EXPOSITION THe miracle of Christ mencioned in the gospel of this day is a liuely doctrine sermon All thiÌ„g is subiect to the dyuel with oute the knowledge of Christe For we do not only learn therby the Christ is indued with singuler humanitye and pity and that he is ready to gyue his diligence labour to al meÌ„ but also that al thinges be subdued to the dyuell where Christ is not knowen And to this knowledg can no man come through any workes or mannes wisedom except the father of heauen draw hiÌ„ therto as sâ—ripture witnesseth sayinge on this wise Ioh. 10 No man knoweth the son of God but only the father and he to whome God wyll open yt Yet hathe God lefte vnto vs in this worlde certayne meanes wherby he leadeth vs to that knowledg that is by his worde and gospell that he gaue to his son The gospell to teache and shewe vnto vs whiche he will also to be preched in this world for euer And moreouer also by that he giueth vs the holy ghoste Act. 10 as we se in the actes of the Apost that euery maÌ„ that heareth it receiueth it in faith shal not perish but shal haue euerlasting lyfe And in lyke maner must the gospel or miracle of this day be taken Ioh. 5. in the whiche Christe ys so set forth vnto vs that it is very he the of his mere grace and mercye hath deliuered from the diuell this man miserable poore and destitute of all helpe mannes comforte Wee maye well saye that this man was miserable wretched For besides that he was blynd as saint Mat. saith he was also dumb deafe possessed of a diuel Mat 14 What can we els learne hereby but that all things be subdued to the diuel wher Christ cometh not And in contrary wise that the diuel as sone as Christ by his word is come vnto vs is compelled to avoyd and departe And there is it manifestly declared The dyuel must obeye to Chryste Ioh. 12. the Christe speaketh of Ioh. 12. Now is the iudgement of this worlde nowe shall the prince of this worlde be caste forthe Therefore yf wee wil be partakers of the goodnes of Christe which this gospell sheweth vnto vs then muste we needes knowledge before that we be blinde deafe and dombe And moreouer yt is meete that wee beleue the preachyng of Christ to be trewe To bee possessed of a dyuell namelye that only he doth heale vs from al diseases both bodely and ghostly Which of vs al yf in our hartes we ponder trewly looke vpon our birth natiuity wyl not knowledg confesse that he is possessed of a diuel Psal 50 Wer we not conceiued borne in sinne And doth not sin pertaine to the kingdom of the deuell And to be in the kingdome of the diuel whâ—t is it els but to be possessed of a diuell And in lyke manner it is to be sayde of our blindnes deafnes and dumnes To be blynde We be blinde and se nothing that is we beleue not how Abraham saw Christ and his Apostels Io 4. To be dumbe And we be also dumb to coÌ„fesse Christ of the which confession the apostle speaketh of saying If a man beleue from the hert he shal be made righteous Rom. 10 And if he knowledg god with his mouth he shal be saued And Christ in the gospel saith He the knowledgeth me before men I wyll knowledge hym before my father that is in heauen To be deafe And we be also deafe and heare the trewthe of the gospell vnwyllyngly against our minds And yet muste we nedes heare it if we desire to be brought frome the kingedome of the deuell to the kingedome of Christ Who can take from vs so many defautes The onlye mediatoure betwene god and man our Lord Iesu Christ through whom yf we beleue we shal be saued both body and sowle Secondarilye we learne by this gospell The worlde dothe mock all Christes words deedes howe Christes wordes and deedes be taken and interpretyd of the peruerse and misbeleuing worlde Al was euel that good Christ did how good so euer it were And yf he had not done that miracle before the faces in the sight of the vnbeleuing Iewes doughtles they wolde boldely haue denied anye suche to haue beene done And bycause they can not deny it they say that Christ dyd that miracle through Belzebub the prynce of dyuels And is not this wonderfull blasphemy againste god that so godly precious and so noble an acte and miracle shuld be adscribed to the power of the diuell Mat. 7 An euel tre bringeth not forth good frute Gen. 4. But Caim wyll always hate his brother although there be no cause whye Yea there was nothing done by Christ were it neuer so good godly but cursed incredulity dyd euer detract mock and reproue it Is it not a greate token of godly loue yf a man shulde eate and drynke with publicanes and sinners Mar. 2. whereby they might be conuerted from sinne and repente Yet for that deede was Christe hated and slaundred as though he had coÌ„mitted some great mischefe Yea and was it not to be highelye praised that Christe with so great diligence dyd preach the word of his heauenly father And yet for that founde he no fauoure with the obstinate Iewes but was compelled to heare He is a disturber of the people And suche other lyke Ioh. 7. What happened to the Apostelles after the resurrectioÌ„ of Christ what happened to Paule when he saide I haue wished my selfe to be cursed from Christ for my brethren Rom. 9 He did with so feruent desyre wishe the saluacion of his kinsfolkes after the flesh that by some meanes they might be brought to the faith but he profited not For the Iewes called hym a sedicious persone Act. 26. and Festus sayde he was madde And in lyke manner was yt wyth Christ at this tyme he dyd a noble acte that might haue allured the Iewes to beleue but they not onlye do not beleue but despiseth and slaundreth hys worke Some aske signes and be not content with that is doone And some saye agayne that by the vertue and power of Belzebub the prince of diuels he casteth out the diuel But to be short whatsoeuer Christ doth worketh or teacheth it is verye contrary and repugnant to the worlde and can not be void from blame slauÌ„dre 1 Pet. 2. So that Christ shall alwayes be a stone and rocke to be stombled at Christe defeÌ„deth his doctrine Thirdely we se in this gospell how Christe with greate diligence and feruent zeale of loue dyd defende hys doctrine and godlye workes And althoughe in the ende he answered them that asked signes from heauen and remitted theÌ„ to the signe of Ionas the prophete yet did he moste chiefelye stoppe theyr proude mouthes that did adscribe his doctrine and workes
abide in the word Thē by by with great violence we run into the snares gynnes of the deuell And if we stedfastly beleue in the worde of god Then neither false prophet nother the deuell himselfe shal deceiue vs. And thē wtout dout he is greater that is in vs then he that is in the world 1. Io. 4 Secondarylye Christe speaketh of the seede that fell vpon the stone which although it sprange vp yet bicause it lacked moysture it withered awaye And so he declareth that the seed that fel on the stone be thei that when they hear the word of God they receiue it with ioy To fall from the worde in tyme of persecution but thei haue no rotes bicause thei beleue but for a while in tyme of temptacion and tribulacion they fall cleane away Wherin Christe sheweth that his gospell shall neuer bee preached withoute aduersaries that shall striue againste it And lykewise that the perfect and trew faith cannot be knowen but by tribulacion and temptacious so proued and tried as gold and siluer is by fier Yf thou wylt then search know what faith I haue and whether it be a trew or a fayned faith mark wel behold my lyfe when I chaunce to fal into temptacion tribulacion And yf then it be a pure and righte fayth and by the worde of god in my harte made liuelye and effectuall then muste I needes saye with sainct Paule Rom. 8. I am sure that nother death nor lyfe nor aungell nor rule or power nother things present or thinges to come nother high nor low nor any māner of creature shal seperate me from the loue of god that is in Iesu Christ Yea and I will frely confesse commend preach the word of god though I shuld dye an hundreth tymes Mat. 10 or forsake all that euer I haue had in this world For it must needes be in such case that other I forsake all and bere the crosse of Christ or else cease to be his disciple any lenger And in contrary wise when my fayth is not pure but fayned trewly thē wyl I not so hate my selfe that for the gospels sake I shuld ronne into daunger of my bodye and lyfe But then wyll I sette moste by and loue my body be it neuer so rotten and full of wormes Wherfore I am constrayned to heare Christ in an other place Mat. 16 saying He that findeth his lyfe shall lose it Cares riches voluptuousnesse be lette hīderāce vnto fayth Thyrdely Christ speaketh of other seed that fel amongest thornes and so sprong vp was choked amongest the thornes And that he expoundeth on this wise The seed that fell amongest the thornes be they that haue herd the worde of god and then thorowgh the cares ryches and voluptuosnes of this worlde be so ouer growne and choked that they can not bryng fourth frute Thow herist here repeted that suche heare the word of god yf then thei heare the word and yet be reiected of Christ I praye the what is the cause or what lettyth whye they be not saued verely euen that be cause they receyued not the worde of god ernestly and in they re hartes and for that they be founde neglegente in fayth loue and honest conuersations and fal from god the creatour vnto creatures Marke here how finely Chryst hath paynted and set oute the mindes and harts of riche men First of all he geueth vnto them cares for we commonly se that the more they haue the more the couet as it is said in the 5. cha Ecclesiastes The couetous man is neuer satisfied of money c. And he geueth also vnto thē the loue and affection of riches and desyre of this worldly lyfe As though he shulde saye To haue greate riches doth not damne a man for there hath beene sins the beginning of the world many deuout and holy men that hath had greate riches and yet neuerthelesse haue obtayned euerlasting lyfe But to sette harte and minde in riches and through them to seeke the pleasures of this lyfe not to knowe that we be but seruauntes and stewardes of suche riches to th entent that the poore and nedye maye be holpen thereby that is the very thing that condemneth a man Wherfore seing it is so with riche men for the more parte that they with all theire diligence seeke and folow the pleasures of this lyfe and do not mortefye the fleshe by the spirite but passe ouer their lyfe in all securitie and wealthe of this world Mat. 19 Christ sayeth also in an other place Soner may a camell runne thorow the eye of a nedle then a riche man entre into heauē And to be briefe Such rich men What condemneth the rich mē and men that abuse their riches in this world haue but smal prayse in scripture and in many places we hear of their condemnacion not bicause they haue much riches or that they be men of great power and might but for that they do abuse their such giftes and take their lusts and pleasure in it and do not make frends to them of their wicked mammon Fourthly Christ speaketh of the seede that fell in the good grounde and sprang vp and brought forth fruict an hundreth fold And that he declared on this wise That that fell in the good ground be thei which with good hert mind Good grounde do hear the worde of god and kepe the same and bring forth fruict in pacience And there be two thinges to be noted in that Fewe christian men First that there be merueilous few christian mē in this earth But of them that in body soule go to the deuel ther is a great nomber how highly soeuer they pretend the name of christians or boaste of the gospell as Christ doth witnes in the 7 chapt of Mathew saiyng The gate is larg and the way is broad that leadeth to perdition and many there be that entreth into the same But the way that leadeth to lyfe is straite the gate very narrow and fewe haue found the same And the other thinge that Christ sheweth vs is this that although the more parte of menne be euell and so abyde yet the word of god shal not be preached in vaine In some corner there shal be found good ground The worde of God is not preached in vayne Esa 55. wherin the good seede of the word of god is sowen shal spring vp and bring forth frute plenteously whereof god speaketh by his prophete Esaias in this wise Lyke as the shoures of rayne and snow descendeth frō heauen and retourneth not thither againe but sinketh into the earth and norisheth the same and maketh it bring forth seede vnto the sower bread to the eater so shal the word that cometh out of my mouth it shal not retourne vnto me empti but shal do all that I wil shall prosper whersoeuer I shal send it And although it seme
