vs. For it is neuer suffered in any place of the worlde long without persecution For the dyuell can not abyde it It is a very busy and styrryng kyngdome of hys He suffereth not his seruauntes to be ydle as we proue and feele by the Papistes dayely more and more Thyrdely he muste take diligent hede in this poynt also that the thornes trouble it not that is that he regard not his substance rychesse pleasures concupiscence of the flesh and eies and the pompe and pryde of lyfe so muche as he dothe the woorde And worldly trauayle is not more to bee estemed then the worde of God But as CHRIST saythe Fyrste seeke the kyngdome of GOD and the ryghteousnesse thereof When the heart is becom studious strong religious with the fear and loue of God then it is pure and apt to this purpose to yeld fruict in pacience and long sufferance For the crosse tribulation affliction caÌ„not be lacking at al. For as Paul saith all that will liue godly in Christ shal suffer persecution Wherfore pacience is a necessary remedy in christian men and so is praier For fyrst of all our greatest incommoditie is that wee are tangled and combered wyth suche lettes we can not by reson of our natural inclinatioÌ„ neglect and despise worldly things Besides all this the deuil letteth no occasion passe but deuiseth all meanes possible to take the word from vs and to put in the place therof couetousnes pride wrath and other thinges of like sort As there be exaÌ„ples to shew For ther shold be many excellent persons in the coÌ„gregation if they wer not hyndred by auarice ambition lechery so that they can not regard Gods word Wherfore it is very expedient diligently to marke our vicious nature and not to lyue so carelesly as the most part doo but to entreate God for the gift of the holy ghost which he promised for a suretie to geue vs. The father geueth that holy ghost to all that aske it that he may remoue froÌ„ vs all suche stops and staies and that he wold cut a sunder these thornes and snares that we may heare and kepe the worde of God and bring forth true fruicte of faith in Christ. By the which faith we may shew not onely obedience to God but may become also his children and heires For this is the chiefest cause why this seede is spread and the Gospell preached throughoute all the worlde euen to yelde suche fruictes into euerlastyng lyfe Nowe after this description of true godlynesse and hope of good encreace therof this doctrine is not to be let passe in this parable Let it not seme any meruaile vnto vs that Gods worde shoulde not euery where yelde fruict For that we learne by the distinction that Christ maketh of fower kynds of hearers wherof one onely is good the other thre ar fautie Yet they ought not to hynder or let the fourthe in doyng theyr duetie For the maner of Gods worde is suche neither can it be otherwise It is put forth to men for their saluatioÌ„ But in the most part of men it nothing preuaileth as this parable specifieth Howebeit the worde and the precher is not in the fault as the ragious and furious Papists thinke they may boast against vs in that behalfe for that there rose also many sectes and offences with the settyng foorth of our doctrine But if this made any thing against vs what wold they saye to the example of Christ Iohn and the apostles Were not all thynges in their tyme also full of greuous offences and trespasses Do not hystories record that there were that hearde Iohn and yet sayd that he had a diuell Herode hym selfe that so greatly estemed hym and was delighted with his doctrine as the Euangelistes testifie at last caused hym to be â—mprisoned beheaded They heard Christ the sonne of God and yet crucified hym Why saiest thou not nowe that Iohn Christe and the Apostles were false teachers for that there was suche incredible stubbornes and malice that verye fewe were conuerted by theyr woorde But here they dare not speake what they thynk lest they should openly betray them selues to be Antichristes They think that they haue a lauful cause therfore to raile vpon our doctrine What is the cause of oure doctrine and by what right we may maintayn it and set it foorth I will not shew at this tyme I haue only respect that it is Christes worde For thus he sayth The sede is the worde And verily it can not fall into a wicked Papistes heart to saye that this worde that Christ speaketh of here is euill and corrupt But now what saieth Christ as touchyng the pure and good ground what encrease coÌ„meth therof The fourth part saith he commeth to good and groweth to ripenesse Who therfore can doubt but that the worlde continueth in wickednes without amendemeÌ„t although the worde and the doctrine be pure true and without faulte I pleade not the cause as I sayde before for our doctrine But we at the least proue this that oure aduersaries the Papists can not but confesse whether they will or no that the wickednes of the worlde can not bee amended thereby or taken awaye althoughe that bothe pure doctrine and preachers come vnto it The very example of Christ besydes Iohn and the Apostles sheweth sufficiently that the matter can not be brought to suche case that all shall beleue and embrace the worde It is the greater parte and it wyll be alwaies euyll lewde and vnfruictfull and very fewe be conuerted and brought to beleue Now if it so chanced to the sonne of God what meruaile is it if it chaunced so to Iohn and to the Apostles and now to vs also at this time Shal the fault therfore be layde to the doctrine Why doo they not as well blame and denie the good sede that fell vpon the way the stones and the thornes But they should rather folow the truth and refrayn from railyng and backbityng His worde is the sede that is sowen And that is neuer euyll neither dooth it of his owne pure nature bring forth any other fruicts then good And if fruicts folow not thereafter beware thou blame not God and his word The fault is in the ground wherin the good sede is hurte corrupte and made vnfruictfull Wherefore this is but a sclander of the Papistes where as they mysreport our doctrine for that it is assaulted with so many offences and sectes Let them condemne them selues rather and such other that wil not receiue the worde with a true heart For the fault is not in the word but in the hearte and mynd They are corrupt also stirred by the diuel to forsake Gods worde As Christe sheweth in an other parable of a good ground which is sowed with good sede and yet it can not be without tares If ye demand how this commeth so to passe the diuel saith Christ soweth theÌ„ in the
night which can not suffer that all thyngs shold be cleane pure and albeit he can not vtterly roote vp altogither yet he mingleth his tares with the residue that is pure Now who can blame gods worde as though it wer the cause of al sects Wherfore let al mē take hede to thēselues by this doctrin For this propretie of the gospell will neuer be other Som shal therby be restored brought to ripe corne But cōtrarywyse the greater part shal alwais remaine vnfruitfull Wherfore here it cōmeth to passe that Christ said in the last part of the Gospell Many are called but few are chosen For when they wil not make their mynds agreable and conformable to the Gospel but hearkeneth rather to the diuel let passe the word they can not by such wickednes please God Wherfore they fal not only into cōmon vulgar sins offēces but also as Christ saith here thei are strikē with madnes blindnes as with a plague for their vnclenlines so that in seing they see not in hearing they vnderstād not nor know not howe that matter stādeth Wherfore let euery mā here beware he fall not neither let him blaspheme the Gospel for it For it neuer cōmeth forth without offences falling which is not the fault of the word but of the malicious diuelish hert As the fault is not in the sede that in the way it bringeth forth no fruit nor amōg stones thorns We must fight agaīst this offēce labor rather that euery mā mai get this sede and praye God that he will fascion forme and frame our heartes through his holye spirite and so prepare a way that when we heare the worde it may perce into our heartes and bring foorth fruict in pacience and that we may obteyn saluation by our faith in Christe whiche the holy ghost by the word of God and the sacramentes worketh in vs. Which thyng God graunt luckily to come to passe Amen The Purification of S. Mary the virgin The first parte of the Gospel Luc. ii ANd when the tyme of their Purification after the law of Moses was come they brought hym to Ierusalem to present hym to the Lord as it is written in the lawe of the Lord euery man chylde that fyrst openeth the matrix shal be called holy to the Lorde and to offer as it is said in the law of the Lord a paire of turtle doues or two yong pigeons THE EXPOSITION IN the historie of this Gospell is set foorth howe the chylde Iesus was presented in the Temple after the time of his mothers in lying And the Euangelist after the maner of the lawe calleth the whole tyme of her lyinge in the dayes of Purification For the same terme is vsed of Moses This was not the law of nature wherfore the Gentiles vsed it not But God dyd constitute this lawe amonge his people for a peculiar purpose that the mother if she brought foorth a man chylde shoulde after .xxxiii. dayes come to the temple but if it were a woman after .lxvi The very same law hath the Pope made for churchyng as it is named of women that haue layne in chyld bed cōmandyng that after certain dayes they should returne to the churche to be purified and halowed of their vncleannesse As though by a certaine lawe they were vncleane therfore vnmete to be present at any holy ceremonies or to haue companie with the congregation But the Pope doth this without right For ceremoniall vncleannes was not natural but a ceremonie cōmanded by a certayne law whervnto none wer bound but the Iewes neither ought other to be yoked with this lawe But this was specially commaunded in the lawe that the first begotten after the forsaid tyme was expired should be presented and dedicate vnto the Lorde For so is it written in Moyses law Euery man child that openeth the matrix shal be called holy to the Lord And that not only of men but of beastes also All that was called the Lords and was the Lordes And herof sprong the prerogatiue and interest of the eldest son or first begottē so that they wer preferred in the priesthode and in other things And because that in so great a numbre of people this wold haue growen to an infinite multitude if al the first begotten should remain in the temple to serue the Lord therfore GOD permitted the parentes to redeme their children by price as by a lambe of one yeres age or by a paire of turtle doues accordynge to euery mans habilitie And so the sonne was restored to his parents and yet was called the chylde of the Lord. Here it appereth that Maries substance was not great for that she offred but a pair of turtill doues whiche was the gyfte of the poorer sorte By this gyfte she redemeth her sonne and so by this meanes confesseth that although she be the true mother yet that it is not her sonne only but the sonne of God also as wel as her owne For he was the first begotten The Turke in this counterfeiteth God where as he taketh from the parentes the most towardest sons and daughters causing them to be brought vp for his vse And this is the cause that he hath such store of mightye warriours But god dealt more gentilly He required the fyrste borne for hym selfe after suche maner that he neuerthelesse gaue power to redeme them and to the ende that the Iewes should knowe theyr God to be suche as delyuered them oute of the bondage of Aegypt and destroyed in one nyght all the fyrst borne of the Egyptians Therfore he commanded that the fyrst begotten of the Iewes for a memoriall of thys wonderfull deliuerance shoulde be presented and offered in the temple And thys lawe is nowe also abrogate and abolyshed neyther are we Christian menne bounde to this law no more then we are to other ceremonies made peculiarly for the Iewes And in all these thinges there is no great thyng for vs to learne except that only wherof we haue entreated before as concerning the circōcision of Christ euen that Christ is vnder the law as though by no right he was subiect nor bound therunto Wherfore this obedience of Christ I will now shew foorth but yet not applying it to such an high degree as I did before For as I applied my doctrine before to the furtherance of rightuousnes before God that is how we were made rightous in the sight of God so nowe lette it be vnto vs an exaumple of charitie and good workes For the humble obedience of the chylde Iesus is so hyghely praysed and sette before oure eies to make vs ashamed for that he by all hys laboure and longe trauaile can not stirre vs to doo halfe our duetie There is so muche crookednesse in vs that we can not doo that that is commaunded to be done vnder peyne of damnation and euerlastynge punyshemente Where as Mary neuerthe lesse whyche was a virgin and
aduanced by God yet be they soone broughte downe agayne Wherefore when the Angels Cain Ismaell Esau Elias and the Iewes waxed proude and applyed theyr preeminence and priuiledge geuen vnto them to knowledge Gods goodnes thereby fyrste to their own priuate pleasure and commoditie and then to the oppressyng of other they were reprobate cast out of Gods fauor notwithstaÌ„dyng their fyrst birth-right and outlawed out of Gods kyngdom into the kyngdome of the deuyll And this practise of God is described in the Psalme 103. Who is lyke vnto the Lorde oure God that hath his dwellyng on high and yet humbleth hymselfe to behold thynges in heauen earth He raiseth the symple out of the durst and lifteth the poore out of the myre And the virgin Mary in her songe He hath put down the myghty from their seat and hath exalted the humble and meke This is Gods maner He wholly resysteth the proude neyther doth hee enryche and beautifie menne with his gyftes that they therby shoulde become extorcioners and oppressours And lest he should seme to be ouercome of the proude he aduanceth nowe and then â–ª most basest persons to high honor and contrarywise throweth down kyngs from their thrones and bryngeth them hedlong to extreme calamitie whereout they can neuer escape Wherfore among the Iewes the fyrst borne hadde great priuileges in the priesthode and kyngdome was due to them by gods ordinaÌ„ce But when they proudly abused this honor God dyd not alwais ratifie this lawe Ruben also was the firste begotten but he is so cursed of his father Iacob that he obteined by his birthright neither kyngdome nor priesthode Abraham also as men thynke was the youngest amonge his brethreÌ„ But GOD bestowed on hym that was due to his brother And this may ye learne by many examples that the first borne dyd for the most part degenerate And there was no other cause of this then pride whiche thought this I am the first begotten wherfore my priuiledge is chiefe in this house I am Gods holy one and his peculiar good Wherefore lette no manne be proude yf he excelle in any gyfte of God more then other If thou be endewed wyth the gyfte of learnyng vse that gyfte to Goddes glorye and to the profyte of thy neyghbour Boast not thy selfe so muche thereof as though thou receauedst it â—â—t They that passe other in holynesse beautie rychesse or any other gyfte Lette hym beware of thys as muche as hee woulde of death that he chalenge not those thyngs as his own and so cast hym selfe out of Gods kyngdome by commyttynge sacrilege For GOD in the fyrst moste excellent and auncient Patriarkes hath declared howe greately he was offended with pryde and statelynesse where as they all for the most part degendred Iohn the Baptist continued accordyng to his fyrste birthright and almost none els But all other for the most part were of suche intollerable arrogance that they obteyned not this chiefe commoditie of thys renoume vntyll at laste the Iewes by theyr fall and ruyne gaue vp their ryghte to vs Gentiles For nowe the byrthryghte of the churche before God consisteth not in ciuill and corporal matters as the Pope boasteth countyng himselfe chiefe Bishoppe wheras he is scarsly a dreame But the priuiledge of the Churche is in baptisme in the worde of GOD. For although our bodelye and corporall birth maketh greate diuersitie in vs yet by baptisme we are all equall For we are all borne out of the churche whiche is an vndefiled virgin in spirit For it hath the pure worde of God his SacrameÌ„ts And the church is pregnant and great with child and alwaies bringeth forth Christians which are the first frutes proper goods of God And one man no more than an other God will haue vs acknowlege our honour and renoum in this that we through baptisme are borne the sonnes of God and his proper goodes He did not so by all nations he shewed not the iudgements of his mercie and grace to them whether they be Turkes or sarasens For they regard not these priuileges of the first begotten Neither will they hear or see these thinges that make vs first borne before God And for as muche as we obtaine this honour from God and his grace all Christians a like we ought not by our fault so to behaue our selues that the thinges that are geuen to our coÌ„fort against the wicked shold through pride be our destructioÌ„ It is the greatest renoum of Christs churche For she as a mother by baptisme the worde and faith bringeth forth Christians the meÌ„bers of the church Wherfore in all those things if christiaÌ„ men will haue respect to their birth condicion they shal haue no occasioÌ„ to be proude For whatsoeuer they be it coÌ„meth of the grace of God by baptisme faith the worde which are equallie belongyng to all Christian men makyng no man more Christian then an other before God through his mercie All before God are priests and kynges And of this renoum can neither Turke nor Sarasyn boast Yet is not this renoum graunted to our ambition to corrupte seduce as the Pope doth that vsurpeth the supremacie ouer all christendome without the commandement of God by the instinkte of the deuil only For this is a continual and vnchangeable rule among the ChristiaÌ„s as it is taught in the parable of the hired laborers that no man in dignitie and worthines prefer hymselfe before other For there is but one baptisme of all And wher as there must nedes be teachers and pastours yet these be but ministrations and offices that haue no power to make the children of God For baptisme and the worde and fayth in the worde causeth vs to be the children of God and the first borne Wherfore it is well set foorth in the churche for a doctrine that the example of the firste borne in the olde Testament and their pride shoulde teache vs that GOD can not suffer pride And he that wolde be safe from this daunger must nedes humble and submitte hymselfe But this tale were as well tolde to a deafe man as to the worlde For it abuseth the most folishe and vaine thynges that be to pride And for as muche as the worlde will in no wise folowe better councell GOD ceaseth not to withstand the stubborne and proude They are by daylye examples caste downe euen as Lucifer and his angels were out of heauen And this is one part of this gospell as muche as belongeth to the historie and the presentynge in the churche After this doth the Euangeliste reherse what chaunced when they presented Iesus as theyr firste begotten sonne in the Temple and redemed hym wyth a gyfte We wyll take that in hande at an other time to entreate of And nowe let vs pray vnto GOD that he will preserue vs by his grace againste all pride and kepe vs in obedience and lowlines to his most godly wyll Amen
