples Ye knowe that after two dayes shal be Easter and the sonne of man shall bee delyuered ouer to be crucified Then assembled together the chief Priestes and the Scribes and the elders of the people vnto the Palace of the high Priest whiche was called Caiphae and healde a Counsell that they myght take Iesus by subtiltie and kill hym But they said not on the holy day lest there be an vprore amonge the people When Iesus was in Bethanie in the house of Symon the Leapor there came vnto hym a woman hauynge an Alabaster boxe of precious oyntment and powred it on his head as he sat at the boorde But when his disciples saw it they had indignatiō saying Wherto serueth this wast This oyntment might haue ben well sold and geuen to the poore When Iesus vnderstode that he sayd vnto them Why trouble ye the woman for she hath wroughte a good woorke vppon me For ye haue the poore alwayes with you but me ye shall not haue alwayes And in that she hath caste this oyntment on my body she did it to bury me Ueryly I say vnto you Wher so euer this Gospell shal be preached in all the worlde there shall also this be tolde that she hath done for a memoriall of her Then one of the twelue whiche was called Iudas Iscarioth wente vnto the chefe Priestes and sayde vnto them What wyll ye geue me and I wyll delyuer hym vnto you And they appointed vnto hym .xxx. pieces of syluer And from that tyme foorth he sought oportunitie to betraye hym The first daye of sweete bread the disciples came to Iesus saying to him Where wylt thou that we prepare for thee to eate the Passeouer And he sayde Goo into the Citie to suche a man and say vnto hym The master saith my tyme is at hande I wyll kepe my Easter by thee with my disciples And the disciples dyd as Iesus hadde appoynted them and they made redy the Passeouer When the euen was come he sat downe with the twelue And as they dyd eate he sayde Ueryly I saye vnto you that one of you shall betray me And they were exceadynge sorowfull and beganne euery one of them to saye vnto hym Lorde is it I He aunswered and sayd he that dyppeth his hande with me in the dyshe the same shall betraye me The sonne of man truely goeth as it is writen of hym but wo vnto that man by whom the sonne of man is betrayed it hadde bene good for that man yf he had not bene borne Then Iudas whiche betrayed hym aunswered and sayde Master is it I He sayd vnto him thou hast sayde And when they were eating Iesus toke bread and when he had geuen thanks he brake it gaue it to the disciples and said Take eate this is my body And he toke the cup thanked gaue it to them saying Drynk ye all of this for this is my bloud whiche is of the new Testament that is shed for many for the remission of sinnes But I say vnto you I will not drinke hense forth of this fruite of the vine tree vntyll that daye when I shall drinke it newe with you in my fathers kyngdom And when they had sayde grace they went out vnto mount Oliuete Then saide Iesus vnto them All ye shal be offended because of me this night For it is writtene I wyll smyte the shepherd the shepe of the flock shal be scattered abrode but after I am risen again I wil go before you into Galile Peter answered and saide vnto hym Thoughe all men be offended because of thee yet wyll I not be offended Iesus saide vnto hym Uerily I saye vnto thee that in this same night befor the Cocke crowe thou shalte denye me thryse Peter saide vnto hym yea
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
of Christ Notwithstādyng this confirmeth other and so is God glorified by my blood and death and my neighbor by this means is cōfirmed in the faith although by it he be not deliuered from death For that is done only by the deathe of the true shepherd as it hath ben oftentymes sayde And here also come in the mercenaries or hirelynges and the wolues In the former doctrine of faith are that mercenaries Moses the law the prophets and al men be they counted neuer so rightous For no man is able to defend hym selfe as I may let other thyngs passe agaynst the wolfe that is to say the deuyll and sinne But in thys doctrine of charitie the wolues are false teachers and tyrantes which persecute and condemne the doctrine of the Gospell But the true godly man is not afrayde whenne he seeth the wolfe yea rather then he wold be the cause that any man should be offended and fall away from the word the true knowlege of Christ he wyl ieopard his hed lyfe and all that euer he hath as the exaumples of the Apostles and of the holy martyrs do abundantly declare These were not afrayd at the cruelnes of the wolfe that they shold ones flee So ought it to be nowe He that professeth him self a teacher of Gods word and a shepherd of the Lordes flocke there is so great sinceritie required of hym that he should onely seke the glorie of God and the saluation of his neighbour If he be not only carefull for these things but hunteth after his owne commoditie and profite then wyll not he abyde the comming of the wolf For he wil either cowardly flee and forsake the shepe or ells he wyll holde his peace and suffer the shepe to runne astray without foode that is to say without the worde of God They are the very hyrelynges whiche teache for their owne priuate lucre and aduantage and are not content with this that God geueth them sufficient for theyr dayly foode For we that ar in the ministerie ought to require no more then meate drinke and cloth as the Apostle saith hauyng foode and rayment let vs be contente For we brought not hynge into the worlde neyther shall wee carie any thyng out of it They that require more are hyrelynges and care not for the shepe But on the contrarye parte a trewe teacher for the safegarde of the shepe putteth his head life goodes and all that euer he hathe in ieopardie And thys is the seconde doctrine cōcerning the example of the good and true shepheard CHRIST which pertaineth not onely vnto them that are in the ministerie but also vnto al Christians For all men ought to confesse the truth and rather to lose their lyues then to forsake the worde and to imbrace idolatrie For this they knowe that they haue a shephearde whiche to this ende gaue his lyfe that althoughe they also bee enforced to geue theyr lyfe yet shall they receaue it agayne and neuer lose it after Nowe Christe goeth foorthe and maketh mencion of hys shepe and putteth a difference betwene them and other shepe And this he doothe for this purpose to make a diuersitie betwene his doctrine and heresy or any other doctrine saying I am the good shepherd and I knowe my shepe and my shepe knowe me As the Father hath knowen me and I know the father and I geue my lyfe for my shepe As though he should say Thus goeth the matter If ye wyl be my shepe and knowledge that I in dede am youre shephearde so shall ye be withoute perill and daunger Therfore a true teacher ought to sette foorth none other thyng vnto men but Christ alone that he maye be truely knowen what he is and what he geueth that no man turne asyde from his worde but that he alone be taken for the true and good shepheard which geueth his lyfe for his shepe This oughte to be sette foorthe vnto menne that they maye knowe theyr shephearde Therfore this doctrine is to bee receaued as an ensample that as Christ dyd and suffred all thynges for vs so likewise we shold gladly do suffre al things for the wordes sake Whyche twoo thynges are to bee taughte in the Churche Hee that heareth and vnderstandeth these thynges is Christes shepe as he hym selfe sayeth My sheepe heare my voyce Hee that teacheth trewely is a good shepehearde thys one thynge excepted that hee canne not geue hys lyfe for the sheepe on suche sorte as our Sauiour Christ dydde But they that heare not thys doctrine or wyll not sette it foorthe to the sheepe are not the sheepe of CHRISTE neyther are they the trewe shepheardes but they are in dede hyrelynges yea and rauening wolues Suche are not to be herd but to be eschued as the deuill After this sorte goeth it with the doctrine of the pope which is full both of errours and heresies He setteth not forth the wordes of Christ sincerely and purely when he sayeth I am the good shepherd and I geue my lyfe for my shepe But the Pope teacheth thus He that will be safe against the wolfe that is to say against the deuyl and deathe he must be his owne shepheard and loke for help in his owne works As ye know what thyngs they taught in the Popedome of the sacrifice of the Masse of purgatorie of pilgrimages of vowes of the monasticall lyfe of the workes of supererogation c. If therfore we will be true christians we muste folowe the shepe whiche knowe the voyce of their shephearde and take hede vnto that As for a strangers voyce they knowe not neyther wyll they heare it Therfore we ought to send them away from vs with these words I know not thy voyce I heare a wolfe which goeth about to pluck me away from the flock of Christ. Away hence with this woluysh houling I wil folow my shepherd and heare his voice For so saith Christ here They shal heare my voyce And a litle before he said They folow no strāger but flee from hym because they know not the voyce of strangers For it is not possible that a shepe whiche hath begunne to beleue and hath herd that voice of his shepheard receiued it shold here allowe that doctrine whyche is contrary to the voyce of Christe The shepe heareth the commaundementes of Emperours Kynges Princes Maiestrates c. but it knoweth that these thynges pertayn not vnto saluation For thys worketh not saluation because this politike and ciuile obedience is declared and shewed But whē a teacher commethe foorthe with this doctrine and saythe If thou wylt bee saued thou thy selfe muste satisfy for thy synnes Thou must cause Masses to be sayd for thee Thou must geue almes that thy sinnes may be forgeuen thee Thou must put on S. Francis coule that thou dying and beynge buried in the same mayst be saued c. In this case the shepe heareth not but sayth I know
vnder correction wherof all are partakers then are ye bastardes and not sonnes Thus see we by the wonderful and certein consent both of sentences and examples and by them are we taught that god not of euill but of good will not of displeasure but of fauoure correcteth vs and that in the middest of our trouble we should knowe the good wil of god and certeinly be persuaded that God although our affliction be neuer so great doth not hate vs nor set naught by vs but rather that this correctiō is a most assured signe that he loueth vs and taketh vs for his children seinge he doth so louingly correcte and chasten vs. Nowe must we also learne to knowe the cause why God doth so correcte punishe his children S. Paule setteth it forth in these his wordes we are corrected of the Lorde sayth he that we should not be damned with the worlde And Dauid sayeth It is highly for my profite that thou hast corrected me that I mighte learne thy righteous ordinaunces Esay the Prophete also sayeth vexation geueth vnderstanding For this is certen if god wold serue our fansies accomplishe our desires and neuer send vs aduersitie and trouble we should become altogether secure and carelesse neither shoulde we at any tyme call our synne vnto remembraunce nor care for the worde nor geue oure selues vnto prayer But when now and then we and such thinges as appertayne vnto vs are assayled with aduersitis misfortunes thē haue we a iuste nedeful cause not only to fal vnto prayer but also to remēber our sins our former wicked life to cōsider that suche plagues punishmēts chaunce vnto vs for our syns And that therfore we ought frō hensforth to liue more warely to lay aside our sins to feare god to fram our life according to his blessed will c. that by this means god seing our cōuersion may either take awaye those paines frō vs or els mitigate ease them as it semeth best to his godly wisedō as s. Paule saieth in his epistle to the Hebrues the heauēly father nurtereth vs for our profit to the intent the he may minister of his holines vnto vs. We therfore may not despaire because of the crosse We should rather thincke on this maner with our selues By this signe token I perceaue right well that God is merciful vnto me fauoreth loueth me for he nurtereth me as his sonne by these aduersities and afflictiōs his pleasure is to put me in remēbrāce of my sins to cal me vnto repentance that by this meanes I may amend that is a misse fromhensforth auoide sinne no more offend my heauenly father He that doth this vseth the crosse a right neither doth he murmur against God in his aduersitie nor yet thorowe impaciencie is brought vnto that point that he fleeth vnto supersticious idolatrous wicked artes to be released of his trouble but paciently quietly he abideth the helpe of god feruently by prayer desireth the same Now ensueth the fourth parte of this matter After that we be thorowly persuaded that nothing can chaunce vnto vs without the will of god and that it is Gods pleasure when aduersitie trouble chaunce vnto vs that it is for our saluation that we are thus afflicted troubled we must also assuredly assure our selues of this thing that god wil geue a fortunate ende to these our troubles and most prosperously deliuer vs from them as S. Paule saith god is faithful whiche shall not suffer you to be tempted aboue your strength but shall in the middes of the temptation make a waye that ye maye be able to beare it And vnto this confort do those thinges cheifly pertaine that Christ speaketh here of that A lytle while Against this doctrine of A lytle while are two thinges First whē we are opprest with the greatnes vehemēcie of afflictiō or trouble so that there appeareth none other thinge but that the very crosse wil haue the vppermost hand that nothing so far as reasō iudgeth can preuayle against it as we haue in the example of king Ezechias Whē Rabsakes the captaine of the hoost of the king of the Assiriās required that the Citie of Ierusalem should be yelded and geuen ouer vnto hym Ezechias sent vnto Esaye the Prophete with this embassage This is the day of trouble of plague of blasphemie for the children are comme to the place of byrth but there is no power to bring them forth And Christ here also vseth the same similitude of a woman that goeth on her trauayle There appeareth to be very great peril both of the mother of the child For the afflictiōs are not small as it is set forth in a certein psalme where Christ him self crieth out on this maner Saue me O God for the waters are cōme in euen vnto my soule I sticke faste in the depe myre where no grounde is I am comme into depe waters so that the fluddes runne ouer me Secōdly whē we se no waye howe to escape that great daūger Thē we straightwayes fal to desperatiō nether cā we beleue that this matter is but of a litle while And vnto this ende specially belonged the similitude of the woman that trauaileth of child whiche CHRSIT vseth here For here the peril semeth to be infinitie vnmeasurable and endlesse and yet sodeinly commeth there greate ioye as lyfe springinge out of death when a man is borne into the worlde the mother also beinge safe and with out daunger In consideration wherof al the sadnes is turned into gladnes These thinges chaunce dayly And where as some time the ende of suche trauaile is not gladnes that chaunceth but seldome The common trade is as Christ saith that sodenly and vnlooked for sounde ful true and perfect ioye foloweth sorow and sadnes as the Psalmographe sayeth Heuines may endure for a night but ioye commeth in the morning This would Christe haue his Disciples to learne when they are tossed and troubled with the waues of cruell aduersitie that they maye thincke and remember this his saying A lytle while as S. Paule sayeth to the Hebrues No maner chastisynge for the present tyme semeth to be ioyous but greuous neuerthelesse afterwarde it bringeth the quiet fruite of righteousnes vnto them whiche are exercised thereby So that it is fyrste called A lytle while for the sodayne vnloked for mutation or chaunge whiche chaunceth soner then we looked for Secondlye affliction is called A lytle while because this short trouble shall be turned into euerlastinge ioye and this sorowfull transitorie lyfe into a ioyefull perpetuall lyfe as Christe sayde to his Disciples ye shall sorowe but your sorowe shall be turned into ioye For what is to be thought of al that time wherin Lazarus paraduenture ten or twentie yeares was in miserie and affliction in respect of that tyme whiche is afterward in