A Postill or COLLECTION OF MOSTE GODLY DOCTRINE VPON EVERY gospell through the yeare aswell for Holye dayes as Sondayes dygested in suche order as they bee appoynted and set forthe in the booke of Common Prayer Verye profytable for all Curates Parentes maysters of housholdes and other gouerners of youth CHRISTE The haruest is great but the labourers are fewe pray ye therefore the Lorde of the haruest to sende forthe labourers into the haruest LVC. X. LONDINI ANNO DOMINI M.D.L. Cum priuilegio ad imprimendum solum A PREFACE TO THE GODLY READER FOR AS MVCH DEERELY beloued in oure sauiour Iesu as faith which is the gift of god without the which we canne not please god cometh by hearing of the worde of god it is expedient Ephe. 2. Heb. 11. Rom. 12 and more then necessary that we earnestly embrace the same woorde of god least the Lorde be wrathe with vs Psal 1. and wee perishe from the righte waye We may not at our pleasure as the world doth trifle with it neglecte it and contemne it which is the lyuely foode of the sowle as Christe himselfe by the same beareth winesse saynge Mat. 4 A man shall not lyue by breade only but by euery worde that procedeth out of the mouthe of God What manne neglecteth the foode and norishmente of his bodye whiche is mortall vyle earth and wormes meate Nay howe do all men diligently awayte the tyme season and oportunitye to prepare the foode and noryshmente for the body The husband man ploweth soweth barroweth weedeth reapeth moweth dryeth his corne and gathereth it into his barne in season The marchaunte marketh the oportunitye and taketh the winde that serueth for his vyage in due tyme. The Passinger leeseth not the tyde but taketh it whē it is offered The lawyer obserueth the term Euerye man in his science occupacion and crafte applyeth the tyme and season when it serueth them beste for their purpose but Lorde how dulle negligente and carelesse be we of this tyme that goddes woorde speaketh of 2. Co. 6 sayinge Beholde nowe is the accepted tyme beholde now is the daye of saluacion Ful truely therefore is this saying of Christ verified vppon vs. Luc. 16 The chyldren of this worlde are in their nacion wiser than the children of lyfe Almyghtye god hath nowe vysyted vs with his holye woorde but yet wee prouoke him to lamente oure miserable state no lesse then the Iewes did vppon whome he saithe by his prophete Esai Esay 1. I haue nourished and brought vppe children but they haue doone wyckedly against me The oxe hath knowen his owner and the asse his maisters cribbe but Israel hath receiued no knowledge my people hath no vnderstandinge Alas for thys synfull nacion a people of greate iniquitye a frowarde generation vnnaturall chyldren Nowe least any manne flattering him selfe wold apply this lamentable prophecy only vnto the Iewes let him note this sentence which toucheth the cause of our blyndenesse to be twise rehersed namely Israel hath receiued no knowledg my people hath no vnderstandinge If it had beene spoken only of the Iewes yt had beene ynough to haue saide Israell hathe receiued no knowledge But bicause it shulde be truely applyed vnto vs also god saith My people hath no vnderstanding Luc. 10 Whye Verely CHRIST him selfe sheweth the cause sayinge The haruest is great but the labourers are fewe Wherfore christē reader it hath been thought good to commend this small volume of godlye and sincere doctrine into our mother and English tong that it mighte be a spurre vnto the dull shepherds and helpe vnto the simple and godlye mynded curates and comforte to the fathers of the houshold parents and gouernoures of youth Truly it must needes be a spurre vnto the ydle dul and negligent curates bicause the doctrine hereof is so brief simple and plaine that a cyllye woman or poore prentyse occupyinge theim selues the whole weeke in their vocacion onlye with the studyinge and learnynge of this booke vpon the sondaye and hollye daye shall within one yeare be better able to teach hereafter their own housholdes then many curats do now instructe their congregacion committed to their cure and charg At whose hand without fayl Ezec. 3. and .33 the Lorde wyll requyre the bloude of euerye one of their flock that perisheth for lack of godly teching Also the profite that the godlye mynded curates although they be but meanly learned shall hereby obtaine their flocke and congregacion in shorte tyme by the grace of God shall better declare in their lyfe by good frutes than here can be expressed with woordes Finally the honest housholders for whose sake principally this booke is putte forth whiche wyll take paines to practise the doctrine herof vpon the sondayes and holy dayes in teachinge their familyes and lookinge to them so on the working daies with discipline that they exercyse the same in their lyfe shall fynde more faithfulnes quietenesse and obedience in their families then their policie and worldely wysedome otherwyse is able to bryng to passe with all that they can do Let not parentes and maysters hereafter fynde faulte with the pryde stubburnesse slouthe and falshed of their youthes seruauntes if they theim selues be styffe necked and slowe to learne the word of the Lord and negligent in teachyng their families to serue God But let them knowe that the vntowardnesse of their youth seruauntes is the iust plague of god vnto them because they teache them not to knowe feare and serue God What meane they that murmure would they haue their children and seruantes obedient faythfull and diligente to serue theim Yea verely it is mete they should so be Then lette they them selues begynne fyrst to be diligent in learnyng the worde of God faythful in teachyng it and obediēt in doyng it Tit. 2. For S. Paul sayth Speake the thinges that become wholsome learnyng that the elder men bee sober sage discrete sound in the fayth in loue and in pacience When they haue learned this than let them be diligent to shewe the same by example and to teache their cure that whiche foloweth Fyrst that their wyues be in suche apparel as becommeth holynes not geuen to muche wyne sobre minded discrete chast howsewyfly good obedyent to their own husbandes dilygent in teaching their chyldren that the worde of God be not euel spoken of Secondarily that yonge men be sobre mynded Thyrdly that seruantes be obedient vnto their own maisters and please them in all thinges not answeringe againe neither pickers but they must shew al faithfulnes that they may do worship to the doctrine of God our sauiour in all thinges Thus dyd Adam after hee was called to repentaunce teache his children fyrste to knowe theyr sauiour and to serue god in true faith as witnesseth the oblation of his obedient sonne Abell Gene. 4 Also Seth and Enos did the same and therfore it is written of them that they began to make inuocacion in the name
Yea likewise if Israel shulde haue had no cause to glori or reioise of this child he shuld not haue biÌ„ called the glori of the people of Israel Moreouer marke here nowe whether that al men shal knowe this same sauiour lyght Lo saith SimeoÌ„ he is set to the fal how to the fal Esai 8. Bicause that many shal be offended in him wheÌ„ thei shal se him go in maÌ„ner of a bondmaÌ„ or seruauÌ„t not after the fashioÌ„ of kingê princes And especiallye suche as doth not beleue but put their confidence in their own workes wil attaine to the righteousnes before God by their own workê merites not through his only grace Of the which also S. Paul speaketh in the 10. Rom. 10 cha to the Rom Thei that know not the righteousnes of God sekiÌ„g their own be not subdued to Goddes iustice And thei be such that wheÌ„ they hear the righteousnes of God coÌ„mended yet will they not beleue nor in a maÌ„ner can beleue bicause those thiÌ„gs that they do of their own wil be to be reiected cast awai Wherfore they do persecute this doctrine be offeÌ„ded in Christ do stil remaine in their misbilfee leste they shuld at any time be saued Ther be neuertheles amongst those also very many to whom Christ is set to their vprising but that is to those all only which of them selfe do dispaire knowledge that there is no name vnder the sun Ioel. 2. Act. 4. geueÌ„ to meÌ„ wher through thei shal be saued but only in the name of Christ And such be by Christ reserued to euerlastiÌ„g ioy as the prophet Esai saith Esai 28. Lo I wil set in SioÌ„ in the fouÌ„dacioÌ„ a corner stone euery maÌ„ that beleueth in him shal not be lost Now if thou desire that Christ may not be set to the to stumble at but to thine vprising go to and cast away al the hope of thine own merits embrace Christ as the sauiour of this world Mat. 16 And theÌ„ shal not hel gates preuaile against the. And if thou se the more part of meÌ„ not willing to receiue this doctrine but defeÌ„ding the righteousnes of their works The swerde shulde perse Maryes herte reiectiÌ„g the iustice that cometh by faith theÌ„ remeÌ„bre those wordê that SimeoÌ„ saith that Christ shal be set for asign or token which shal be spokeÌ„ against of meny And think you that it was spoken in vayne that a swearde shulde perse throughe Maryes herte Simeon knew wel inough that our Lord Iesu Christ shuld suffre muche paynes for his doctryne And therefore said vnto Mary that with her welbeloued son she shulde suffre also great sorowes that the secrete thoughtes of many shulde bee opened whiche although they were taken for the moste holyest of al yet shuld they be of all the most wicked Thou hast nowe here the testimony of that iust man Simeon that Christ is the sonne of God the very trew Messias and sauyoure of all the worlde SecoÌ„darely we haue here the testimony of Anne the prophetise concerning Christ Ann propheceeth of Christ And besides that that the euangelist doth describe and set forthe her conuersacion he saith further also that she wheÌ„ the verye houre came knowledged the Lorde and spake of him to euery man that longed for the redemtioÌ„ of Israel Obserue and mark now the order of this testimony Fyrst she prayseth and commendeth God for none other cause but that she knewe in this child not only the greate kyndenes of God but also that all prophecies were fulfilled and that the same acceptable time was come Ephe. 5. wherein Christ shulde be borne and to the whiche also God willed her to be reserued and kepte And trewlye all christen people oughte to geue thankes vnto God the father for his suche greate benefite that throughe this childe he willed vs to bee saued from all euell And certainlye this Anne knoweth and knowledgeth that of oure selues we canne nothing do And therfore praiseth God that he hath voutchsaued to send vs our sauioure from heauen And that al other shulde knowe the same she speaketh of him to all that longed for the redemption of Israell But what speaketh she of him Doughteles nothinge els but euen as Simeon did before Simeon told that the same childe was the lighte and sauioure of the Gentils Anne confirmeth the same and saith He is now presente before oure eyes and euen at hande The saiyng of Anna. whom they loked so longe for She frely confesseth her praiers fasting widowhed and honest conuersation to be of no respecte except by this childe through grace she be made righteous and holy and delyuered froÌ„ euerlasting death Of this place it becometh all women widowes maydens to take example folow the steppes of Anne in the knowledging of Christ in good and honests life and in the trew worshipping of God She perceued very wel that it was necessary for her throgh the truste that she had in this child to be saued that is to be iustified by trewe faith in Christ And here may it wel be vnderstand that faith must be liuely effectual And this certificat or knowledg of faith must we al haue or els trewlye the same faithe that maketh vs iust righteous Righte faith is not in vs but rather a false persuasion and opinion of Christ Christe was very man Thirdely this gospell confirmeth the article of oure faith wherin we knowledge that Christ was borne of the virgin Mary For as I must beleue that this is trew so must I also faythfully beleue that Christ naturaly as al other meÌ„ doth iÌ„cresed in age wit strength wisedome spirit not that the holye ghost was not at the first in him but that the more he was in age the bigger he was the bigger he was the wiser he was And the wiser he was so much the stronger he was in spirite before God in himselfe and before al men And to be short In that that the Euangeliste saith The childe encreased and was strengthed in spirite ful of wisedome and the grace of God was in hiÌ„ he sheweth that the same child euerye day more and more did growe in goodnes and wisedome And we shulde highly wish that our children might be like broght vp The briÌ„ging vp of chyldren that thei might more and more increase and do that is iust good This childe Iesus increased and was strengthned in spirite And we suffre oure chyldren to fall run into their own carnal lust desyre Nor we do any thing care or prouide that by the word of God they may be brought to faith and honest liuing Christ incresed in wisdome And our children increase in folishnes And wilt thou know the cause thereof Their parents be in the faut that wil not instruct bring vp theyr children in goodnes vertu nother teach them the
2 where shee had her childe with her Wherefore yf Christe did not spare his welbeloued mother but will teache that we muste come into heauen through many tribulacions verelye he will not suffre vs to bee withoute vexacion and trouble Act. 14. What thinkest thou that Mary coÌ„ceaued in her mynde when shee had loste her welbeloued sonne Doughteles she thought on this wise Alas God committed this childe to me that I shulde take the charge of hym And how is it that I haue thus loste him Verelye it is throughe my faute And paraduenture God nowe wyll not lette meÌ„ anye lenger take charge of hym Such thoughtes withoute doute dyd very sharpely perse throughe Maryes harte And heere nowe shee hadde not onlye the losse of her sonne but also the losse of faythe whyle shee toke this care thynkinge God is angrye with the and now paraduenture wyll let the no longer norishe his sonne Psa 24 These be the greate weighty temptacioÌ„s that God suffereth his electe sometime to fall in leste they shulde glory in them selfe and not learne to knowe that al perseueraunce and continuauÌ„ce in faith and vertu cometh of hym Christe is found in his worde And Mary findeth comfort no where but in the temple where she founde her sonne not ydel but hauing the word of God before hym And shee receiueth no comfort with her kinesfolkes and frendes nor in the citie of Ierusalem but in the temple So likewise we as often as we fall into tribulacioÌ„ yea into such depe temptacions that no man vnder standeth but he that by experience hath lerned we shulde seeke for helpe and comforte no where but with Christ which neuer offereth hiÌ„selfe to be seene but in the temple that is in his word althogh that oftentimes for a while he wil be hid from our eyes Beleue allonlye and dispaire not Esa 57 for the scripture saith He wyll not be angry for euer The obedience of children Forthly we lerne here the obedience of children towarde their parentes For although Christ saide to his mother that he must be busied in his fathers busines yet he submitted himselfe when he hadde done his fathers busines and went home with his parentes Here do we lerne not onlye that obedience shuld be gyuen to our parentes but howe and in what manner and howe longe also it shulde bee geuen As longe as thy parentes be no hinderauÌ„ce to thi faith in Christ but studieth to set the forward therein and agreeth therein with the then in no wise must thou deny thy dyligente attendaunce toward them Thou hast besydes this for an example the commaundement of God Exo. 20 Honoure thy father and mother And to this commaundement is added a promise which