matters when he coulde not by fyne and subtile meanes But as for worshippynge hym selfe and Idolatrie he maketh a light matter of it And that that he could not worke by guyle he assayeth to brynge it to passe by power might For there is no redier waye to destroye and peruerte the truth then to geue the setters foorth therof rule and worldly dominion The example of the Pope sheweth what great strength force this temptation hath wheras he estemed so greatly the occasion to take the kyngdome vpon him that he hath euer sythens behaued himselfe as an obedient seruant in all points to the deuil for that For it must needes be that as they which are appointed to beare any office in the kyngdom of god can not come vnto dignitie and power excepte they haue a certayne kynd of lyfe appointed to them so the deuill maketh roome for them in his kyngdome that they maye lyke wise make roome for the deuill in the kyngdome of God They muste crepe vp to this kyngdome by the pretence of religion And this is the very worshipping of the deuil when religion is pretended and yet all is done and applied to outward holines and hypocrisie well allowed by reason And in so doinge they performe two thinges First they paye the deuil his rewarde for his kyngdome and then obtaineth greate authoritie with reason for the beawtiful shewe of coūterfet religion And this is the subtiltie of the deuil in this temptation He setteth forth the kyngdome of the worlde to be a wayghtie thinge profferyng it apon a cōditiō that he may be worshipped how be it there is no great peril in this temptation But when he goeth so to worke that religion hereby may seme beautifull to reason and worthie of kyngdomes and all highe renoums and promotions eyther that through religion thus transformed great patrimonies of kyngdomes and other thinges maye be retained and kept now is this a deuyllishe condition of worshipping Wherefore it is necessarie to haue redie before oure eyes a description of godly worshipping and holines That as often as we be moued by the stirringe of the deuil to thinke that the true religion shold be so fashioned that it might please reason or haue the profittes commodities of wordly thinges ioyned therwith and not be vexed and troubled with the kyngdome of the deuil that then we may haue recours to the true maner of worshippinge For who do not perceaue that ther appeareth to sight greater praise and commendation in mennes traditions then in all the obedience that is geuen to Gods word For wher is it counted so holy a thyng to be a maried person to fynd maintaine his children to do houshold busines to shew obedience fidelitie therin As it is to weare this wede or that not to dwell or lyue as other do not to eate flesh on friday to kepe vigils and prescripte fastes to visite saincts relikes c. This obseruation of traditions is so beautifull and glistring to sight that the heads of the world as emperours and kinges are in loue with them highly reuerence them The Pope by suche seruice inuented by mans traditions rose to such renome with all his secte so that it might better be called a trym then a true religion For he should neuer haue rysen to such power by the true seruice of God pure doctrine of sincere godlynes But this made mē loke vp vpon thē when they went aside into an abbey forsoke all the world as they say applied them selues to Gods seruice laying a side al worldly cares For these were the cōmādatiōs of the monasticall lyues although we know that it was nothing so But to be brief this was a diuellyshe temptation For this religion came not of Gods cōmandemēt neither is this the true seruice worship of god which yet neuertheles is only to be worshipped to be serued as Christ saith here And whē the worship is not geuē to God only forthwith it falleth turneth to the worshyp of the diuel which rewardeth his worshyppers as he promysed here to Christ. He geueth thē the cōmodities of this lyfe as fat prebends lordships and suche lyke But he that wyl worshyp God let him folow the cōmaundement of his word If they be children let them honour their father and mother if they be seruants let them do their dutie and seruice in the familie with diligence fidelitie If they be masters of housholds let thē beware of all kynd of offēces let thē do their dutie cause their seruāts al persons in their familie diligently to apply their mind to godlines And this is the seruice that is due to God and to his word not to diuers persons For his word is playne wherin he commaundeth such thynges to be done Therfore whatsoeuer name before the world such offices and duties haue that are done to fathers mothers to masters of housholdes to neighbors to children and to citezēs they are all counted Gods seruice because they are cōmanded by Gods word which saith Thou shalt loue thy neighbor and shalt in thy outward works declare the office dutie of loue vnto him In that the Pope regardeth not this cōmandement and appointeth certain peculiar worshippings of god deuised of his own brayn as the wearyng of coules the necessary vse of certain meates oile and fyshe to bee eaten in steade of fleshe and butter and suche other triflyng traditions it is altogither diuelyshe For they agree not with the cōmandement of God Yea they make as muche vnto the true iustice before God as it doth vnto the building of a substancial house when children make them houses of papers And this is the reason There can no worshyp be geuen vnto God but that only which is agreable to his worde Therfore where the cōmandement of God is not we worship not God but frewyl and only alone foolyshe fancye And vnto suche worshippers God saith Ask thy reward of hym whō thou seruest For I commanded thee to obey thy parents and the higher powers and to loue thy neighboure But this thou regardest not but doest that whiche I neuer commanded and yet wylt thou that should be taken as a true worshyppyng of me But it can not so bee Of these thinges it is euident that the Pope and all his are playne Idolaters and worshyppers of the deuyll For he dothe not onely despise the word but he also persecuteth it and yet wyl he be counted a good religious man for these outward worshyppynges that he hathe deuised in shauen crownes in coules in vowes in fastynges in meates in massyngs and such lyke And yet from this wickednes he can by no meanes be brought The cause is The diuell hath shewed and promised him the kyngdomes of this worlde And this is the cause why he mocketh vs with our doctrine and woorshyppinges of God For wee mainteynynge the true religion lyue
there is nothyng doen of compulsion in all his seruice allowed After this sorte he dooeth compell he causeth the woorde to be preached vnto vs he that beleueth and is Baptized shall be saued he that beleueth not shall be condemned Wherby he setteth before vs bothe heauen and helle death and life wrathe and mercie For first of all he declareth vnto vs our synne and our greate corruption of nature that we maie feare when we heare that we are borne the children of wrathe in the kyngdome of the deuill And this is in deede compulsion and constrainyng when there is greate feare for the wrathe of GOD and thereby we are driuen to call for helpe And when that is so brought to passe by the preaching of the Gospel that the heartes dread then muste we proceade in doctrine that yet the synners fall not to desperation for their synne although thei haue neuer so iuste cause to despaire But let them rather folowe this councell of GOD that bicause thei are Baptised let them heare the Gospell that preacheth of Iesu Christ that he died for vs and made satisfaction for our synnes on the crosse by his death If thou beleue this thou nedest not feare the wrathe of GOD and death euerlastyng And so thou as a true geaste hast a roume in this magnificent and glorious supper and art therby fedde made fatte and in good likyng And so to compell is to make a manne afraied for synne and not to compell as the Pope dooeth with curssyng by booke bell and candell He doeth not cause any true feare in the conscience For he teacheth not truly what is synne But he magnifieth his owne trifles and cursseth hym that will not kepe his Ceremonies and mennes traditions But the Gospell openeth synne and the wrathe of GOD from heauen that all we none excepted doe liue in synne and are vngodlie This thyng doeth GOD commaunde to be shewed vnto vs by the Gospell wheÌ„ he saith to the Apostles Go and preache repentance But repentaunce can not be preached but by the openyng of the wrathe of GOD against all men because thei are full of vnbelief contempt of GOD and other synnes This wrathe ought to terrifie them and to make their coÌ„science quake for feare that thei maie compell theim selues and saie O Lorde what muste I dooe to auoyde this miserie Then shall it be saied to hym sit doune in the supper and eate For there are many tables full of meate and yet voyde of geastes Thou art christened therfore beleue in Iesu Christ that he hath satisfied for thee Thou hast none other remedie against this destruction then to be Baptized and to beleue For then shall wrathe be ended and greate plentie of grace mercie and remission of sinne sent doune from heauen vnto thee to thy greate ioye and singâ—ler comfort Wherefore to compell is nothyng els then to preache repentaunce and remission of synne To shewe the wrathe of GOD vpon synners and mercie vpon theim that beleue The wrathe and repentaunce causeth a great thrist and desire of grace And this is the true waie to this supper And now there is one churche made bothe of the Iewes and Gentiles and all are generally called poore nedie lame and weake For after the feare of the conscience thei gladly embrace the Gospell and desire mercie But thei that refuse to doe this be thei neuer so prudent and wise haue this sentence giuen against theim Thei shall not taste of my Supper â–ª that is the wrathe of GOD shall remaine vpon them and thei shall be damned for their vnbelief For GOD as I saied before hath no respect how riche how wise how holie thei be Wherefore bee thei neuer so carelesse be thei neuer so sure of them selues yet shall thei proue by experience that this sentence is not vainly spoken where Christe here concludeth Thei shall not taste of my supper But we that receiue it and feare for our synnes and doe not despise the grace of GOD whiche is offered vnto vs in the Gospell for Christes sake we shall obtaine for wrathe grace for synne eternall rightuousnes and for eternall death eternall life This sore Iudgement is now a daies as it appereth moste euident emong the Iewes and Turkes whiche haue no saueryng of the Gospell yea rather thei so muche abhorre it that thei can not finde in their heartes so muche as to see it or heare it It chaunceth also likewise with the Papisticall high priestes and bishops whiche are so little filled with this Supper that thei scarslie taste it or smell it But we whiche by the peculiar grace of GOD are set in the middle of the light of this Gospell are filled and well fedde and are become lustie and strong and are glad to be at this supper The Lorde graunte vs to continewe therein vnto the ende Amen Amen Christes intent therefore in this parable is to exhorte vs that we haue the Gospell in high estimacion and that we ioyne not our selues to theim whiche haue high stomackes by reason of their prudence wisedome power and holinesse For this sentence is giuen as touchyng their castyng awaie and damnacioÌ„ of theim that thei shall not tast this supper As thei were caste awaie in the people of the Iewes and onely the vnpure dragges wer reserued so shall it chaunce to vs also if we set more by Farmes Oxen and wiues that is by our spirituall and ciuill dignities and temporall possessions then we doe by the Gospell He speaketh a greuous and a verie terrible thyng with plaine and simple wordes Thei shall not taste of my Supper As though he should saie my supper is not to be despised for it is of an higher price then their farmes be despise thei it now neuer so muche although thei set more by their Farmes Oxen and wiues then thei doe by it There shall come a time when thei muste depart from all thynges from Farme from Oxe and froÌ„ wiues so that thei would faine then taste of my Supper But then shall it be saied vnto theim I knowe ye not Now I lacke no geastes Let your Farmes Oxen and wiues comforte you These shall giue you a better Supper for as muche as ye despised my supper and cared not for it There was greate prouision and coste made in this supper but althynges semed vile vnto you If there be more good fare and delicates in yours goe to it a Gods name spare not I will not lette you onely this I saie vnto you ye shall haue no part of my Supper These thynges shall bee dreadfull in that daie when GOD shall with plaine wordes call his supper life euerlastyng and their Farmes and Oxen eternall fire and shall not chaunge his sentence any thing but that thei shall neuer taste of this supper that is thei shal be voyde of all hope of saluation Wherefore these woordes are not lightly to be estemed whiche declare the euerlastyng
redy a perfect people for the Lord. That Iohn turned many by the preachyng of Gods word vnto the Lord it is manifest in the EuaÌ„gelical history What great multitudes of people S. Peter as I may speake nothing of the other apostels turned vnto Christ by preaching the word blessed Luke in his Chronicle of the Apostles acts doth partly declare Was not the holle world in a maner turned vnto the faith of Christ thorow the preaching of the word As sainct Paul saith Faith coÌ„meth by hearing and hearing coÌ„meth by the worde of God But I aske Haue they not heard No doubt their sound went oute into all landes and their woordes into the endes of the worlde In matters of controuersie concernyng religion it declareth and sheweth who maintaineth truthe and who approueth falshode It is the true touchestone wherby we easily discerne the true doctrine of Christ froÌ„ the fals corrupte teachyng of Antichrist And therefore it is called of the Psalmograph the faithfull testimonie or wytnes of the Lorde And in all matters of doubt the Prophet exhorteth vs to flee vnto this word of that to learne the certaintie of al matters coÌ„cerning Faith and Doctrine If any man saieth he want lyght lette hym looke vpon the law the testimonie whether they speake not after this meanyng If he doo not this he stumbleth and suffreth hunger And if he suffer hunger he is out of pacience and blasphemeth his king his God So reade we of the noble men of Thessalonica whiche when they herd Paul and Sylas preache that Christ muste nedes suffer and rise agayn frome death for the saluation of the worlde receaued the word wyth all diligence of mynde and yet notwithstandyng searched the scriptures dayly whether those things were euen so as Paul and Sylas preached And therfore S. Paul afterward writing vnto theÌ„ as one greatly alowing this their act saith in his epistle Quench not the spirite despise not prophecyings Examyn al things kepe that which is good And. S. Iohn in his canonicall Epistle saieth Derely beloued beleue not euery spirite but proue the spirites whether they are of God or not c. It geueth wisedom to the simple to the poore in spirit to the huÌ„ble to the meke to the litle ones to the babes This wisdom is the true knowlege of god of his blessed wil. This wisedom caÌ„ we not haue but by the word as God himself saith by the prophet Unto whom shall I haue respect but vnto him that is poore of a lowly troubled spirit and standeth in awe of my wordes The fyne Phariseys the sawcie Saduceis the subtil Scribes the lustye Lawyers the biteâ—hepe Byshoppes the patteryng Priestes as I maye speake nothyng of the eloquente Oratours noble hystoriographers learned Poetes quickewitted Logitians farre syghted Astronomers c. were before the worlde great wyse learned men and yet vnderstode they nothyng of God aryght The symple ideots and vnlearned men had more true knowledge of God then all they as oure sauiour Christ sayd vnto his heauenly Father I thanke thee O Father Lord of heauen and earth because thou hast hid these thynges from the wyse and prudent hast shewed them vnto babes Uerily Father eueÌ„ so was it thy good plesure Likewise sayth S. Paule Not many wise men after the flesh not many myghty not many of highe degree are called But God hathe chosen the foolish thynges of the worlde to confound the wise And God hath chosen the weake thynges of the worlde to confounde thynges whiche are mightie and vile thinges of the world and thynges whiche are despised hath God chosen yea and thinges of no reputation for to bring to naught things of reputation that no flesh should reioyce in his presence S. Iames also saith Hath not God chosen the poore of this worlde suche as are riche in Faith and heyres of the kyngdom which he promised to them that loue hym It reioyceth and maketh the heart mery as the Prophet Ieremie saieth When I had found thy wordes I dyd eate them vp gredily They haue made my heart ioyfull glad For thy name was called vpon me O Lord God of Hostes. The Prophete Ezechiel saith also I dyd eate the boke and it was in my mouth sweter then hony Were not these the woordes of the two disciples that went vnto Emaus after that Christ had interpreted vnto them the scriptures which wer writen of him Did not our heartes say they burne within vs while he talked with vs by the way and opened to vs the scriptures Who is able to expresse what ioy what mirth what solace what confort Adam and Heua receaued after their transgression when they heard out of the mouth of God that the sede of the womaÌ„ should treade downe the serpentes head Who can sufficiently declare how greatly king Dauid being rebuked of the prophet Nathan for his whoredome and manslaughter was conforted and replenished with all true perfect gladnes when he heard out of the prophetes mouthe these most swete and confortable wordes The Lorde hath put away thy synne thou shalte not dye What ioye and confort the synfull woman conceaued in her heart which before was almost swalowed vp of sorowe for her wicked and synfull life past as her teares and outward behauiour do manifestly declare when she hearde these wordes out of the mouthe of Christ Thy synnes are forgeuen thee Go in peace no man is able to expresse The thefe likewise hanging on the crosse and hearyng these wordes spoken vnto him of Christ Uerily verily I say vnto thee This day shalte thou be with me in Paradise conceaued in his heart an vnoutspeakable ioye Many suche examples fynde we in the Scriptures bothe of the olde and newe Testament The worde of God I meane the Gospel of our Lord and Sauior Christ Iesu apprehended and layde hande on with a sure and strong faith bryngeth to the heart and conscience of man peace rest ioy solace confort c. For thys cause it is called the worde of reconciliation or attonement of ioy of peace of confort of helth of spirite of lyfe c. It lyghtneth the eyes It sheweth vnto men the ryght waie howe they ought to walke to please God and to doo those thynges which are acceptable vnto him It deliuereth men from the cloudes of ignorancie and from the darknes of mens traditions and openeth vnto them the glorious God that they may not stumble and walke safely in that way that the Lord hath appointed declinyng neither on the righte hande nor on the left hande as the Psalmographe saieth Thy worde O Lord is a lanterne vnto my fete and a lyghte to my pathewaies For this cause it is termed of the holye writers Light in diuers places of the sacred Bible Our Sauior Christ saieth This is condemnation that the light is come into the world and men haue loued
tremblyng and dreade and dydde for very feare and pensiuenes despaire because they mystrusted that they wer not able to susteyn gods iudgement For the popes doctrin brought vs to this opinion that we feared Christ as an horrible iudge And many haue bē in that case that they thought there was no hope of saluatiō to be loked for of Christ for them And for that cause they prayed to the virgin Mary that she would bee theyr patronesse and make intercession for theym to suche a iudge For no man knew any other thyng but that Christ was cleane loste Wherfore there was no other thyng looked for but that we dyd tremble and quake when we thought of this Iudge Wherfore thynk this that the greatest part of this signe is past And I iudge likewise of the celestiall signes that the lest part of them remaineth And if thei be not all yet come to passe yet it may chaunce dayely that they be done But neuer the lesse we must be nothyng slacke in caryng therfore that we may be redy to mete at that day As Christ hereafter dothe exhort vs so to do In the ende Christ speaketh also of the other prodigious signe and sayth Men shal pyne away for feare and for the dreadful expectation of these thinges that shall chance to the worlde Here speaketh he of an other confusion whiche is excedyng great And thereof it chaunceth that men feare the signes of the laste day But suche are not the wycked the vngodly but the godly and timorous Wherfore they ioyne with the signes the meanyng therof whiche the wicked doo foolyshely despise and thynke themselfe wyse in so doynge because many suche sygnes hath chanced before and yet the day came not Wherefore they see these signes dayely and are not an heare the better neyther doo they thynke that the thyngs that chance on the last day are shewed to make them to be ware and circumspect Suche despisers dothe Christe caste frome hym For seynge they are so dull harted that they are nothynge moued with the signes much lesse wyll they care for the woorde and doctrine But the good whiche marke these signes and are moued with them dothe Christe take to his cure and comforteth them swetely after this sort Forasmuch as they confesse Christ and set by his worde and wyll not depart from it wyllyngly or denye it that they ought not to be afrayde or abashed at the syght of any sygnes bee they neuer so horrible and dreadefull Then shall they see sayth Christ the sonne of man commyng in a clowde with power and great glorye This magnificence passeth all the triumphes of kynges and emperours For then shall the ayre be full of angelles and Sainctes whiche shall shyne more bryghter then the sonne and Christe shall be in the myddest of them and with his elect shal geue sentence agaynst the damned whiche shall stande beneth in the earthe with the dyuell tremblyng and quakyng Wherfore sayth Christ when these thynges begyn to come to passe loke vp and lyft vp your heades be of good chere and see that ye be mery For all these thynges must be done If the worlde muste nedes fall it must fyrste geue a cracke For such a great buildyng can not fall except all thinges therof be fyrst shakē pluckt in pieces As a man that is nowe at the poynt of death he wrastleth and rolleth his eyes mouthe and all his membres his face waxeth pale and all about hym is sene great deformitie Suche shall be the facion of the worlde when it shall nowe perishe But I say vnto you be not discoraged in your myndes Lyfte vp youre heades for to you it may be a pleasure to behold these thynges And this occasion of ioy is not to be despised your redemption saith he is at hande yours I meane that beleue But the other that do not beleue shal be condempned Wherfore they ought to feare but they do not so For Christ shall bryng with him both these things that is heauen for the beleuers and godly and hell and damnation for the other This speaketh Christ to the godly whiche also shall be afrayde when the Sonne and Moon shal change their countenances and the world shall be full of signes For the Sainctes bee not so stronge yea Peter and Paule would thynke these signes fearfull if they were lyuyng But be strong saith Christe there shall be an horrible syght but it shall not hurt you it shall hurt the dyuell and the vngodly but there shall come therof saluation and moste ioyfull redemption to you whiche ye haue desyred so greately and haue prayed that my kingdom should come your synnes forgeuen and you your selues delyuered from all euill That thyng therfore that ye haue prayed for so longe and so hartily shall nowe be geuen vnto you For this is called the day of your redemption Wherfore this latter day may wel be called the day of damnation and redemption the daye of sorowe and ioye the daye of hell and of the kyngedome of heauen As Christ in the .xxiiij. of Mathew sayth Then shall all the tribes of the earth lament We shall not by Gods grace be amongest them but here wyll we leaue the Pope the fantasticall spirites the wrongfull extorcioners the wicked citizens the seditious people suche other whiche leaueth no kynde of wronge vndoone whiche persecute the Gospell and are the begynners of all these euyls then shall they smoke for this But we that are nowe oppressed with theyr myghte and dare not looke them on the face whiche wepe and are vexed shall at that tyme laugh and see before our faces howe they are dryuen with the dyuell into hell Wherfore although it shall seme dreadfull vnto you be not afrayde seeke no corners to hyde you in whenne these thynges begynne to come to passe But lyfte vp your heades meryly and stryue agaynste youre temptation Remembre that ye woulde haue me suche a one For if ye woulde haue me your redemer fyrste must I oppresse them that hold you captiue Is it not so If the robbers had taken thee and put thee in a castell and thou heardest that the castell were strongely besieged thou woldest not care so muche for the cruelnes of thy enemies but woldest rather reioyce if thou knewest that this were doone for thy sake that thou myghtest be delyuered from thy enemies So thinke ye here also that it ought not to seme terrible when the world shall plunge miserably and greuously be tormented For this punyshement is not for you but prouided for them on whome ye made complaynte Wherfore take this comynge as the comyng of youre saluation For I come not to condemne you to helle but to delyuer you out of this wycked frowarde and corrupte worlde and to separate you from the dyuell and his garde and to put you amongest the angels where ye shall suffer no euyll but haue the fruition of euerlastyng