Christ hath not the holy Ghost neyther can he thynke any godly thinge aright And although he doth that which of the owne nature is not vicious and wicked but agreable to the commaundementes of God yet dothe he the same as a seruant onely for feare not frely to shew his obedience to the will of God so that the worlde is euen suche one as lyke a most bondslaue is ledde of the deuyll which can neither speake do or thinke any thing that good and godly is as S. Iohn saith The world is altogether set on wyckednes The reason hereof is this For incredulitie is the fountayne and welspring of all euyll And he that exactly and throughly desireth to describe the worlde may well saye on this maner The worlde is a multitude of men which beleue not in Christ and therfore hate curse and blaspheme his worde whiche inwardly in their heartes outwardly in their dedes and workes steale robbe kylle commytte whoredome and are bent to all kynde of lewdnes and wickedly abuse all the good gyftes of God All suche sayth Christ in this place shall you myne Apostles and ministers of the worde haue euermore your aduersaries with suche muste you haue to doo This rebukyng of the worlde shall not be taken away before the laste daye but it shall bee continuallye taught that whatsoeuer is the worlde that beleueth not on Christ that pertayneth not vnto the kyngdom of Christ but vnto the deuyll not only for the notorious and outward syns but also for this principall and moste greuous synne I meane incredulitie or vnbelefe Neyther dothe this profite any thyng at all that thou keepest this or that monasticall rule that thou doest this or that woorke For so longe as incredulitie is presente thou arte a damned synner neyther canste thou auoyde damnation so longe as thou remaynest in that state The one and alone waye to escape damnation is to geue ouer thyne incredulitie and to beleue in Christe and to holde fast this confort agaynst synne deuyll and deathe As concernyng Faithe what it is it is not vnknowen vnto you and ye haue many tymes heard that Faythe is not onely to knowe and beleue that the hystorie of Christe is true but faithfully to be persuaded that all that euer Christe dydde was doone for thy sake for thy cōmoditie and wealthe for thy health and euerlastynge saluation For the deuyll also knoweth that Christ dyed and doothe as certainly beleue it as all the Papistes of the worlde but he beleueth not that Christe dyed for hym and for his saluation Thys Fayth that we here speake of that all that Christe dyd was done for our sake and for our saluation is onely the gyfte of the holye Ghoste Hee that hath not thys Faythe that he can saye Christe dyed for me that I myghte be delyuered from synne and euerlastynge deathe is vngodly and appertayneth not vnto the kyngdome of Christ neyther hath he remoued synne from him whatsoeuer good works he dothe and taketh neuer soo muche payne otherwyse And this is the firste parte of the office of the holy Ghost that all thyngs are wrapped in synne and that we with all our good workes are not withstandyng iudged of the holy Ghoste synners and so damned forasmuche as we beleue not in Christ Iesu. Therefore lette vs refuse and vtterlye caste awaye coules monkyshe orders foolyshe vowes superstitious fastynges vnfaythfull prayers mens wicked traditions vnfruitfull ceremonies and ydell obseruations of mennes mooste ydell inuentions and carnall imaginations and moreouer what soeuer we haue taken vppon vs to this ende that we maye obteyne Remission of oure synnes and lette vs laye on hande and holde faste trewe Faythe in Christe For these thynges can not agree together that I should saye Christe dyed for me and yet I dooe and obserue certayne woorkes that I maye bee iustified and saued by them He that can not abyde to bee rebuked of the holye Ghoste for suche thynges It is a manyfeste signe that he doothe not beleue and that he is a damned synner and of the number of them that doo not beleue in Christe Iesu. The seconde parte is that the Holye Ghoste wyll rebuke the worlde of ryghteousnesse Thys alsoo is an harde sayenge The worlde hathe Synne but it hathe not Ryghteousnesse neyther dothe it knowe howe it shoulde bee Iustifyed and made Ryghteous But what is thys Ryghteousnesse Lawe and righteousnes be the chiefe thynges of the worlde And the Philosophers haue prescribed Rules and Preceptes of the Offices and dueties of Righteousnesse and of other vertues that menne myght lyue an honest and Ciuile lyfe Neyther canne thys be counted vnrighteous to hange vp theues to punyshe adulterers c. Yea it is an acte bothe ryghte and good But Christe speakethe not here of that Ryghteousnesse whiche the world counteth righteousnes but of that righteousnes whyche is of valour and wyll goe for payment before God He speaketh not here of politike and humayne iustice or rightousnes but of that which is comprehended in this worde of Christe I go vnto the Father and ye shall see me no more This is more mysticall and harder to be vnderstanded then the last where it is pronounced that it is synne not to beleue in Christe For thus men thynke that they haue naturall strength inough to lyue godly to prepare them selues vnto grace and to praye for it And that is the cause nowe a dayes also that the Papists can not perceaue nor vnderstand this doctrine so far out of frame semeth here the description of righteousnes that thou art then righteous when Christe goeth vnto the Father and thou seest hym no more This is a meruailous goodly text and nothynge can bee more euident and playne then this description For what will man nowe glorye and boaste hymselfe of his good works Christes worde is manyfest in this place that righteousnes is not gotten by woorkes but it is gotten by this meanes onely that Christe gothe to the Father This his iourney and goynge vnto the Father is the true and euerlastynge righteousnes This knowledge is vtterly vnknowen vnto the worlde For in all his monumentes and bookes there is not one syllable of this rightousnes This is sette foorth in theyr bookes that he whyche kepeth the tenne commaundementes dothe nothyng agaynst honestie publique ordinances lawes custome c. is a good honeste and righteous man But Christe speaketh not one worde here what I ought to doo or to leaue vndoone but he speakethe symply and onely of his owne worke that is to saye that he goeth vnto the Father and that we shall see hym no more and that this is our righteousnes and none other thyng Therefore when we doo determyne to get vs true ryghteousnesse we maye not go about to obteyne it with our owne workes and with our owne righteousnes It maketh nothyng vnto this matter to become a Monke to watche to faste
he may boldly open his mouth and lippes and declare the matter both for hymselfe and for other and saye Lorde this haue I nede of that hath my neighbour nede of Geue vs this for Christes sake c. Our times be suche nowe that we can neuer want necessarie causes to pray Calamities and publique miseries are there plentie Perils and daungers cōpasse vs rounde about The cause of all these euils is the deuill which is a murtherer and a lyar with lying he goeth about to oppresse the worde of God and with commotions insurrections and murtheringe one of an other he troubleth the ciuile state publique peace The Pope the Turke and the other tyrauntes which all are enemies to the worde of god helpe the deuyll also forwarde in all his matters yea we also priuatly euery one of vs haue oure priuate incommodities and afflictions so that we haue causes sufficient to moue vs vnto prayer They that can not aptly expresse in prayer these most haynous and greuous euylles let them take vnto them the Lords prayer whiche containeth seuen petitions wherin are cōprehended abundantly all thinges that we haue nede to praye for In the first petitiō Halowed be thy name we pray for the ministery for all true ministers againste heretikes vngodly personnes againste the Iewes Infidelles Turkes and againste the Pope all Papistes for all these blaspheme the name of God and dishonoure it that god will represse confound them send faithfull workemen into his haruest and conserue and kepe his worde sincere and pure againste heresies In the second petition Thy kingdome come we desire that the kyngdome of the deuil and death may decaye and come to naught which is a very ample and large petition For it comprehendeth al the deuils kingdome that god maye make an ende of it and vtterlye destroye it and set vp his owne kingdome in vs and in all menne thorowe his worde and the holy ghost In the third petition Thy will be done in earth as it is in heauen we praye that all other wyll whiche is cōtrary to the mercifull will of god may be restrained hindered so that it maye take no place This prayer can not the deuill his Impes abide yea this prayer preserueth and kepeth vs safe from many incommodities and combraunces which the deuil the worlde would dayly attempte and bring to passe againste vs-if they were not letted by this petition In the fourth petition Geue vs this daye our dayly breade we praye for the maiestrates for our parentes for our wyfe and children for the fruites of the earth for seasonable weather for peace and for all thynges necessarie for this present life euery man according to his vocation and calling that it wil please god to prosper all these thinges and to defend them against euil In the fyfte petition And forgeue vs oure trespasses as we forgeue them that trespasse against vs we desire that god wyll be merciful vnto vs turne awaye his wrath from vs that we haue iustly deserued not deale with vs accordinge to our sins but that he wil forgeue vs our trespasses geue vs grace that we may waxe daily better and better shewe beneuolence an good wil one toward an other and one of vs forgeue an other how great soeuer the offences be In the sixte petitiō And leade vs not into temptation we aske the god specially will helpe all afflicted consciences that they perishe not in tentation but that they may be deliuered from it by the worde by the holy ghost In the seuenth petition But deliuer vs from euill we pray for a blessed a prosperous end that we may be deliuered from al sinnes calamities of this lyfe be brought vnto a glorious an euerlasting lyfe there to remayne with god in his kyngdome for euermore Thus see we that in the Lords praier are contayned abondātly al thinges necessarye to be prayed for whether we will be deliuered from those thinges that are euil or holpē with those thinges that are good And all these thinges are necessarie to be daily prayed for For there is great plentie of necessities and perils first publiquely and afterwarde priuately in euerye mans owne busynesses Onely this one thynge is greatly to be lamented that we are very colde and slouthfull vnto the Godly exercise of prayer neyther do we resorte vnto it wyth suche earnest desyre and fayth as we ought to do There is a commandement set forth that byddeth vs to pray There is also a promes that we shal vndoubtedly be heard And because we shold lack nothing that might furder vs in this behalfe Christe in the aforesaide prayer hath prescribed and appointed vnto vs a certein forme or maner of praying But for asmuche as oure indignitie and vnworthynes by the reasone of our synnes doth alwayes trouble vs so that eyther we praye nothyng at all or els whē we pray we doubt whether we shal be heard or not we must encourage and confirme our heartes with this that Christ commandeth vs with expresse wordes that we shoulde aske and praye in his name And he promiseth for a certeintie that whatsoeuer we aske in his name we shall surely receaue and haue it And by these wordes he vtterly remoueth this worshipping of God by prayer from all creatures either in heauen or in earth vnto this onely person Iesus Christ. Therfore all prayer that is not made in the name of Christ is no prayer nor worshippinge of god As when the monckes praye that god will haue mercy on them for Fraunces sake for Dominickes sake for Benet and Bernardes sake and that he wil graunt their petitiōs for their owne workes sake or for the fastings almose dedes and prayers of other c. This is no prayer For it is not made in the name of Christe but in the name of Fraunces Dominicke Benet c. or in theyr owne name suche is the prayer of the Iewes of the Turkes of the Infidelles yea and of the Papistes For they wil not haue the name of Christ only in their prayer but they adde vnto it also the names of Mary of the Apostles and of other Sainctes But as concerning all such Idolatrous prayers the end of them is this God heareth them not they please not but rather displease god They are no honoring but rather a dishonoring of god And although such hipocrites do many tymes obteyne that which they aske yet were it muche better for them neuer to obteyn it then after this sorte wherby they be only confirmed and hardened in their impietie and vngodlynes But the godly praye not so They despaire of theyr owne name neyther wyll they at any tyme praye in that But forasmuche as they knowe that GOD is mercyfull for Christes sake and they haue a commandement that they shoulde praye in the name of Christ that encourageth