none of the other hath Wherby it appeareth that it is greatly required that this commaundement be obserued But if thy parentes will cal the from thy faith in Christ to olde abuses and mens tradicions then know thou that obedience is no longer to be geueÌ„ to them in as much as pertayneth to religion but we must folowe the saiyng of Christ Mat. 10 Luc. 14 He that hateth not his father and mother c. is not meete for me And in this wise did Christe For when he must be in his fathers busynes then did he forsake Ioseph and Mary But after that busynes done he cometh and is subdued to his parentes againe The second sonday after Epiphany day Io. 2. ANd the third day was there a mariage in Cana a citye of Galile and the mother of Iesus was called there And Iesus was called and his disciples vnto the mariage And when the wyne fayled the mother of Iesus saide vnto hym They haue no wyne Iesus sayth vnto her womaÌ„ Luc. 2. what haue I to do with the mine hour is not yet come His mother saith vnto the ministers What so euer he saith vnto you do it And ther was staÌ„ding ther vi water pottes of stone after the manner of purifienge of the Iewes contayninge two or thre firkynnes a peece Iesus saieth vnto them fill the water pottes with water And they filled them vp to the brim And he saith vnto them Draw out nowe and beare vnto the gouernoure of the feast And they bare it When the ruler of the feast had tasted of the water that was torned into wyne and knewe not whence it was but the ministers which drewe the water knewe he calleth the bridegrome and saieth vnto hym Euery man at the beginning doth set forth good wine and wheÌ„ meÌ„ be dronken then that which is worse but thou hast kept the good wine vntill nowe This begining of miracles did Iesus in Cana of Galile and she â—ed his glory and his disciples beleued on them THE EXPOSITION FYrst in this gospell it apeareth manifestlye that matrimonye pleaseth God greatlye in so much that Christ was not only preseÌ„t at this mariag Mariag but with his miracle did adorne the same And howe shulde not the creature and ordinaunce of God please hym Gen. 1. It must needes be very good that he himselfe made This is veri necessary to be knowen of euery christian man that will geue him selfe to that state of lyfe Gen. 3. In the first booke of Moises it is shewed that for the transgression of oure first parentes a greate yoke and paine was geuen to matrimony Man saith God in that place shal eate his bread in the swete of his face and woman in sorowes and paine shal conceue and bring forth children and be subiecte to her husbande c. And that sorowe sawe Sainct Paule when he saide Yet shall suche haue the affliction of the fleshe Now then yf this kinde of lyfe so compassed with many troubles and vexacions were not agayne decked with consolations and comfortes of God who I pray you wold loue it or who wold iudg matrimonye to be a good thing ye who could suffre so manye bruntes of all manner aduersities Wherefore we maye here learne that seinge God himselfe did ordaine matrimony and by Christe dydde so noblye sette it forthe that trewly there is nothinge vnder this crosse but the very grace and mercye of God And if therefore vnder this crosse and carkes and laboures of this lyfe is hidden so greate grace of almighty God no man shuld be afrayd or abasshed of that state of lyfe what bruntes or sorows so euer he shal think to abyde but rather shall by all meanes geue his dilygence that in this crosse or sorowe In the crosse we shuld loke to the good wil of God he haue a respecte to the good will of God by the which yf anye afflictions bee sente they are both sente and dryuen awaye also And for that cause wee trauaile in this worlde that oure wyll maye be broken Mat. 19 and Goddes wyll whiche alwayes is good be fulfilled Therefore yf anye manne thynke hymselfe not mete to kepe him chast and wyll auoyde the horrible
Mat. 10 and folowe hys steppes 1. Pet. 2. Christ suffered for vs leauinge to vs exaumple that wee shulde folowe his steppes Yea and when thou hearest that he was led by the holye ghost into wyldernes to be tempted of the diuell Yt is the will of god that we be tempted Thou shalte learne thereby that god of his good wyl sendeth al temptacion to his elect that they may in time of temptacion know wherof they neede and with great constancy aske of god both helpe and comforte Euery mannes necessitie shuld prouoke him to pray as the prophete saieth When I was troubled then I cryed to the Lord and he herde me And againe when thou hearest how mightely Christ ouercame the deuyl and how with scripture he ouerthrew his subtill and malicious counsaile thou shalt remembre to learne that no temptaciō may be ouercome but by Christ And also that a christian souldiar shulde haue a strong armoure which is the worde of god when so euer he shall fal into battaile with the deuel Ephe. ◠And what clayme or righte coulde that enemy make to me yf I had none other weapon in tyme of temptacion to defende me withall but this onlye sentence of scripture conceaued through faith Ioh. 16. Haue good hope trust for I haue ouercome the worlde Yet we wyl somewhat se in this place with what crafts and deceites of temptacion the deuell cometh with all to Christe Fyrste The care for the belly he compasseth him with the carke and care of the bellye and that hee attempteth wythe a wonderfull pollecye He sayeth on this wise Yf thou be the son of God Gen. 6. make these stones bread As many as do beleue may be called the chyldren of God And the deuel sayth as it were on this wise Yf thou be the sonne of God as thow doest boaste thy selfe wher then is the care that God taketh for the why doth he not prouide to the meate drinke and all other necessaryes to lyue by what hath God to do with the thinkest thou He taketh much care for the in dede Tarye a while vntill a rosted chicken flye in to thy mouthe And by this meanes goeth the deuell about to bringe Christe from the cōfidēce trust in God and to burthē him with incredulity and vayne carefulnes that yet he might so moue him to forsake God and make of his belly an idol Chryste ouercometh the deuel Deut. 8. But what doth Christ He geueth no place at al to these diabolical instructions but strongely doth perseuer in that faith and truste which he receiued of his heuenly father and saith Man liueth not only by bread but by the worde that procedeth from the mouth of God As though he shuld saye I know very wel that when ther is plenty of bread the lyfe muste be susteined thereby But that is not bicause of the bread but for the word of God wher by the bread is sāctified and power geuen to it to feede and replenish men And yf there be no plenty of bread then must we needes lyue by the word of God yf then faith do wholye depend and hange of this worde and be wrapped therin then must ther nedes be also bread yea and the same muste come from heauen as in the olde tyme Manna was geuen to the children of Israel in wildernes Ps 77 Lo now in this wise doth Christ ouercome the deuell and that for oure comforte that we shulde applye oure selues and prouide as often as we fall into suche temptaciōs that incredulitie raigne not amongst vs but to remembre the exaumple of Christ confirmed with so many promises of god wherethrough we may withstand the carefulnes of the belly ouercome the deuell and all his councell and tread hym vnderfote Secondarly To tempte God the deuel wold faine perswade Christ to tempte god and without any cause why to caste him selfe down from the pinacle of the temple And to bring that to passe he allegeth although it bee falsely a place of scripture assayīg yet by that meanes if he might with his outward appearaunce vnder such a lambes skinne ouercome Christ and moue him to do contrary to the worde of god And note well here that the deuell hath mo wayes then one to circumuente and begile menne and as he is craftye and subtyll a thousande folde so hath he a thousande wayes to bringe men in his snares He knoweth wel inough wherin we be moste weakest and yf he bringe not his purpose to passe one way he assaieth an other He taketh great delite pleasure in oure destruction and cōdemnacion And by cause he coulde not bringe Christ to that poynte to make his belly a god he yet hadde greate hope to bringe that his other porpose to passe to moue him to tempte God and so set hym vp vppon a pinnacle of the temple layng If thou be the son of God cast downe thy selfe hedlinge for it is wrytten Psal 9. He shall giue his angels charge ouer the and with there handes shal they hold the vp that thou dashe not thy foote against a stone But wherfore did the deuel leue out Vt custodiāt te in omnibus vijs tuis that is to say That they shal kepe the in all thy wayes Bicause it was contrary to his purpose and made nothīg for his intent Whervpon Christ obiecteth against him this answere Deut. 6. saying It is also writtē Thou shalt not tempt thi Lord god As though he shuld say God doth mightely defend his will not leaue them in any necessity And moreouer as thou thy selfe doest knowledg he hath geuen in cōmaundemēt to his aūgels to take the charge not only of me but also of all his elect that they maye walke without any offence or slaunder Wherefore shuld I cast my selfe into the water when I maye passe by a bridge or ship And so why shuld I cast my selfe downe hedlīg from the temple whē I may easlye go downe by a ladder The wise man saith He that loueth ieoperdye Eccle. 3. No man ought to put hym selfe in ieoperdy shall fall into the same Lo here now again the diuel is ouercome bi Christ and that with no small argumentes of scripture wherwith he doth confute him Let vs now knowe and perceiue that all these thinges be done for our instruction that we may learne likewise to ouercome the deuell when neede shall require Thirdelye the dyuell is not yet contented nor leaueth of Christ but taketh him vp vpon a great high hyll and sheweth to hym all the kingedomes and glory of the wolde saying All these thinges will I geue vn to the yf thou wylt fall downe and worshippe me The dyuell is lord and prince of the world And of this place we learne that the deuell is the Lorde and Prince of this worlde as Christ also nameth him in the 12. chapter of Iohn Moreouer all those that so depende and hange
God hath prouided al thinges necessary to him froÌ„ his youth to his age Psal 36 Eccle. 1. To whom doth Salomon ascribe his greate wisdome From God is all wisedome saithe he And whereby commeth his riches and greate substaunce By his laboure No. Pro. 10. But he saith the blessyng of god maketh riche men Lo now in this wise muste we knowledge that all that wee canne or maye bothe in bodely and ghostly thinges commeth only of god which through Christ wyll gyue to vs all goodnes Wherfore it is meet that al the dayes of our lyfe we geue to him thankes therfore Fourthly this gospell teacheth howe we shulde diligently keepe such giftes as we haue receyued Not to mispend the benefâ—â—es of God not misspende them whan Christ commaunded hys Apostels to gather the fragmentes that they shuld not perish If thou haue receiued more riches of God then the necessitie of thine own house requireth looke thou kepe them well Mat. 6. not to get the great riches treasure here in the earth where the moth and rust shall destroye it and theues steale it awaye But spende it not in any euell vse or waste it in voluptuousnes furfetynge dronkennes and superfluous apparrel as it is spoken of in the 15. cha of Lu. of the prodigall childe And suche as is lefte to the more then for thyne owne necessitye lyke a faithful stewarde and housholder distribute it amongst the poore at tyme conueniente Doest thou thinke that that ys gyuen to the more then for thyne owne necessity and sustentacion that thow hast it to th entent thou mayst mayntaine thy vuluptuousnes pride Thou art deceiued if thou so beleue Thow art ordained a seruaunte ouer all thinges Luc. 12. and for that cause hast thou all that thou hast that therof thou mightest help the poore and needy and make the frendes of the mammon of iniquitye that when neede shal be they maye testifie good of the wherby thou maist fynd grace and fauour with God Luc. 16. What happened to the riche man that despised the poore Lazarus spoken of in the gospell He shulde not haue beene damned bycause he was clothed in purpure and sylke and faryd so daintily yf he had had fayth and had eaten with thankes geuinge and not haue forgotten the poore miserable Lazarus the which sate at his gateful of sores desiryng to be fedde of the cromes that fell vnder his table But what happeneth He vtterly forgat the poore Lazarus and tooke no care at all for hym Besids this he doth misuse his goodes and riches And therfore well worthy to be damned And to be shorte If thou haste more then for thyne owne store helpe thy neighbour therewith and mispend it not in ryot and voluptuousnesse The fyfte sonday in Lente Ioh 8. Ioh. 10. WHyche of you rebuketh me of synne yf I say the trewth why do yee not beleue me He that is of God heareth Goddes wordes Ye therefore heare them not bycause ye are not of God Then answered the Iewes and sayd vnto hym Saye we not wel that thou arte a Samaritane Ioh. 10. and haste the diuell Iesus answered I haue not the dyuell but I honoure my father and ye haue dishonoured me I seeke not myne owne prayse ther is one that speketh iudgeth Verely verely I say vnto you yf a man keepe my sayinge he shall neuer see death Then sayd the Iewes vnto hym Now know we that thou hast the dyuell Abraham is dead and the prophetes and thou sayst Yf a man kepe my saying he shal neuer tast of death Act thou greater then our father Abraham which is dead and the prophetes are deade Whom makest thou thy selfe Iesus aunswered If I honoure my selfe myne honoure is nothing It is my father that honoureth me which ye say is your God and yet ye haue not knowen hym But I knowe hym And yf I saye I knowe hym not I am a lyar vnto you But I knowe hym and keepe hys saying Your father Abraham was glad to se my daye Gen. 17 and. 23. and he sawe yt and reioyseth Then sayde the Iewes vnto him Thou art not yet L. yeare olde and hast thou seene Abraham Iesus sayd vnto them Verely verely I say vnto you yete Abraham was borne Exod. 