oxe stable was his refuge What should I desier any better state seing my kinsman ye rather my brother kinge of heauen is founde so poore in all things before oure eyes Why should I refuse hardnes seing the kinge of glorie refuseth not to take on him all things for my sake Who am I a sinner not worthie to lie amonge sharpe cutting flagges and yet I lie softer than my prince which suffered to lye in hay and abhorred not the maunger And yet after this the case is so vnworthie that we stockes and blockes are so nice and delicate that we can suffer no payne and yet we se before oure eyes the example of Christe what paynes he toke for oure sake But it is not vnknowen what reward we shall haue for oure foolishnes And yet if we had any wit we wold beware Now therfore lett vs briefly reherse bothe these doctrines and lessons The firste is that we regarde our owne honoure in that that Christe is made mā This honour and renoume is so great that if a man were an angell in state he myght worthely and well wish him self a man that he might be counted amongest them which glorie and boste my fleshe and blud is placed aboue the angells so blessed is the creature of man The second is that this might be an example to vs of charitie and pacience which we might folowe and walke in the steppes of oure brother and kinsman Christe helping seruing other men gladly although it be to oure labour and payn The which thing God the Father with the holy Ghost thorough oure Lord Iesu CHRISTE graunt vs. Amen The second sermon vpon the saying of the Angel as concerning that Christ was borne WE haue rehersed vnto you the history of the feast in the which is made mentiō also of the saying of the Angel to the whiche ther were also assembled many thousand of Angels whiche did shewe and synge altogether to these two or three shepheardes This is the sermon of one Angell Feare ye not for behold I declare vnto you great ioy that shall be to all the people because ye haue a sauiour borne for you this day which is CHRIST the Lord in the Citie of Dauid ALthough this sermon of the Angell is repeted euery yeare yet may it now be conueniently renewed agayne in mynde For we shall neuer come to the perfecte knowledge of this thyng as long as we lyue here And this sermon of the Angell was very necessarie For if CHRIST hadde neuer so much bene borne yet should it haue profited vs nothing if it had bene vnknowen For to what purpose is that treasure that lyeth hyd if thou knowest not wher it is Thou shalt take no pleasure nor profite therby as the Prouerbe saith There is no pleasure in the vnknowen treasure A hyd treasure is no treasure For all men passeth ouer it as they do durt caring not for it So is it also with this moste ioyfull byrth if the Angels had not brought tydings therof and had not opened this treasure to men no man could haue taken the fruition therof The cause why is common A man setteth not his affection on that he knoweth not Neither doth this thyng delight or displease but it is as though it were not and neuer shal be Wherfore it is one of the especiallest things in this Gospell that the Angel by his sermō doth speake openly of this byrth and sheweth vs this treasure that we passe not ouer it and that we be not ignorant of the presence therof but come and take part of the confort therof Wherfore he saith I declare vnto you great ioy THESE words are weightie For the shepheards were greatly astonyed at this meruailous light and celestial shyninge as at an vnwonted thyng because there was sodeinly both in heauen and earth suche great light as though all the earth had bene on fyer To this hath the Angell respect and applieth his words therto saying Feare ye not as if he shold say ther is no cause to feare But your feare sheweth that ye knowe not what is in doing For if ye did ye wold put away feare and reioyce at your owne felicitie And I am come to bring you tydings of great ioy of a great work and miracle whiche thyng if ye wold well consyder ye wold much reioyce This is therfore the entent of this Angels tydings to make men to regard it earnestly and not to let it passe without effecte Wherfore he speaketh of no common ioye but of a great ioye and of a thing moste necessary For the diuell by synne hath brought vs to naught and disturbed all that belongeth vnto vs so that we do not only sustayne originall synne and therby eternall deth but also that al that we haue are in his danger that almoste we maye at euery moment looke for his dartes in body lyfe and goodes For all these things are in a thousande perils and casualtyes Yea the Gospell testifieth that the dyuell possesseth men and dryueth them to madnes so that it may be worthely said that such a man is the fylthy puddle and syncke of the dyuell Suche corruption is engendred in vs by synne that we haue no sure helpe in any thing in the worlde I will not speake of the greatest misery of all that they muste abyde the wrothe of GOD and eternall damnation What is if this be not the moste horrible and violent kyngdome of the diuell And when we consider well and compare both together this myserie in the kyngdome of the dyuell can not be compared with this glorie and reward with this great ioy wherof the Angell preacheth hēre that there is a sauiour borne for vs. Wherfore the Angell entendeth chiefely to remoue this myserie out of oure sight and to geue vs this chyld to behold and see ▪ And let him know that he hath done the office of a good preacher if he brynge vs to the true beholding of this sauiour and to the knowledge of oure owne flesh and bloud And doughtles if this were prynted in vs all the plague wherwith the dyuell vexeth vs should seme light be it neuer so paynfull and pernicious But now let vs come to the moste requisite and necessary knowledge of this diuine worke of God For the dyuell with all his poyson can be ouercome by no other meanes then by this godly power of the which the Angel speaketh to vs in this place when he saith A sauior is borne for you Whē mās minde attaineth to this knowledge thē is the synner oute of perill For than is the matter more depely consydered after this sorte I haue bene defiled of the dyuel and wholy opprest and ouerthrowen headlong into Gods wrathe and eternall damnation but my myschance is not so great but that I haue greater helpe geuen me from GOD agaynst it That is that God possesseth not mankynd after that sorte as the diuell doth but he him self is made
destroyd Fyrst of all we ought to haue singular respecte to the maintenance of the ecclesiasticall body or Church For then is that most in hasard if these things that are ordeyned of God to bring men to repentance and saluation be not openly suffred to be vsed against them that are vnpenitent Wherfore if the Church shold either for superstitiō or for a vayne ostentatiō of mercifulnes omit this authoritie of byndinge and excommunicatinge the vnpenitent and not punishe very sharplie suche offenders and so saue it self holy and vndefiled and not suffer a litle leauen to corrupte the whole dowe it were greatly to be blamed Consider also that this is not donne to destroy them that are excommunicat and excluded from the cōmunion and felowship of saintes For herby are they put to shame to the entent they should amend and obtaine saluation with the Church in Gods kingdō Or if they wold not amēd at all it may appeare that the Churche is not in the faulte whiche dyd the same for feare lest it also should be defyled and destroyd by sufferinge the wicked to intermedell with holye thinges Wherfore the Church doth as it is commanded for a good cause excommunicat the stubbourne synners Neither do they violat and breake CHRISTES commandement which forbad the tares to be pluckt vp For Christ hym self commanded saying Let hym be as an Ethnicke and Publicane And yet is he not against his owne cōmandement where as he forbad the tares to be pluckt vp As it is euidēt by the former description For excommunication hyndreth not the principall entent of Christ it is not against the doctrine of his grace but rather for the maintenance therof where as it casteth out them that behaue them selues disorderedly in the kyngdom of heauen to the entent they may the beter come to them selues and retourne again obediently or if they wil not to be vtterly caste out of this kingdom with the lesse daunger where as otherwyse they should heape together more greuous offences by defilinge and prophaninge the holy company of saintes and the Church also for her negligent regardīge her vndefiled holines should prouoke Gods hyghe displeasure and wrathe Now al other restrayninge of offences is amōgest the magistrates and officers they are bound diligētly to see therevnto lykewyse fathers and mothers are gouerners of families all informers of other in manners and learninge These are not forbydden by this commandement of CHRIST to execute their office but they are rather strayghtly commaunded and charged to do them And as touching their iurisdiction power and gouernance they exercise it not in the kingdom of heauen They exacte not certaine offices and rites to be donne whiche thing belongeth to the kyngdom of grace But they haue the regimēt of that kyngdom that belongeth to the body and bodilie thinges to ciuill maners office order humanitie honestie they firste procure that the bodie and bodelie thinges may be in safegard that therby the soules and spiritual thynges maye be the better gouerned And the magistrate maintaineth not onlie the second table as touchynge the duetie towardes men but also the firste as concernynge our duetie towardes God He punisheth Idolatrie blasphemie wytchcraftes periurie He punisheth restraineth heretikes that are blasphemous against God such as teache false doctrine He taketh to his correction them that are stiffe in defendinge of heresie and errors and punisheth them for malefactors bycause they seduce many from the truth And when he doth this he is not thought to plucke vp the tares for bycause he and his office is not belongynge to that kyngdom whiche is forbid to plucke vp the tares It were a superfluous thing to commande or teach that lesson to gouerners of housholdes or to ciuil officers or such other For they haue all their charges geuen vnto them which they must nedes execute in their offices with all diligence and yet they plucke not vp the tares for that they hynder not the kyngdome of grace but cause rather by their order discipline the kyngdom of grace to be in better case to be troubled with fewe offences All officers shold se diligently to quiet and tranquillitie to be had both in house and citie that the church the kyngdome of heauen might liue a quiet and a peaceable life with all godlines and grauitie in prayers supplications with thankes geuing and intercessions For to th end that this kyngdome of prayer true inuocation which is called of Christ the kyngdom of heauen might be reserued amōg men it is very necessarie that parents maiestrates see straightly to their offices Wherfore magistrates and officers of this corporall lyfe do not plucke vp the tares againste the commandement of Christe when they by sharp straight correction and execution do withstand these offences that disordre the common welth But they do the best that they can to see and prouide that the good corne in the congregation be not ouercome with tares so the kyngdome of heauē shold vtterly be abolished in earth And this haue I sayd as touchynge the true meaning of this parable least it shold by euil vnderstāding therof cause men through superstitiō to abstaine from doinge certaine offices necessarie in the cōmon welth Now to declare at large what an haynouse thing it is that Christe here describeth howe the ennemie in the night sowed his most pestilent tares and howe the byshoppes and superattendēts by their sleping sluggyshnes gaue hym occasion and leaue so to do it were a long matter and not fyt to be handled in so shorte a tyme but at this time I thinke sufficient for me to haue enstructed you as touching the true meanyng of this parable And to th end that ye may earnestlye regarde it euen as Christe would we shold when he put forth this parable of the tares let vs pray vnto our heuenly father as for a thyng most necessary to whome be praise and glory for euer Amen The Sonday called Septuagesima The Gospell Math. xx THe kingdome of heauen is lyke vnto a man that is an housholder which went out early in the mornyng to hyre labourers into his vineyarde And when the agrement was made with the labourers for a peny a daye he sent them into his vineyarde And he went out about the third houre sawe other standing ydle in the market place and sayde vnto them Go ye also into the vineyarde and whatsoeuer is ryght I will geue you And they went theyr waye Againe he went out about the vi and ix houre and dyd lykewyse And about the xi houre he went out and foūd other standing ydle and said vnto them Why stāde ye here all the day ydle They sayd vnto hym because no man hath hyred vs. He saith vnto thē Go ye also into the vyneyarde and whatsoeuer is ryght that shall ye receiue So when euē was come the lorde of the vineyarde sayd vnto his steward Call the
Christ whiche confydēce without al doubt shal not deceaue vs but bryng vnto vs no lesse bounteous blessynge then these men receaued For Christ is alway at hande to helpe succour and relieue them that faithfully put theyr confidence and truste in hym Cast thy care vpon the Lord saithe the Psalmographe and he shall nouryshe thee Yea CHRIST is of suche power that if there remayne no more then fiue loaues yet can he soo blesse them that they shall suffise fiue thousand men besydes women and chyldren And moreouer of theym also leaue so muche that it shall farre excelle in quantitie the former stoare For the fyrste was scarcely halfe a baskette full but that remayned were .xii. baskets full whereof wee are taughte that yf we beleue the word of God and doubte nothynge thereof framyng our lyues accordynge to the same GOD wyll vndoubtedly care and prouide for vs and abundantlye sende vs what so euer is necessarye for our lyuynge as we maye see in this hystorie Although all be not godlye that came here vnto CHRIST yet some of them were earnestly geuen to godlynesse and sought more the woorde of God than they were carefull for their bealy Therefore Christe careth for theym and bryngeth it to passe that they bee fed when they thought nothynge of the matter As though he shoulde saye Fyrst of all whatsoeuer thou be seke the kyngdome of God beleue in me and lyue accordynge to thy vocation and as for all other thynges leaue the care vnto mee Thoughe that thou haue not excesse thoughe thou haste not thousandes yet that thou shalte haue sufficiente I wyll prouyde For golde syluer money c. are not meete to bee eaten thou haste nede of breade whyche commethe oute of the grounde If thou haste not plentie hereof oute of the earthe if thou hast not ground lande possessions c. onely beleue and folowe thy callyng so shalt thou not want breade Dayely experience mynistrethe vnto vs exaumples of thys thynge Hee that in the begynnynge is but a poore scholer beynge dylygent in his office thorow the blessynge of GOD becommeth a greate doctour A mayde seruant beynge diligent in her seruyce and studiosly lookyng vnto thynges of the house through the fauour of God cometh vnto suche mariage that she is made maystresse of an housholde hauyng substance goodes rychesse and plentie of all thynges There is greate abundance of suche exaumples in all ages As on the contrarye parte they that feare not GOD care not for hys woorde are negligente in theyr office are ydell and geue theym selues to sluggyshenesse They fall into myserie pouertie and beggerye yea though they haue muche lefte vnto them of theyr parentes or frendes yet commeth it to naught and wasteth away as snowe agaynste the sonne Therfore many yong men now a days geuyng them selues rather to ydlenesse then to labour to wyckednesse then to godlynesse are forsaken of God and by thys meanes fall into all kyndes of mysery and lewdnesse so that eyther they dye in battaylle or come to hangynge or ells haue somme other shamefull ende Whyche thynge is to bee vnderstande also of so many as feare not GOD nor faythfully walke in their vocation be it neuer so base and homely All such must nedes be accursed of God and be ouerwhelmed with myseries And well worthy for asmuche as they loue not godlynes beleeue not in Christe folowe not hys woorde walke not in theyr vocation c. For if they did thys they shoulde haue God in all their affaires a moste sure defender tutor patrone prouider encreaser c. so that they shoulde lacke no good thyng Learne therfore of this Gospell to beleue in Christ and that he wyll conserue and kepe vs and prouyde all thynges necessarye for vs if we wyll applye oure selues to godlynes and loue Christs word As though he should say If thou be godly and fearest God loke thou for thy meate at my hande moste certainly despayre not though thy lyuynge be smalle I will blesse thy stoare and prouyde abundantly for thee But yf thou folowe those waies that ar wicked and vngodlye if then thou falle into miserie meruaile not neyther blame thou God but thy selfe yea thoughe thou haue gotten the goodes of the worlde yet if thou bee vngodlye they shall not surely prosper with thee but they shall sodeynly consume and come to naughte so that thou mayste be well assured that he whych despiseth the word of God and. obeyeth not Gods cōmandement shall neuer be pleasured at the hand of God Thys thyng doth Christ teache vs in this his miracle in that with fyue loaues he fedeth fyue thousand men besydes women and chyldren whose numbre peraduenture was equall with the other They all were filled and yet there remayned muche In thus doynge Christe setteth not foorthe the bare worde as he dothe in the syxt Chapter of S. Mathews Gospell but hee expresseth the same in very acte and geueth an example therof As though he should saye I am ryche and can easily fede thee Onely see that thou behauest thy selfe godly Folowe the worde of God and kepe that As touchyng thy foode laye the care therof vpon my backe This is the doctrine of Faith which Christ setteth foorth in this miracle vnto vs. The faithfull only vnderstande it the vnfaithfull regarde it not but rather laugh it to scorne as they doo all the other mysteries of God But besides this doctrine there are remaining two thyngs which the Euangelist doth diligently set forth The first is that Christ asketh a question of his disciples and they answer what they thinke good The second is that he commaundeth to gather vp the fragmentes that nothyng perishe Nowe as concerninge these .ii. disciples Philip and Andrewe it euidently appereth what is the cause that although he prouoketh vs vnto faythe by this his vnloked for blessyng yet it can not be founde in vs so true ryght and perfect as it ought to bee For that letteth vs that was also an impediment to the disciples I meane when we onely consyder howe muche wee haue nede of and haue noo regarde howe muche Christe is able to dooe wyth his blessynge Philyppe leaueth to reason and sayeth that two hundred peny worthe of breade is not sufficient that euery manne may haue a litle morsell If a count be here taken of the people and compared with that summe of money that Philip here nameth it semeth to be lytle in dede For there were not only fyue thousande men but there were also many women and chyldren as S. Mathewe saythe whiche are not numbred Philyp foloweth the rule of reson and accordynge vnto that maketh his accompt Euen so we go to worke Reason altogether ruleth in vs and we caste our accomptes how much we haue nede for our necessary dayly and yerely expences But when we perceaue that our goodes fayle vs then are we out of countenance then fall we to desperation and