euerlastingly neither can synne condemne them Therefore all thinges are now turned cleane contrarie Before we were holden vnder the captiuitie of synne Before we perceaued that the deuill by the reason of oure sinne was a cruell tyrant againste vs. Before we coulde by no meanes escape the moste bytter payne of death Before we looked for yea and that worthely euerlasting damnation and the most cruell tormentes of hell fyre But fromhensforth it shall no more be so For Christe vnto this ende is ascended into heauen that he shoulde holde in bondes as slaues of no power synne death and deuill that they fromhensforth should not exercise their tyranny againste vs as tofore they haue done or if they do attempt any violence against vs it should chaunce for the best on our behalfe Synne ceaseth not to prouoke vs if by any meanes it may enforce vs to do any thing againste the will of God and so to make vs to haue gyltie consciences And our infirmitie is great We do not resiste sin as we ought to do Dauid was a great man an holy yet was he throwne into two most greuous haynous sinnes Nowe that he was deliuered again frō those sinnes that they were forgiuen him The cause was that he beleued on that blessed sede that was promised to come which shold destroye the power of synne and make it his bonde prisoner It therfore can not only not oppresse Dauid but it is the cause also that he prayeth the more feruently and is the more circumspecte in all his doinges for euer after If he had not thus fallen he had neuer made that moste godly and swete psalme Miserere And so likewise is the matter concerning death It can not refraine his violence from vs neither can we any otherwise then tremble for feare at the beholdinge therof But how cōmeth it to passe that death can do none of all those thinges that it entendeth Because death is taken prisoner bounde so that nowe it can not hurt nor kyl euerlastingly the faithful the styng therof being taken awaye by Christ and it selfe being vtterly subdued and ouercome as Christ him selfe saith by the Prophet O death I wil be thy death Therfore whē death sheweth it selfe moste fearce and vttereth the greatest violence that it can yet it doth no more with the true Christians then that it should be the cause for them to flee vnto the worde of God that they maye exercise them selues in it the more diligently and confirme them selues with it which otherwise they wold not haue done if the terrours of death had not bene Euen the same may be spoken concerning the deuil which is a sutle deceiptfull craftie and cruell enemie He at all times lyeth in waight for the Christians if by any meanes he may make their hope frustrat vaine But Christ is Lord ouer him so that he shal not onely not do bring to passe that he entendeth but also the more that Christians are assalted of him the more ware circumspecte doth he make them and prouoke them the more diligently to geue their mindes to prayer to the meditation studie of gods worde to cōmit them selfe wholly to the tuition defence of god euermore calling on him for helpe and succour And where as if they were without this sutle and craftie enemie they wold become careles and negligent because they should stand in no feare of suche an aduersarie nowe they watch now they are circumspecte and take hede that they fall not into his daunger Al these thinges therfore profit the Christians whiche are to other because of their corrupt pernitious nature a very plague pestilence confusion and destruction And this chaunceth to the Christians because Christ is ascended into heauen and hath by that meanes made them his prisoners so that now they can not do against the Christians what they wold but what it pleaseth Christ to suffer or appoint them Synne wold gladly condēne vs death wold very faine kyl vs The deuil is altogether desirous to cast vs hedlōg into euerlasting damnati ōbut they can not do what they wold forasmuch as they are although enemies yet the captiues bond slaues of Christ so that although they be cruel fearce against vs yet can they not hurt against vs. And this is the noble fruit singuler cōmoditie of Christes Ascentiō that our greate enemies synne death deuill whose captiues and bonde slaues we were are nowe imprisoned of Christe and holden in bondage so that by this meanes we are free from their tyranny For for this purpose dyd he go vp into heauen and sytteth on the right hande of God that he might defende the churche against them It foloweth in the psalme Thou hast receaued gyfts for men that is to saye suche gyftes as thou wilt distribute vnto men and thorowe those gyftes helpe cōfort them What maner of gyftes these are God by the Prophet Ioel declareth saying After this will I poure out my spirit vpon all fleshe and your sonnes your daughters shall prophecie your olde men shall dreame dreames and your yong men shal se visions yea in those dayes I wil poure out my spirit vpon seruantes maydens I wil shewe wonders in heauen aboue tokens in the earth beneth And in the gospel of Iohn Christ saith thus If I go away I wil send the confortour vnto you And when he shal come he will rebuke the worlde of sin of righteousnes of iudgemēt Peter also saith Sence now that Christ by the right hand of god is exalted and hath receaued now of the father the promes of the holy ghost he hath shed forth this gyfte whiche ye nowe see and heare Now there are two thinges principally whiche the holye ghost worketh Firste he leadeth vs thorowe the Gospel vnto the true knowledge of CHRIST that we maye beleue to haue remission of our synnes in his name Again that we maye bringe forth the worthy fruites of repentaunce resiste synne mortifye it earnestly begin to obeye god And this newnes of lyfe afterwarde taketh place in oure soule bodye heart and in al the partes of vs. For although because of our sinnefull body we can neuer be so free from sinne that we shall be vtterly without synne yet that sinne that remaineth in vs is not imputed to vs nor layde to our charge for Christes sake neyther doth it condemne vs. And this is the firste thynge that the holy ghost worketh in vs. Secondly the holy ghoste also maketh his instruments that thorowe the worde and the preachynge therof other maye be brought vnto the knowledge of this grace In consideration wherof Paule interpreteth this psalme to this ende that thorowe the Ascention of Christ these giftes chaunce vnto vs that he hath made some Apostles some Prophetes some Euangelistes some Shepheardes and teachers to
worlde commeth and hath naughte in me But that the world may know that I loue the father And as the father gaue me commaundement euen so do I. THE EXPOSITION THis gospell is a part of Christes Sermon whiche he made to his disciples before he suffred And for that cause ought it greatly to be estemed For Christ setteth forth in it a singuler doctrine and lesson whereby he teacheth that all reason is but superfluous to the attainement of the knowlege of God if it take not his first foundation of the loue of Christ. When this is not taught all thinges are vncertaine wauering of no strength that are eyther taught or imagined of god For they can not be comprehended or knowen by any meanes But he that loueth Christe is so farre brought that he loueth the father also But what is the cause of this worde why doth he make mention of loue and speaketh not after his olde customable maner saying he that beleueth in me Is loue the cause of our saluation and not faith wher as he saith if any man loueth me But they are both of like efficacie power strēgth For thou canst not loue Christe except thou beleue in him and dost put thy trust in hym with a certain and sure faith And the worde of faith is somwhat more euident wheras it declareth that we muste withholde our eyes from all other thinges that be and fasten thē in Christ Iesu only For this is the nature of loue that it embraceth that thinge only that it loueth in that thinge doth it set al here felicitie therwith only it is satisfied and careth for nothing besides Suche maner of loue doth Christ require of vs that we shold embrace hym with all oure hearte whiche thynge can not be done but by fayth Wherfore this sentence maketh nothynge againste faith But is spoken to the entent that the nature and condition of fayth with his proper vertue and efficacie might be the better vnderstanded An other cause of this worde is that Christ dyd perceaue that he that receaueth the worde and purposeth to kepe it can not do it without greate endeuor and industrie For diuers temptations do chaunce to them whiche do rebuke and embrayde suche as hath entered into the profession of Godlines of folie and rashnes wher as they reason on this wise with them selfe Alas what haue I done whan I tookee vpon me the office of teachynge I might haue holde my peace and thought wyth my selfe that GOD woulde haue set foorth other Other might haue come that shoulde haue had better successe in this matter Nowe am I in doubt and do not onely litle profit but put my selfe also in perill of lyfe If we will ouercome suche kynde of temptation that the worde maye be surely maintained this onely succour must they especially vse as Christe here sheweth that they loue Christe and put their hole delight in him so that all the professours of the gospell al the good may thus conforte them selues whatsoeuer be cometh of me let it be at the pleasure of God for whose cause and glorie and not for mans sake was this begon of God Wherfore I must endure it And looke wher this loue is not ther can they not endure saith Christe For I geue not goods nor golde but euerlastinge life wherof the possession is not taken in this life but after this life Wherfore all the matter resteth herein that ye loue me If loue be in you ye wil kepe my saing and contineue constantlie although that ye should do it to the perill of your life But if ye loue me not ye wil not kepe my wordes For ye shall haue so many dangers calamities and afflictions that they shall make you faint and put you in desperation But he that knoweth Christe truly beleueth in hym and loueth him he is troubled by no aduersitie For he thinketh surely Christ dyed and was buried for vs and rose againe wherby all suche gather surely that Christ doth greatlye fauor them So that this loue procedeth of faith which afterward is able to withstand all perils and dangers neither doth it feare the greate threatnings wrath of the worlde For it setteh more by Christ and his worde then by all these threatnings and displeasures of men And that is it that he saith if any mā loue me he wil kepe my word my word of my death resurrectiō not the worde of Moyses or ten commaundements That worde is not to be caste awaye nother is any thing to be done contrarie therto For God commanded that worde to be fulfilled but with that worde is there ioyned no consolatiō as is with my worde the conscience is not therby made quiet but the more that we therby know our disobedience toward GOD so much the more we dread feare the wrath indignation of God For the worde of Iesu Christ is the fondation and pillar of all thinges He that hath this saith Christ neither suffereth hymselfe to be plucke frō thence ought not to doubt but my father doth loue him And this is the peculiar phrase of Iohn whiche hath a proper kynde of speache beside all other Euangelistes that first he ioyneth men to Christe and then thorough Christ bringeth them to the father For this is the order and proces in this matter As Christ here teacheth that first we must know Christ loue hym and take him for one that is most desirous of our saluation and profit When we haue suche trust loue toward Christ there foloweth also a sure confidence that the father also loueth vs. And although we had none other confort before our eyes but only this perceauinge and vnderstanding that we nede not feare any crueltie or any wrothe or yre of God yet were that sufficient to certifie vs that we nede not feare synne or the deuill because god loueth vs for that that we loue Christe This is a great confort in all tribulation to beleue constantly that GOD is not againste vs but he louinglye embraceth vs if so be that we loue Christe kepe his worde stedfastly But in the tyme of tribulation oure heartes can hardlye thus be persuaded But we thinke rather contrariwise that God hateth vs and hath no regard to vs but that he goeth about rather to prouide punishmēt for vs. But these thinges are false For Christe doth not lye whan he sayth yf we procede so farre that we loue hym and count it abhominable to hate hym that then we muste not doubt but the father doth loue vs and will so declare hys loue toward vs that he wyth his sonne and the holy ghost will haue their abyding with vs. It is a greate matter and a singuler confort that a righteous man by fayth doth not say in his heart who is ascended in to heauen c. For in whatsoeuer place he be whether he be at Ierusalem or at Rome or
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
defende them selues thereby against this daunger He was after the descripciō of Christ moste wretched But because he suffereth not the promesse of Christ to be taken from his mynde but loketh stedfastlie for euerlastyng life in the meane season obeieth Gods will in all poinctes he is gloriously recompensed for all this at his tyme and in stede of a little paine he obtaineth euerlastyng pleasure and comfort This is the example of Lazarus whiche christian men in al their crosse and trouble ought to beholde that thereby thei maie be admonished what is beste for theim to doe The other example is of the riche man whiche in this life liued in prosperitie at his desier but in the life to come was in all miserie and paines And here muste wee consider the certaintie of Christes testimonie For he putt foorthe this example speciallie that carelesse and coueitous hypocrites might knowe of their miserable ende in the life to come Wherefore we ought to consider the truthe of this matter with our eyes howe the riche man is horriblie tormented in flames in suche wise that it can not be written with penne nor expressed with wordes And that the chiefe and speciall cause of these tormentes and paines is bicause he beholdeth the felicitie of Lazarus whom before he despised and disdained neither can he haue asmuche as a droppe of water from him to coole his burning therewith And furdermore he is constrained to suffer this paine perpetually without hope of remedie But what is the cause why that miser is caste into suche pain without ende Not his riches neither for that he apparelleth hymself and liueth by his gooddes For these are the giftes of GOD so that there bee measure in vsyng them and be not wasted riotously For if these thinges be vsed in the feare of GOD and with thankes geuyng GOD will not disalowe it But this is the cause for that this riche manne hath store of goodes clotheth hymself and liueth riotouslie yet he hath no respecte of the life to come he hopeth for no longer life when this life is come to an ende he careth not what becommeth of him in the other life All his care and studie is to geue him self to pleasure and pastyme in this life as though he had nede of nothyng els As Christ doeth admonishe in the Gospell of this that our heartes be not ouerladen with surfet and drounkennes and with the cares of this worlde This is one cause of his damnacion For of this it foloweth that he regard not the worde of GOD neither is he any thyng moued either at his promises or at his threatninges so that in this life he maie not bee defrauded of his luste and desires The second cause is that he sawe Lazarus nede before his face but yet accordyng to the Prophet he openeth not his hand to the nedie but rather after the Euangelist the dogges shewed more humanitie to this miser then did the riche man He thought not on this that the great plētie was geuen to hym to th entent that he should help the needie But like an vnsaciable gredie gutte he loued greate heapyng of all thynges together and yet is he nothyng moued with other mens lacke and nede These sinnes crieth for vengeaunce before God that after a little pleasure of this life he maie haue euerlastyng punishement This example doeth Christ setforthe before vs that we might beware of his