3. I am Ioh. 10 Then cooke they vp stones to caste at hym But Iesus hyd hym selfe and Luc. 4 wente out of the temple THE EXPOSITION OFtentimes haue I sayde before and it wil be sayde to the end of the worlde that the worde of god can not be preached in this cursed world without persecution and greuous aduersaries seing that christ is set for a token which shal be spoken against Luc. 2. Neyther shuld a man meruayle that suche persecution shulde chaunce to the ministers of the worde seinge that it hapened so to Christ himselfe whiche is the very trewth and did so diligently and most singulerly of all men teach the word of his father In so much that he was put to the vileste death that myghte bee And that yt so was yt appeareth very plainlye in the gospell of this daye He was not only taken and reputed for a Samaritane and a false doctor amongest the Iewes Persecution but also they take stones to stone him to death withal Wherefore seinge that suche dissention betweene good and wicked men shall continew vnto the ende of the worlde we will considre howe a Christian man and chiefly the minister of the word of god shuld behaue himselfe We must always no doute suffre aduersities yet neuertheles we muste alwaies resiste the blasphemers of goddes worde Fyrste Christe stoppeth their mouthes that persecuted his doctrine with his clean and perfect lyuing when he spake vnto theim with gentle wordes in this wise Whyche of you can rebuke me of one synne you doo reiecte my learnynge and wyll not receaue yt what reasones or causes haue you of youre suche counseyle and doynge yf I taught otherwyse then I doo or yf I did otherwyse then I teache then had ye a good cause to forsake my doctrine But now can ye shewe nothinge at all wherein my lyuinge doth dissente frome my learnyng Howebeit your obstinacy ys so great that ye will not beleue Lo here the Iewes be reprehended and know not what to saye thereto or whether to turne theÌ„ For the lyfe of Christ was without faulte as Esaias witnesseth in his 53. Esa 53. chap. Ther is no deceite found in his mouth So shuld euery christian man be specially the minister of the worde of god that a man might not in deed blame his lyfe and conuersacion and chiefly for that cause that the enemies of goddes worde do looke more to the lyfe of the preacher then to his doctrine Yea and how can I blame other when I am not blameles my selfe or when the hearer thereof shall say vnto me Physition helpe thy selfe Luc. 4. When I shall reprehende
apostels coulde not vnderstand and perceaue the mistery of the gospell without the holy ghost so lykewise we can not attaine or get vs iustificacion and saluacion of our owne power or free will Note and perceiue now this ignorance of the apostels out of the text Christ saied After a little while and ye shal not se me and agayne after a little while and ye shall se me for I go to the father Which are to be vnderstande of his death and resurrection and of his spirituall kingdome What is to go to the rather For to go to the father is none other thinge then to fulfyl and accomplishe al thinges and through the holy ghost to lighten and illuminate mens hartes and to saue theym or as the prophete saith to geue giftes vnto men Psa 67 But howe dyd the Apostles vnderstande these thinges They said amongst them selues What is it that he speaketh After a little while and ye shal not se me and againe after a little while and ye shal se me for I go to the father We know not what he speaketh after a little while and ye shall se me for I go to the father We knowe not what he sayeth The apostles confesse that they vnderstode not what Christe spake thoughe diuers and sondrye tymes before he had declared and shewed them of his passion resurrection and kingdom Wherfore I greatly meruaile what those creatures think that so sharpely and earnestly defend our free wyl and the power of our fleshe seynge that they haue bothe reade and heard in this texte and suche other lyke of the ignoraunce of the apostles I think that they must haue wonderfull gloses to healpe theym withall But rather I thinke that they are in lyke case with the apostles here that they cannot tell what they saye euen as S. Paule hathe written of theim saiyng Some haue erred 2. Tim. 1 and haue tourned vnto vayne iangling willing to be doctoures of the scripture and vnderstande not what they speake neyther what they affirme The summe and effecte of all this is nothing else but that the fleshe can do or bringe nothinge to passe concerninge righteousnes and our saluacion withoute it be geuen thorough the helpe of the holye ghoste and the word For it is written in the prophete Esa 45 All menne shal be lerned of God Of God he saith not of them selues Thirdly while the apostles vnderstode not these wordes and were in mind to axe Christ preuented theim saiyng Ye demaund and enquire amongest you for bicause I saide After a while ye shal not se me c. Verely verely I say vnto you you shall wepe and lament but the world shal reioyse and ye shall be sory Note here with what mildnes gentlenes familiarity he behaueth himselfe toward his disciples He doth not reiect or despise theÌ„ for their ignoraunce but moste familiarly instructeth them and sheweth theim how his wordes be to be vnderstande saiynge vnto theim that they shulde be sory and lament and why bicause they shuld se their lord and maister taken of the Iues and crucified The crosse persecution herefore shal they morne and lament But specially this shall greeue them that the world shuld reiose both at theirs and their maisters misfortune Therfore lyke as Christ here sheweth before to his disciples that he shuld be put to death and shuld suffre and that they shuld morne and lamente euen soâ—t came to passe and chaunced Supposest thou that his passion was easye or a triflinge matter when Christ hanging vppon the crosse muste he are the Iewes iestinge and scourning him saiyng He trusted in god Mat. 27 lette him deliuer him nowe if he will I resite not here wherof he coÌ„plaineth in the psal saiyng Psal 21. But as for me I am a worme and no man the scorne of men and the outcast of the people All they that se me laugh me to scorne c. I think that the apostels wer stricken with great heuines seing this shame and despysinge of Christe Nowe althoughe Christe chiefelye speakethe here of the tyme of his passion whiche shulde bee a greate cause of sorowe and heauines to the disciples yet notwithstanding here he sheweth what fortune and chaunce all faithfull menne shall haue in this worlde For christiane men shall suffre persecution and the wicked shall haue good dayes and prospere Prou. 3. Therefore the wise man saieth My chylde despise not the chasteninge of the lorde neyther faynte when thou arte rebuked of him Is not this a ientle teachinge of the apostels Now further that thing that Christe doth to his apostels he wyll haue it doone lykewise dailye to vs thoroughe his worde and spirite requirynge only of vs that wee suffre patientely to be warned and taughte The sorowfulnes tourned into â—oye Fourhely here is to be noted that though Christ shewed before to his disciples howe they shulde haue sorowe and anguishe throughe his passion yet bicause they shulde not be lefte withoute comforte he sayde Your mournynge shal be tourned into ioye and gladnes That is The worlde wyll thinke when they haue put me to deathe they haue wonne all and that my dayes bee paste But yet on the thirde daye I wyll rise agayne come and comforte you in your greate heauines And though hereafter ye shall chaunce to suffre slaundre and rebuke for my gospel yet that passion and sorow shal be shorte and not endure longe But the ioye that shall folowe the same heauines shal be euerlasting Take here an exaumple of this thinge A woman when she trauayleth hath sorowe for hyr hour is come but when shee is delyuered of the childe shee thinketh no more of the anguisshe for ioye that a manne is borne into the worlde So lykewyse yee bee nowe full of sorowe but I wyll see you agayne and your hartes shall reioyse and that same your reioysynge no man shall take frome you This similitude put forth of Christ is verye full of greate comforte and consolacion Fyrste yt declarethe that the professoures of Christe so suerly shall suffre persecucion as it is suer that a trauailyng woman shall not be delyuered withoute payne How be it in that pointe the worde of God shall be a greate comforte to euerye Christian man Furthermore note Of the sorowfulnes of the apostels that this persecution shal be for a tyme and not euerlasting And finallye that the reioysynge of this worlde dothe not continue longe as Christe saith in an other place Luce. 6. Wo vnto you that laughe here for yee shall weepe and wayle Howe be it in the meane whyle a christian man shall not bee withoute ioye But what ioye shall it be I wyll saith Christe visite you againe and your hartes shall reioise that reioysinge shall no man take frome you The peace of conscience This is the verye ioye and this is the quietnes of conscience to knowe that God by Christe is mercifull and
will reserue vs to euerlastinge lyfe The fowerth sonday after Easter Ioh. 16. BVt nowe I go my waye to hym that sent me and none of you aske me whether I go But bycause I haue sayd suche thynges vnto you youre hartes are full of sorowe Neuertheles I tell you the trewth it is expediente for you that I go awaye For yf I go not away that comforter wyll not come vnto you But yf I departe Ioh. 14 and .15 Act. 2. a I wyll sende hym vnto you And when he is come he will rebuke the worlde of sinne and of righteousnes and of iugement Of sinne bicause they beleue not on me Of righteousnes bycause I go to my father and ye shall se me no more Of iudgemente bycause Ioh. 12. the prince of this worlde is iudged allreadye I haue yet many thinges to saye vnto you but ye can not beare them awaye nowe Howebeit when he is come which is the spyrite of trewth he wyll leade you into all trewth He shall not speak of hym selfe but whatsoeuer he shall heare that shall he speak and he wyll shewe you thinges to come He shall glorify me for he shal receyue of myne and shal shew vnto you Mat. 11 a 11. ◠Luc. 10. Ioh. 3. Al thinges that the father hath ar myne Therefore sayd I vnto you that he shall take of mine and shewe vnto you THE EXPOSITION IN this present golspel The promise of the holy ghoste we are admonished of thre thinges Firste we haue here of the promise of the holy ghoste which Christe going to the father shulde sende vnto his disciples Moreouer what he shulde do and bringe to passe when he came It is nowe oure parte to note well this promise whiche pertayneth as well to vs as to the Apostles Faythe cowlde not be confirmed in the apostles without the vertue of the holy ghoste So lykewise the holy ghoste coulde not be sente yf Christe hadde not gonne to the father The flesh can dooe nothing but sin Here lerne that oure fleshe canne do nothing but sinne if it be not lightened through the holy ghost and that yt is nothinge but hypocrisy though we do outwardly neuer so manye good workes Luc. 18. as we maye see in the Pharisye which thanked God that he was not lyke other men Item All they that saye vnto me Mat. 7. Lorde lorde shall not entre into the kingedome of heauen but they the fulfil my fathers wyl Likewise learne this that we cannot receiue this spirite by oure good workes but by the merites of Christ as Christe sayeth here It is better for you that I go for yf I go not awaye the comforter cometh not vnto you as thoughe he wolde saye Christe giueth the holy ghoste If the infirmity of your fleshe shal be chaunged into the strenthe of the faith the holye ghoste muste needes bring that to passe in you Nowe if this holye ghost shal be geuen vnto you so muste I needes promote you ther unto and obtaine it through my deserte and benefite Wherefore it is very necessary that I suffre dye and that after my resurrection I ascend vp in to heauen that the holy ghost may visite you lighten you and leade you into all trewthe Than the same spirite shall worke and bringe to passe in you and through you that thinge that he was sent for Will you knowe what that is The holi ghoste shall rebuke the whole worlde Rom. 3. harken to He shall rebuke the worlde Here is the glorye of the fleshe the liberty of fre wyll and what so euer is mannes wisedome vtterly caste in the duste Why shuld the holye ghoste rebuke vs yf we were not worthye of rebuke They are all gon out of the waye they be all togither become vnprofitable ther is none that doth good no not one Ye as S. Iohn the baptist saide Esa 40 Mat. 3. All fleshe is as haye and all his glorye as the flowre of the medowe This semed to be rigorously inoughe and more then inoughe spoken to the bysshopes and to those gloryfiers in workes at Ierusalem and also to the papistry of oure tyme if the holye ghoste didde feare theim But he setteth nothing at all for our angre For he was sente to rebuke whiche also hee doth busily And blessed is he that is rebuked of him that by that meanes he may learne to knowe his sinnes For that done the holi ghost leadeth vs further into the faith and knowledg of god so that we being deliuered frome sin through the deseruing and merits of Christ are made the children and heires of god Why the holye ghost doeth rebuke the worlde Secondarily we maye note here wherfore for what cause the holy ghoste will rebuke the worlde Truly for sinne But you will saye Is the worlde ignoraunt that adultrye murdre thefte and suche lyke trespasses are sinne No. But they are ignoraunte that good workes without faith are sinne and that allonly vnbeliefe is the occasion of their damnacion Wherefore it is necessarye and needefull that the holy ghost come that he maye fullye learne and teache vs what sinne is Wherfore let vs considre what Christe calleth sinne Sinne is nothing but infidelitie For they do not beleue in me saieth he Here thou hearest that the greatest sinne vnder heauen is that wee do not beleue in Christ If incredulity be the greatest syn vpō earth then must it needes folow the faith is the most glorious highest thing vpō earth which no mā can deny Faith hangeth on Christ as a faith ful man knoweth that he is saued by Christ so surely doth he good works which are accepted before god for his faith as saith the prophet Thou o lord Iere. 5 lokest alōly vpō faith But incredulity trusteth in his workes Wherfore what so euer goodnes an vnfaithful mā doth outwardli it is not accepted before god for it cometh not of faith For Christ saith He that beleueth not is all ready iudged The worlde Ioh. 5. nature fleshe or reason doth not receaue nor vnderstande this wherefore it is needefull that the holye ghost come to rebuke and teache Moreouer the holy ghost shall rebuke the world of righteousnes How shall we vnderstande that The worlde and reason adscribeth righteousnes to oure workes and both thinke and iudge that righteousnes cometh of mennes workes outewardelye done as the Pharisie boasted himselfe to bee righteous But euer this chaunseth so Luc. 18. that they that wyll mayntaine they re owne righteousnes Rom. 10 bee not subiecte vnto the righteousnes of God Therefore yt is necessarye that the holy ghoste teache shew vs what manner of iustice that is that pleaseth god Frome whence iustice cometh The iustice that pleaseth god procedeth hereoute that I beleue that Christe wente to the Father that is as muche to saye That I beleue that he died for me that he rose and ascended vnto heauen