wolde god as the euerlasting truth performe according to his promes sende the Sauiour suffer him to be crucifyed and slaine as witnesseth S. Peter in the Chronicle of the Apostles actes writtē by blessed Luke God saith he hath performed those thinges whiche he before declared by the mouth of all his Prophetes That Christe should suffer c. Christe also speaketh thus after his resurrection with the two Disciples that were iourneying towarde Emaus It was necessarie that all thinges shoulde be fulfilled that are written of me in the lawe of Moises in the Prophetes in the Psalmes What testimonies there are of the passion of Christ in the scriptures of the olde Testament ye may easelye see in the Euāgelicall historie of the passion death of Christe whiche I wolde wyshe you diligentlye to note for the confirmation of your faith in this behalfe The last cause is the induration or excecation and blyndnes of the Iewes which thorow their great cōtumacie stubburnes thorow their impenitēcie or vnrepētaūt heart being forsaken of god were punished blinded that they should heare and not vnderstād that they should see with their eyes and discerne nothynge as it is written in the scriptures By this meanes they flewe the sonne of God and so prouoked the fyerce vengeance and hote wrath of God against them as the Apostle sayth The wrath of God is comme on them euen to the vttermost For althoughe God from euerlastinge had determined that his sonne Christ shoulde suffer and dye and it could none otherwise be but as God had before decreed yet were not the Iewes excused For they founde no cause of death in hym And although they did not know that he was the sonne of God yet they knewe this for a certentie that he was a godly and innocent man whome they of mere enuye and malice slewe as Pilate againste hym selfe testified this saying I fynde no cause of death in hym Therfore they sought an other thyng then god did whiche appointed his Sonne to suffer and to dye that he by his sufferance and death myghte deliuer them that beleue from synne death deuill and hell and that he by his resurrection myght be glorifyed and become of moste worthie renoume But Satan with his mēbers the Scribes and Phariseyes sought an other thyng euen to slea Christe to bringe Christ to shame and vtterly to roote hym out of remembraunce both hym and his doctrine that there might be no more mention made of hym And so the wicked Iewes thorow their enuie their blinded heart and their vngracious coūcel executed contrary to theyr wyll and deuice the decree and determination of the heauenly father wherby thorowe the mercie of Christ dying for them health and saluation chaunced to so many as beleue Yea the vugodlye Iewes worthelye blynded were deceaued of their purpose and aduaunced Christ whome they determined vtterly to destroye vnto glorie as it is written The Lorde bringeth the councell of the heathen to naughte and maketh the deuices of the people to be of none effect But the councell of the Lorde shall endure for euer and the thoughtes of his hearte from generation to generation When we earnestlye consider these causes then shall we see how miserable and damnable synners we are verely euen suche as coulde none otherwise be saued but only by Christe so that for vs and for our saluation he muste neees dye yea and that the most ignominious and spitefull death of the crosse Again we shall see the moste brenninge heart and incomparable fyre of the loue of our heauēly father and of his sonne Christ which hauing no regard to our synnes nor yet that we were his enemies died for vs that we shold not perishe in our synnes Moreouer we see how faithfull and true god is and that all his wordes and promises will take place and procede against all the violence force power strength crafte and suttiltie of the deuill and the worlde and that heauen and earthe shall sonner fall perishe and cōme to naughte then one iote or title of gods worde shal be founde vntrue and false By the first we learne of the lawe howe greate and horrible a thynge synne is before the eyes of Gods maiestie for the abolishing wherof the onely and innocent sonne of God must be scourged and dye so bytter ignominious and spiteful death yea and that onely to take awaye other mennes synnes By the second we learne the Gospell and the louing gentle and mercifull hearte of GOD toward vs whiche for vs for our saluation sent his only begotten sonne that incomparable treasure into this world and suffred him to be nayled on the crosse By the third we learne assuredly to truste and beleue the promise of God and not to feare the vngodly and wicked persecutours forasmuche as we see that he hath so faithfully and so abundantly performed by his sonne all that euer he promised Again he hath confounded and brought to shame the deuill and all his children of this worlde and hath made frustrate and voyde all their deuices councels and imaginations in so muche that where as they thought with this their worke vtterly to kyl confounde and extinguish Christ they haue moste of all aduaunced Christe vnto his great honour and glorie and by this meanes brought to passe that all the faithfull shall receaue saluation by this crucified Christe For howe could Satan and the stifnecked Phariseyes thincke that Christ by death vnto life by buriall vnto resurrection by ignominie and contempt vnto glorie and honoure shoulde be brought and made king and ruler ouer all creatures both in heauen and in earth But mightie is the lorde our God to performe his promise and to confounde the worlde with his God the deuill as he both doth and shall do euen vnto the very ende of the worlde But now followeth the third thing which we ought to consider about the passion of Christ. This is howe great paine and affliction Christe suffered inwardly outwardly Of the externall passion outward suffring we haue abundantly in the Euāgelical history where we rede how he was taken be spitted whypped beaten crowned with thornes and at the last crucifyed put to death Of the inwarde passion and suffrynge that he had in his hearte and conscience when he must striue with death which was before his eyes hell and deuill Luke writeth in his gospell on this maner he was in an agonie and prayed the longer his sweat was lyke droppes of blood tricklynge downe to the grounde Of the whiche wordes the excedyng greate horror and torment whiche Christ suffered in his conscience may be estemed and iudged and how horrible the sight of death of sinne which he toke on him of hel and deuil was before hym seing that his sweate contrary to al reason of nature was bluddye and so came from hym Againe in that the cōfortour creatour of all the
more maruelous The Lord hath appointed and set the deuill and the worlde their limites beyonde the which they can not go And this is worthy to be noted and for euer to be remembred that thou in thine affliction persuade thy selfe that what soeuer aduersitie chaunceth vnto thee it commeth not by fortune or by chaunce but by the singuler prouidence councell and determinatiō of god yea and that vnto thy greate cōmoditie althoughe it semeth otherwise to thy blinde and carnal reason And here nowe riseth also a greater difficultie for yf I must thus persuade my selfe that all the aduersities and troubles whiche I suffer cōme by the prouidence of God then by the Iudgement of reason it maye be gathered that the councell and determination of god concernyng myne affliction is vnto my destruction and damnation For what health or saluation maye be loked for of paynes plagues and punishmentes in our great and greuous afflictions we can not otherwise be persuaded but that God euen of displeasure and hatred againste vs doth plague and punishe vs. And this greatly encreaseth our sorowe and in a maner bringeth vs to desperation because God doth so punishe vs If any other thing were the cause of oure plagues and troubles it would not so greatlye greue vs for then we woulde thincke that there were some helpe and conforte remayninge in God towardes vs. In this case therfore must we haue recourse vnto the worde of God and not heare nor obey the iudgement sentence of reason For if we heare and beleue that we shall surely fall into desperation yea and vtterlye detest and abhorre God The worde whiche in this behalfe conforteth and openeth vnto vs the will of God is this S. Paule sayth If we wolde iudge oure selues we should not haue bene iudged But when we are iudged of the Lorde we are chastened that we should not be dāned with the worlde By this sentence of the Apostle it is euident that whome God wil not haue condemned with the worlde but preserued and kept vnto euerlasting life he correcteth and punisheth them neither ought this to be counted a token of hatred but rather a signe of fauour loue good will although they be afflicted and troubled This sentence in affliction is diligently to be considered and remembred One hath this crosse an other hath that whereof they woulde gladly be eased But if euery mā wold thincke on this maner saye to him selfe If thou were not restrained with this byt of aduersitie if thou were not thus correcte thou wouldest surely do that which shold worke thee greater displeasure and be the cause of a more euil but God doth send thee this aduersitie that thou sholdest not be damned with this worlde but hereof take an occasion to amend thy life to call thy selfe vnto repentance to feare GOD to call on his blessed name to thancke him for his benefites c. If euery man in his trouble wold thus thincke with himselfe then would they not be angry with god for laying that crosse vpō them nor thincke that he doth it of hatred displeasure against thē but rather of fauour good wil towarde them yea then would they loue and praise god that he in that affliction sheweth tokens of his fauour and good will toward them by this meanes preseruinge them from eternall damnation vnto euerlastynge saluation Unto this ende also doth S. Paule in hys Epistle to the Hebrues alledge this sayinge of Salomon out of his prouerbes My sonne despise not thou the chasteninge of the Lord neither faint when thou arte rebuked of hym For whom the lord loueth hym he chasteneth yea he scourgeth euery sonne that he receaueth If ye endure chastening god offereth himself vnto you as vnto sonnes For what sonne is he whō the father chasteneth not If ye be not vnder correction wherof all are partakers then are ye bastardes and not sonnes Therfore seing we haue had fathers of our fleshe whiche corrected vs and we gaue them reuerence shal we not muche rather be in subiectiō vnto the father of spirites and lyfe And they verely for a fewe dayes nurtered vs after their own pleasure but he nurtereth vs for our profite to the intent that he may minister of his holines vnto vs. No maner chastising for the presēt time semeth to be ioyous but greuous neuerthelesse afterward it bringeth the quiet fruite of righteousnes vnto thē whiche are exercised therby This sentēce of the holy Apostle doth testifie not only that the discipline correction which god laieth vpon vs is no token of his anger displeasure againste vs but also that it is a most manifeste signe euident argument of his fatherly and frendly good wil toward vs. Let vs not therfore thinke whē we are corrected punished that GOD is angry with vs or that he set naught by vs. For the cause why he corrected vs is because we are his sonnes and should not loose oure enheritaunce nor at any time be put from it And as the worde doth preach and declare vnto vs of the crosse and of afflictions so lykewise is it set forth by examples who can or dare say that god the father hated his onely begotten sonne Christe Iesu And yet for all that yf thou considerest his lyfe and death and weighest the matter after the iudgement of reason there shall appeare no great signes of gods loue towarde hym yea rather signes of hatred then of loue and that the vngodly and wicked Iewes were more regarded with god then Christ whom they hādled at their pleasure and entreated as they woulde accordyng to the saying of the Prophete He hath nether beautie nor fauour when we looked vpon hym there was no fayrenes we had no luste to hym He was despised abhorred of menne We reckoned him so vile that we hyd our faces from hym yea he was despised and therefore we regarded hym not We dyd iudge him as though he were plagued cast downe of god And Christ hymselfe sayth by the psalmographe As for me I am a worme and no man a very scorne of men and the outcaste of the people All they that see me laughe me to scorne they shote out their lyppes shake the heade c. They gape vpon me with theyr mouthes as it were a ramping and roaring Lyon c. Yea the very Iewes when he hanged on the crosse mocked him saying If he be the sonne of God let him comme downe from the crosse c. Now as god did handle his owne derely beloued only begotten sonne Christe Iesu here on earth euen so wil he handle al Christians in this worlde as Christ hath to fore saide The seruant is not greater then his maister If they haue persecuted me they wil persecute you likewise And it is sayde both moste trimly and truly in the Epistle to the Hebreues as we heard afore If ye be not
he may boldly open his mouth and lippes and declare the matter both for hymselfe and for other and saye Lorde this haue I nede of that hath my neighbour nede of Geue vs this for Christes sake c. Our times be suche nowe that we can neuer want necessarie causes to pray Calamities and publique miseries are there plentie Perils and daungers cōpasse vs rounde about The cause of all these euils is the deuill which is a murtherer and a lyar with lying he goeth about to oppresse the worde of God and with commotions insurrections and murtheringe one of an other he troubleth the ciuile state publique peace The Pope the Turke and the other tyrauntes which all are enemies to the worde of god helpe the deuyll also forwarde in all his matters yea we also priuatly euery one of vs haue oure priuate incommodities and afflictions so that we haue causes sufficient to moue vs vnto prayer They that can not aptly expresse in prayer these most haynous and greuous euylles let them take vnto them the Lords prayer whiche containeth seuen petitions wherin are cōprehended abundantly all thinges that we haue nede to praye for In the first petitiō Halowed be thy name we pray for the ministery for all true ministers againste heretikes vngodly personnes againste the Iewes Infidelles Turkes and againste the Pope all Papistes for all these blaspheme the name of God and dishonoure it that god will represse confound them send faithfull workemen into his haruest and conserue and kepe his worde sincere and pure againste heresies In the second petition Thy kingdome come we desire that the kyngdome of the deuil and death may decaye and come to naught which is a very ample and large petition For it comprehendeth al the deuils kingdome that god maye make an ende of it and vtterlye destroye it and set vp his owne kingdome in vs and in all menne thorowe his worde and the holy ghost In the third petition Thy will be done in earth as it is in heauen we praye that all other wyll whiche is cōtrary to the mercifull will of god may be restrained hindered so that it maye take no place This prayer can not the deuill his Impes abide yea this prayer preserueth and kepeth vs safe from many incommodities and combraunces which the deuil the worlde would dayly attempte and bring to passe againste vs-if they were not letted by this petition In the fourth petition Geue vs this daye our dayly breade we praye for the maiestrates for our parentes for our wyfe and children for the fruites of the earth for seasonable weather for peace and for all thynges necessarie for this present life euery man according to his vocation and calling that it wil please god to prosper all these thinges and to defend them against euil In the fyfte petition And forgeue vs oure trespasses as we forgeue them that trespasse against vs we desire that god wyll be merciful vnto vs turne awaye his wrath from vs that we haue iustly deserued not deale with vs accordinge to our sins but that he wil forgeue vs our trespasses geue vs grace that we may waxe daily better and better shewe beneuolence an good wil one toward an other and one of vs forgeue an other how great soeuer the offences be In the sixte petitiō And leade vs not into temptation we aske the god specially will helpe all afflicted consciences that they perishe not in tentation but that they may be deliuered from it by the worde by the holy ghost In the seuenth petition But deliuer vs from euill we pray for a blessed a prosperous end that we may be deliuered from al sinnes calamities of this lyfe be brought vnto a glorious an euerlasting lyfe there to remayne with god in his kyngdome for euermore Thus see we that in the Lords praier are contayned abondātly al thinges necessarye to be prayed for whether we will be deliuered from those thinges that are euil or holpē with those thinges that are good And all these thinges are necessarie to be daily prayed for For there is great plentie of necessities and perils first publiquely and afterwarde priuately in euerye mans owne busynesses Onely this one thynge is greatly to be lamented that we are very colde and slouthfull vnto the Godly exercise of prayer neyther do we resorte vnto it wyth suche earnest desyre and fayth as we ought to do There is a commandement set forth that byddeth vs to pray There is also a promes that we shal vndoubtedly be heard And because we shold lack nothing that might furder vs in this behalfe Christe in the aforesaide prayer hath prescribed and appointed vnto vs a certein forme or maner of praying But for asmuche as oure indignitie and vnworthynes by the reasone of our synnes doth alwayes trouble vs so that eyther we praye nothyng at all or els whē we pray we doubt whether we shal be heard or not we must encourage and confirme our heartes with this that Christ commandeth vs with expresse wordes that we shoulde aske and praye in his name And he promiseth for a certeintie that whatsoeuer we aske in his name we shall surely receaue and haue it And by these wordes he vtterly remoueth this worshipping of God by prayer from all creatures either in heauen or in earth vnto this onely person Iesus Christ. Therfore all prayer that is not made in the name of Christ is no prayer nor worshippinge of god As when the monckes praye that god will haue mercy on them for Fraunces sake for Dominickes sake for Benet and Bernardes sake and that he wil graunt their petitiōs for their owne workes sake or for the fastings almose dedes and prayers of other c. This is no prayer For it is not made in the name of Christe but in the name of Fraunces Dominicke Benet c. or in theyr owne name suche is the prayer of the Iewes of the Turkes of the Infidelles yea and of the Papistes For they wil not haue the name of Christ only in their prayer but they adde vnto it also the names of Mary of the Apostles and of other Sainctes But as concerning all such Idolatrous prayers the end of them is this God heareth them not they please not but rather displease god They are no honoring but rather a dishonoring of god And although such hipocrites do many tymes obteyne that which they aske yet were it muche better for them neuer to obteyn it then after this sorte wherby they be only confirmed and hardened in their impietie and vngodlynes But the godly praye not so They despaire of theyr owne name neyther wyll they at any tyme praye in that But forasmuche as they knowe that GOD is mercyfull for Christes sake and they haue a commandement that they shoulde praye in the name of Christ that encourageth