iudgement and of synne that we might not geue our selues without care to surfetting in this life as though there were no other life to come and that we should not forget the poore For he that hath suche plentie of goodes that he maie helpe the poore and yet doeth not he shall in the laste daie suffer greate paine and tormente at what tyme he shall see the poore whom he despised before his face in greate ioye and felicitie to his owne greate sorowe as the riche manne did the Lazer Contrary wise he that hath helped many and doen them good shall take greate pleasure thereof in the life to come This is a more harde case that the riche man in all his heate and burnyng is denied a droppe of colde water Wherefore let vs not forget the poore and nedie but let vs helpe and succour them not onely after the accustomable maner as when we geue a half-penie to beggers or suche like as euery man is able after his degree But an almose shall then bee moste acceptable when euery man after his power in his vocation doeth maintaine the commō felowship and whom he can That is that euery manne vse and tourne his crafte and gaines and what so euer he occupieth to suche purpose that no man be deceiued no man be defrauded and that loketh not onely to his owne vantage that he deceiueth no man by waight and measure For it is not vnknowen what craftes and guiles be emōgest them that fell A daie were to little to expresse all the fraudes that are vsed in certaine occupations for gaines Wherefore when it is vprightlie doen yea in the leaste contractes and bargaines that be it is in a maner a very almose deede And contrarywise that that is doen with fraude and deceite is plaine theft And thei shall be iudged no otherwise then for theues of GOD in his Iudgemente whereas all these couetous and riche shall behold Lazarus whom thei haue deceiued so many waies in their bargaininges and hath spoiled them of their goodes and after the maner of this riche man thei shal be punished with euerlastyng paine After this sort maie euery man make his craft and occupaciō to be an almose pleasyng God and not onely temporall blessynges shall therof ensue but as Christe saieth we shall gette vs frendes in this life whose testimonie shall profite vs in the life to come But the worlde can not bee brought vnto this beliefe He that hath a stocke will nothyng diminishe thereof but rather encrease it He that hath none studieth al that he can to make hymself an heape of substaunce caryng not how he come by it Wherefore God can not but plague the worlde vntill at the last hell maketh an ende of all And yet can not the worlde be amēded neither by plagues neither by threatnynges But is not this the greatest madnesse that is to prouide in perilles that we suffer not hunger when there is scarcitie of victuals But why then doe we not take hede in that case whereas if we offende there shall ensue eternall paines This iudgemente is so muche the more greuous bicause it can neuer be chaunged beyng ones dooen For there remaineth no hope of remedie Abraham and Lazarus as thou hearest here are not onely vnwillyng to coole the heate with a little water but also vnable What an ouerthwartnesse is this then that we so little regarde this greate daunger of ours and seke not rather remedie for it The light trifles of this life
malice and wickednesse that although thei prate muche therof yet thei proudely despise GOD and his bountifulnes euerlastyng life and saluacion and in the meane season set muche more by other thynges It followeth in the texte And he called many These many that were called are the Iewes and all the people of Israell whiche from Abrahams tyme were specially called by the Prophettes For the seede was promised to the patriarke Abraham by the whiche this blessyng should bee gotten and so this Supper was first shewed vnto hym as to the chief and father of this thyng After that the Prophettes entreated more largelie therof and brought the people to this poinct that in the will and diligence of GOD nothyng could be lackyng but that thei were sufficiently called Wherefore Paule in his Epistles alwaies putteth the Iewes before To the Iewes firste and to the Grecians saieth he And when it was time to come to the feaste that is when that tyme was come that Christe should be borne dye and rise againe from the deade the seruauntes went forthe Ihon the Baptiste the Apostles and said to the people of Israel that were bidden Hetherto hath there been callyng to the supper but now is the supper set on the table Your Messias is borne and dead and is risen againe Wherefore come in season that ye maye receiue parte of this gorgious supper that is that ye maie receiue the blessyng promised and be deliuered from the cursse and damnacion and obtaine health and saluacion This message was specially shewed to the chiefe of the people whiche had the spirituall and ciuill administracion But how did thei take this message And thei began all to make their excuse In this are the geastes that were present reproued and specially that masterlike fellowe whiche before Christe had craked of the kyngdome of God and the meate thereof Blessed is he that eateth bread in the kyngdome of GOD. Christe doeth interprete to this man his saiyng If thou saieth he carest for this how happie thou art this will I say vnto thee the supper is now set on the table Ihō the Baptiste is come I and my Apostles doe call you to supper But ye doe not onely refuse to come but also imagine excuses why ye come not so that by this meanes your sinne is double Ye despise the Gospell and can shewe no cause why ye should so doe fearyng least ye should lese your opinion of holines rightuousnes and wisedome And herein ye synne specially and by frowardnesse passe all your other synnes It were to muche not to geue credence to Gods worde But when contempt is ioyned thereto yea and wickednes compted rightuousnesse that truely passeth all synnes And the Papistes in this folowe the example of the Iewes Yet doe thei still stubburnly defende their doynges as touchyng the one kinde of the Lordes supper their vowed chastitie with all other abhominacions Yea thei condemne vs also punishe vs and banishe vs because we will not consente to their abhominacions But let theim haue their owne will Peraduenture thei will make a rod for their owne taile This was also the excuse of the Iewes we can not receiue this doctrine because it is against the priesthode and law whiche GOD gaue vs by Moises We muste see to the preseruation of our countrie So the first laieth for his excuse his Farme the seconde his Oxen and bothe of theim thinke their excuse lawfull The thirde is more proude for his newe maried wife and therefore he despiseth the supper These three thynges doe containe the descripciō of that kyngdome of GOD and of the breade whereof that maisterlike felowe and hypocrite made mencion For Christ take the paine to tell hym and all mankinde that thei seme outwardly to haue a greate desire of the kyngdome of God and of this eternall bread and yet thei thinke farre otherwise of godlines then thei shewe openly For thei knowe onely this kyngdome of GOD whiche consisteth in corporall blessynges But when thei are called to the supper of eternall blessinges thei regard not this kyngdome of God and bread The Psalme calleth them straunge childrē whiche thinke that godlines is onely gaines and vauntage All these thynges might be described by them selues but bicause the parable belongeth to the Iewes and to the hypocriticall kinde we will now shewe the meanyng of the Farme the Oxen and of the wife Firste the Iewes laye for their excuse Moises lawe and all the ceremonies For when the Apostles did teache that after that there should bee no more nede of the temple nor of the lawe bicause the greate high priest Iesus Christ was reueled now out of the tribe of Iuda and that thei should hope for saluacion onely by hym and his Sacrifice thei could not brooke this doctrine but decreed rather to forgo Christ then the lawe And hereof it chaunceth that yet thei looke for the commyng of their Messias and trust that he will restore to them all againe that is bothe the priesthode and kingdome as it was in Dauides tyme and that he will geue theim store and plentie of all thynges That doeth Christe here reproue by the buiyng of the Farme when he saieth I will goe see the Farme that I haue bought that is we Priestes doe labour and goe to Harueste that is we gouerne the people as Christe call all teachers workemen that sowe the Gospell we must care for our priesthode Wherefore when the Apostles doctrine was contrary to theirs thei condemned it as false and so this supper could not be allowed of them and yet thei thought in their owne iudgemēt that thei had a iust excuse So doe the seconde also bring their excuse whiche were in the ciuill gouernaunce by the Oxen. For oxen doeth signifie the gouernours of the people Many calues haue compassed me and many oxen hath besieged me saieth Dauid To vs saie thei is the kyngdome and politike order committed and we must not depart from it And if we followe this doctrine we shall put all thynges in a hasarde Wherefore these teachers muste bee ridde out of the waie The thirde saie the Gospell is a doctrine that forbiddeth coueteousnesse and commaundeth all men to caste their heade life goodes and money into perill for Christes sake wherefore we will not come we will possesse our house and familie without all daunger c. For here to marie a wife doeth not signifie dishonestie but to dooe all thynges whiche belōg to an housholder as when meanes is founde to encrease the goodes and when the famelie and the aduauncement therof is procured whether it be doen with honestie or dishonestie For the Iewes thought here vpon that if thei fulfilled the rightuousnes of the lawe thei should haue the blessyng that Moises promised them that is the blessyng of corporall thynges of cattell of golde of wiues of children Wherefore thei loked onely for those thynges that their
through all our life with sinnes This might worthely be giuen to vs as measure euē death and hell But what doth GOD He putteth awaie that that we haue deserued that is to saie wrathe indignation iudgement death hell c. and bryngeth to vs heauen grace libertie and a quiete mynde from the condemnation of the lawe and of an euill conscience He riddeth vs from al penurie blame and giueth vs all that is good This is truely a large and plentifull measure but whereas thou deniest other the same measure after that thinke not but like measure shal be giuē to thee from GOD as thou giuest other Thou wer fortunate before bicause he helped thee with the measure of grace Now shalt thou haue suche measure as thy vnkinde and craftie behauior deserueth This teachyng is marueilous whereby it appereth that GOD requireth more earnestly thy duetie towardes thy neighbour then towardes hymself For as touchyng hymself he pardoneth synne and will not reken what soeuer we offende against hym Contrarie when we be vnmercifull to our neighbour GOD will neither bee pleased with vs neither forgiue vs any thyng Wherefore all this rate of measuring is to be appointed doen after faithe and not before For before thou haste faithe GOD dealeth not with thee after thy desert but was mercifull vnto thee he opened thee the waie to his worde He promised thee remission of sinnes This is the first measure giuen to vs whē we began to beleue after that this measure was receiued he giueth commaundemente to measure to other likewise And he that doeth so lette hym looke to be doen vnto as he doeth vnto other If he be cruell let hym looke for no mercie of GOD if he iudge he shal be iudged and damned Wherfore this measuryng hath her beginning after faithe when GOD requireth so greatly thy duetie towardes thy neighbour threatnyng that he will reuoke all his grace if we will not be mercifull to our neighbour Wherefore he that thinketh earnestly how to serue GOD let hym doe good to his neighbour let him doe as GOD doeth that is let him not iudge let hym not condemne but forgiue and giue gladly let hym shewe hymself beneficiall and liberall when he maie Els shall it chaunce no otherwise then it chaunced to the seruaunte Math. xviii He had mere mercie shewed vnto hym when the lorde let hym goe scotfree and forgaue all his debt But when he would not forgiue his neighbour an hundred pence neither tary the tyme vntill he were able to paie the whole his free quitaūce that he had in the tenne thousande talentes that wer forgiuen stoode hym in none effect and he is deliuered to the Iailers vntill he paieth the whole And surely it is not possible that we should alwaies folowe this rule We forget mercie oftentymes and whereas mercie was requisite we are wrothfull where we should speake gently we cursse Although it chaunceth thus vnto vs by infirmitie that in this place we dooe contrary to Christes commaundemente Yet let vs beware at least of the sinne of the Phariseis that we continue not therein without remorse of conscience as thei doe but that we might quickly amende let vs put before vs this example to doe to other as the father of heauen hath doen to vs to shewe our selues forgetfull of wronges and not to slacke or cease in well dooyng by the iniquitie of the worlde or vnkindnes of men And to the forgiuenes of synnes it is necessarie that he confesseth his fault that must be forgiuen For it is vnpossible that I should forgiue the Pope and other enemies of Gods woorde their synnes The reason is Thei knowe not theim selues for synners in that thei persecute our doctrine If thei would confesse their folie and professe repentaunce I would not deny theim remission of synnes For there must nedes be synnes if thei should be forgiuen But he that denieth his synne and defendeth it with his rightuousnes as Saul did before Samuell this mannes synnes can not be forgiuen This doctrine is of a Christian mannes life whiche Christ putteth forthe by the example of the father of heauen This doctrine doeth Christ earnestly setforthe by the similitude of a moate and a beame As though he should saie I se that this is hard for you to doe For your owne dammage greueth you the grief thereof is not sone taken awaie Assone as ye se your aduersarie and remēber your wronge anger waxeth rawe againe and all thynges come to stomacke as freshe as though thei wer now dooen wherewith he hath hurted vs with a greate desire also to reuenge Yelde not ouer your selues saieth Christe to wrothe and indignation For although he hath diuersly hindered thy profite and defaced thy good name yet all this is but a Sonne moate in thy eye in comparison of that thou haste dooen to GOD. For that is as a beame in respect of those thynges whiche thy neighbour hath doen against vs. Wherefore many thynges are requisite to hym that will Iudge and condemne In other matter thus it is the teacher muste be better learned then the learner or els shall he be able to teache hym nothyng What kinde of maister canst thou be which professest that thou wilt teach other and art as ignoraunte and as faultie as thy scholars be whom thou takest on thee to teache This ought not to be doen and suffered emong men and how muche lesse can it be suffered in my kyngdome before GOD where as all are to be blamed Wherfore get thee the practise of this parable whē thou hearest seest or sufferest any thyng that is greuous vnto thee that thou maiest alwaies saie Patience This synne is little in comparison of myne GOD hath many more to obiect against me then I haue against other Wherefore I will gladly winke at thēm so that GOD will winke at mine not rubbe me on the old sores But the worlde can neuer bee perswaded but that it will rebuke the moate in his brothers eye and not consider the beame in his owne For where as thou hast one quarell with thy neighbour there hath GOD infinite causes against thee seyng thou neuer keptest his preceptes but haste transgressed them manifolde waies This thou forgettest and therfore in the meane season thou fallest in hatred against thy neighbour for a little woorde If thou canst haue suche a quicke sight in thy brothers little faulte why dooest thou not ponder thy owne beame also Wherfore a christiā man must vse an other waie when he seeth a moate in his brothers eye let him first retourne vnto himself before he begin to iudge and there shall he finde suche a hugeous Beame that he will haue but little luste to iudge his neighboure so that he maie haue GOD mercifull to his synnes Wherefore first he goeth about to take awaie this his owne beame and when he is in doyng that he findeth so muche busines that he sone forgetteth his brothers