you sayeth he If you axe the father oughte in my name hee shall gyue it you also Aske and ye shall receaue Here thou hearest that we shall not praye in vaine Who wold now be slothfull and loth to prayer Christe constraineth vs thorow his commaundement And furthermore that wee shall not thinke to praye in vaine he as I sayde before entiseth vs here with a greate and high promise Wherfore two thinges are heere to bee considered and noted The firste is that we shall pray in none other name theÌ„ all only in Christs name Then we pray in Christs name Christe is oure mediator only wheÌ„ we come vnto god in the faith of Christ in such mind and confidence that he all only is our mediatour by whom all thinges be giuen vnto vs and that without him we can deserue nothing theÌ„ wrath and indignacion Can there bee I beseche you any sainte in heauen or in earth that prayeth for vs vnto god the father as Christ doth For by his merites and aduocacion we do not all only obtaine righteousnes and remission of sinnes but also wee be made his brethren and pertakers of hys preestly office so that we our selues maye go vnto Christ and call vpon him and seke his helpe in all our necessity and nede And that is it that he saieth here And I saye not vnto you that I will pray the father for you for the father him selfe loueth you for bicause you haue loued me and beleue that I am come out from god Al Christian meÌ„ are prestes Seinge therefore that wee haue suche a mediatour yea seing that we our selues are admitted vnto this prestly office by Christ why do we not with true faithe and confidence call vpon him in oure necessitie An other thinge to be noted is this We must considre that in no wyse we do praye that What we ought to desire that shal be against the glorie wyll of god or contrary to our saluacion For it is apparaunt that he wyll not hear such prayer in so much as in the Pater noster he teacheth vs daily to praye that his will be fulfilled Finally when so euer we praye vnto god in our vrgent necessities we shall looke vpon the merites of Christ not vppon oure worthines which commaundeth vs to praye and promised vs to heare vs when so euer we cal vpon him For all the promises of god in Christ are suer and need not to be doubted at For S. Paule saith that all the promises of god ar ye in him and ameÌ„ 2 Cor. 11 Secondaryly it is to be noted that forasmuch as we are fleshly and know not ofte times what we haue neede of as S. Paule saith to the Romanes Christe voutchsaueth here to learne vs Rom. 8. what oure prayer shuld be And as he himselfe faith we ought to praye that our ioye maye be perfect But what manner of ioye is this Truly it shall neuer be temporal nor wordly but spirituall Of the which Phil. 4. S. Paule writeth saying Reioyse in the lorde alwaies and againe I say reioyse But whence cometh this reioysinge Of faith And how is that broughte to passe That is brought to passe when I heare the gospel preached in the which remission of sinnes is geuen to all mortall creatures by Christ Whiche preaching yf I wyll haue it profitable and fruitful vnto me I must needs beleue it which thing I cannot do except it be geuen me through the word by the holy ghoste which muste worke this faithe in me And when this worde and the holye ghoste worke this fayth in me I shall not dout but beleue the Christ hath all only forgeuen me all my sinnes so that they can neither accuse nor condemne me And further that he hath pourchased me a mercifull father in heauen that will acknowledge me for hys son and bring me into euerlasting lyfe And hereoute commeth tranquilitie of conscience and that spirituall ioye TraÌ„quilitie of coÌ„scieÌ„ce 2 Pet. 3. of the whiche this gospell to day speakethe of and it is verye needefull and necessarye that this ioye growe and increase euen as oure faythe oughte to growe and increase yf yt shal be perfecte which thinge doubteles God shal bringe to passe yf we daylye praye vnto hym for it He will that we shall praye alwayes and not with oute a cause For we haue nothinge to geue him But he as a mercifull god creatoure and father forgiueth vs al things And for as much as he commaundeth vs to praye that oure ioye myghte be perfecte lette vs obeye him that wee maye saye withe the virgine Marye Luce. 2. My spirite reioyseth in god my sauioure Thirdelye Chryste shâ—weth vs here the ignoraunce of his disciples and witnesseth that hitherto his learnyng hath beene vnto theim as a prouerbe and that if they shuld vnderstande that doctrine it is needefull that he speake no more through prouerbs but playnly to shew theÌ„ of his father that Is. it is needefull that he sende them the holy ghoste to make them apte to vnderstand his wordes Such ignoraunce and blindnâ—s hath not beene all only in the apostles before the hoâ—y ghost was confirmed in them but also hath ben grafte in all mortall men so that there is not one that vnderstandeth no not one that dothe good Psal 13 Ioh. 3. without they be transformed into a newe creature through the holy ghost We thinke oure selues subâ—ile and wise as thapostels saye here in this gospel Beholde nowe thou speakest playne and shewest vs no prouerbe now we knowe that thou knowest all thinges But this is suche an other folyshe presumption as was in Saint Peter Mat. 26 which promysed that he wold go to prison and to death with Christ and yet that nighte before the cocke crew he denied him thrise which presumption brought him to confusion Wherefore all this is written for vs that we shulde not rashely presume but rather to meke oure selues and to confesse that we as concerning godlye thinges are rude and ignoraunte and that we can not perceyue the mistery of the gospell with oute the holy ghost For the wisedome of the fleshe is foolishnes before god And as much the more we go aboute to boaste oure selues of our subtilty and wisedome concernyng godlynes so much the more we declare and shewe forthe our folysshnes The sixte sonday after Easter Ioh. 15. BVt when the comforter is come Ioh. 14 and. 17. Act. 3. d whome I wyll send you from the father euen the spirit of trewthe whiche procedeth of the father he shall testifye of me And ye shall beare witnes also bicause ye haue beene with me from the beginninge THE EXPOSITION After that our lord Iesus Christ in the laste supper had promised his disciples with dyuers promises to send theÌ„ the holy ghost now he nameth the same spirit by his propre name and declareth vnto vs what vtilitie and profit he shall bringe into the world and saith
sheweth vs so great grace and fauoure and voutchsafeth to haue his kingdome in vs and whiche doth dayly deliuer and defend vs frome all false doctrine and temptacion of the diuell and finally Mat. 17 frome all euell withoute doubte in the life to come will graunte vs also euerlastingly to lyue and raigne with him without ende So that in any wise we take hede in the mean season that we loue and beleue his worde and fulfill his will To this pertaineth the sayinge of S. Paule where he saith that we are the temple of god 1 Cor. 6. And also in an other place that god lyueth dwelleth and moueth in euerye one of vs Act. 17. as it is written in the actes of the apostels Thirdely this gospell learneth vs wherefore and for what cause the holy ghost shal be sent which Christe before with so many wordes promiseth to sende for thus he saieth That Comforter The office of the holy goâ— euen the holy ghoste whom my father shall send in my name he shall teach you al thinges and bring all to your remembraunce what so euer I haue tolde you Whereoute it is euident and playne that the holy ghost is sent into the worlde to teach Now yf wee cannot know god in Christ without the holy ghost muste be presente and learne vs so muste it needes folowe that we as of our selues can do nothing Ioh. 3. in those thinges that pertayne to godlynes and saluacion And that without we are lightned of this spirit there is nothinge in vs but darkenes The fleshe is darknes Ioh. 1. as S. Iohn the Euangelist witnesseth saying The lyght shineth in the darkenes and the darkenes comprehended it not Wher is now I besech you the glory of the flesh what can oure reason and oure wisedome bringe to passe Thinke you that the holye ghoste was promised to the apostels and all goddes electe without a cause But I wolde haue the verely beleue that Christ did well perceaue and know that no mortall man coulde haue come vnto the knowledge of god then by this spirite Wherefore else wolde he haue promised and sente it Nowe for as it is expediente playne that the office of the holy ghost is to teache not part or halfe but al. Print this in thine harte that foloweth He shall bring in to your remembraunce all that I haue spoken For I heare not in this place that he shall teache anye other thinge than Christ taughte before but onlye that he shal bring into the disciples remembraunce the â—â—ataynge whâ—ch Christe had preached The holy ghoste dothe in spite Hereto pertaineth that the foresayde spirite shal be sente in Châ—istes name Moreouer yf the holy ghost shall teache no newe thinge vnto thapostels but make them meete to take and vnderstand the preachinge of the gospell who then hath giuen such power to the Romish spiritualtie to ordaine and make in the church so many traditioÌ„s of men against this text Let a christian man learne here also that the doctrine of Christ is sufficient to our saluacion as S. Peter sayd vnto Christ Thou haste the wordes of euerlasting lyfe And in no wise forget that no mortall man can vnderstande this doctrine of Christ excepte it be written in the harte of man through the holy ghost as the prophet Ieremy clerely sheweth in the 31. chapiter The peace of Christe Fourthely Christ promiseth his peace vnto hys disciples and all his elect in this gospel And there is a notable vehemeÌ„t significaâ—â—oÌ„ in this worde My peace For Christe sheweth here a difference betwene his peace the peace of the world The peace of the worlde The peace of the world thoughe it be an excellente gyft and a gift that all only cometh of god for the which accordinge to the doctrine of S. Paule a Chrâ—stiane man is bounde to praye yet notwithstanding yt is teÌ„poral not song durable And it may oft chaunce that outwardly I shal fele peace inwardly warrâ— in the conscience But it goeth not so with theim aâ—â— peace For though that it haue outwardly resistaÌ„ce and is teÌ„pted yet nowithstanding it remaineth vnmouable not due not â—uerâ—â—â—e bicause it knoweth that with Christ the prince of the world hath no â—ight in him 〈…〉 Christe that god in heauen is a merciful father 〈◊〉 him Yâ— knoweth that nothing can chauÌ„ce vnto him against the good wil of god and that persecution shal not indure for euer Ioh. 14 Finallye Act. 14. that throughe suche lyke tribulacion he shal haue a celestial entringe into glorye This peace Christ left and did giue vs. Furthermore as Christe gaue vs this peace of his great mercy and grace without any deseruing so that it is necessary that we comprehend it in our hartes with fayth For works can do nothing in this behalfe as witnesseth S. Paul saiyng Rom. 5. Bicause therfore that we are iustified by faith we haue peace with god Fiftely this gospel teacheth vs The worde of god doth comforte vs in persecucion that in persecutioÌ„ tribulacion is nothinge so suer comfortable as to be furnished armed with the word of god And for that cause Christe shewed before vnto his disciples that he shulde suffre his passion therby entre into the glory of his father saiyng And now I haue tolde you before yt come that when it is come to passe ye maye beleue Rom. 15 And in lyke manner saieth S. Paule What so euer things are written afore tyme are written for oure learninge that we thorough pacience and comfort of the scripture might haue hope Therefore in as muche as the confession and knowledg of the worde of god and the gospel cannot be brought to passe in this worlde withoute persecution seynge that the diuel is so playne an enemye and aduersarye thereof it is meete and couenience to al trewe Christiane menne to bee so instructed and armed with the worde of god that our house buylded vpon a rock do not fal in tyme of persecution stormes of temptacion Mat. 7 and great windes Whiche God graunte to vs euerye one Amen The gospell on Trinitye sonday Iohn 3. THere was a man of the pharyseis naâ—â— Nicodemus a ruler of the Iewes Ioh. 7. The same came to Iesus by nyght and sayde vnto hym Rabbi we know that tho◠〈◊〉 a teacher come from god for no man couâ—â— do suche miracles as thou doest except god were with him Iesus aunswered and lord vnto him Verely verely I say vnto the excepte a man be borne frome aboue he can not se the kyngedome of god Nicodemus sayth vnto hym how can a man be borne when he is olde can he enter into his mothers wombe and be borne again Iesus answered Ioh. 4. and. 7. Tit. 3. a Rom. 8. Verelye verely I saye vnto the Excepte a man be borne of water and of the spirite he cannot entre into the kingdome of god Ioh.