the edifying of the saintes to the worke and ministration euen to the edifying of the body of Christe till we all come to the vnitie of fayth knowledge of the sonne of god vnto a perfect man vnto the measure of the ful perfecte age of Christ. For we se by daily experience howe cruell an enemie the deuil is to the worde and specially in these our dayes and how he calleth vnto hym for helpe the Turke the Pope and all the tyraÌ„tes of the worlde that they coming to gether hurly burly with speares and Iauelinges in their handes against the lord and his annointed may put out of the waye the worde of God and make hauocke of the Churche of Christ. But the more the Pope the Turke shewe their furie and crueltie against the churche of Christe and his holye worde the more doth it prosper and florishe and daily more and more getteth the victorie ouer the enemies whiche with out all doubte shall shortly come to confusion The gates of hell â–ª sayth Christ shall not preuaile against my church or congregation Again whosoeuer falleth on this stone shall be broken in peces but on whome soeuer it falleth it shal al to grinde him Baptisme the Lordes supper and the worde all the tyrantes of the worlde can not take awaye no nor yet destroye that congregation whiche exerciseth them faithfully and truly And this is no lytle fruite nor smal commoditie of Christes Ascention For to this ende went he vp into heauen that he might sende the holy ghost and set forwarde the ministerie of of the gospel here in the worlde Moreouer these also are called giftes that god gouerneth and defendeth his churce conforteth it in aduersitie preserueth it in persecution kepeth it in the trueth and defendeth it against errours and moueth it vnto prayer and other godlye exercises as Christe faith in the gospel In that day ye shal aske in my name For this can no man do without the helpe of the holye ghost And to be shorte whatsoeuer we haue and receaue al are the giftes of Christ and all are the fruites of his Ascention For for this purpose did Christe ascend into heauen that he shoulde stablishe suche a kingdome and make vnto hym selfe thorowe the holy ghost a Churche euen suche a churche as the gates of hell shall neuer be able to preuaile against it This doth Luke very aptly signifie in his Euangelical historie when he recordeth that Christ being redy to ascend into heauen lifted vp his handes and blessed his disciples not as the popishe byshoppes are wont to do by wagginge their fyngers ouer the people that kneleth downe before them but he praied and wished wel to their ministerie which he then enioyned them that they should preache the gospell to euery creature that is to say to all kynde of men to all nations to all people For the gospell is not commanded to be preached for plantes stones byrdes fishes c. But for men for reasonable creatures as it is said He that beleueth and is baptised shal be saued But stones and trees can not beleue Therfore pertaineth vnto theÌ„ neither preaching nor baptisme But faith baptisme belong only vnto men therfore doth the preachinge of the gospell pertayne vnto theÌ„ alone but Christ vseth that figure maner of speach saying Preache the gospel to euery creature that by this he may comprehende al degrees conditions of men that no Emperour no kinge no prince is so mightie but he must heare beleue and receaue the gospel or els thinke himselfe as he is in dede damned To this commandement doth Christ lyfte vp his handes and blesseth them that is to saye he doth not only wysh that they may prosper haue good successe in the execution of their office but he signifieth also that he will helpe theÌ„ defende them be present at their ministerie geue good encrease to the same as he saith by the Prophet The worde that coÌ„meth out of my mouth shal not turne againe voide vnto me but shal accomplishe my wil prosper in the thing wherto I sent it Therfore wheresoeuer the gospel is taught Christe lyfteth vp his handes and bringeth forth his blessinge that it maye bringe forth fruite and not returne in vayne And this is without doubt a great conforte that Christ at that very tyme when he should ascend lyfteth vp his handes blesseth the disciples For by this he euideÌ„tly declareth that his AscentioÌ„ bringeth vnto vs most swete coÌ„solation coÌ„fort great helpe against syn deuil death and hel diuerse noble giftes vnto the edifyinge of gods church fynally his blessinge good wil and fauour yea and also after this transitorie life euerlasting life with immortall glorie vnoutspeakable ioye For to what ende should Christ haue geuen so louinge and gentle a token of his louing and gentle good will toward vs by lifting vp his handes and by blessyng vs if he had borne vs no good will nor wold haue suffred vs to haue place with him in his kingdoÌ„ Seing then that he lifted vp his handes wysheth well to them an to their newe enioyned ministerie it is a moste euident argument sure signe and manifest token that he beareth a singuler good will towarde vs and that his desyre is we should euer be partakers of this blessing and receaue therof greate consolation and conforte thorowe the preachinge of the Gospell whiche is the power of god vnto saluation for so manie as beleue it Thus haue I sett foorth vnto you this â—rticle of Christes Ascension wherby ye vnderstande how full of swetnes and conforte it is and what great and singuler profite cometh to vs by it ye haue hearde that forasmuche as oure owne fleshe and bloude euen the sonne of God sytteth on the right hand of God synne death and deuill are without power that they haue not so greate libertie strength that they can hurte vs. For although they be oure capital cheife enemies seke all meanes possible to destroye vs yet are they such enemies as are but prisoners bouÌ„de slaues Ye haue hearde also that thorow the Ascension of Christ the holy ghost is geueÌ„n vnto vs that he may lede vs into all truth defende vs againste errours conforte vs in our afflictions praye with vs moue vs to prayer and finally garnishe vs with all maner of spirituall and heauenly gyftes For this cause is Christe ascended into heauen and sitteth on the right hande of God that as Paule sayth he maye fulfyll all thinges that is to saye geue and graunt vs all thinges whatsoeuer we haue nede of vnto saluation and euerlasting lyfe Therfore let vs follow the example of the Apostles as Luke sayth let vs worship with them the Lord Christ Iesus yea and that with great ioye and geue most huÌ„ble entier heartie thaÌ„kes to our heaueÌ„ly father
worlde commeth and hath naughte in me But that the world may know that I loue the father And as the father gaue me commaundement euen so do I. THE EXPOSITION THis gospell is a part of Christes Sermon whiche he made to his disciples before he suffred And for that cause ought it greatly to be estemed For Christ setteth forth in it a singuler doctrine and lesson whereby he teacheth that all reason is but superfluous to the attainement of the knowlege of God if it take not his first foundation of the loue of Christ. When this is not taught all thinges are vncertaine wauering of no strength that are eyther taught or imagined of god For they can not be comprehended or knowen by any meanes But he that loueth Christe is so farre brought that he loueth the father also But what is the cause of this worde why doth he make mention of loue and speaketh not after his olde customable maner saying he that beleueth in me Is loue the cause of our saluation and not faith wher as he saith if any man loueth me But they are both of like efficacie power strēgth For thou canst not loue Christe except thou beleue in him and dost put thy trust in hym with a certain and sure faith And the worde of faith is somwhat more euident wheras it declareth that we muste withholde our eyes from all other thinges that be and fasten thē in Christ Iesu only For this is the nature of loue that it embraceth that thinge only that it loueth in that thinge doth it set al here felicitie therwith only it is satisfied and careth for nothing besides Suche maner of loue doth Christ require of vs that we shold embrace hym with all oure hearte whiche thynge can not be done but by fayth Wherfore this sentence maketh nothynge againste faith But is spoken to the entent that the nature and condition of fayth with his proper vertue and efficacie might be the better vnderstanded An other cause of this worde is that Christ dyd perceaue that he that receaueth the worde and purposeth to kepe it can not do it without greate endeuor and industrie For diuers temptations do chaunce to them whiche do rebuke and embrayde suche as hath entered into the profession of Godlines of folie and rashnes wher as they reason on this wise with them selfe Alas what haue I done whan I tookee vpon me the office of teachynge I might haue holde my peace and thought wyth my selfe that GOD woulde haue set foorth other Other might haue come that shoulde haue had better successe in this matter Nowe am I in doubt and do not onely litle profit but put my selfe also in perill of lyfe If we will ouercome suche kynde of temptation that the worde maye be surely maintained this onely succour must they especially vse as Christe here sheweth that they loue Christe and put their hole delight in him so that all the professours of the gospell al the good may thus conforte them selues whatsoeuer be cometh of me let it be at the pleasure of God for whose cause and glorie and not for mans sake was this begon of God Wherfore I must endure it And looke wher this loue is not ther can they not endure saith Christe For I geue not goods nor golde but euerlastinge life wherof the possession is not taken in this life but after this life Wherfore all the matter resteth herein that ye loue me If loue be in you ye wil kepe my saing and contineue constantlie although that ye should do it to the perill of your life But if ye loue me not ye wil not kepe my wordes For ye shall haue so many dangers calamities and afflictions that they shall make you faint and put you in desperation But he that knoweth Christe truly beleueth in hym and loueth him he is troubled by no aduersitie For he thinketh surely Christ dyed and was buried for vs and rose againe wherby all suche gather surely that Christ doth greatlye fauor them So that this loue procedeth of faith which afterward is able to withstand all perils and dangers neither doth it feare the greate threatnings wrath of the worlde For it setteh more by Christ and his worde then by all these threatnings and displeasures of men And that is it that he saith if any mā loue me he wil kepe my word my word of my death resurrectiō not the worde of Moyses or ten commaundements That worde is not to be caste awaye nother is any thing to be done contrarie therto For God commanded that worde to be fulfilled but with that worde is there ioyned no consolatiō as is with my worde the conscience is not therby made quiet but the more that we therby know our disobedience toward GOD so much the more we dread feare the wrath indignation of God For the worde of Iesu Christ is the fondation and pillar of all thinges He that hath this saith Christ neither suffereth hymselfe to be plucke frō thence ought not to doubt but my father doth loue him And this is the peculiar phrase of Iohn whiche hath a proper kynde of speache beside all other Euangelistes that first he ioyneth men to Christe and then thorough Christ bringeth them to the father For this is the order and proces in this matter As Christ here teacheth that first we must know Christ loue hym and take him for one that is most desirous of our saluation and profit When we haue suche trust loue toward Christ there foloweth also a sure confidence that the father also loueth vs. And although we had none other confort before our eyes but only this perceauinge and vnderstanding that we nede not feare any crueltie or any wrothe or yre of God yet were that sufficient to certifie vs that we nede not feare synne or the deuill because god loueth vs for that that we loue Christe This is a great confort in all tribulation to beleue constantly that GOD is not againste vs but he louinglye embraceth vs if so be that we loue Christe kepe his worde stedfastly But in the tyme of tribulation oure heartes can hardlye thus be persuaded But we thinke rather contrariwise that God hateth vs and hath no regard to vs but that he goeth about rather to prouide punishmēt for vs. But these thinges are false For Christe doth not lye whan he sayth yf we procede so farre that we loue hym and count it abhominable to hate hym that then we muste not doubt but the father doth loue vs and will so declare hys loue toward vs that he wyth his sonne and the holy ghost will haue their abyding with vs. It is a greate matter and a singuler confort that a righteous man by fayth doth not say in his heart who is ascended in to heauen c. For in whatsoeuer place he be whether he be at Ierusalem or at Rome or
is of strēgth to be borne again wher this is lacking there is no hope to come to the kingdom of God All our powers with the lawes and preceptes are of no efficacie and strength But thou wilt say If it be so I had rather doo no good worke at all then to take muche peyne if I obteyne nothynge therwith in the kyngdome of God But to thynke or saye this is an euident token of vngodlines Wherfore do both Fyrst see diligently to the lawe with all his woorkes then know thy self to be a synner and that thou canst not by thy workes escape damnation Then turne thy selfe to the doctrine of Christ and hearken what hee preacheth of the kyngdom of God after that he hath declared that the old man can not enter into the kingdome of God Nicodemus perceaueth the straighte Iudgement of Christ that without the newe Byrthe there is no hope of the kyngdom of GOD and he is soone reformed and persuaded that the carnall byrth healpethe nothynge thereto And therefore he asketh howe the newe byrthe might be And CHRIST And doth redyly shew a notable doctrin therof saying on this wise Uerily verily I say vnto the. Except a man bee borne agayn he can not enter into the kyngdom of God Whatsoeuer is borne of the fleshe is flesh what soeuer is born of the spirit is spirite This is the second sentence against the first byrthe shewyng that it is carnall synful and that it can not be encouraged to obteyne the kingdome of God As though he should say Thou demandest whether thou shouldest otherwise be borne of thy mothers wombe although thou were borne a thousande tymes of thy mothers wombe yet thou shouldest not bee borne to the kyngdom of God Ther is no nede of father and mother to the kyngdome of God which are also them selues fleshe but there is nede to haue water and the spirite but he that hath ben so borne agayne is a new man and shall come to the kyngdome of God This doctrine had Nicodemus neuer learned in Moses He had learned there what he should doo or not do by the preceptes But as touchyng this new creature he had learned nothyng at all not as muche as by a dreame Wherfore he is so confounded that he graunt that all this while he had lerned nothyng at all But the wordes of this sentence ar not so lyghtly to be passed ouer the sentence is perfect that good works must be done and obedience is to be geuen to the lawe But the seyng of the kyngdom of God cometh not hereby But if we will come to the seyng therof not good workes but a newe man is requisite thereto And that is not doone by the carnall manne but by water and by the spirite They are the verye parentes that are mete to bryng forth this new chyld of God Water is nothyng els but baptism For so saith Christ in y◠last of Marke He that beleueth and is baptised shall be saued Thys strength of the water is not of his owne nature For water is water that is to say an elemēt and creature whiche can not change the hert and wash away syn But the water wherof Christ speketh here and which we call the water of Baptisme is not only water naturall but water in the worde and promyse of God Two things are here ioyned together the water the word and are so ioyned together that they can not be sundred If thou sunder the water from the worde it is no baptisme If thou sunder the word from the water neither than is it Baptisme But when the word and water ar ioyned together this water is such with the whiche the holy ghost will come vnto thee and regenerate thee to the kyngdome of God Whiche is as much to say as to forgeue synnes and to bryng saluation This sentence therfore is not lyghtly to be regarded and especiallye because of the Anabaptistes whiche holde opinion that the Baptisme of infantes is nothyng woorth where as yet Christ in this place applieth water to regeneratiō to the new birth and ioyneth it as the cause therof with the holy ghost If children therfore haue nede of this new byrth and can not see the kyngdome of God without it and seynge Baptisme is ordeyned of Christ as the cause of all that muste bee newe borne It is not onely an vnmercyfull thynge but also violence in the kyngdome of god and playne tyranny to exclude them from Baptisme and from the kyngdome of God for whome Christe dyed and decreed that this benefite should be free to all them that are newe borne that they myght be baptised to dye with hym and be borne agayn Wherfore this newe byrth is also necessary for children that they may see the kyngdome of God And although the water dothe nothing profite without the holy ghost yet the holy ghoste by the water of Regeneration muste woorke in vs as Paule dothe so ioygne them bothe together Accordyng to his mercy saith he he saued vs by the water of regeneration and renuyng of the holy spirite the which he shed vpon vs abundantly This lauer or washyng can not be without regeneration and renuyng of the holy spirite Wherfore the errour is detestable that in certaine places dyuers preachers doo baptise chyldren without water For it is not only requisite in baptisme to haue the word spirite but also to haue water For so did Christ ordein no man hath power to change his lawe institution The baptisme of water is seene with the eies but the worke of Regeneration and new birth whiche is wrought by the holy ghost inwardly is not sene Therfore this outward ceremonie of the water of baptism may not be omitted because of the priuie and inuisible administration of the holy ghost Christ sayth furthermore vnto Nicodemus Meruail not that I sayd vnto thee thou muste be borne again from aboue the wynd bloweth wher he will and thou hearest the soūd therof but thou canst not tel frō whence it cōmeth and whether it gothe So is euery man that is born of the Spirite These wordes are very simple as the ceremonie is it selfe For it is not estemed with reason when an infant or an aged man is offered to make his confession on this wise that foloweth Behold the yoke of synne and of the deuyll is so great that there is no helpe or remedy against it but that he whether he be chyld or man be baptised and washed with water in the name of the father of the sonne and of the holy ghost But here must we rather marke what Christ sayth where he biddeth vs rather to consyder what is done by priuie operation then by the open ceremonie outward signe For the worke of the holy ghost is priuie hyd from the eies Wherfore we must beleue it as it is set forthe in the worde Thou shalte neuer perceaue it by the eies
doe sore vexe vs while we se to our dignitie and to suche as bee ours that we maie make prouision for theim with all the commodities of this life And when men haue gotten these thynges now thei labour no farther as though thei had gotten all But when thei haue not that thei endeuour with all studie and care to come thereby But in the meane season thei haue no regarde of this thyng that is moste necessarie vntill thei fall sodainly into this snare euen into this iudgemēt and damnacion And this is the cause why Christ putteth forth the example of the riche manne to withdrawe vs from the care of thynges present and to make vs geue more hede to euerlastyng life For if this rich man had not geuen ouer his heart to worldly prosperitie but had rather trusted in the liuyng God he had neuer come to this place of tormente and destruction But now contrary to the precepte of God He drowneth vp himself with riches and forgetteth his state to come He applieth all thynges onely to his desiers and lustes and will suffer no other thyng to come into his mynde Contrary to this teacheth Christ that we should watche least we suffer with the riche man euerlastyng death as a recompence for this little ioye These twoo examples are suche as neuer ought to fall out of memorie that firste of all in tyme of trouble we might haue a suer trust and comforte Then also that in the prosperitie of this world we fall not into daunger of euerlastyng death And to this also doeth that belong ▪ that Christ speaketh after that the riche manne perceiuyng his owne cause to bee paste remedie yet careth for his brotherne and desireth that Lazarus might be sente to his fathers house least that if thei continue in their olde conuersacion thei also should fall into like punishemente But Abraham denieth hym that and saieth Thei haue Moises and the Prophetes let them heare theim But when the riche man proceded alledged that there should ensue muche profite by this message if the deade should goe preache to theim that liue Abraham answered If thei heare not Moises nor the Prophetes neither will thei beleue if any should come to thē from the deade Now this riche man vnderstandeth that he that will escape this hath neede of repentaunce and perceiueth ▪ that that maie chaūce to other as it chaunced to hym that although the worde of GOD and the Preachers thereof abide with men in the worlde yet it doeth not moue thē neither to repentaunce neither to amendement of life Wherefore he thinketh it beste for his bretherne if one frō the deade that could tell of thinges inuisible should come vnto theim Neither would this seme to vs also other wise then the matter requireth if suche a Prophet should come emongest men But Abraham can not be perswaded to allowe this and therefore he saieth He that will escape this paine muste haue respecte to nothyng but to the Prophettes and that this is the onely waie to escape the daunger of eternall damnacion But he that will heare neither Moses nor the Prophettes it were in vaine if one should rise from the dead or if an angell or GOD himself should preache For suche would neuer bee brought to beleue This is an high praise of the worde of GOD and of the ministerie thereof whereas men are necessarily bound to it so that thei ought not to thinke that there is any other meane to auoide this pestilence and destruction But what doeth Moises and the Prophetes teache these two thinges specially First thei shew the promised sede of the woman that should breake the serpentes head that is should depriue and strippe the deuill of all his power and make good the damage taken in paradise Unto this seede that he is the sonne of GOD and bryngeth diuine power and righteousnesse to vs in the yearth bothe Moises and the Prophetes are whollie applied and of this thei teache and commaunde that when this cometh the Gospel is preached that men should heare geue credite there to He that after this sorte heareth Moises and the Prophetes firste of all he will despeire of his owne workes and power and will trust onely in this seede that it onely is the blessed seede and that it dooeth restore to vs that are accursed the blessyng So then faithe in Christe Iesus is the onely and true waie whereby we maie be deliuered from synne and death and get saluacion This sauiour with his comforte was not regarded of the riche man He tooke his wealth end felicitie to be a sure token of his owne righteousnes For as men are wont to gather by aduersitie that GOD is angrie with them so like wise whē thei are in prosperitie thei take it for a token of Gods fauour whereas yet temporall blessyng is of no great weight And commonlie it chaunceth that the vngodlie are more fortunate then the Godlie But if thou canst heare him that geue thee good councell beware thou trust not in thy riches but trust onely in hym of whom Moises and the Prophettes speake or els thou shalt haue none other ende then had the riche manne whiche had Moises and the Prophettes and yet beleued not The seconde thyng that Moises and the Prophettes teache is this that forasmuche as al trust of righteousnes and of saluacion consisteth in the promised seede we shewe obedience to GOD and dooe that he biddeth and flee that he forbiddeth For that is as muche as to feare GOD and to kepe his commaundementes But he that had rather obeye his owne lustes then Gods lawe he can not glorie in this that he is the soonne of GOD and careth for GOD but rather he can neuer be without this care wherein he feareth least GOD should come sodainly and iudge hym emong the damned So that these twoo thynges must nedes be ioyned together that is faithe obedience toward GOD. Faithe is required to deliuer vs from our synnes and to make vs the children of GOD. Obedience or Charitie and her workes are also required that we might shewe suche obedience as belongeth to children and that wee prouoke not GOD to wrathe by our synnes and that wee haue a good conscience whiche thei can not haue that continewe still in open synne without repentaunce And finallie feare GOD and keepe his commaundementes and yet truste not in that righteousnes before GOD. But onely trust in Iesu Christe then shalte thou be out of all perill For suche faithe onely is able to preuaile against sinne and death And for as muche as GOD hymself hath commaunded obedience he doeth alowe it although it be vnperfite For that is not alone by it self but is ioyned with faithe by the whiche wee are pardoned of that that is lackyng in obedience And so Moises and the Prophettes are to bee heard that we maie learne thereby faithe in Christ and true obedience This