to be saued as thy shippe is now full of fishe I will finde thee an other Nette for that draught that is the Gospell By this shalt thou take the elect that thei maie bee Baptized beleue and haue euerlastyng life And that not in one place but that in all the worlde thou maiest tourne to the faithe in one place a citie in an other the whole people This is a spirituall comforte whiche GOD putteth forthe to his disciples that he will not onely satisfie their hunger but gouerne their spirituall administration and sende them into all the worlde to Kynges and Princes with the Gospell And although the deuill withstandeth those Fishers with all his might yet the vertue of this Fishyng can not be restrained but that the worde breaketh thorowe and getteth many Christians enuieth the deuill neuer so muche And the Gospell Baptisme and the Lordes Supper are our instrumentes for this matter whereby the waie to euerlastyng life is opened vnto vs. It is a greate thyng that we are appoincted to euerlasting life and a thing hard to be beleued But consider on the contrary part what a great thing it is to burne in hell fire and that we might escape this punishement GOD giueth vnto vs his worde and sacramentes whiche are Nettes prepared for the draught of suche fishe Wherefore Christ comforteth and saieth feare not consider not whether ye hee worthie It is my fathers will that ye should not perishe as your synnes haue deserued Wherfore cleaue to me onely come to Baptisme vse the Lordes supper shewe your selues obedient to my Gospell and there shall be no perill We haue now intreated of these twoo doctrines with the example that Gods woorde might be greatly studied The first is that although there be pouertie and lost labour for a tyme yet that GOD will helpe vs at the length by his blessyng The seconde is that he helpeth vs against sinne that we maie not be damned And for this cause he giueth vs his worde that we maie be certified in our selues to bee the soonnes of GOD. The whiche thyng our heauenly father graunt vs through Iesus Christe his sonne and our Lorde Amen ¶ The .vj. Sondaie after Trinitie Sondaie The Gospell Matth. v. IEsus saied vnto his disciples expcepte your righteousnes exceade the righteousnes of the Scribes and Phariseis ye can not enter into the kyngdome of heauen Ye haue heard that it was saied vnto them of old tyme thou shalte not kill whosoeuer killeth shall bée in daunger of Iudgemente But I saie vnto you that whosoeuer is angrie with his brother vnaduisedly shall bee in daunger of iudgemente And whosoeuer saie vnto his brother Racha shal be in daunger of a counsaile But whosoeuer saieth thou foole shal be in daunger of hell fire Therefore if thou offerest thy gift at the aulter and there remembrest that thy brother hath ought againste thee leaue there thyne offeryng before the aulter and go thy waie first and be reconciled to thy brother and then come and offer thy gifte Agree with thyne aduersarie quickely while thou art in the waie with hym least at any tyme the aduersarie deliuer thee to the Iudge and the Iudge deliuer thee to the minister and then thou be caste into prison Uerely I saie vnto thee thou shalte not come out thence till thou haue paied the vttermoste farthyng THE EXPOSITION IN this Gospell we vnderstande that it is Christes counsaill and purpose here to teache his Christians after thei beleue and are Baptised and hath obtained this glorious name of Christians and besides that diuerse good thynges and spirituall giftes to order their life soberly righteously and Godly whiche procede of a true and not of an hypocriticall trade For neither did he shewe vnto vs any fained grace whiche semeth grace to sight but euen as our synnes were not fained but very deadly and felenous so was not his grace counterfeited nor forged but true and sincere in deede Wherefore must we also endeuour our selues not to doe fained woorkes towarde our neighbours but true and hartie euen as GOD wrought the woorke of our saluation in verie deede And for this cause Christe taketh on hym this Gospell to expounde the first precept and putteth forthe to vs an example to beware saiyng Except your rightuousnesse exceade the rightuousnesse of the Phariseis and Scribes ye can not enter into the kyngdome of heauen The sentence is shorte he must haue more rightuousnesse then the Pharisie that aspireth to the kyngdome of GOD. What is then the rightuousnes of the Phariseis This is not to be blamed that thei liued an honest and sober life refrainyng them selues from sinne c. For GOD requireth that of vs as is his commaundemente Thou shalte not kill Thou shalt not commit adulterie Thou shalte not beare false witnesse And he that obeieth thereto dooeth well But this was to be blamed in the Phariseis that thei thought theim selues rightuous for these woorkes and that thei were fautlesse in all that the Lawe requireth as though thei had whollie accomplished it And least we should haue suche an opinion Christ warneth vs in this place that although we doe the woorkes of the lawe and liue blamelesse in the sight of mē yet that we should not be so arrogant as to thinke ourselues iuste before GOD therefore and in perfecte obedience For as Christ saieth here Although a manne hath not killed with the hande yet maie he be a murtherer and a breaker of the lawe before GOD. The reason is For GOD hath forbidden all anger in the heart euery wrathfull worde and all angrie signes in the face by this commaundement So that the Phariseis rightuousnes signifieth outward rightuousnes as not to kill not to commit adultrie and to thinke that all rightuousnes and holinesse consisteth therein and that the Lawe hath nothyng against vs but that we haue fulfilled it and haue no neede of Gods mercie although the heart inwardly be full of suche sinne and concupiscence For this rightuousnes saith Christ there is no place in heauen but rather in helle For woorkes fulfill not the lawe but an heart is requisite thereto whiche is pure and voide of ire hatered enuie lecherie other concupiscences He that can doe so muche is sure of rightuousnes As long as sinne and concupiscēce are not mortified in slaughter but hath stil their motions although thei procede not to effect and worke yet beware thou think not thy self rightuous or to be in heauen Ye haue neede of more rightuousnes saieth Christe For ye can not enter into the kyngdome of heauen by the rightuousnes of the Phariseis and Scribes What is this greater or more perfecte Iustice Truely this when the woorke and heart are both rightuous and fulfill the woorde of GOD so that not onely the hande doeth not kill but the heart also is without ire and desire of reuengyng and that thou be not onely no adulterer in worke but that thy hearte also be pure
as when we raile vpon any man or obscure his good name by our slaūderous wordes Fourthly whiche is moste grosse and wicked when all these thynges come together a wrathfull hearte an angrie mocion a leude tongue a fearce hande c. and when violence is doen slaughter is committed or at the least the will to doe it is plainly declared And albeit that emong these thynges some be more greuous then other for Christe hym self declareth that by the diuersities of their punishementes yet all as well the little synnes as the greate are against this commaundement and he that offendeth againste the leaste is a murderer before GOD. Now call thy self to a rekenyng and proue whither thou hast doen this cōmaundemēt so sincerely perfectly in all thy life tyme or yet canst doe as it is here required of thee And thou shalte easely finde that neither haste thou doen it neither is it possible for thee at any tyme to doe it What then must be doen For we knowe what punishmēt is appoincted for the transgressours of his worde Cursed saieth Moises is euery one that abideth not in all thynges that are written in the booke of the lawe that he maie doe theim Dooe as Christe biddeth them in this place Be no Scribe or Pharisie that is thinke not thy self rightuous because thou haste dooen no murder with thy hande But looke rather on thy hearte on thy mouthe and other mocions and when thou perceiuest that thou art enuironed besieged and compassed round about with ire and wrathe straight waies tourne thy self to GOD and saie Lorde I as a synner haue offended against thy sixt precept I haue giuen place to wrathe I haue vsed angrie tokens and woordes against my neighbour Forgiue me this great sin and so enstruct me that I trespasse no more against thee And this is one thyng that thou oughtest to doe whiche the Phariseis do not Then must thou adde this also that thou temperate thy self and by no meanes suffer wrathe to rule in thee And although thou canst not vtterly expell and put it out of thy hearte yet confesse thou this thy synne and aske forgiuenesse thereof and euer after so stoutely fight against it that the residue of thy ire gette not vnder her daunger the other mēbers as the countenaunce mouthe tongue handes eyes c. that by this meanes at the laste thou maiest represse thy wrathe and so subdue it that thou maiest not onely not be angrie with thy neighbour but also shew vnto hym all gentlenes whiche thyng thou shalte finde again at thy neighbours hand By this meanes shalt thou by little little driue out al wrathe out of thy hearte and make it vanishe awaie as the smoke This did not the Phariseis Thei had wrathe in their hearte malicious signes in their countenaūce railyng wordes in their mouthe and yet tooke thei all these thynges for no synne For this is the propertie of this vice to shewe outwardly that it doth nothyng without a iuste cause Why saie thei shal I suffer this being so vnworthely prouoked Shuld I by my sufferaunce giue them an occasion to doe worsse We maie not giue place to the wicked that thei maie thereby waxe the more licentious And so are thei that are wrathfull by nature more enkendled and sette on fire when thei are perswaded that their cause is iuste vntill that by the deuilles helpe the flame increaseth so muche that their wrathe must nedes be ended with violence Therefore Christe admonisheth vs that we bee not prouoked vnto euill through the opiniōs of the Scribes and Phariseis But this is required of Christian men that either thei doe good or els confesse their synne and desire GOD to forgiue theim and to create in theim newe heartes And he that after this sort exerciseth hymself in the preceptes of GOD is it not to be thought that he shall haue at all tymes sufficiente cause to confesse his synnes to desire forgiuenesse of the same to exercise his faith and to applie hym self to the studie of the woorde bothe night and daie For confession is necessarie either then wrathe or any other cōcupiscence hath oppressed vs so that wee can not deny or excuse it but must nedes confesse to GOD that we haue synned After this also muste wee praie vnto GOD to forgiue vs and to giue vs his grace from henceforthe better to doe To this praier must faithe also bee ioyned that we by no meanes doubte but that GOD will forgiue vs bothe our synne and all other for Christes sake This is the true practise of the Lawe Neither must thou seke any other woorkes or rites to worshippe GOD as the Pope and his complices dooe whiche are whollie giuen to the rightuousnesse of the Phariseis as their saiyng touchyng this precept testifieth It is necessarie saie thei to put aside rancor but not the signes of rancor that is when thou art hurte beware thou be not angrie therfore as for not speakyng vnto them and fliyng their cōpanie it maketh no matter it is no synne Therfore thei coumpted the commaundementes to be but a vile doctrine whiche prophane persones should hādle For them selues thei haue founde out workes and worshippynges of GOD of a more excellencie and greater price as thei thinke But he that would kepe well the tenne commaundementes as I haue now declared of the sixt should haue enough and to muche to doe so farre is it of that he needed to deuise any other seruices or worshippynges of God Christe maketh this doctrine a matter of greate necessitie and willeth if we will be christians that wee continually excercise our selues in these and suche his woorkes For as it is a sentence graue waightie and of greate importaunce whē he saith first Excepte your rightuousnes excede the rightuousnesse of the Scribes and Phariseis ye can not enter into the kingdome of heauē so likewise doeth he earnestly in the ende conclude and deuideth thē into partes For where dissention and wrathe is there are twoo partes One whiche hath hurted and doen vniustly the other whiche was hurt and suffered wrong As concernyng him whiche is the cause of anger and hath hurte other Christe teacheth hym a good lesson and commaundeth hym diligently to take heede that ye meddle not with GOD nor with any thyng that belongeth vnto GOD till he be agreed with his aduersary If saith he thou offerest thy gift at the alter and doest there remember that thy brother hath any thing against thee leaue there thy gifte before the altare and go thy waie first be recōciled to thy brother and then come and offer thy gifte For if thou dooe not this all thyne Oblation shal be in vaine neither shall it please GOD what so euer thou offerest In these woordes Christ tareth and reproueth the thoughtes and fansies of the Phariseis which imagined that thei should so bleare the eyes of God that he should not
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