sondaye after triuitye sondaye Luc. 14. Mat 22 Apo. 16 A Certayne man ordayned a greate supper and bad manye and sente hys seruaunte at supper tyme to saye to them that were bydden come for all thynges are nowe readye And they all at once began to make excuse The fyrst said vnto hym I haue bought afarme and I must go and see it I pray the haue me excused And an other sayd I haue bought fiue yoke of oxen and I go to proue them I praye the haue me excused And an other sayd I haue maried a wyfe and therfore I can not come And the seruante retourned and brought hys mayster worde agayne therof Then was the goodman of the house displeased and sayd to his seruante Go out quickely into the stretes and quarters of the city and bringe in hyther the poore and the feeble and the halt and the blinde And the seruaunt sayde Lord it is done as thou hast commaunded and yet there is roome And the lorde sayd to the seruauÌ„t Go out vnto the hye ways and hedges and Gen. 19 compell them to come in that my house may be filled For I saye vnto you that none of those menne whyche were bydden shall taste of my supper THE EXPOSITION IN this similitude The grace of God fyrste of all is praysed the great godnes grace mercy of god whiche he hath so mightely shewed vs by his sonne Iesus Christe without any deseruing of our workes in that that he compareth it here to a supper For all suppers are moste chiefely prepared and ordained for myrth and not for heuines that a man shulde eate drinke and be merye Lykewise as a supper here vpon earth is ordayned and prepared to make men merye and lighte harted euen so this greate supper of the grace of god and the gospell hath god prepared for our greate consolacion and comfort wherin we shuld reioyse be mery glad For what other thing is the gospell by the which the great goodnes and mercye of god is shewed vs so gentely and sweetly through Christ then a good and mery tidinges The gospell It could be no lye that the aungell shewed vnto the shephardes when Christ was borne saying Beholde Luce. 2. I bringe you tidinges of greate ioye whiche shall happen vnto all people Neither doth the prophete Dauid monish vs with out cause to reioyse in these dayes of grace saying This is the day which the lord hath made Ps 117 let vs reioyse and be gladde in it Nowe seing that god our mercifull father hath so louingely prepared for vs this supper Supper through Christ without any deseruing of our part Without dout it is a tokeÌ„ of his great loue toward vs specially if we considre that not allonly the Iewes but also al the heitheÌ„ publicans siners ar called hervnto And therfore Christ might wel say Ioh. 3. The loue of god That god so loued the world that he gaue his only son Here thou hearest that alloÌ„ly loue moued god by Christe to prepare this supper of the grace of the gospel Then if loue moued him to prepare this supper so it is a greater token of loue that he hath called vs therunto For what shulde it auayle me that this greate supper is highely praysed coÌ„mended yf I were fayne to sit without the dore were not called nor letten in And that we shuld peâ—ceaue that Christ hath not allonly prepared this supper but hath bidde al men thervnto the euaÌ„geliste saieth here that the lord of the supper sent his seruauÌ„t to them that were bidden to tell them that it was supper tyme and to byd them come for all was readye This seruante signifieth thapostels whiche Christe firste of all sent to preach to the Iewes and after when they hadde despised the preaching of the gospel and made them vnworthy thereof they were sent to the Gentyls Thappostels calleth vs to this supper And what did they preach They said Al things are redy now come Christ hath shewed vs the will of the father Christe hath suffered death for our sinnes is risen for our rightousnes asceÌ„ded vp into heaueÌ„ hath gotteÌ„ vs the holy ghost wherfore al thingê pertaining to our saluacion are ready This did the holy apostels so diligeÌ„tly prech so that Esaias did not speake in vain of them when he said Esai 52 O how bewtiful are the feet of thembassadour that briÌ„geth good tidings precheth helth What caÌ„ we desire any more Helth is obtained vs of meer grace Bi grace we be called vnto saluacioÌ„ This alloÌ„ly is now required of vs that we come Therfore let vs not dispise this supper but rather let vs hast vs to Christe that we may get righteousnes saluacion Secondarily Firste the gospell was preched vnto the Iewes Mat. 15 we se in this similitude the calling of the Iewes to the grace of the gospell and in what wyse they be reiected for ther incredulite For they were the first that shulde be called as Christe hymselfe witnesseth saiyng I am not sent but vnto the loste sheepe of the house of Israell And Paule withe Barnabas in the actes of thapostles sayde Act. 13. It behoued first the word of god to be spoken vnto you c. But how did the Iewes heare the callyng They begon all to excuse theÌ„ contrary to the counsel of the prophet Dauid saiyng Ps 49. To day yf you wil heare his voyce harden not you hartes They wyll not folowe this faithfull counsaile but they excuse themselues wil not come The first saithe The Iewes in obedience and incredulitye I haue bought a farme and muste nedes go forth to looke vpon it I praye the holde me excused The other said I haue boughte a yoke of oxen and muste go forthe to proue them I praye the holde me excused The third sayd I haue maried a wyfe and I caÌ„not come as though he could not be a maried maÌ„ and a christian but this it is From the beginning hath the Iews euer beÌ„ stubborn disobedieÌ„t wretches How ofteÌ„ times I pray you did thei murmur agaiÌ„st god iÌ„ the wildernes How ofteÌ„ did thei prouoke god vnto angre Act. 7. doth not s SteueÌ„ bear witnes that the Iews wer both the betrayers and murtherers of Christ sayiÌ„g Yee stiffe necked ye haue alwayes resisted the holye ghost Now yf he that bought the farme set more by the farme than he didde by the supper for bying of the farme he shulde haue bene damned For he that hath much riches is not damned but he whose hart is set vppon riches â— Co. 6. For as Paule saith we shulde be as hauing nothing yet possessing all thyngs AbrahaÌ„ bought a pece of land of the childreÌ„ of Heth for hys sepulchre and other vses Ge. 24 was he damned for so doinge No For to bye lande and oxen or other cattel pertayneth not to the kiÌ„gdom of Christ but
commaundeth Thou wylte saye vnto me Why then is the lawe geuen and what is her office I aunswere with S. Paule Rom. 3. By the lawe commeth the knowledge of syn c. and for this pourpose shee serueth and is necessarye Shee bringeth me to the knowledge of imbecillitie and weakenes peruerse and frowarde nature synnes which canne throughe no worke be expelled dryuen away so than that I by that meanes am made the apter redyer to hear embrace the doctrine of Christ of the diuine grace goodnes Thirdely like as we haue had in this gospell a question partaininge to the lawe so wee haue here nowe an other question partaininge to the gospell After that an answere was giuen vnto the Pharisees according to their questioÌ„ which was the fyrst and greatest commaundement in the lawe Christe asked them again sayiÌ„g What think ye of Christ whose son is he They answere The son of Dauid Then Christ said vnto them How then did Dauid in spirite Ps â—09 call him lorde saying The lord sayd vnto my lorde Syt thou on my right hande c. Here were the pharisees taken at a baye how crafty or subtyle so euer they were And while they were ignoraunt therin knew not how Christ was the son and the lorde of Dauid they shewed them selfe to haue little vnderstanding in the mistery of the gospell And although the Pharisees had no vnderstaÌ„ding therin yet al they that will be counted christen men muste both know it and beleue it For what other thinge is the gospell then a swete and comfortable preaching of Christe the sonne of Dauid that hee for vs became man and came into the worlde to redeme saue vs through his death passion And the he is called as coÌ„cerning the flesh the son of Dauid Whose sonne Christ is is for the greate excellent promise that was made of Christ vnto Dauid So likewise we knowledgiÌ„g him to be the lord of Dauid we coÌ„fesse him to be very god man sent from the father into the worlde that by him we shulde be saued This so excellent a mistery is hidden from the Pharisees all that iustifie them selues but vnto vs that know worship the father in Christ Christ in the father it is plainly opened well knowen This preaching of Christ that he is the sonne and lord of Dauid agreeth wel with the question of the law The lawe openeth sin but it forgiueth not sinne for that high power is only giuen vnto Christ our lord the son of Dauid Also the lawe teacheth what we ought to do and forbere but she giueth not the spirite which canne do that the lawe commaundeth Wherfore ther belongeth besides the preaching of the lawe which doth humiliat vs the preaching of the sonne and lord of Dauid that is the goâ—pell which may pacifye our troubled consciences may giue vs the holy ghost to teach vs willyngly and for loue to do that thing that god requiret of vs. Which knowledg god the father graunt vs through Christ our lord Amen The ninetenth sonday after trinity sonday Mat. 9. HE entred also into a ship and passed ouer came into his owne citie And behold Mat. 2. Luc. 5. b they brought to him a man sick of the palsy lying in a bed And when Iesus sawe the faith of theÌ„ he sayd vnto the sick of the palsy Son be of good chere thy sinnes be forgyuen the. And behold certain of the scribes said within them selues this maÌ„ blasphameth And when Iesus sawe their thoughts he said Wherfore think ye euell in your harts Whether is easyer to say Thy synnes be forgiueÌ„ the or to say arise walk But that ye may know that the son of maÌ„ hath power to forgeue sinnes in earth Then saith he vnto the sick of the palsy Actu 3. and. 9. f Mar. 2. Luc. 5. c Ioh. 5. b Arise take vp thy bed and go vnto thine house And he arose and departed to his house But the people that saw it meruailed and gloryfied God which had giuen suche power vnto men THE EXPOSITION IN this gospel is haÌ„dled one of the most principal articles of our faith that is remission of sinnes Wolde god that we might learn vnderstand this article For it is a necessary thing for vs to know how our sinnes be forgiuen vs. Sin is a terrible word briÌ„ging with him euerlastiÌ„g damnacioÌ„ if we abide perseuer therin Furthermore sinne so highly displeaseth god that he wold not be pleased with no other satisfaccioÌ„ thaÌ„ with the passion death of his onli son Iesus Christe our lorde Moreouer ther is scarce ani other word that hath more coÌ„solation comfort in it theÌ„ remissioÌ„ of syns hath in especial if we knowe froÌ„ whence it coÌ„meth and how we may apprehende it The whiche thyng we may perceiue in this gospel They offered vnto Christ a maÌ„ sicke of the Palsey that he should heale him But what did Christ He knewe full well The disease of the soule that the disease of the soule was muche more dauÌ„gerous then the disease of the body And though he intended to heale take awaye the bodily disease of this man that had the palsey yet he did and brought to passe fyrst that whiche was more nedefull necessary afterward healed the body And that is the cause why he is called a physicion in the gospel because he doth chiefly take away the diseases of the soule as he sayth of him selfe The whole nede not the Physicion Mat. 9. but they that are sicke Christ of his mere grace for geueth synne Wherfore he sayd to the maÌ„ that had the Palsey My soÌ„ne be of a good chere thy synnes bee forgeuen thee Here thou hearest the name of synne and hearest also that ioyfull name of forgeuyng And if diligently thou wylte considre who it is that speaketh these thynges thou mayst lightly perceiue and fynde what he is that wyl forgeue vs our synnes so that we knowlege and confesse theim and desire grace we may perceiue I say that it is Iesus Christe oure Lorde to whom is graunted of God the father this power to forgeue synne as the Angell wytnesseth saiyng Mat. 1. He shall saue his people from their synne And as wee necessarily may note and marke here that remission of synnes is and commeth of mere grace by Christe without any deseruyng of woorkes so lykewyse it is to bee noted howe gentely and mercyfully Christ here in this place doth shewe him selfe This man that had the palsey prayeth and desireth onely for his bodily health and Christ healeth him both in body and soule yea and maketh him the sonne and heyre of God and sayth Sonne be of a good chere O vnspeakeable charitee whiche can not bee expressed O mercyfull and louyng Lorde can there be shewed greatter grace to this maÌ„ that had the Palsey The sinnes are two maner of wayes forgeueÌ„ Esa 34 But