store house might be full therof and flowyng ouer out of this into that And thereby thei thought them self rightuous and for that cause to be blessed of GOD. So doe our Papistes also excuse theim selues Thei saie that our doctrine is true but yet for all that thei muste not departe and swarue from the holy churche leaste there should rise a sedicion and scisme Yea thei thē selues also do feare that if thei should receiue this doctrine that their owne churche and power should decaie and perishe Whereas neuerthelesse onely the Gospell maketh the true churche of GOD and dooeth represse all vniust power and sedicion Furdermore couetuousnes is the cause and impedimente that thei receiue not the Gospell for bicause thei see that the Gospell is defended with a verie simple garde that is with pouertie and persecution But what will be the ende of this Suche as was of the Iewes Thei defended their lawe priesthode kyngdome and riches so longe and so stubburnely vntill at laste thei were all ouerthrowen and loste all so that now thei liue emong straungers as banished persones and sure of nothyng and can not come to the felowship of this supper For the Lorde purposeth now to bid other geastes and bicause he is despised of them he despiseth them also as it foloweth The good man of the house was displeased and saied to his seruaunte Goe out quicklie into the streates and lanes of the citie c. As though he should saie if ye set so muche by your Farmes Oxen wiues that ye care not for my supper that is if ye holde so faste the priesthod the kyngdome and the richesse that ye put a side me and my Gospell this I tel you before that ye shal loose all together And I in the meane season will prouide me other geastes Wherefore thou seruaunt get thee out into the streates and lanes of the citie and bryng hither the same the poore the maimed and weake And so it chaunceth to the Iewes For when the princes priestes and all the chief emongest the people despised the Gospell for the causes aboue rehearsed GOD receiued the humbe fishers whiche is a poore and a despised sorte As Paule saieth to the Corinthians Looke brethren on your vocacion how GOD hath not chosen many wise men after the fleshe nor many mightie nor many of high degree but he hath chosen the foolish thinges of the worlde to confoūde the wise The weake hath GOD chosen to confounde the stronge The obscure of the worlde hath GOD chosen and the abiectes and those that are of no reputacion to bryng to naught those thynges that are of reputacion c. And accordyng to this sentence whatsoeuer thyng in this people had the preeminence in holinesse wisedome power or riches it is reiected bicause thei despised the Gospell Contrarie wise Christ receiued the simple and obscure as Peter Andrewe Simon and Bartholomewe c. whiche were Fishers and verie poore men Whom no manne thought worthie to execute the smallest offices for the chief Princes and Priestes For thei wer the outcastes and as Esai saieth the dragges of the moste excellent wine So that the excellentest of the people the priestes the riche heades the nobles the glorious were caste awaie for their vnbelief euen as a tunne of good wine where remaineth onely the dregges whom Christ here dooeth call the poore the weake and the blinde Those doeth Christ here poinct to the kyngdome of God and not the Pharasei and his whiche doeth faine that thei set greatly by the kyngdome of GOD and the bread thereof But Christ dooeth declare what suche hypocrites doe meane ye would saieth he haue Farmes and Oxen. But as for this supper of the kyngdome of GOD ye care not Wherefore this supper belongeth onely to the poore As it is saied the poore receiue the ioyfull tidynges of the Gospell For the rulers the holie and the wise despise this Supper and be vnworthie thereof He could not haue spoken more geuously against the Iewes and specially against this man that craked of the breade of the kyngdome of heauen and yet vnderstoode no more of this kyngdome then consisteth in Farmes Oxen and other present thynges of this life that their region might not be depriued of the priesthod and kyngdome whatsoeuer becommeth of Christe and his Gospell For thus thought he that he had no nede of Christ to attain thereby the kyngdome of GOD. But that GOD would saie to hym and to all the Iewes Come ye Iewes and high priestes ye holie men ye princes ye excellent citezens for you is the breade and supper prepared But saieth he thus goeth the matter ye are called but ye dooe not regard Ye excuse your selues and affirme that your excuses be lawfull Wherefore I reiect and refuse you and receiue the vile multitude as the lame the weake the blinde the halte the poore c. And thus farre this Gospell belongeth to the Iewes For he speaketh of the lame and weake that are in the streates and lanes of the citie and he calleth the people of the Iewes a citie bicause that people was well ordered and ruled For thei had the lawe ceremonies rites temple priestes kynges and all thynges ordained of God and written by Moises Now he sendeth his seruauntes in to the high waies and commaundeth theim to bryng geastes wheresoeuer thei maie bee had yea the beggers that sitte by the hedges c. And the Lorde saied vnto his seruaunte Goe out into the high waies and vnto the hedges and constraine theim to come in that my house maie be full These that lye at the hedges are wee Gentiles whiche dwell in no citie whiche haue had no forme of seruice but haue been Idolatours and knewe neither our selues neither God Wherefore all that we haue maie well be called an open fielde where all thynges lye open to the deuill at his owne will Goe thither saieth he and constraine them to come in For this is alwaies the frowardnes of the world to resist the Gospell and not to brooke the doctrine thereof Yet neuer the lesse this feast maker would haue his supper often to be vsed For he bestoweth all this coste and charges that he maie not lacke men to be merie and make good chere with hym although he should bee faine to raise theim out of stones And this is the very cause that GOD made the worlde so large and wide whereas yet now of late he hath had sufficient cause for mannes sinne to make bothe it and mankinde more lesse and narowe But he doeth not so bicause as yet he hath not geastes sufficient to furnishe his supper Wherfore wheras his seruauntes bryngeth the Gospell to vs also this is a token to vs that are Baptized and beleue that we pertaine also to this supper For we are those iolie felowes liyng by the hedges that is to saie blinde poore lame and Gentiles moste desperate But how dooeth GOD constraine vs whereas
the Phariseis in in comparison of them selues whom thei thought iuste exclude synners Thei did see that thei were directe againste the lawe of God in their doynges and therfore thei also pronounced plainly that thei ought to haue no place in the kyngdome of God Thei suspect Christ also that he doth not after Gods will bicause he had to doe with such But consider thou this with thy self to what case the matter will come if synners should be excluded from God and his kyngdome as the Phariseis thinke For although thei suppose that there is a kinde of men that liueth without synne yet GOD and the lawe knoweth none suche For although euery manne committeth not adulterie slaughter and thefte yet before God no manne is without synne yea and those synnes are the more greuous if thei fall in a manne that hath wisedome and strength to resist them If then the Phariseis iudgement be true that GOD doeth tourne awaie from synners it maketh as muche against them selues as against other For by the lawe are not onely reproued the sinnes of the Publicās and of synners but also their owne all others Then will it followe that no men haue place in the kingdome of God So that the Phariseis are proceded so farre by ignoraunce that as thei are fore against other so giue thei a moste greuous sentence against them selues But all their ouersight riseth here of bicause thei knowe not why Gods lawe was giuen neither what corruption of synne there is in all men And as in other thynges one errour bringeth an other so here also of the kyngdome of God doe these hypocrites knowe nothing whiche must nedes be set vp by Gods grace and goodnes But Christ groundyng his reason on true principles openeth the misterie of the Gospell vnknowē to naturall witte and to all that followe the rightuousnes of the lawe that is that God hateth not sinners nor willeth their death and that he declareth this his will in Christ whom he sent into the worlde to bring home againe to their foldes shepe that straye from their flockes and that all his intent hath onely respect to the fulfillyng of the Gospell that the loste and straies maie chiefly be regarded and that all the will of God might hereby bee declared and the Gospell opened to the poore This is plainly an other kinde of doctrine then the doctrine of the lawe and Phariseis whiche taketh not here seede and roote in our nature but is brought from heauen by the sonne of God as saith Ihon. No man hath seen God at any time the onely begotten soonne whiche is in the bosome of the father sheweth hym forthe For no man knoweth that will of God that he is not angrie with sinners nor damneth them for their synnes but receiueth them rather to his grace and saueth them but all knowe the contrary Wherefore the feare of the wrothe of GOD is naturally ioyned with synne But Christe teacheth vs here by his Gospell that GOD is otherwise mynded towarde synners and that he is not angrie but mercifull and that the Angelles in heauen reioyce when synners repent and amende This doctrine must be the better marked bicause it semeth contrary to our reason that we by it maie confirme our conscience For he that in suche temptation followeth reason and iudgement goeth hedlong to the Deuill and there is no remedie against desperation Wherefore this goeth the matter we must agree surely with Christ contrary to reason and al other thinges that although we are synners yet that by Christ we must be reuoked and called againe as shepe goyng a straye vnto the place of our saluacion As Christ setteth forth a plaine parable in this place to the declaracion of his moste excellent office In diuers other places doeth the Gospell declare why God casteth not awaie synners as in the third of Ihon that GOD is suche that hateth not the worlde but loueth it so that he giueth his onely begotten soonne for the recoueryng thereof that the worlde maie haue confidēce for these sacrifices sake and maie not despeire for their synne For although God might haue helped vs otherwise yet he purposed to doe it by his soonne so that we should haue no cause to doubte of his deliueryng and redemption For this is moste true that God is more pacified by the death of his sonne then offended by our synnes Furdermore there is an other cause set forthe by Christe why God casteth not awaie synners For he sheweth that sinners are a portiō of Gods substance whiche fell from him yet God hath suche respect to the matter that he regardeth not the greatest thynges that he hath vntill that that is loste be recouered And all this waie of recoueryng is sette vp by Christe as he hymself saieth in this place Wherfore it ought to seme no maruell if he make a searche for synners that straye from Gods houshold to bryng them home againe For he is sent for this very cause to bryng home synners againe and if he should dooe otherwise as the Phariseis appoinct hym he could not execute Gods commaundement But it is verie comfortable to see the affection of Christe toward synners whiche is described in the tipe and figure of this careful and studious shepherd whereas he followeth after the straye shepe takyng no care in the meane season of the reste and when he findeth her he beateth her not but handleth her gētly as though she were blamelesse He taketh her on his shoulders and at his retourne he maketh ioyfull gratulacions with his frendes All whiche declareth the greate bounteousnesse and loue of Christ toward man whiche if it should bee well cōmended and set forthe had nede of a long sermone The declaracion of this loue resteth chiefly in hym that is loste weake and in perill as men doe testifie in suche thynges that thei loue Loue is vncertaine when there is any sure trust of aduauntage But when there is daunger and yet there is more care for that that is in daunger then for all that is safe this is naturall and true loue Yet this maye not bee compared with the shadowe of the greate affection of Christe He searcheth for them of whō he was greuously hurt as shepe goyng a stray and as though thei wer in peril without their owne fault and when he findeth them he put them on his shulders What thyng maie a man inuent that is more comfortable and swete Whereas he followeth after thē that are fugitiues and by their owne fault seke their owne destruction ioynyng theim selues with the deuill that is Gods aduersarie and stoutly defendyng his parte and holdyng with Gods enemie the Deuill againste Gods kyngdome He pursueth not after theim I saie as after his hurtfull enemies but searcheth them out as miserable shepe that are in peril endeuoureth wholy hym self to recouer theim before the Woulfe oppresseth theim that is that thei dye not in
to our frendes but to all men yea to theim that hate vs to them that offende vs and semeth vnworthie of our good will and benefite This great displeasure and anger of ours whiche wee declare by bitter and hatefull woordes is to ouer come as when we saie what shall I medle with suche a knaue I am sore hurte of hym His slaunderyng tongue is not vnknowen to me What Should I helpe him No truely And he were full of Magottes I could not finde in my heart to doe him good And this is the lessō that our nature teacheth vs as touching lende mercie whiche onely hath respecte to our companions and riotfelowes but as for other it abhorreth vs vtterly to shewe any mercie But Christ seketh a remedie for this fault when he requireth vs to doe good to our enemies and to theim that hurte vs Suche mercie saieth he is mete for a christian as your father of heauen hath For without this ye can not be his sonnes nor my brethren whiche haue redemed you with my blood from synne and deathe Doubtlesse ye haue offended your heauēly father manifolde waies you haue broken his commaundementes in all poinctes And God hath a iust cause by your sinne to saie should I giue my sōne for suche vnthriftes yea rather let thē die as thei haue deserued For thei for sweare them selues thei slaunder thei are giuen to coueteousnes and to adulterie thei leaue no kinde of wickednes vndoen let them goe for me and for their leudnesse leudely perishe as thei deserue This maie GOD saieth Christe laye against you but he doeth not yea rather for all the iniuries ye doe vnto hym he hath mercie vpon you and doeth you good giuing you not onely bodie and life foode and familie wife and children and for all them liuelode but also his owne sonne and life euerlastyng Suche mercie also must we vse For what if one haue hurt and offēded thee what is that in respect that thou hast offended GOD so often and so greuously Wherefore if Gods mercie be so greate that he giueth his sonne for his enemies to deliuer thē from death and synne by hym and also giueth all thynges beside as life bodie soule substaunce yea and that when he hath rather an occasion to take vengeaunce to punishe and to plague Put this before thee for an exāple that thou maiest saie thus Although this man hath hurte me greuously and maie seme worthie of a misfortune at my hande yet will I not reuenge For els my mercie should not be christian like but like the Gentiles If he hath doen me wrōg perchaunce I haue otherwise deserued it Now when he hath nede of my helpe I will not requit euill for euill For I se that he hath nede of helpe and that it is in my power to helpe hym For thus dealeth my heauenly father with me c. It is euidently seen how full of wickednes and wrong the husbande menne and the people of the countrie be If thei could sell the vilest thyng thei haue for the moste highest price thei would not feare to doe it The tounes men and citezens also hath very corrupt maners thei scrape together substāce by right or by wrong thei care not how Thei liue riotuously thei deceiue and defraude as many as euer thei can This might well moue other to stomacke their doyng and to deny theim helpe when thei are in aduersitie But a christian hath a precept cōtrary to it whiche is that he should not remember any displeasure doen vnto hym What is this to me saith he if thei be wicked leude shall I giue vp therefore my purpose of well doyng Yea I will doe rather after the maner of a good tree from the whiche if a man plucke beate or shake doune fruicte it bringeth out the more the next yere with out paine So will I doe If I haue doen good for thee and thou shewest thy self vnkinde and dooest me a shrewde turne for it yet will I not hereby be compelled to forsake well dooyng If thou art a thornie bushe and canst doe nothing but pricke yet I will not become like vnto thee in life but I will rather shewe my self a fruitfull vine to bring forth swete grapes For so doeth my heauenly father He geueth to wicked people and vnthriftes housholde stuffe liuelode clothyng goodes bodie and soule peace seasonable weather and all thynges necessarie He giueth vs the light of the Sonne whereas we rather haue deserued Brimstome and fire from heauen but yet we haue it not For he will not bee made a churle for our vnkindnes sake but he saith If you are disposed to bee naught yet will not I forsake my naturall goodnesse I will giue bothe Sonne and water from heauen to the good euil And this is the example that Christ appointeth vs to followe that we also likewise maie be mercifull and not prouoked to malice by other mennes malice after the maner of the worlde that reuengeth and pursueth his right This maie not christian menne doe Yea rather thei ought to praie for their foes that GOD will make of them profitable and fruictfull plantes whiche are now wilde thornie and baren bushes And this is be you mercifull as your father of heauen is mercifull whiche is also moste bountefull euen to his very enemies But we must put in a caueat in this place and beware that wee take not this doctrine of mercie so although all kynde of reuengyng were disanulled hereby For there are diuers persones in one christian man A christian and the disciple of Christ doeth not reuenge But after this there be diuers descriptions of offices as of fathers in a familie of Iudges in a shire of Magistrates in a citie of Erles in an Erledome of Kynges in a Kyngdome All these offices can not bee without reuengyng And thei that are in theim should offende if thei should not punishe suche thynges as are dooen against the common wealthe For by the commaūdement of God in this must those thynges be performed whiche are ordained of GOD for the preseruation of the commonaltie that the offenders bee punished and breakers of order restrained For if any manne would exercise ouerth warte mercie it would euidently appere to what poincte it would come when foolishe mercie shewed to a fewe shall be tourned to the vtter vndoing of many First are thei betrayed to whom this vntrue mercie is shewed then ensueth the breakyng of discipline rule without the whiche the worlde can not consiste in safegard Wherefore GOD requireth this of all gouernours and ouerseers of order that accordyng to their office thei vse straight punishement and if thei cease to doe so let theim knowe thei shall giue accompt thereof to the high magistrate whiche is God hymself Wherefore this commaundement of Christ consisteth in a certaine respecte to an other order that is that the sonnes of GOD that is to saie Christiās