of our lyfe If the Iewes had done this the Romans although neuer so stronge and myghtie hadde neuer bene able to doo any thynge agaynste them yea they had neuer moued warre agaynste them But seynge they remained and continued in theyr synne obstinatly without any repentance and saide Tushe there is no ieopardie What should God cast away this citie wher his dwellyng place is wherin also alone his honour worshyp is maintened It will neuer come to passe Because of this vain bosting and vnrepentance God so plagued that their citie that ther was not one stone left vpon an other so that it is now vtterly destroyed and brought to naught and made an example for all them that obstinatly synne and wyl not amēd that the lyke peynes and plagues shall also chaunce to them but to other that receaue the word of God and repent it is a comfort and doctrine that they may lern when God hydeth the payne it is for their peace and that God will forgeue them their synnes if they only cease nowe from their wickednesse and returne vnto God For it is no meruayle though we synne But to defende oure synnes and obstinatly to perseuere and continue in them Thys by no meanes can GOD abyde hee wyll rather make hauocke of all togyther namely when he commeth on his gracious visitation and woulde gladdely call vs vnto repentance Thys Citie therefore was vnhappie neyther dyd any thynge destroye that but the glorious and noble title in that it was called the citie of GOD the house and dwellyng place of God Thys made the Iewes carelesse so that they thought on this maner Shold this citie come to naught It will neuer com to passe God can not cast it away Therefore though all the kyngdomes of the worlde came against it they shold neuer preuayle God wyll not suffer his citie dwelling place to be destroyed This title made thē so bold that for the redresse of their synfull lyfe they regarded not the visitation by the worde And by this meanes was God compelled that forasmuche as they refused to be visited vnto peace they shoulde be visited vnto deathe and destruction We Englishe men also are at this present daie of speciall grace and mere mercie visited of God by his worde but we in euery condition shewe our selues vnworthy of this syngular goodnes of God Some impugne the manifest truth of gods worde bothe by wordes and writynges Some abuse Gods worde vnto the maintenance of their couetousnes pride vnclennesse excesse and other moste greuous synnes It is therfore to be feared that excepte we spedily repent some great plague wyl sodeinly fall vpon vs whether it be by pestilence or by hunger by ciuile warre or by the inuasion of foreyne enemies Therfore let vs not forget this example that Ierusalem was so miserably destroyed because it receaued not the word of God but despised it that we mai lern gladly to hear the word of God and though we sinne yet that we should repent and amend And this is the first part of the Gospell After this the Euangeliste maketh mention that Christ wente into the Temple and did cast out all byers and sellers and sayde My house is the house of praier but ye haue made it a den of theues This dyd Christ with a meruailous great power and it is to be reckned with his other miracles which we are not able to folow For except it had ben so without doubte so many myghtie marchantes or occupiers had easily ben able to withstand Christ that they shold not geue place vnto him alone which without any weapon only with a whip as the Euangelist saith toke this weightie matter in hande In that they gaue place and made no resistence it sheweth euidently that Christ spake such wordes vnto the Iewes as he dyd to the Iewes in the gardein when they fell backward vnto the ground But thys act of Christ we Christians shall not folow Therfore let no man vse the storie to this ende as thoughe the Eclesiasticall ministers had any corporall or temporall iurisdiction as Christ exerciseth here such power For if Christ had not farre excelled the power of man hee alone agaynste so many coulde not haue done muche But we may not haue so great respect vnto the work as vnto the cause This expresseth Christ in these wordes when he saieth My house is the house of prayer but ye haue made it a denne of theues what cause had Christe that he should speake suche a fierce and harde sentence to the Iewes For without doubte they dyd not robbe nor steale in the temple But this was the matter The money changers had here their money dyd exercise bying and sellyng of shepe oxen doues c. for the sacrifices For euery Iewe could not bring with hym from home that he woulde sacrifice The priests deuised things for their owne auātage as the papistes did in time of blindnes that there should alwais be at hande plentie of cattall and peraduenture money also for to offer For the tēple also had her money as histories shew This semeth a thing more worthi of praise then of dispraise For seyng that God appointed and commaunded this seruice who durst be bolde to condemne this forasmuche as all these thynges made to auance and sette forth this seruice and worshipping of God that it myght be moste glorious and goodly But there was an other matter The priestes in dede made this pretence that they dyd all thynges to sette foorth the seruice of God but they wold not so greatly haue regarded that if they had not had so great profite by it Therfore what so euer they dyd they dyd it not for Gods cause but for theyr owne lucre and gain This couetousnes moued them that in all theyr doctrine they commended nothyng but sacrifices as our monkes and Priestes commende theyr sacrifice of the Masse that by it synnes are put away and the grace of God obteyned This made the people to swarme in goyng to Masse as though they had ben flockes of shepe But in the mean season while they sought their owne priuate commoditie and in their doctrine extolled their Missall sacrifice they vtterly omitted and left vntaught the true seruice and acceptable worshipping of God whiche is to feare God to beleue in God and to kepe his worde and by this meanes they encouraged men to go foorth in theyr wicked lyfe with great securitie and without any remorse of conscience Euē so played the Iewishe priestes They taughte the people that if they dyd kyll and sacrifice muche al things shoulde goe well with theym as we maye gather of the Prophetes whyche was the cause that they spake so muche agaynst sacrifices And this is a very great synne in deede when suche a robbery is committed that not the bodies but the soules are slayne for euer which is whē men are taught to put their confidence and trust in their owne
if thou wilt heare the worde of God heare thy father and thy mother thy preacher and pastor and finally thy Prince and magistrate c. what they saye when thou hearest them thou hearest God except that in executynge their office they commaunde any thynge that is contrary to the worde of God Then are they not to be heard For we must obey God more then men We must fyrst here the word of God in the congregation and afterwarde menne But this one case excepted what soeuer thy pastor or curate thy parentes or magistrates saye to thee that saieth God vnto thee that must thou remember to receaue and to obey For what is hee amonge vs all that woulde not take a long iorney to go vnto suche a churche wher he might heare God preache For all men would be glad to heare and to know that voyce But Christe saieth I wyll brynge that to passe nerer home so that thou shalte not nede to trauayle so farre Heare thy Pastor and thy parentes and so haste thou hearde me For these are my disciples when thou hearest them I wil sound in thy heart Ephata Be thou opened as I did to this deafe person that thy eares maye be opened thy tonge set at libertie and that thou from hensforthe may be no more deafe in thy heryng nor dombe in thy speaking as thou wer afore But how goeth the world The children and housholde although they heare theyr parentes and maysters yet woulde they not doo the least thynge that is commaunded theym except they were compelled suche stubburnesse and disobedience reigneth nowe a daies in the heartes of theym that oughte to be moste humble and moste obediente And as in families so lykewyse in common welthes men are very negligent and slow to obey the officers What soeuer they ordeyne in a realme or citie ye shall fynde very fewe amonge so greate multitudes that wyll trewely and syncerely execute the commaundement of the magistrates The subiectes shewe more disobedience towarde the hygh powers in this time of this theyr so great knowledge then they dydde in the tyme of darkenesse ignorancie and blyndnes suche is the wyckednes and ingratitude of this oure moste wycked and ingrate worlde And it is apparant also howe fewe there are whiche with true zeale and feruent desire heare the sermons whyche is euidentely knowen not onely by their fruictes but also by thys moste specially that the men of townes and villages yea and of cities also do moste vnworthyly handle theyr ministers and pastors not onely by railyng vnreuerently of them but also by takyng awaye vniustly from them suche tythes and dueties as by publyke order are apoynted vnto them Therfore a worthy payne foloweth euen this that when the worde of God pronounced by parents ministers of the churche and by magistrates is neglected nothinge set by the deuill by litle and litle shold stop their eares more and more and tye theyr tongues streyghter then it was afore and so set them in suche case that they can not abyde either to heare or to speake the worde of God But on the other parte it maketh their eares wide open to heare the dotyng dreames of the sectaries and their false and diuellyshe doctrine agayne to heare baudye balades fylthy fables triflyng talke whorish wordes and suche lyke as corrupte bothe bodye and soule It loseneth and setteth at libertie also their tong to blaspheme God to slaunder theyr neyghboure to lye to backbyte to rayle to scoffe to ieste c. that it maye be an offence to all good and godly men And this is a rewarde worthy suche ingratitude vnthankfulnesse vngentylnesse yea playne churlyshenesse and it worthely chaunceth vnto theym on such sorte because they wyshe it to bee none otherwyse But what shall bee the ende Uerily that all thynges shall go to hauocke the woorde of God shall be taken awaye from vs seynge wee haue noo delyghte therein As it is wrytten He would none of the blessing therefore shall it bee farre frome hym And as oure Sauiour Christe sayeth This is condemnation that lyghte is comme into the worlde and menne haue loued darkenesse more thenne lyght For their woorkes were euyll And in the place of the woorde shall the wycked decrees of Antichriste bee thruste into the churche Our countrey shall be oppressed with diuers kyndes of plagues as pestilence famyne tempestes c. Oure common wealthe shall be tourned into common wo. Myseries yea and those mooste greuous and intollerable shall ouerflowe this oure countreye Insurrections commotions Rebellions Conspiracies tumultes ciuile warre murderynge one of an other c. And after al these things except we repent tourne vnto God with all our hearts gladly heare the word with our tong magnify the same to the vttermost yea frame and fashion our lyfe and cōuersation according to the doctrine therof shal this our realme be a spoile to foreyne nations This hath our ingratitude worthely deserued whiche beyng prouoked so often with so many benefites at the hand of God wyll notwithstandyng not onely not repent but also where as we ought to procede from faith to faith and from vertue to vertue we go from vice to vice from syn to synne and so we cease not daily more and more to heape the whote wrath and most horrible vengeance of God vpon vs to the destruction of our countrey vnto the damnation of our selues both body and soule And this is the cause why Christ loketh vp to heauen mourneth and as one greatly troubled saith Ephata Be opened For this greatly greueth our sauior Christe that where as the good pleasure and mercyfull wille of GOD is to delyuer vs frome the bandes of Sathan thorough the woorde wee as people without all reason refuse oure owne Saluation and thorowe our contumacie and stubbornesse haste vnto our selues euerlastynge damnation and prouoke the wrathe and vengeance of God to fall vpon vs. Therfore let vs consider well this miracle and folowe the example of these good men whiche glorifye commende prayse and magnifye CHRIST affyrmynge and openly confessyng that he hathe doone well in that hee of his greate mercye and infynyte goodnesse hathe made the deaffe for to heare and the dombe to speake And thys dooth our Sauioure Christe by his fynger and spetle euen at thys houre yea continually in the worlde that the eares of the deefe maye bee opened and the tongues of the dumbe losened by the outewarde woorde whyche we heare in the Churche of our Pastours and Mynisters and at home of oure parentes For by thys woorde the holye Ghoste woorketh myghtely in vs and by none other thynge Marke that welle and soo muche the more studiously and diligently embrace thou the word For thys is the next and most certaine waye that our eares may be opened oure tongues losened and we our selues at the laste obteyne euerlastyng saluation Whyche thynge oure Lorde and Sauiour Christe Iesu
a sure confidence and faith in Goddes mercy then if thanke be not rendred vnto them for theyr benefites that other receaued at theyr handes that they suffer not theyr pacience to be ouercome by theyr vnkyndnesse For if we are Christians we must looke to be in no better case than Christ was himselfe We muste doo the beste that euer we can for all men and yet loke for suche vnkyndnesse that scarsly one amongest tenne be founde thankfull And it is possible that he may be founde kynde and woorthye of a benefite of whome we thoughte leaste that he woulde be kynde as this Samaritan The Lorde our GOD haue mercy vpon vs and grant that we may beare away these lessons and vse them well Amen Amen The xv Sonday after Trinitie sonday ¶ The Gospell Math. vi NO man can serue two masters for eyther he shall hate the one and loue the other or els leane to the one and despise the other Ye can not serue God and Mammon Therefore I say vnto you be not carefull for your lyfe what ye shall eate or drinke nor yet for your body what raymente you shall put on Is not the lyfe more worthe then meate and the body more of value then rayment Beholde the soules of the ayre for they sowe not neyther do they reape nor carry into the barnes and your heauenly father feedeth them Are ye not muche better then they Which of you by takyng carefull thought can adde one cubite vnto his stature And why care ye for rayment Consider the Lillies of the fields how◠they growe They labour not neyther do they spinne and yet I saye vnto you that euen Salomon in all his royaltie was not clothed lyke one of these Wherefore yf God so clothe the grasse of the fielde which though it stande to daye is to morowe caste into the fornace shall he not much more do the same for you O ye of litle fayth Therefore take no thought saying what shall we eate or what shall we drinke or wherewith shall we be clothed after all these thynges do the Gentiles seeke For your heauenly father knoweth that ye haue nede of all these thynges But rather seeke ye fyrste the kyngdome of God and the ryghteousnes thereof and all these thynges shall be ministred vnto you Care not then for the morowe for to morowe daye shall care for it selfe sufficient vnto the daye is the trauayle thereof THE EXPOSITION THe matter of this gospel is very large conteynyng a longe Sermon against auarice or couetousnesse the whiche God dothe hate aboue al other vices because ther is no other vice that doth hynder the Gospelle more then thys and that is more hurtefull