his spirit so long shall that fayth whiche Christ requireth of vs with so many woordes bee no greater in vs then it was here in S. Thomas Many there be which suppose that fayth is so common a thyng that it is in euery mannes freewylle to beleue who wyll that Christe dyed rose againe the third day Whiche if it were so in deede what needed Christ to saye these words Suppose you that the sonne of man Luc. 28. when he commeth shall finde faithe vppon earthe Moreouer what was the cause that the Apostels in the tyme of the resurrection of Christ were so rude and ignoraunt in the matter of fayth and iustificacion Nor it is not to be thought that suche thinge happened only vnto S. Thomas and not to the reste of the Apostests except that wee wyll saye that all suche tokens and actes which we fynde in the story of the resurrection of Christ fyrst doon through angels and then by Christe himselfe whereby the Apostels in this article were confirmed were vanities and lyes I may suffre euery man to say herein his pleasure Yet doo I thus thinke and can approue yt by many testimonies of scripture that no mortal man how well learned or wise so euer he be how good or sharpe witted so euer he be can learne or be instructed in the faith of Christ The holy ghoste worketh faithe in vs. Esai 54 except the singular grace of the holy ghoste drawe him and instruct him therin The prophete sayth They shal be all taught of god Then if I can instructe and teache my selfe in those thinges that concerne our faythe what need hath god to teach me Vpon this reason S. Iohn the euangelyst saith Hee came into his owne Iohn 1. and his owne receyued him not If faith be such a light and an easye thinge to come by what was the cause that the Iewes were so ignoraunt in the comynge of their Messias whiche were taught and brought vp in the lawe Or for what cause dothe the lyghte shine in darkenes and the darkenes can not comprehende it Wherefore it is meete that wee learne hereout that it is not in euery mannes power to haue fayth but that it is a gyfte and a woorke of God only as we fynde in this place of sainct Thomas that in no maner of wyse he would beleue excepte he sawe with his eyen and felte with his fyngers Secondarily wee fynde in this ensample howe paciently and gently Christe suffereth suche imbecilitee and weakenes in his seruauntes Yea he turneth suche mekenesse into a strong fayth For as we reade in the history of the resurrection howe he fyrst did appeare vnto the women and the Apostles so he dothe seeme here likewyse in this place vnto the vnfaythfull Thomas because he should not styl perseuer in incredulitee but should become faythfull He came the eight daye after his resurrection vnto the disciples and besydes that he saluted theim with his peace he shewed vnto Thomas his handes and his feete saiyng Bryng thy fynger hither and see my handes and reche hether thy hande and thrust it into my syde and bee not faythlesse but beleuyng Is not this a highe and an excellent pacience and gentylnes in suche wyse to suffre the weakenes of his electe And I beseche you howe could bee done vnto Thomas a greatter pleasure For except he had sene and felt he would not haue beleued And yet was Christ so good and so full of pitie that Thomas had all his wylle and mynde For besydes that he rebuked him with most gentle and swete woordes he suffered him to put his fynger in his syde O good Lord what great affection and loue thynkest thou dothe he beare to his electe seruauntes Doth not this place approue and confirme the same saiyng that he vsed whyle he was yet in this mortal life saiyng Mat. 11 Come vnto me all ye that labour and are laden and I wyl ease you Note also here howe Christ throughly learneth and instructeth Thomas bothe with wordes and tokens The wordes wherewith he is taught driueth away and expelleth his incredulite which wordes are so layde against him that therby thou mayest perceiue no greatter synne to be vpon yearth then is incredulitee Whereout Incredulite is a great sinne as out of a fountayne and sprynge floweth all other synnes For he sayth Bee not faythlesse but beleue As though he would saye If thou fall from the fayth thou art vtterly vndone But if thou bee faythfull and beleuest hereafter do not doubt of the merites of my resurrection then trust surely that this incredulitee shall not in any wyse hynder or hurte thee but shall so and in suche maner of wyse be forgeuen thee that hereafter I wyll neuer remembre it more For I require nothyng els for this great benefite whiche I haue purchased for the whole world through my bitter passion then only a faythfull heart whiche shall not putte his confidence in no creature whether it bee in heauen or in yearth excepte onely in my merites and deseruyng Beholde howe with these wordes thapostle is reduced and brought to true fayth And likewyse as he is strengthened and comforted with wordes so also is he holpen with signes tokens Signes confirmeth fayth which for the most part is shewed to confirme our fayth And yet it is done after a most symple maner by reason he may the easyer be brought to a true fayth and beleue Who would not put and set his trust in suche a mercyfull and a gentle Lorde Who would set his hope in any other except him onely Thirdly this Gospel prayseth and commendeth tranquilitee Peace of conscience quietnes and peace of conscience and sheweth likewise howe that Christ hath communicated the same to the Apostles And of this peace Christ speaketh before his passion Iho. 14 saiyng Peace I leaue with you my peace I geue vnto you not as the worlde geueth geue I vnto you c. With the whiche wordes Christ maketh a difference betwene a ciuile a christian fayth The peace of the wolrde lyeth in ciuile and corporal thynges wherevnto if ryches and goodes chaunce plenteously it maketh menne very negligent and careles incase it bee not prouided and preuented through the word of God But a christian peace cōsisteth in spiritual thynges which maketh a man hardy strong in persecution and temptacion and suche a one as when extreme necessitee and the honour of God dothe so require they shall not onely not fear the deuil with the world and all their adherentes but also shal dispise them and set nothing by them Act. 5. as we see the Apostles did after that the holy ghost was confirmed in them Suche a fayth doth Christ worke in his seruantes and is apprehended of theim onely that with a true fayth knowledge embrace Iesus Christ their lord And this peace I haue so longe as I beleue in Christ And nowe if I do not beleeue it
is not possible that I can haue any peace in my conscience towarde God for my synnes sake whiche alwayes accuseth me in my conscience nor wyll not suffre me to come nor attaine to this spiritual peace Fourthly The cōfession of Thomas wee fynde here an excellent confession in Thomas in whiche he knowlegeth Christ to bee his God and his Lorde And this confession is so nedefull and necessary without the whiche no man can haue the true righteousnes that preuaileth before God nor entre into the kyngdome of heauen But note also howe afore that Christe had shewed his handes and his feete vnto Thomas he could not haue this cōfession Handes and fete what it is in scripture Handes and feete in scripture betokeneth often tymes workes and conuersacion Therfore when Christ sheweth vs his handes and feete that is When he hath brought vs to that point throught his spirite and worde that we acknowlege his merites passion death and finally all his workes onely to be the cause of our righteousnes and saluacion then may we saye with the Apostle My Lorde my God and put all our trust in him accordīg to the saiyng of Dauid Ps 54. Set your trust in the Lorde and he shall care for you When Christ doth not in suche wyse shewe vs his handes and fete so is it for vs vnpossible to make any such confession For sainct Paule sayeth not without a cause to the Corinthians saiyng 1. Co. 12 No man can say that IESVS is the Lorde then through the holy ghost Wherefore it is Christe that must bryng vs to this confession Further note that Thomas beyng enflamed with the holy ghost calleth Christ his god This such lyke sentences by the whiche it is proued that Christ is the true naturall God ought diligently to bee noted and surely layde vp in our mindes and especially nowe in this last and perilous tyme. Wherfore it is very necessary when suche errors abuses crepe in whiche God forbid that wee bee well instructed with this confession of Thomas lest wee bee vtterly drawen from the true fayth of Christe With this confession of Thomas sainct Ihon in his canonical Epistle agreeth very aptely 1. Iho. 5 where he calleth Christ very God and euerlastyng light whiche is freely confessed Christ to be the true God He that wyll these admonicions notwithstandyng be deceiued on his perill be it For we truely through the helpe of God wyll stand liue and dye in this article in suche hope and trust that the almightie God of his great mercy goodnes will maintayn vs here euerlastyngly through his only sonne our Lord Iesus Christ Amen The Gospell on sainct Stephin his day the Martyr Math. 23. WHerfore beholde Mat. 10 Luc. 11. Ioh. 16 Act. 6. and. 7. I sende vnto you prophetes and wyse men ◠Scribes and some of theim ye shall kyll and crucifie and some of theim shall ye scourge in your synagoges and perse cure theim frō citie to citie that vpō you may come all the righteous bloud whiche hath been shedde vpon the yearth frō the bloud of righteous Gen. 3. Abel vnto the bloud of Zacharye the sonne o◠Barachias 2. Pa. 24 whom ye flewe betwene the temple and the altar Verely I say vnto you all these thynges shall come vpon this generacion Luc. 13. O Ierusalem Ierusalem thou that kyilest the prophetes and stonest theim whiche are sent vnto thee howe often would 4. Es ◠I haue gathered thy children together euen as the Henne gathereth her chickyns vnder her wynges and ye would not Behold Psal 9. your house is lefte vnto you desolate For I say vnto you ye shall not see me hencefurth tyll that ye say * Ps 118 Luc. 9. Blessed is he that commeth in the name of the Lorde THE EXPOSITION IN this Gospell Christ handeleth the Iewes somewhat roughly like as one that almost had made an ende of his course runnyng and nere to his death ready to be offered vppe Yea he reproueth them in suche wyse of their blyndnes maliciousnes and their indurate heart and that with so great vehemency and so ernestly that he could not hardlyer assault them And that their ingratitude shuld be the better knowen vnto them and be brought to light he reciteth vnto theim the great benefites that God from the beginnyng of the worlde had visited theim with all yea and that whiche was yet commyng before that their great cicie of Ierusalem should bee destroyed And sayd howe he sent theim Prophetes Wysemen and Scribes and euer had sought all meanes and occasions to bryng them through their preachyng to saluacion yet al would not helpe Prophetes He calleth Prophetes those whiche throughe the inspiracion of the holy ghost and by the commaundement of God prophecie and teache the people the will of God And which haue been taught of no mā except of God onely as Moses was Wyse men And he calleth wyse men those that haue learned and heard all their wysdome of other good men and are ready to vtter it againe to all men as was Aaron in the olde Testament and sainct Stephin in the newe Testament Scrybes Scribes he calleth those whiche not onely throughe preachyng the woorde of God but also through their diligent labour in writyng teache other menne and profiteth theim highely as were many after the Apostles tyme and likewyse in our tyme there be many that haue done muche good in the church of Christ and dayly yet dothe Of the whiche in another place Christ sayth Mat. 13 Euery Scribe taught vnto the kyngdome of heauen is like an housholder which bringeth furth of his treasure thynges newe and olde Out of whiche woordes lightly may bee gathered the greate benefites that God had shewed vpon the Iewes And how I pray you can be so wyse or wel learned that can comprehend with words al the benefites that god had shewed vnto the Iewes from that tyme that he had brought them out of Egypt and deliuered them frō bondage A great benefite to haue the word of God And yet amongst all other this was the greatest highest benefite that he had geuen them his worde without doubt a most precious and excellent gyfte Whiche gyfte was so great Rom. 4 that as sainct Paule sayth they farre excelled vs Heathen people forasmuche as God hadde committed his woorde vnto theim And the prophete Dauid boasteth Psal 16 that god had doone no suche thinge to all nations lyke as he had done vnto the Iewes But they shewed them selues againe so vnthankefull that it constrained god to take awaye that same worde from them as wee see in the eight chapiter of the prophet Amos saying Beholde the tyme commeth sayeth the lorde god Amos. 8 that I shall sende an hunger into the earthe not the hunger of breade neither the thruste of water but an hunger to heare the worde of the lorde And the truthe of
you Yet notwithstādīg it is so couered with the crosse that it can be seen or knowē of no mā but of him to whom it is geuen of God to se it Thyrdly The blindnes of Iudges that order matters for frēdship or fauour here is set furth the example of a wicked Iudge in Pylate For he although he well considered the innocency of Christ was well ascertained that he had not deserued the death as he himself also confessed yet for the frendship fauor of the Iewes only he deliuered Iesus to the ministers to be scourged to be crouned with thornes to bee spyt vpon stryken Besydes all this was it not a great blyndnes hee was scourged and most vyllainously entreated Furthermore he brought him furth sayd Behold I bring him furth to you that you may know that I haue founde in him no cause worthy death If thou fynde no cause in him worthy of death I pray the Pylate why dyddest thou delyuer him to the Iewes to be scourged and sufferest the souldiers seruantes to vse so great tyrannye and euyl agaynst hym Or wherefore sayest thou afterwarde Take him you and crucify him accordyng to your lawe as for me I fynd no cause in hym Is this the offce of a Iudge to deliuer an innocent cōuict by no wytnesse into the hādes of his enemyes Euen thus surely it cōmeth to passe when men wyll be Iudges and retayne the fauour of menne as it chaunsed here vnto Pylate But what sayth God in this matter Forsoth thus In waye of iudgement bee not thou an acceptor of persones Deu. 1. that is In iudgement thou shalt do to a straunger and vnknowen as to thy frende and acquayntaunce Deale with the poore as with the ryche And briefly be to one man as to another so that no man maye haue iust occasion to complayne either of violence tyranny affection or fauour parcialitee or iniustice But this dothe not Pylate here regarde but lest he should lese Cesars fauour he willyngly doth that thyng for the Iewes pleasure that he was very well ascertayned to be vniust and vntrue For why with his owne mouthe he pronounceth that he founde no cause in Christ worthy death and yet presumeth he to doo this horrible facte to condempne Christe and to adiudge him to deathe Nowe lette vs not thynke but that euen in oure tyme lyke iniquitee maye bee founde Pylate somtyme iudgethe in oure tymes yea dayly lyke ensamples are doone before our eyes if menne wyll at the least open theyr eyes and looke vpon theim For where Christ oure Lorde is and reigneth by his woorde spirite and Gospell there muste it needes bee also that the poore Christians suffre all tyranny of the enemyes of the Gospel yea though theyr behauour be suche that they offende and hurte no man Furthermore it is impossible but suche as bee aduersaryes of the trueth shall together conspire against it yea though they before were most vtter enemies as in this place we se Pylate Herode do Euen so in our tyme wee see them that before were mortal enemies at dissencion with in them selues nowe they become hye louers frendes and agree in one to persecute the gospel and to murther innocentes But be thou of a good cōfort thou I say that hast receiued the trueth louest it We haue this Christ whiche rose frō death the thyrd day ouercame all his enemies and aduersaries furthermore hath receyued al power in heauen and yearth This Christ if we continue stedfast in faith vnto the ende wyll take our part stād on our side saue vs so that we shal neuer be seperate from him Fourthly The truth is euerie-s sted out of coūtenaunce Pylate again skornfully asketh Christ saiyng What is truth takyng occasiō to aske that question because he heard Christ say I came into the worlde for this intent that I might beare wytnesse vnto the truth And as in this place we lerne that the truth gospel shal euer by this worlde be mocked dispised iested out of countenance and that mans reason nor any wyt of man can by it selfe take or apprehēd it so also must we know what Christ in this place calleth the truth Truthe Neither may wee take this diffinicion of the truth out of our owne brayne but of the gospel of S. Ihon where Christ himself teacheth defineth it Thy sermon or worde O father sayth he is the truth But what sermon is it or what maner woorde is it Truely none other sermon or worde but the same woorde of his heauenly father that is to say the most holy gospel For this is suche a worde of so great power that it is able to comfort the brused feareful cōsciences and geueth the holye ghoste whiche leadeth vs from all hipocrisy whiche most of al thinges is enemy vnto the truth And of this worde also speaketh the apostle Paul sayinge Rom. 1. The gospell is the power of god vnto health or saluacion to euery manne that beleueth It was necessary for Christ to bear witnes to those thinges as he sayth vnto Pilate that is he muste needs in his preachinge set forth this truth which truth is none other but the worde of god and the gospell whereby ys sette forthe vnto all men the good will of god toward all those that receiue and professe his gospell But nowe if I wyll know this truthe and by the knowledge of it attaine vnto eternall health I maye not go aboute it scornefully as Pylate dothe in this place But I must doo as the Tessalonians dyd in the actes of the apostels Act. 17. Those that receiued the worde were very studious and dayly searched the scriptures whether it were so as the Apostels preached For if I do so without doubt the vnderstanding and sence of the scripture shal not be denayed me but aboundantly giuen vnto me Psa 18. as the scripture testifieth The witnesse of the lord is faithfull giuing wisdome vnto babes And to this pertaineth it that Christe saithe in Iohn Search the scripture for thei beare witnes of me The fowerth sermon on the passion Ioh. 19. THen Pylate took Iesus therfore scourged him Ma. 27 Mar. 15 And the souldiers wounde a croune of thornes and put on his heade And thei did on him a purple garmente and came vnto him and sayd Hayl kyng of the Iewes and they smote him on the face Pylate went forth againe and said vnto them Behold I bringe him forthe to you that ye may know that I fynd nofaute in him Then came Iesus forthe wearinge a croune of thorne and a robe of purple And he saieth vnto them Beholde the man Mat 27 Mar. 15 Luc. 23. When the high Priestes therfore and ministers sawe him they cryed saying Crucifye him Crucifye him Pilate saithe vnto them Take ye hym and crucifi hym for I fynd no cause in him The Iewes answered hym We haue