therof ar not so nygh vnto hym as the citisens of this kyngdome were Therfore this example ought to be a monument of Gods anger that we despise not the woorde of God Let vs not vse this talke as we were wont to doo Peace peace There is no ieopardie All thynges are well The anger of God will neuer be so great against vs. Tushe he wil neuer punishe vs as he dyd the city of Ierusalem and the inhabitantes thereof But brethren let vs not deceaue our selues For if he suffered this holy citie wherin he had so great delight here on the earth to be so destroyed vtterly subuerted that one stone was not lefte vppon an other because of their wickednes which heard his worde and yet dyd not repent nor amend verily we ought not to think that he will spare vs if we offend as the inhabitants of that citie dydde Like synne lyke punyshement For this citie was so destroyd that ther remained not somuch as a print or token of an house And God dyd than chiefly thus plague the citie when the people by great multitudes came thither vnto the feast of the Passeouer For as histories report there were than in the citie .iii. hundred thousande strangers besydes the inhabitantes therof For this was Gods determination to make a generall plague in this moste frequent and populous company that all beyng gathered togither as into the verye place of punyshement the Romaines shoulde punyshe theym all alyke For thus wryteth Iosephus that in the whole tyme of the siege and occupiyng of the Citie there were slayn ten hundred thousand people and consumed with death Agayne That there were ledde awaye Captyue seuen and nynty thousande They were so despysed and counted thynges of naught that thirty of thē wer sold for one peny And so were they recompenced at Christs hand whome they bought of Iudas the traitour for thirty pence And this is that moste noble and excellent people whome God with meruailous great signes and wonders delyuered out of Egypt and broughte into the lande of Chanaan yea hee was as a father vnto them reueled vnto them his word and handled them most louyngly and gentilly And yet for all this when they despised his worde and would not heare hym he made hauocke of them And this is the cause why Christe euen with weeping teares saith If thou dyddest know those thyngs which belong vnto thy peace euen in this thy daye thou woldest take hede But now are they hyd from thy eyes Thou goest foorth carelesse as though there were no danger But the matter will not alwais stand in this case It will breake out and the tyme is euen at hande although it is yet hyd and thou seest it not But why wyll somme manne saye doothe GOD deferre the punyshement Why doothe he not shewe his anger streyght wayes and falle to plaguynge of them without delaye Ueryly GOD deferreth hys plagues ta thys ende euen to declare and shewe hys longanimitie or paciente sufferynge and to see whether wee wyll amende or not or as the holy Apostle sayeth Despysest thou the rychesse of Goddes goodnesse and pacience and longe suffryng not knowing that the kyndenesse of GOD leadeth thee to repentaunce Lykewyse sayth Saynct Peter The Lord is paciente to vs warde for as muche as he woulde haue no manne loste but wyll receaue all men to repentaunce For yf God shoulde streighte wayes punyshe vs for oure synnes we shoulde lyue a verye lyttell whyle Therefore God deferreth his plagues and geueth vs tyme and space to repente and amend oure lyues And this is a woorke wyche greatly setteth forth the goodnesse of GOD and hyghely commendethe his excedynge great mercy towarde vs. But the deuyll beynge an angry spirite doothe not thys for yf he coulde kyll any man with a fyllyp he woulde doo it But God is mercyfulle and therefore doothe he deferre hys punyshemente but yet wyll he not forgeue excepte repentaunce come But wycked men greately abuse this lenitie and longe sufferyng of God and by that meanes becomme carelesse so that they doo not onely not amende but they also become dayly worse and worse as wee haue the adulterers vsurers theues and suche lyke for an exaumple whiche because they are not out of hand punished lyue without feare and perswade theym selues that they shall longe so continewe But yf that thou bee wyse bee ware and eschewe the daunger betymes For thou heareste here that GOD vseth to deferre the punyshement and to conceale and wynke at the faulte for a tyme. But yet the payne is not auferred beecause that it is deferred neyther is the punyshemente taken awaye because there is made a delay thereof Therfore returne to the ryght waye betymes repent and amende This is that which Christ saith here But it is now hydde from thyne eyes As though he should saye Because the paine is hydde lette not that deceaue thee Thou shalt kyll me as thou haste kylled the Prophets before me Nowe I dissemble the matter I suffer and beare all thynges And thys ys the cause that thou thynkest it shall alwayes go thus with thee And therfore no manne earnestly goeth about to repente and amende But knowe thou this thou haste not escaped the punishement If thou couldest onely beleue thou wouldest then deuise howe to escape this payne But forasmuche as thou doest not beleeue thou arte secure and carelesse and neglectest the tyme of thy visitation wherin thou art moued to repent wherein also thou myghtest be restored vnto the fauour of God and so art thou nothyng at all moued with this perill that lieth hydde This is the synne why the wrath and vengeance of God shall fall vpon thee and vtterly destroy thee Marke howe diligentlye therfore in this place what syn God recoūteth the greatest For here Christ gathereth all syns into one that is to say that the sonnes of perdition regarde not the word of God they let go all sermons and admonitions as thoughe they were deafe and in the meane season they thynke that theyr matters wille not falle oute so euyll so that they goe foorth without all repentaunce to synne For Ierusalem was a citie full of bloud euen as Englande also in tymes paste yea and that of late yeares haue ben ful of bloud for the manyfold persecution of the word Besydes this sin there were many other in Ierusalē as fornication adultery vsery couetousnes theft spoilyng of the poore oppression of widows fatherles gluttony dronkennes c. Nowe saieth Christ My mynde was to reproue these thynges with the worde that ye might amende and eschue the wrathe of God And for this cause I sent before vnto you my prophetes Iohn the Baptist and myne apostles Yea I my self taught among you wrought miracles and left nothyng vndone that was requisite necessary for your amēdement and saluation All your sinnes shold easily be forgeuē Ierusalem shold remayn if ye wold only know the
poyson with vntymely and vnsauery fruictes to kyll thee To be short there is no number of the plagues and punyshementes whiche God hath in store for synners and wicked persons This therefore is the cause that Christe so â—carefully monysheth weepeth and saieth Consyder nowe thy perill O Hierusalem Thynkest thou that the plague and punyshement will not come vpon thee because it is hyd and deferred for a tyme Thou arte greatly deceiued For the payne is not hyd to this end that thou shouldest escape free and vnplagued but that thou mayst be the more certayn and sure that it will come vppon thee for as muche as thou consyderest not the tyme of thy visitation If therfore thou wylt not abuse this delay and long suffring of God make ones an ende of synnyng and embrace the woorde and so shalt thou prouide well for thy selfe If thou wilt not thou shalt surely perishe and come to naught On this maner dothe Peter also preache sayinge Suppose that the longe sufferyng of the Lord is saluation That is to say Thynke it to be your saluation and that it is done for youre sake that ye shoulde not be damned For if God shold always punyshe accordyng to our deserte and synne none of vs all shold lyue long in this world Notwithstandyng God doth not so but he is long suffryng paciently abydeth our conuersion and deferreth the punyshement Understande this so sayth Peter as a thyng done for youre saluation that ye maye thus saye O Lorde I haue synned diuers waies and often and yet the punyshement therof hath not folowed but is deferred Notwithstandyng what dothe this signifie verily none other thyng then that although the payn be hid yet at the last it will surely come yea and that so much the more greuous because it is differred Therefore be mercyfull to me O Lord Forgeue me my synnes and geue me grace so to repente and amende that I offende no more Here Peter teacheth that we shoulde vse the pacience and long suffering of God vnto our confort and saluation For God desireth not the destruction of menne neyther deliteth he in the death of synners It is therfore for our saluation when God hideth the peyne and deferreth the punyshment But when this waie can do no good with synners but in the daye of wrath they heape vp more wrathe by goyng forthe to syn then can not God any longer deferre his plagues but seyng no hope of amendement he rendreth to the wicked accordyng to their wickednes as daily experience teacheth When theues will not cease from their stealing they at the last come to the gallowes and are hanged The whoremongers and adulterers also goyng forward in theyr vnclennes at the last are taken brought to shame punyshed Thus dyd Christ plainly declare to Hierusalem that although God did as yet hyde the peyne and deferre the punyshement yet that he would at the laste come and most miserably plage those stiffenecked and disobedient people Therfore let euery man feare God Let all thynke this lyttel great olde and yong that if they synne and wyll not cease and repente that punyshement wyll at the laste come For to this ende is the exaumple of Hierusalem that most holy and beautyfull Citie sette forth vnto vs of the whiche citie the very Ethnike histories also report that it was the goodliest citie of all the easte partes But it is now destroyed vtterly brought to naught The cause of the subuersion vtter ruine therof was because it made no ende of synnyng neither would it receaue the woorde of God but rather hate and persecute it Suche example dothe Christ set forth to vs in this Gospell that wee maye repente and amende or ells that we should knowe if we wyll not repent we shall surely bee plagued althoughe the peyne for a tyme be hyd and that when the tyme of punyshment cometh al praiers supplications vnto God shal be frustrate vain as God himself saith by the mouth of Salomon I haue called ye refused it I haue stretched out my hand and no maÌ„ regarded it but all my counsels haue ye despysed set my correction at naughte Therfore shall I also laugh in your destruction and mock you when that thyng that ye fear cometh vpon you euen when the thing that ye be afrayde of falleth in sodeinly lyke a storme and youre miserie like a tempest yea when trouble heuines coÌ„meth vpon you Then shall they call vpon me but I wil not heare They shall seke me early but they shall not fynd me and that because they hated knowledge and receaued not the feare of the Lorde but abhorred my counsayle and despised all my correction Therefore shall they eate the fruites of theyr owne way and be fylled with their own inuentions For the turnyng away of the vnwise shal slea them the prosperitie of fooles shal be their owne destruction Euen thus didde God handle the Iewes The tyme of the siege was not longe euen frome Easter vntill September and all that tyme there was sacrificyng praying and syngyng to the vttermost but all in vayne For God had shutte vp his eares The reason is this For he had hyd and deferred the punyshment that they myght heare his word repent amend and knowe the tyme of theyr visitation But all these thyngs dyd no good with that indurate hard herted and styffenecked people Therfore where he publyshed the punyshement he hyd hym selfe that he coulde bee founde in no place as Oseas the Prophete thretnethe also the kyngdome of Israell They shall come with their shepe and bullockes to seeke the Lorde but they shall not fynde hyme for he is gone from theim This example therfore ought not to be neglected or to be set at naught but for asmuche as God hath suche places in store and wyll at this tyme bryng them to lyghte let vs feare hym And forasmuch as he doth not take vengeance of our synnes out of hande but geueth vs daies of respite that we may repent and amende let vs loue hym as a moste mercyfull Father and saye O Lord I knowe that thou wylt not suffer synne to escape vnpunished notwithstandyng O Lord endue me with thy grace and holy Spirite that I maye amende and escape the punyshement and peyne of thy moste fierce anger He that thus repenteth easily obteyneth mercy and forgeuenes And without doubt Hierusalem had continued vnto thys daye if the Iewes woulde haue knowen the tyme of theyr visitation and mekely haue sayd vnto God O Lorde we haue offended we haue done wickedly our synnes are moste heynous for we haue slayn thy seruauntes the Prophetes Notwithstandyng thou hast now geuen vs thy Gospell to be our helpe and confort for the which we most humbly thanke thee O be thou mercyful vnto vs and geue vs grace to repent and to amend that is amysse that we may become newe creatures and serue thee in holynesse and ryghteousnes all the dayes
how children honor their parents howe seruants obey their masters howe the ministers of the churche are handled then shal ye vnderstand who loueth god and who doth not For children haue this commandement worde from god Honor thy father and mother But they say I let passe my father and mother and will honour and loue thee which art God in heauen Do not God saye thou hast my commandement set forth wherfore if thou loue me thou must loue honour thy parentes also and obey them in all things And this is the true louing of god But what do they Children would haue their parents awaye that they might lyue masterlesse Wherefore this must nedes be true that they loue not God So is it also in other kyndes of life Princes hath in their offices officers they charge them to do their deutie diligently If thou aske whether they loue God all will say yea and that they haue no cause to hate God Well I graunt that But answer why shewest thou no obedience and fidelitie to thy kynge If thou louest god with all thy hearte thou wouldest be more faithfull vnto thy Kyng and wouldest do thy office with more diligence So is there no seruaunt in any house so farre paste shame that will suffer this to be sayed by hym that he hateth God and loue hym not But what doth the louing of god signifie doth it not signifie to kepe Gods commandement and worde As Christ also saith If any man loue me he shal kepe my worde For if thou louest God thou canst not despise his commandements But what commandement geueth god to seruaÌ„ts Or what doth seruantes promise their maisters doth not GOD require that And they do promise also meat and drynke with wages and for that cause maketh a couenant that they shold be faythfull in doynge suche seruice as belonge to the house and shew obedience in their seruice And for this cause also are they called seruants because they serue the housholde by their seruice and helpe them that haue families with their labour and seruice But where be any suche in housholdes Yea rather there is almost no greater disobedience negligence pride then amongest suche Ye and here I let passe the pickynge and stealynge of many of them Wherfore they loue not GOD they hate GOD and care not for his worde or els they woulde shewe more diligence in their seruice But at last they shall be rewarded for theyr vngodlines and lyue all the tyme of their lyfe with the curse of GOD in miserie and beggerie But as touchynge the pastours and ministers of the Churche it is no nede in this place to make longe rehersall The matter is plaine howe they are handled of rulers husbandmen and of their neyghbours craftes men and courtyers so that almost they that kepe hogges are more set by But the commandement of GOD is straight that they shoulde be counted worthie of loue honor and that nothynge should be denied them that is dewe vnto them As it appeareth in Malachie and Christe hymselfe sayth also euery workeman is worthie of his wages Wherfore as thou maiste not denie thy seruant his wages because he is euil So must not thou defraud thy pastour and curate because he is euill If Gods commandement moue thee not be thou sure of this punishement that thy corne beastes and other things shall proue ill and thou shalte louse more therby than euer thou tokest from thy pastor and minister Whereby it is euident that the worlde not onely loueth not GOD but that it is full of hatered towarde GOD. And the condition semeth almost tollerable not to loue GOD if it would not hate hym But all deny this crime But in dede this is very hatynge of God when thou art stubburne against thy parents Lordes Officers and when thou doste not that that God commaunde thee For this is his commaundement that thou shouldest obey and by obedience honour them this commandement doste thou hate For thou canst not find in thy hearte to do it and thou doste refuse to hear hit Who will say than but that thou hateste god This do al men crake that they loue god but wher as they heare commonly to be gods commandement that they should flee couetousnes exercise vpright bargeining auoid auarice the more that these thinges are beaten into them by comon sermons so muche the more stuburnely they go againste it What nede that prieste care say they what I do with my goodes Will he take vpon him to rule me If this belongeth not vnto the prieste it belongeth to god He wil surely reuenge it when he shall see his time by pestilence famine and other mischeifes of fyre and water c. This shall take from thee neither shall they knowlege any benefite therin Wheras thou if thou were a Christian mightest get fauour before God and man and fele and perceaue all thy goodes to encrease Wherfore it coÌ„meth to passe that the Pope the Byshoppes and tyraunts but also townes men rustikes noble men and yomen do not only not heare but also moue persecution againste gods worde For they ought to geue honour vnto gods worde to obey it to fynde the ministers of the churche that that is dew vnto them But they are more redie to catch that from them that they haue then to geue them more and then they stande in their owne conceites as though they did well Wherfore this lesson ought to be borne wel awaye He that hath the worde ought also to loue god that is he ought to know what workes god requireth of hym and obey hym and say Lord Iesu Christ thou hast opened mine eyes to see and know howe thou hast deliuered men from death and syn by thy death and hast made me heier of the kyngdome of heauen of euerlasting lyfe I geue thee thanckes for so great a grace will gladly do again all that thou requirest of me Thou commandest me by thy precepte that I shall honour my father and mother and I will do it gladly and with all my heart Thou gauest me charge that I shold serue my master faythfully and with all my heart I will do my worke diligently and with all obedience I will not refuse to do thy coÌ„mandement Thou haste made me a mother and houswyfe ouer a familie I will well regard thy precepte and will rather bestow my lyfe then not regard my children and familie and see to them with al diligence that they be not seduced This is the very fruite that ought to procede of the woâ—de And it is not possible but god must nedes rewarde such Christian men But here let euery man trye inwardly with hymselfe how greatly he loueth god For to loue god consisteth not only in the thoughtes as the Monkes beleue but to loue god is as Christe sayth in an other place to loue thy neyghbour For so sayth god If thou wilt loue me do this for my sake to