to Christian men And yet we see that all the world is oppressed therwith For all theyr myndes are day and nyght vppon theyr lyuyng And Auarice dothe specially stirre men to thys that no man shoulde be content with that lyuelode that he hath geuen frome god All men couete more and desireth a higher degree For fayre houses they woulde haue towers and palaices and yet after all this theyr couetousnes gapeth for greater thyngs and if it were not for auarice pride we should all haue inough neither shoulde we nede of so great pensyuenesse scratchynge and catchynge Christ wold remedy this wickednes with this sermon and he setteth forth the matter very hardlye and straightly No man saith he can serue two maisters For eyther shall he hate the one and loue the other or cleaue vnto one and despise the other And hereby it appereth that the whole care of the Lorde is that his true seruice and worshyp be not hyndred And it is a kynde of temptation that causeth Christ to geue thys precept so that this Gospell is not for youthe For it hath not yet that care for lyuyng and houshold stuffe they neuer aske how the market goeth For thys they thynke for a suretie that they shall lacke no lyuynge This sermon appertaineth specially to housholders to them that are procurers Furthermore it belongeth to the preachers of the worde which haue scant of lyuyng in the worlde and are constreigned by pouertie and nede to seke some meanes to fynde them their familie This men dothe Christ here comfort most specially and studieth to ryd them of their care and commaundeth them to beholde the birdes of the ayre that syth God prouideth for theym so plentyfully the preachers shall not lacke theyr portion so that they shall not dye for hunger Wherfore this sermon belongeth to vs which perceaue our lyfe to bee in perill for lacke of lyuynge whiche are compelled to prouyde lyuynge bothe for our selfe and also for other least that whyle we go about the office of preachyng we fall to vnlaufull and vnhonest shyftes But forasmuche as Christe sayth precisely that no man can serue God and Mammon it is necessarye for vs to learne what it is to serue God For to serue is nothyng els after the cōmon maner of speache then to doo that thou arte commaunded and it is as much to saye I serue a maister I do that that my maister commaunde me so that the seruice maye seeme to be referred not so muche to the person as to the worde commaundement For the maisters haue no nede in their housholdes to be fedde wyth meate and drynke of theyr seruants For they them selues haue store and plentie inough therof but this haue they nede of that their seruantes dooe execute theyr woorde and commaundement But when the seruant seeth to another matter and regardeth not his maisters commaundement but careth for that that an other command this is veryly the seruyng of two maisters After this maner also we must learne what it is to serue God that seruynge of God is no other thynge then to heare what he sayeth and to do it gladly and with all our heart But what dothe God commande vs before all thynges he byddeth vs to heare Christe and hyghly to esteeme his Gospell This is the onely trewe and acceptable seruice whiche we maye doo to God For here haue we his most assured commandement Then dothe he commaunde chyldren to honor their father and mother and the father and mother to nourishe bring vp and instruct their children and the wyfe to loue her husband to se to her familie the husband to prouide for sustenance and defence c. Wherfore when the chyldren honoure their parentes they serue God thereby For it is Goddes commaundement that they should do so Lykewise is it with the seruantes in a housholde when they doo that that is commaunded theym diligentlye they dooe this seruice not onely to their maister but also to God For it is his worde that commaunded this So is it also as concernyng other kyndes All should be Gods seruice yf we woulde onely discerne the cause why they shoulde bee so For as I sayde before to serue GOD consisteth not in the worke but in the worde and commaundement
is excluded from Baptisme the sacrament and the worde is bounde also in heauen By this power that we men in earthe doo lose and bynd sinnes god is not spoiled of his glorie neyther ar we made Gods therby as the prophane and wicked mynded men doo oftentymes say of this matter For we haue no more than the ministerie and office Wherfore God hath coupled vs together by this ministerie that alwaies one of vs shoulde conforte and confirme an other And that the other shoulde thynke hym selfe bounde to beleue as farre as the worde is purely preached vnto hym that is to say remission of synnes in the name of Christ. And this is the very bryngyng vnto God and remission of syns He that dieth in thys beliefe dieth to his saluation But hee that dyeth as he is taught in the Popedome with a confidence and trust of the intercession of Sainctes dyeth euyll and to his destruction For hee lackethe those defenders whiche God ordeyned agaynst the violence of death that is the trewe pastor the pure worde and absolution So great miserie the deuyll brought in by the Pope yea and nowe begynneth to bee the author of an other infection by the sectaries For they can not abyde the worde This offendeth his eyes Wherefore the Pope toke it clean away and in his place brought in the monkes rules masses pilgremages pardons and suche other This can the dyuel well away with For it hyndreth his kyngdom nothyng The Anabaptistes furder the matter which speake very contemptuously of the water of Baptisme The Swenckfeldians also mooste vilely and wickedly contemne the outward preachynge of the worde All haue loste the worde wherfore they are to be auoyded and this is to be learned that remission is no where els but there as the woorde is That woorde is in Baptisme in the Supper of the Lorde in absolution in publike preachyng Wherfore remission of synne is there also and let hym be accursed that sayeth otherwise But wher as the word is there is faith requisite And then the membres begyn to be fastned which the syck of the palsey could before moue by no means But loke wher the worde is not the palsey is neuer taken away and it is vnpossible that any true mouyng should ioyn the membres together This wold I the more earnestly dryue into you because the Pope and sectes are the authors of suche great disorder in the Congregation The Pope bryngeth neyther to the worde nor sacramentes The sectaries can not but speake contemptuously of the worde and sacrament and nothynge preuayleth with them but the holy Ghoste And we knowe thys that the holye ghoste wyll not doo hys worke without the woorde and sacramentes Wherfore we can not despise the woorde and sacramentes but we wyll obserue them for the chiefe thynges that we haue God graunte his grace that we maye preserue this pure doctrine and continue in it to the end and be saued Amen The .xx Sonday after Trinitie Sondaye ¶ The Gospell Math. xxii IEsus sayde to his Disciples The kyngdom of heauen is lyke vnto a man that was a kynge which made a maryage for his sonne and sent forthe his seruauntes to call them that were bydden to the weddyng and they woulde not come Agayne he sent forth other seruauntes saying Tell them which are bydden behold I haue prepared my dinner mine Oxen and my fatlynges are kylled and all thynges are redy come vnto the mariage But they made light of it and went their wayes one to his farme place another to his marchaundise and the remnaunt toke his seruauntes and intreated them shamefully and slewe them But when the kyng heard thereof he was wrothe and sent forthe his men of warre and destroyed those murtherers and brente vp theyr Citie Then sayde he to his seruauntes The maryage in dede is prepared but they whiche were bydden were not worthy Go ye therefore out into the hye wayes and as manye as ye fynde bydde theym to the maryage And the seruauntes wente foorthe into the hyghe wayes and gathered together all as many as they coulde fynde bothe good and badde and the weddynge was furnyshed with geastes Then the kynge came in to see the geastes and when he spyed there a man whiche had not on a weddyng garment he saide vnto him Frende howe camest thou in hyther not hauyng a weddynge garmente And he was euen spechelesse Then sayde the kynge to the ministers Take and bynde hym hande and foote and caste him into vtter darknesse there shal be weepyng and gnashynge of teeth For many be called but fewe are chosen THE EXPOSITION IN this Gospel ye heare that the kingdom of God is lyke vnto a mariage vnto the whiche many are bydden that not onely come not and regarde not but that also reuile and kyll the seruants that call them Here must we first learn what this word Kyngdom of heauen signifieth euen that it is no worldly kyngdom but a kyngdome in heauen where as God onely is kyng That doo we call the holye churche whiche is nowe For Christ dothe therfore vse the parable of the mariage because that he beyng the kynges sonne taketh the churche to be his spouse Wherfore the kyngdome of heauen is to be taken on suche wise that it is in earth and yet it is no politicall or earthly kyngdome but spirituall and eternall For the state of the Christians that are in this lyfe is suche that they are halfe in the kyngdome of God that is in soule and spirite and after theyr fayth Wherfore when thou heareste of the kyngdome of heauen thou must not loke to heauen but thou must seke after it in the earth amongest men and that in all the world where soeuer the Gospel is beleued and the true vse of the sacraments ministred So that proprely the kyngdom of heauen is nothyng els then the kyngdom of Christ the kyngdome of the Gospell and of faith For whersoeuer the Gospell is there is Christ. And wher Christ is there is the holy ghost and his kyngdome whiche is the true kyngdom of heauen For the which cause all that haue the word and sacramentes and beleue continue in Christ by faith they are heauenly princes and sonnes of God And onely this remayneth that God moue away the half wall which is put betwene that is that we die then shall all thynges be heauen and saluation This therfore must be lerned first that the kingdome of heauen is the kyngdome of Christe where as the worde Faith is For in this kyngdome we haue lyfe in hope and are cleane from synnes free from death hell Sauyng that the body of synne is lefte whiche is not yet abolyshed and yet shal be abolished when al thinges shal be lyfe saluation and heauen To this mariage sayeth Christ God hathe called the Iewes his people dyuers tymes before his commynge by his holy Prophets For it was their office specially bycause they cōmanded the Iewes to waite for
of his worde as we wolde of a power that is almightie For he that hath that hath all and can doe all thynges And he that hath it not can do nothynge againste synne death and the deuill For loke what Christ doth here with the sonne of the ruler wher as he defendeth him by his worde againste death that lyfe shold not be oppressed of death the very same doth he make to worke in vs all by his worde if we do but receaue it and purposeth not only to deliuer vs from corporall euils but also from sin and eternall death Wherfore we muste folow the example of this ruler that in our peril euilles we may here require health wheras the almightie worde hath so redie and present power and wil to helpe vs. For wher as this ruler maketh haste hateth all delay Christ maketh muche more haste and differreth not the helpinge vnto the comming of the father but rather in this very houre and moment he wil haue the sycke child made whole So we also must not doubte but that Christ will be most redie to helpe vs if we do but aske it of him and trust surely for it of him For to this intēt was he sent and came into the earth to deliuer vs from sin death to destroye the tyranny of the deuill and to open the kyngdome of god for vs. For this very cause the father our most merciful god sent him for this cause he came into the earth Wherfore he that asketh helpe of hym shal not depart without helpe as we see in this ruler which only intreateth for bodelye helth Howe much more redie shall his wil be wheras is more perill and where as helpe is more necessary for vs wher as the matter of euerlastyng lyf is in hande This is the first as touching the which it is the vse to instructe and teache when suche kynde of miracles be taught For therfore dyd Christ worke them and afterward they were preserued in monuments bookes that we might know the power and will of Christe and haue our refuge vnto him in all trouble and perill The second whereof we must teach in this history is that a notable example is sett forth vnto vs in the whiche we may know certainly truly what is faith Our aduersaries the Papistes teache none otherwise as touching faith then that it is a certein knowledge concerninge Christ and what he hath don But in this the true Christians haue no more than the deuil hipocrites haue For these also know of Christ of his miracles actes But as concerninge Christian faith the scripture speaketh on this wise that by it we obtaine remission of sinnes righteousnes euerlastinge life For this saith Paule we suppose that a mā is iustified by faith without the workes of the law And the Prophet Abacuk saith The righteous lyueth by faith And Christ saith to Mary whose sinnes were forgeuen Go thy wayes thy faith hath saued thee Wherfore this faith is no faith of the deuil of hypocrites in the congregation whiche know only the history holde it as purely sincerely as Christians do For this could not be hid priuie frō the deuil what he dyd suffered in the earth But although this is necessary for a Christian to knowe yet this is not the true faith by the whiche we obtayne remission of sinnes and life euerlastinge But in this place it is described by an exāple what is true faith euē to thinke surely that that Christ speaketh promiseth is most certaine without all faulte For these two are ioyned together when god promiseth that we shold ēbrace it with faith doubt nothing but that it is most true And that it is most certaine although we do not perceaue it or see it And loke wher the promise is we embrace it with faith that is a true Christian faith as we see in this ruler He commeth to Christe and desyreth him to go downe with him and to helpe his son The ruler tooke it very heuily and was greatlye afrayd For he dreaded greatly least that if he brough not christ betimes his son shold die afterward ther shold be no hope of helpe By this he declareth what maner of faith he hath wher as he knowledgeth christ for his helper For without this meaninge he woulde neuer haue come to Christ. Wherfore this ought to be counted a greate thynge that wher as by nature he despeired of recoueringe of lyfe for men had no longer hope of lyfe in hym Yet he taketh a longe iorney to Christ with that hope that if he myght bring Christe to him before he was deade he should not be past cure But yet could not Christe take this for faith because that although this was a certaine knowledge of Christ yet was it not such as for the setting forth wherof he came into this worlde For he will not be taken and acknowledged onely for an helper in bodilie necessities yea and that so he be present but such worde is set forth as touching him in the promise and reuelacion of the gospel that we may fele that his godly power is present against all euill but speciallie againste spirirual euill If he hath diuine and godlyke power them must his worde be thought almighty And to this point doth he adhorte this ruler that he might rather haue respect to the cause of the miracles then the miracles themselues and that he mighte begine at last to hope for saluation out of the word although ther had ben no miracle shewed For in the miracles is ther alwayes present ayde required But this is true faith that despeireth not of the promise of the worde although ther be no signe of present ayde and succoure And this must be the fayth of al sainctes that god may be glorified and not our will And that if god sheweth not himselfe appliant vnto vs as soone as we will and after what way we wil yet that we shoulde not ceasse from praisyng hym as the hypocrites doe Wherfore he requireth such a faith that can abide patiently althoughe gods miracles be not done at his becke But this faith can not be excepte there be respecte had to this word as touching Christ whiche is that the deadly malediction and curse is by hym taken awaye so that al that are incombred with bodilie euils and with death although they are destitute of other signes in their deliuerance yet should not despeire as touching the final last deliuerāce through the death and resurrection of Christe And Christ commandeth that all shold loke seeke for this signe and as for the other he wold not haue vs careful for them For as touchyng this cheif signe he hath put forth his expresse worde and that without any condition that al might certainly beleue to haue remission of synnes deliuerance from death life euerlasting for Christes sake And he wold that