we dispaire of all our workes merites and vertues and esteme them as thinges that can not helpe vs and therefore the Prophete Esai sayeth Esai 63 that all oure iustyce or righteousnes are as a defyled clothe And thus dispairyng of our selues to seke our righteousnes in the merytes passion and death of oure Lord Iesu Christ onely of whom Ihon the Baptist gaue this true testimonye that he is the Lambe of God Ihon. 1. that taketh away the synnes of the worlde This fayth I say dothe apprehende by Christe remission of synnes iustyce and eternal life Neither may we in this matter admyt any worke of man except we would plucke away steale take frō Christ his glory Esai 42 whiche he wyl not geue to any other and so stealyng Christes honor burthen our soules vnto the perpetual death damnacion of our selues Surely it is an vndoubted trueth that a christian man must do good workes and haue an honest conuersacion and with good workes confyrme allow his fayth For who would deny this But to sette a fayth and confidence in those workes and to admit our merytes in the cause of our iustifycacion is in no wyse to bee permytted For by that meanes grace were no grace and that whiche before was atributed by verye right vnto the onely loue of God that should we then ascrybe vnto our workes merites Therfore Christ sayth in this gospell He that beleueth in the sonne of man shal not be iudged But he that beleueth not is already iudged because he beleueth not in the name of the only begotten sōne of God Fayth onely abideth in battayle of cōsciēce See ye that in the conflicte and battayle of the conscience fayth standeth sure and is not condempned nor iudged Contrarily that vnbeliefe is already cōdempned the sentēce of eternal damnacion is pronoūced against it For Christ wyl in this gospel as he doth in many other places of the scripture ascribe quietnesse of conscience and saluacion vnto faithe and the disquietnes of conscience perpetuall damnacion to vnbeliefe Thirdely Condemnacion bicause Christe spake of iudgemente and condemnaciō he now procedeth and declareth what is condemnaciō and saith And this is the condemnacion that the light is come into the world men haue loued rather darkenes then lighte And why For bycause their workes were euell Christe him self with his doctrine gospel is this light The lyghte Ioh. 8. as in another place he calleth himselfe saying I am the light of the world Whosoeuer foloweth me he walketh not in darknes The darknes Darkenes is our flesh nature mannes reason and vnbeliefe yea all the wisdome prudencie of man which doth not spring out of faith but spring frō our reasō without faith And now I beseche you to marke with me well at what point our reason our wisdome and prudence is wont to stumble at if it folow not the very word of god as his capitaine and leader Surely when Christ came into this world he was more redyer to saue help then to condemn nowithstanding that the father had giuen into his hand all iudgmente And truely the Iewes had wel eschaped this iudgement or eternall damnacion had by faith obtayned health saluation if they wold haue receiued Christ which is the light of the world and beleued his worde But what doo they They sette more by darknes then by lyght Iohn 1. And as Iohn saithe in the fyrst chap. of his gospel The light shined in darkenes the darknes comprehended it not Ther was no faulte in the lyght but a greate defaulte in the darkenes that receiued it not But what foloweth nowe out of this darkenes Forsoth this Those that neither knowlege nor learne their darkenes nor wyll not geue Christ his due honor they iudge and condempne themselues euen as Christe sayth Whoso beleueth not he is already condempned And truely it chaūseth so by most rihgteous iudgement to him that is vnfaythfull Incredulitee is iudged by his own self that is through vnbeleif For inasmuche as he doth euil and yet can not abide the light or to be reprehended it is right that his owne vnbeleife should iudge or condempne him But so is it not with the faythful man for he can abyde that his workes that are done in the truth shuld come to the light be tryed wayed by the worde of God and iudged by the rule squire of the woorde of God For how should he feare the light seyng that all his workes are done in God Cōsider it well For thus in euery place of the scripture life is ascribed vnto fayth and iudgement and condempnacion to incredulitee and vnbeleife God geue vs grace to receiue retayne with vs his light to the comfort of our soules Amen The gospel on the tewysday in the Whytson weke Ihon. 10. VErely verely I saye vnto you He that entreth not in by the doore into the shepe fold but clymeth vppe some other waye the same is a thefe and a murtherer But he that entreth in by the dore is that shepeherde of the shepe to him the porter openeth and the shepe heare hys voyce and Pro. 10. hee calleth hys owne sheepe by name leadeth them out And when he hath sent forth hys owne sheep he goeth before them the sheepe folowe hym for they knowe his voyce A straunger wyll they not folowe but wyll flee from hym for they knowe not the voyce of straungers This prouerbe spake Iesus vnto them but they vnderstode not what thinges they were whiche he spake vnto them Then sayde Iesus vnto them agayne Verely verely I say vnto you Iho. 14 I am the dore of the sheepe All euen as many as came before me are theues murtherers but the sheep did not heare them I am the dore by me yf any man enter in he shall be safe and shall go in and out and fynde pasture A thefe commeth not but for to steale kyll and destroye I am come that they myght haue lyfe and that they might haue it more aboundantlye THE EXPOSITION FOrasmuche as Christ our Lord sheweth in this gospell or similitude by conferryng theim together both what the euil shepeherd teacher is also howe he may bee knowen and on the other parte what the good shepeherde and teacher is and by what sygnes also menne may knowe him I thynke it mete fyrst to treate of the good shepeherde especiall for this cause that it is a thinge very profitable and necessary and also a matter of great waight importance For Christ describeth here the good shepheard so A preachers callynge doctrine shal be vpright and law full that he must nedes entre in at the dore into the shepefold that is it is necessary that the preacher be called by some lawefull and godly meanes it is necessary also that his doctrine bee trewe and godly And howe can they teache the trewth that are
and according to hys deseruyng suffereth for it although he loke to this promyse it shall lytle profyte hym Thou muste needes suffre in a good quarrell that thou mayest be sure that all that shall chaunce to thee happeneth for the truthes sake Euen as Sainct Peter also saith Let none of you suffre as a murtherer or a thefe or as an euell dooer or as a busye body in other mens maters Wherfore if thy cause bee good thou mayest assuredly haue this hope that this trouble and sufferynge shall be rewarded and recompensed with euerlastynge ioye Which almyghty God graunt vs through Iesus Christ AMEN The gospel vpon S. Markes day Iohn 15. I Am Eccl. 24 the true vyne and my father is the husband man Euery branche that beareth not frute in me hee wyll take away And euery braunche that beareth fruyt wyll he pourg that it may bryng forth more frute Act. 15. Now are ye cleane thorow the words which I haue spoken vnto you Byde in me and I in you As the branch can not beare frute of it selfe excepte it byde in the vyne no more can ye except ye abide in me I am the vine ye are the branches He that abydeth in me and I in him the same bringeth forthe muche frute For without me ye can do nothyng if a man byde not in me he is caste furth as a branche and is wythered and men gather them and caste them into the fyer and they burne Mat. 21 Iohn 3 If ye byde in me and my wordes abyde in you aske what ye wyll and it shall be doone for you THE EXPOSITION WE haue in this gospel a very comfortable lessō for all them that ar true faithfull christen people wherin Christ exhorted al his vniuersal church to remain in him comparing him self vnto a vyne tre his louers vnto branches Which similitude hath bin vsed in the old testament also wher god called the house of Israel that is the church of god a vineyard Psa Esa Ier. Mat. 20 and. 21. as euidētly may be seene in the prophets And as Christ in the gospel of Mat. doth declare a vineyard to be his church so in this place he called it a vineyard also god the father an husbandmā him self he called the vinetre his Apostels euery membre of his church brāches Let vs therfore apply compare one with the other se how thei do agree For as the vineyard is not ordained for to beare thornes and thystels but that the vine trees should be planted in it for to beare fruites so the church is ordained not to florishe with the riches of this worlde whiche verely are thornes but for to plante Christ in it For as the husband man doth make cleane the ground of the vyneyard and doth plante in it vyne trees and doth hedge it round aboute maketh a presse and buyldeth a tower in it purgeth maketh cleane the braunches that they may brynge furth fruite plentifullye so likewyse God the father hath chosen to him selfe frō among men a church in the whiche he hath planted Christ his sonne whiche garden he also hath strengthned with an inuincible stone namely Christ against whiche stone or tower euē the gates of hell can not preuaile For euē as when the godly be regenerate in Christ so he dothe purge and make cleane their heartes that they may bryng furth fruite In this vyne tree there be ii kyndes of braunches or sortes of men for some haue a shape of godlines seme to beleue in Christ and to be special in Christes churche hearyng sermons receiuyng the sacraments do many good woorkes and yet they do not truely beleue in Christ nor yet their woorkes do not procede out of a true fayth These be hypocritical vnfruitful brāches which shal at the length be cast into euerlastyng fyre There be some also without repētance whiche beare the name of christian men yet do most abound are indued with moste horrible shameful crymes Some there be that are godly euen as they verely beleue in Christ so verely they worke by faythe brynge furthe fruit that alway doth remayne And this difference ought chiefly to be marked The vngodly wicked speaketh moste pestiferously of Christes churche for because that they se in it many impure wicked men for whose sakes they thinke that the churche of Christ is not the true church nor that it hath not the true Gospel But they that so do condempne the true churche forbecause it is admixed with euil persons are here againe condempned with this sermon of Christ For truely Christ speakyng of the braunches doth not speake of those that with their open profession be separated and deuided from the churche as the Iewes and Turkes but of those whiche be or seme to be in the vyne tre Christ And of these he maketh two sortes Two kynde of braunches some of theim be barraine some fruitfull By the whiche he teacheth very plainly that the churche here vpon yearth hath cōmixed with her many euil persons whiche although they seme to bee the very membres of Christ yet they bee but braunches to be cutte away and to be cast into the fyre He sayth that the kyngdom of heauen is likened vnto a manne whiche soweth good seede in his felde But whylest the man was a slepe his enemy came and did sowe cockle among the wheate And againe the kyngdome of heauen is likened vnto a lytle nette that is cast into the sea whiche did pull vp all kynde of fyshes And in another place A certayne man went into the mariage whiche had not his mariage garment And sainct Ihō sayd They went out from vs but they were not of vs. But I pray you what becommeth of these braunches that bryngeth furth fruite He sayth He purgeth it and maketh it cleane to bryng furth fruite more plenteously Good brāches Braunches whiche be fruitfull and profitable in the church be all those that truely beleue in Christe and of a true fayth doth obay vnto the true callyng of God This braunche is not cast away is not taken away as the fyrst was but is cut with a hoke and is made cleane Secōdarily Nowe are ye cleane sayth Christe because of the worde that I haue spoken vnto you I beseche the what meaneth these wordes Be the Apostles pure and cleane braunches when as yet they were synners and ready immediatly to leaue their mayster Christ and to deny him I say ye are cleane not forbecause of your owne fleshe whiche is yet synfull nor for the puritie cleanesse of your righteousnes whiche is myngled with muche impuritne and vncleanes but for the worde which I haue spoken vnto you sayth Christ That is for my gospel whiche I haue shewed vnto you that is to say that I am the very true Messias and satisfaction for synne whiche with my death hath kepte you from death whiche hath taken vpon me the