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
deuyl is the cause that men remeÌ„ber not the word and doctrine Luc. 21. Gen. 3. Howe dangerous a rhynge it is lyghtly 〈◊〉 regarde Gods worde Math. 13. What maner of thynge a good hart is Math. 6. Fruicte in pacience 2. Tim. 3. Luc. 11. The word is not euerye where fruictfull Math. 11. Math. â—14 Marc. 6. Luc. 9. The word of Christ himself was not euery where fruitfull The cause why the worde is not fruictfull Math. 13. Leui. 12. The fyrst begottâ—n male muste be presented to the Lorde Exod. 13. Nuâ—â— â— The Turke taketh the first borne Exod. 11. Christ an example of obedience Of the fyrste borne The first begotteÌ„ by pride waxed worst Lucifer Cayne Ismaell Esau. The Iewes Dauid 1. Reg. 16. Carnall prerogatiues ought not to be applied to pryde Psal. 103. Luc. 1. 1. Pet. 5. Gen. 49. They that beleue in Christ are the first be gotten Math. 20. Ephes. 4. God hateth pride Iac. 4. â— Pet. 5. Iob. 4. 2. Pet. 2. Howe Christ is reueled Luc. 1. Math. 1. Luc. 1. Luc. 2. Math. 2. Luc. 2. The reuelation of SimeoÌ„ came by the holy ghost Gene. 49. The state of Christes churche in this worlde is poore and miserable Death maketh hartes to feare Rom. 6. Simeon learned not this way to dye by man Math. 1. The law and good workes caÌ„ do nothing against sin death The worlde ordaineth his sauiours besyde Christ. The saluation of God canonly saue How this sauiour saieth Iohn 1. Good works Simon hath no more prefermeÌ„t in this saluation then we haue Christ is the saluation of all men Simeon putteth no difference betwene the Iewe and the Gentile Gene. 22. What reason thynketh of Esai 9. 1. Timo. 2. The cause why all are not saued Note well There is no saluation but in Christ alone God is not the author of any mannes damnation Christ giueth lyght to the Gentiles Iohn 3. A syngular comfort for al synners The diligent study of Simeon in the prophetes Gen. 49. Dan. 9. Esa. 49. Rom. 3. Galat. â— Halowyng of candels The Papists borowe the most parte of their religion of the Iewes of the Gentiles Luc. 24. The disciples of Christ vnderstande not Christ. The workes of God are not vnderstanded before thei â—â—me to passe Faythe is requisite The example of Dauid 1. Reg. 17. Baptisme the resurrection of the dead God is almyghty can doo what he wyll Math. 19. Luc. 1. Reson ought not to Iudge Gods works Math. 13. Iohn 20. Luc. 15. Luc. 18. The word of God deceueth not although it seme impossible Note Howe we must praye We must be instant in prayer The praier of the blynd Iohn 16. Prayer prouoked God Luc. 1â— Prayer with out faith is a mockyng of God Luc. 4. TemtatioÌ„ is 〈◊〉 for Christians Diuersitie of temptation Howe we must staÌ„d sure when we are tempted Christ lead of the spirit Note well Our proper imagination without the worde is nothyng Rom. 14. Math. 15. The first teÌ„ptation that he shoulde haue no trust in god Two sortes of bread Psalm Iohn 6. The second temptation is to make to trust more in god then his worde requireth Psal. 91. Mat. 27. Deut. 6. To teÌ„pte god The deuill vseâ—h scriptures Math. 19. Anabaptistes Baptisme Iohn 3. Marc. 16. WheÌ„ that angels defeÌ„deth vs not The third teÌ„ptation is to make theÌ„ cast awaye true religion for riches poore Riches corrupted religion A change of the spirituall kyngdome in to a wordly of the wordlie into a spirituall Worshippyng of the deuill The popes religion is rather trymme then true A general admonition What is worshâ—ppinge of God God ought to be worshyped accordynge to his word and not after meÌ„s traditions Deut. 6. The dignitie and excelleÌ„cie of this gospel The deuyl is moste buly at the hower of deaâ—h The woman of Cananee diuersly temâ—â—ted 1. She is a Cananite Math. 10. A greuous stomblynge blocke Faith obteyneth al thynges of Christ Why this historie is sette foorth All thynges must be asked of God alone for Christes sake 2 Christ answereth nothing We must continually prayr and not cease â–ª Note and practise 3 Christ denyeth to helpe The constancy of this woman Marc. 7. Continue in prayer 4 Christ recouÌ„teth the woman as a dog Faith is before God a thyng most excâ—llent Faithe interpreteth all thyngs to the best Iohn 1. Roma 3. By fayth and prayer Christ is ouercome â—ohn 6. Why Christe shewed himself so hard to the woman Faithe obteyneth all thynges of God PerseueraÌ„ce in prayer Gen. 49. God for triaâ— of our faythe sometyme deferreth his helpe Gods promise is to be apprehended with strong and coÌ„ +stant faith Iohn 16. God geuethe more then we can or dare aske Ephe. 3. An extremities God heareth oure of hande When God â—eferreth to heare Abacuck 2. The Pope the Turk extreme enemies to the Churche of Christ. Iohn 36. Prayet made in fayth obteyneth all thynges of God Christ ouercometh the deuill Christ at this daye casteth out deuils by the worde and SacrameÌ„ts Esay 55. Baptisme Iohn Rom. 6. The declaration of Gods mercy to penitent sinners Math. 17. Iohn 20. Mat. 11. The Supper of the Lord. Math. 26. Marc. 14. Luc. 22. 1. Cor. 11. Luc. 1â— Iohn 14. Colos. 4. A Christiane must coÌ„tinually fight agaiÌ„st Satan 1. Pet. 5. Iac. 4. Iohn 12.16 Christ and in hym all Christians haue gotten the victory ouer the deuill and the worlde 1. Iohn 3. The papecie The wickednes of the minister hindereth the dignitie of the worde or sacraments nothing at all The worde the sacrameÌ„ts oughte to be had in greate reuerence The worde of god driueth awaye Satan Rom. 1. Esay 6. It is a greater miracle to driue the deuil out of mens heartes then out of their bodye Three sortes of people iudg of this miracle The first meruell at the worke The second blaspheme Beelzebub what it is in Englishe 2. Cor. 4. The godly reioyce in the gospell the vngodly blaspheme it The aduersaries grauÌ„t many thinges to be true yet they go forth to persecute 2. Cor. 4. The power of the deuill is not to be set lyght by The papistes in persecuting the true ChristiaÌ„s thincke they do God great seruice Iohn 16. The thirde seke signes from heauen The wise of the world are offeÌ„ded at the word because the preachers therof are so homly poore creatures The glorious worldlinges can not abyde to be reproued for their wycked lyuing Rom. 13. 1. Pet. 2. Exod. 22. TeÌ„porall rulers owe no lesse obedience to God hys worde then subiectes do Esa. 53. Iohn 16. Preachers haue authoritie to rebuke the sinnes of all men without exception Preachers may be no meÌ„ pâ—easers Gala. 1. Marcke this well O thou preacher Christ confuteth his aduersaries Discorde The kyngdoÌ„ of the deuill Why so fewe receue the worde Why the deuyl preuaileth not agaynste Gods electe Acts. 9. Obiection Exorcistes Answere ii Thess. ii The deuyll worketh miracles to confirme
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
teachynge of the holy ghost out warde doctrin profiteh lytle With out christ no good thinge cometh to vs. Math. 17. God geueth· God is deserued Gods vndeserued liberalite Loue refuseth no perell Loue excelleth all vertues Loue encreaseth the gyft Baptisme and the lordes supper God geuethe vs all thinges of loue Christ is the gyfte that god geuethe Rom. 8. Rom. 11. 1. Cor. 3. Incredulitie and misbeleue We are more desyrous of worldlye then of godlye thynges Why we sett so lyghtlye by gods gyfte The vnthanâ—â—fulnes of the worlde The worlde neglectethe hys owne saluacion The worlde What the worlde is O loue passyng all loue Rom. 5. Thanckefulnes to god for hys benefites is to be sheewed God forgeâ—uethe the 〈◊〉 worlde hys synnes The ingratitude of the worlde What hathe hytherto bene taughte Why god gaue his sonn Iohn 3. Damnacion cometh of despysyng godes worde Faythe obtaynethe Christe at the hond of God A good lesson Iohn â— Why Christ is geuen vs of God Faythe onlye purchase the christe Note well Marc. 9. Lâ—c. 17. The temptacion of vnbelefe and how it must be Ouercome Note thys for thy conforte Gods worde only puttethe awaye vnbeliefe if it be receaued What the world signifiethe Whi god speketh generallye to all and not speciallye to one alone Iohn 3. The doctrine of workes By grace are we saued only thorow faith The article of the Trinitie Why the feast of the trinitie was ordayned The article of the trinitie is muche withstanded Why Ioâ—â— wrote hys goâ—â—pell Cherinthus Reason deceauethe in matters of god Turckes and Iewes denye christe to be God Colos. 1. Christ proued god One deuine substance and thre persons Colos. â— Heb. 1. 1. Cor. 10. Numer 4. Moses and paule confese christe to be god Act. 20. He speaketh of the popyshe Byshoppes Iohn 1. Gen. â—8 Esa. â—3 Christe called an Angell Malach. 3. Why christ is called an Angell Gen. 3 15.22.2â—.28 Deut. 18. 2. Reg. 7. Esa. 7.9.11 Iere. 30.31 Dan. 9. Esa. 9. Christ is called Iehoua Psal. 6â— Ieâ—e 23. Osee. 3. Christe verye god from euerlastynge Psal. 110. Math. 22. Three persons and one god The holye ghost is eternall and almyghtye god Math. 28. â—ohn 14. An euidentâ— probacion of the trinitie Iohn 15. Ioel 2. Act. 2. Colos. 1. Heb. 1. Iohn 4. Note well God the father God the sonne The workes and office of christe God the holye ghoste The crede of the holy ghost The workes and office of the holy ghost The workes of the Trinitie Act. 2. Cherinthus the heryetike denied the godhead of christ Ecclesi hist. lib. 4. cap. 14. Examples of gods anger against such as denied the godhead of christ An â—nde worthy such an heritike The article of the Trinitie proued manye wayes 1. Cor. â— The blindnes of reason 1. Cor. â— The dignitie and excellency of this gospel Iohn 3. Nâ—mer 2. Gods good wyll towarde man Nicodemus a louer of christ The opinion of nicodemus as touching the doctrine of saluacion Iohn 1. The ryghte 〈…〉 papistes is not comparable with the ryghteousnes of nicodemus Luc. 18. Rom. â—â— Why nicodemus came to christe The ignoranc of nicodemus The corrupte doctrine of the Pope concernyng saluacion Galat. â— Reason Luc. 18. workes saue not An obiection concernynge good workes Note this order The lawe bringeth no man vnto perfection water in this place of Baptisme Marc. 16. The worde and the elemeÌ„t maketh a perfect sacrameÌ„t Anabaptistes â–ª confuted Rom. 6· Titus 3. Christes ordinaunce maye not be altered The spritishâ— sectaries Marc. 16. Howe saluacion is to be taught Iohn 1. No man by hys owne strengthe caÌ„ be saued By our fyrste byrthe we are all damned By faythe in christe are we saued The doctrine bothe of the lawe and of the gospell is necessarye to be taugh in the churche of christe Rom. 7. The doctrine of iustificacion by faythe alone impugned of the papistes Numer 21. Christe figured be the brasen serpent Whenâ—â— ouâ—e damnacion comethe Gen. 3. Rom. 6. Gen. 2. Heb. 4. 1. Pet. 2. By faythe in christ comethe saluation Rom. 4. A newe lyfe The historie of the rich maÌ„ Ephe. v. What is putforthe to vs in Lazarus example Prouer. iii. Hebre. xii Apoca. iii. i. Timo. vi The spirituall and true blessyng The comforâ— of Lazarus The name of Lazarus what it signifieth The historie of Lazarus is diligently to be considered in the tyme of the crosse The riche man The cause of the riche maÌ„nes daÌ„nacion Luke xxi To haue no respect to the poore maÌ„nes nede Esaie lviii Luke xvi Math. xxv Iames. ii The poore must be regarded Luke xvi The greate blindnesse of men i. Timo. vi Luke xxi The woorde of God muste onely be takeÌ„ hede vnto The doctrine of Moises the Prophettes Gene. iii. Gene. xxii Faithe Temporall prosperitie is no sure token of Gods fauour Good works Faithe and obedience toward God is required of euery christiaÌ„ Luke xiiii Math. iii. Who made this supper This supper is the Gospel Why it is called a greate supper Who are the geastes Gene. xxii xxvi and xxviii Roma i. Who wer the seruauntes The stubbâ—â—nes of the Iewes and Papistes against the Gospell Psal. xviii The Farme what it signifieth The error of the Iewes Math. ix Oxen what thei signifieth Psalm xxii A wife what it signifieth To marrie a wife what it is Psal. cxiiiii Why the Papistes are so loth to receiue the Gospell Beholde and beware i. Cor. i. Math. xi Why the Iewes are resembled to a citee The callyng of the Gentiles Why God spareth the worlde Of compellyng to come vnto the supper Math. vxi. Ephe. ii Psalm li. Note well Of the maner of compellyng whiche the Pope vseth Roma i. Luk. xxiiii What it is to compell The beleuyng Iewes and Gentiles are one churche The Iewes Turkes and Papistes abhorre this supper Math. vii Greuous threatninges againste the despisers of this supper Psal. cxiiii A Gospell of singulare greate comfort The iudgemente of the lawe concerning sinners The Iudgemente of reason coÌ„cerning synners Gene. iii. Synne and the nature thereof Before God and the lawe all menne are synners Iere. 18.33 Esaie lxi Luke iiii Ihon. i. Luke xv Why God refuseth not sinners Ihon. iii. Note well The tender affection of Christe toward sinners Loue. Of the marueilous loue of Christe towarde penitent synners Exe. xxxiii The lawe bryngeth no man to saluacion Christe onely saueth Ihon. iii. Esai xxix Math. xv In heauen also is a place for synners if thei repente and beleue Phil. iii. Diuers kindes of sinners What sinners shall haue place in the kyngdome of God Roma viii Gala. v. Impenitent synners What the worde of god teacheth The woorde of God defendeth againste desperation Deferre not thy conuersion to God We ought after the example of Christe to seke vp the lost synners The parable of the shepehearde belongeth co christ The parable of the woman perteineth to the congregacion of christ The vertue of gods word