healpee theym by my worde and they wyll not Therfore if they wil not hear my word let them heare the deuyls worde and let them perishe also in the kyngdome of confusion Thus hath it chaunced to the congregations of the east and to the mooste flouryshynge communalties and to greate regions whyche are nowe vnder the Turke Hungarie also is almoste vndoone vtterlye In other places they wyll not heare the gospel Wherfore for a punyshment they are constreigned to heare the Anabaptistes and other diuelyshe doctoures This is the punishement where as Gods worde is despised and not hearde For it is the greattest and moste haynous synne and therefore the moste greatest and greuousest punishemente is prouided for it This is gods will that we should embrace the worde most louyngly and not onely write it in fine letters in our bookes but also in our heartes But the world will not grant hym this place and it scarcely suffereth it to be in bokes sermons it had rather haue the dyuel in the hert and it shall haue hym at length Wherfore learne this also that God hath cause inough to punishe other synnes of oures But this synne passeth all whenne his worde is set at naught and when they are yll ordered that call men to this mariage He therfore that is holden wyth thys synne lette hym learne to see vnto hym selfe by thys doctrine that he may know that it is no lyttle synne but the moste greatest and most greuous of all synnes whiche God canne not suffer but punysheth it most greuously All men crye out agaynste periurie and auarice that they beare such route in the worlde And thus is trewe that these thynges canne not longe escape vnpunyshed But in that we haue the Gospell and care soo lyghtely for it and in the meane tyme sette our myndes idelly vppon trifles whyle that the woorde is preached this is a synne passynge all other synnes and doubtlesse shall so bee punyshed of GOD that errours and lewde teachers maye enter in wyth all power to take awaye all thynges As it is in Grece and in other Regyons where as nowe Mahomette reygneth whych at thys time dryuethe theym to the abhominations of the dyuell whyche before hadde the worde of GOD but wold not beleue it In the Popedome it chaunced thus also There was first the trewe doctrine When menne were vnkynde and despysed the doctrine God punyshed that synne on thys wyse that they allowed monkery and mooste impudente lyes Nowe also is thys commynge to passe agayn For there must nedes chance to thys synne bothe corporall and spirituall punyshementes where as the dyuell castethe amongest vs Arrians and Anabaptistes For why is not Goddes woorde regarded Why is it not receaued thankefullye Remember ye therefore that we muste beware of thys synne and magnyfye the woorde of GOD and heare it dylygently For although we had none other cause to doo it yet this were a sufficient cause that GOD hathe commaunded it for that it is a mooste acceptable seruice vnto hym For it is no littell matter that we doo serue suche a greate Lorde Hee canne requite and recompence it moste lyberallye Wherefore thys seruyce oughte to be moste acceptable to all Christian men that they might thynk Trewely yf my Lorde and my GOD requyre thys that I shoulde heare hys worde I wyll gladly doo hym thys seruyce that I may boaste of this that I haue bestowed an hower of a daye in Goddes seruice This shoulde be a sufficient cause for vs to regarde Gods word But besydes these there are other causes also more euidente For thys doth GOD promyse to the also yf thou wylt heare my woorde and kepe it Thou shalt subdue the deuyll so that he wyll not be so bolde as to come nere vnto thee For where my word is there am I. And where I am the deuyll can haue no place And besyde all this profite thou shalt haue all thy synnes forgeuen thee and thy hearte inflamed to the true study of religion and obedience towarde God and man and to be short thou shalte obtayne at last lyfe euerlasting For I poynt and prescribe to thee suche seruice to do as for the whiche great profit may redounde vnto thee For if there were no profite for thee at all yet were thou bounde to doo it because it is my will that it should be doone But now I commaunde thee to do such seruice as is moste for thy profite As we proue by experience when we do nothing but repete the ten commaundementes and the Lords prayer there commeth always therof a newe profite that we may vnderstande some thyng that came not to our mynde before And this commoditie is specially therwith that the dyuell therby is dryuen frome thee that he may not hurt thee Wherfore lette no christian be so arrogant that he thynke that hee vnderstandeth now the Lordes prayer and the ten commandementes And if any suche thynge come in mynde iudge it to be a temptation and say If I haue sayd it to day nowe wille I saye it agayne that thou mayest alwayes repelle and put awaye the deuyll frome thee and so shalte thou doo vnto GOD moste profytable seruice If thou doest not so thou shalte offende God greatly But who would gladly proue and fele so greate wrathe of God But alas thus goeth the matter A great parte nothyng regardeth the worde But yet nothyng is more certaine then that if for sinnes pestilence and warre befalleth that God will not regarde thee but that he will stoppe his eares at thy crie Euen as thou also hast deafe eares at his worde As it is in Salomon Because sayth he I haue called and ye haue refused I haue put forth my hand and there was none that would see ye haue despised all my councell and neglected my discipline I also will laugh and scorne you when that that ye feared is chaunced vnto you When sodein miserie shall fal vpon you and destruction as a tempest breake in on you When tribulation and anguishe shall come vpon you Then shall they call m to e and I will not heare them in the morning they shall ryse and shall not fynde me because they hated to be reformed and receaued not the feare of the Lorde and obeyed not my councell but did caste of all my correction This shal be the punishement of this synne when thou shalte at thy appointed tyme be bytterlye punished euen then thou shalte haue GOD to laugh thee to scorne which shall say that this chaunced worthely vnto thee because that wheras he put forth vnto the doctrine of sincere councell thou despisedst it now therfore it chaunceth worthely vnto thee that thou hearest the deuil If thou wilt not heare him that saith Come vnto me all that labour and are heuie burdened I wil refresh you heare thou the vngodly souldier which first curseth and banneth and afterward thrust thee through with a speare Thou cāst not refuse this as
to Cesar that are due to Cesar it is as much as though he should saye If thou be a subiect or one of eyther the hygher or lower degree be content with thy state and trouble not the politique order with thy importunitie and lewde behauioure Hee that hathe an householde lette hym faythfully looke to hys housholde Lette the subiectes obey the rulers as officers appoynted of GOD for the punyshement of wicked doers but for the prayse and safegarde of theym that doo well Lette the chyldren be obedient to their parentes Christe reproueth not neyther doothe he condemne any of these ordinaunces or degrees of persons For they are necessarie vnto a politike kyngedome whyche God canne not want All thys tendeth to thys ende that a Christian manne should not exempt hym selfe frome the politique kyngedome as the Monkes dyd whyche thought thus that if they should lyue after the common sorte of men they shold hardely be saued But Christ teacheth the contrary because that no manne shoulde thynke that he wyth hys doctrine and Gospelle taketh awaye any Ciuile ordinaunce and politique regiment Therefore abyde in thy state Continue in thy vocation and callynge Geue to Cesar that is due to Cesar And geue to god that whiche belongeth to God that is to say Beleue in Iesus Christe heare his Gospell and embrace the same Lyue in the feare of God Be obedient to his cōmandementes Be charitable louyng mercyful gentyll ▪ paciente c If thou geue thys to God he requireth no more As concernyng thynges belongynge to thy body to thy householde to thy state or condition of lyfe lette all these thynges bee subiecte to Cesar A Christian may serue God and Cesar together But the truthe is the Iewes woulde neyther haue geuen to God that was due to God nor to Cesar that belonged vnto Cesar. And here muste we diligently note that as GOD geueth to Cesar his imperie and regimente perfecte whole and sounde For before God or in thy Faith it bryngeth no impediment whatsoeuer thy office or vocation bee thou mayest also if thou wylte with that thy outwarde office exercise trewe godlynesse so likewyse Cesar ought not to trouble the kyngdom of God nor violentlye to compelle menne that they should not geue that to God whyche is due to god What we doo owe to God it was declared before namely to heare his worde gladly and accordyng vnto that to order oure lyfe and to doo nothyng contrary vnto it We canne doo no more to God here in this worlde Neyther oughte Cesar nor any magistrate to bee an impedimente to theyr subiectes in thys seruice of GOD. For if the Magistrate wold presume to doo it the subiectes oughte not to obeye hym yea they ought rather to suffer all extremities thenne to doo any thynge agaynste God and theyr conscience Therefore this is a moste horrible synne whenne the Magistrate is so importune in requyryng obedience that he wyll forbydde that obedience whyche is due vnto God As whenne they forbydde the trewe doctrine of the Gospell to bee taughte in theyr countreys and punyshe theyr subiectes whenne they receaue the Sacrament of the body and blood of CHRIST vnder bothe kyndes accordynge to Christes institution Agayne whenne they enforce and by compulsion dryue men vnto Idolatrie worshippyng of images goynge on pylgremage inuocation of Sainctes byenge of the Popes pardons Masses for soules departed and suche other abhominations In these and such lyke they excede and passe the boundes of theyr power and hynder that obedience whiche is dewe vnto God For that doth God require of vs aboue all thynges And lette vs obeye hym in all poyntes Therfore when the Magistrates sette them selues agaynst God and the trewe woorshyppyng of hym the subiectes ought to know that in thys behalfe they owe noo obedience to theyr rulers neyther are they to be obeyed For it is written We muste obeye God more then menne And Christ commaundeth here not onely to geue to Cesar that is dewe to Cesar but also to geue to God that is due to God If the magistrate can not abide this but for thine obediēce sake toward god his word doth cruelly entreat thee yea taketh thy life from thee be content suffer his tirany paciently cōmit thy cause to God and let this cōfort thee that although the magistrat hath power ouer vs yet hath he not power alone but god also euen the Lord that dwelleth in heuen which is greater then either king or Cesar therfore more to be obeyd thā any magistrate vnder the heuēs And if it so be that one of their commaundementes muste bee neglected and sette aside the commaundement of Cesar oughte to geue place to the cōmaundement of God For if thou wilt not obeye God but shewe thy selfe a flatterer to the Magistrate God is so myghtie a Lorde that he will punyshe that disobedience that thou doest vnto him wyth hell fyre and euerlastynge dampnation Who knowyng this wyll wyttingly cast himselfe into such myserye and not rather wyshe onely one Cesar but also all Cesars yea the whole worlde to be agaynst hym thenne he shoulde disobeye the Lorde hys God and thoroughe that disobedience to purchase to hym selfe eternall deathe Bee the magistrates neuer so madde they can do no more but punyshe the body as oure Sauiour CHRIST sayeth Bee not afrayde of theym that kylle the bodye As for the sowle they canne not kylle But feare hym rather whyche is able to destroye bothe body and soule in hell fyre But we shall here marke that vnder this one word Cesar not onely the persone of Cesar is to be vnderstanded but also euery ciuile Magistrate temporall ruler worldly gouernour officer c. Geue sayeth Christ to Cesar that is dewe to Cesar and to God that is due to God Nowe consyder also the rewardes If thou obeye God and folowe his commandemente the rewarde of thys obedyence shall be euerlastynge and immortall that is to saye heauen and eternall lyfe But yf thou obeye the temporall magistrate agaynste God the rewarde that thou shalte receaue shall bee but shorte and transitorye and after that thou shalte suffer the peynes of euerlastynge damnation in that moste horrible lake that burneth with fyre and brymstone Such as lyue vnder tyrants ought to consyder this that they may certainly knowe that God requireth of all men his obedience whych also oughte vnfaynedly to bee shewed come lyfe come deathe mangre the tyrantes beardes GOD doothe not forbydde but that thou mayste geue to Cesar that belongethe vnto Cesar yet so that that whiche is due vnto hym be not omitted nor lefte vndone And that not withoute a cause For of Cesar we haue no more but meate drynke cloth defence peace and whatsoeuer is requisite vnto thys present lyfe But of God we haue all these thynges body soule and at the last euerlastyng lyfe Why then should we sette lesse by God of whome we haue all good and
but is only a felow seruant and would require his right rigorously of hym he shall do nothynge els by this meanes then cause that this rigorousnes and cruell bytternes can not longe lye hid Other Christians will take this greuously and will bringe this crueltie of this seruant to the lords eares That is to say that vniust pride and vnmercifulnes will geue and moue the holye spirite in Christians that they in their sorowe wyll make their pitiful complaint vnto the Lord. And let no man thinke that this complaint shall fall voyde For although that god wolde of hym selfe neglecte this wrong yet shoulde he be constrained by Christian mennes prayers not to neglecte it Therfore as the prayers of the righteous are not voide so shal not the common curses of the people and the crying out for reuenginge fall voyd and frustrat And therfore Christ will not haue vs neglecte them but for feare of this perill to shew our selues gentle to our felow seruants Then shalt thou perceaue in dede that there be some that for this thy gentlenes wyll wishe all prosperitie and successe to thee again Wherfore these men can neuer thriue that regarde not the curâ—â—ngs and blessyngs of of the people As it is to see in time of dearth The miserable multitude curseth the couetous â—â—gardes as Salomon sayth in his Prouerbes The people curse hym that hydeth his grayne but blessynge is vpon them that sell. But the vngodly couetous regardeth this not But consider thou whether this curse be not effectuous wheras they with all their goods are compassed about with all troubles and miseries Wherfore this is not to be estemed lightly wheras Christ in this place sheweth howe we should beware that we geue no occasion to make our felow seruantes to complaine vnto the Lorde and shewe what they haue seen in Iudgementes For it is an horrible thing that foloweth The lord saith he called the seruant vnto him And this is the fyfte cause that thou mightest thinke wel vpon this end For if thou wilt shewe no mercie vnto thy felow seruaunt but requirest thy right rigorously thinke not that god wil winke at it lay nothing to thy charge for it But he will declare this his reuenging both at other times specially in the latter IudgemeÌ„t wheÌ„ he shal geue his greuous senteÌ„ce against thee Euen that thou be deliuered to the tormenters vntil thou payst the whole debte What speciall thing shalt thou haue then for thy stubburnes Wheras thou with thy gentlenes mercy to the neyghbour sholdest haue god mercifull vnto thee and shouldest haue escaped scotfree from all thy debtes Nowe shalt thou fele him vnmerciful that he wil pardoÌ„ no part of thy debtes And this is nothing els theÌ„ according to the Prouerbe to take vp the stalke let go the eare wheras thou castest awaie many thousand to winne one halfpeny Although this parable is farre beneth the matter wtout the which a maÌ„ can not obtaine remission of sins but is constrained to sustaine the euerlasting wrath of god Wherfore Christ coÌ„cludeth saith thus shal my heauenly father deale with you also if you forgeue not euery man his brother froÌ„ the bottom of your heart al their offences He sayth that we are brothers therfore there ought to be no enmitie and hatred among vs. Howbeit our infirmitie is so great that we shal neuer liue without offending eche other But what doth god require of vs euen that we shold not liue in hatred and strife but from our heartes forgeue one an other and thynke this he is my brother why shold I be so cruell against him Seing God is so good vnto me and forgeueth me suche a great summe freely for Christes sake what should I estime my selfe so highly and disdaine to forgeue my brother suche triflynge debtes If I maye come to that point that he will forgeue me I will be right glad to suffer my neyghbours debte to be stricken out of my counting booke Yea and will thancke god also for that he of his mercie hath pardoned me wheras he might haue required of me vnnumerable debtes and caste me to be bounde in euerlasting chaynes And this is the doctrine whiche the Lorde Iesus Christe putteth forth to his people this day euen that we should refraine our selues from wrath and reuenging forgeue our neygbour gladlie that so we may be sure that god forgeueth vs. But daylie experience teacheth howe disobedient we are in this behalfe and howe obedient we are in folowing the deuil whansoeuer he moueth vs to wrath to reuenge and to all that he requireth of vs althoughe it be to our greate damaige For Christes saying is true If thou forgeuest thou mayeste be sure god will forgeue thee so that if thou be mercifull thou shalt still obtaine gods mercie If not loke for asuretie that God wil be mercifull vnto thee If thou hast a pleasure to reuenge then muste GOD do likewise vnto thee And yet thou canst reuenge and hurt for a time but gods reuenging and wrath which thou procurest by thy folishe and impotent wrath hath no end And this reuengynge of thine hath no iust cause For all power of reuengyng belongeth to God and not to thee And thou mayst be sure that if thou resigne thy right of reuenginge to god and preuentest him not through thy hastie wrath then he wil reuenge and punishe it muche more greuouslye then thou woldest desire But howe it goeth with them that are so desirous to reuenge may wel be perceaued if men wil coÌ„sider but this how synne is punished by him For they that are geueÌ„ to wrath desire of vengeance are so fare out of Charitie through ire that at last they cease from saying of the Lords prayer For here is the sharpe nayle alwaie in their sore which continually pricketh Then wheras they are coÌ„manded therin to pray vnto god for the forgeuinge of their trespaces as they forgeue other that trespace against them Here they know that if they caÌ„not obtaine forgeuenes of their owne trespaces except they forgeue other that then they shall neuer obtayne it Wherfore lest they shoulde by this meanes geue iudgement to their owne damnatioÌ„ they neuer say that prayer And what thynge maye we thyncke that the deuil can deuise more greuously and cruellye against a man than to brynge hym in suche case by wrath and anger that he dare not pray And what shal a Christian man do if he can not pray If prayer whiche is the onelye refuge of Christen men be taken froÌ„ them than must all go to nought Yea and all suche also beginne to refuse the communion and so therby depriuen themselfes of great confort and solace which they thereat shoulde receaue againste syn and greife of conscience But were it not muche better for them to suffer wrong to lay aside all wrath rise it neuer of so iust a cause then this by their stubburnes to purchase gods
wrath and heuie displeasure Wherfore he that feleth his heart thus to be hardened with desire of reuengyng let him looke in this gospell and behold as in a glasse what greate danger he is in and let hym pray vnto God for forgeuenes for that he hath so longe time borne hatered in his heart against his neyghbour so proudly despisynge the Iudgement of God And let him also forthwith begin to forgeue his neyghbour from the bottom of his heart least he fall into the Iudgement of god before he obtaine remission of sinne and life euerlastyng through Christ our redâ—mer and sauiour The whiche thing the mercifull God and heauenly father graunte vs. Amen The xxiii Sonday after trinitie Sonday The Gospell Math. xxii THen the Phariseis went out and toke counsayle howe they might tangle him in his wordes And they sente out vnto him theyr Disciples with Herodes seruauntes saying Master we knowe that thou art true and teacheste the waye of God trulye neyther carest thou for anye man for thou regardest not the out warde appearaunce of men Tell vs therefore howe thinkest thou Is it lawfull that tribute begeuen vnto Ceasar or not But Iesus perceauynge theyr wyckednes sayde Why tempte ye me ye hypocrites Shewe me the tribute moneye And they toke hym a penye And he sayd vnto them Whose is this ymage and superscription They sayde vnto hym Ceasars Then said he vnto them Geue therefore vnto Ceasar the thyngs whiche are Ceasars and vnto God those thynges whiche are Gods When they hearde these wordes they maruayled and left him and went theyr way THE EXPOSITION THe cause of this gospel depeÌ„deth hereof that the Iewes in the law of Moses had such a promise If they kept the commandementes of God they should haue a kyngdome and a kyng of their owne neuer be subiectes to any straÌ„ge gouernour They trusted so much to this promise that they thought they shold neuer loose their kyngdoÌ„ And although at that preseÌ„t they serued a straÌ„ge ruler yet they thought that they had not lost their right of the possession of that their kingdome And therfore they many times rebelled against the Romains when they had neuer so litle occasion offered to this end that they might recouer again their kingdome and imperie although many of them dyinge for the matter they neuer preuailed against the mightie Romains And albeit with al their iurisdictioÌ„s coÌ„motions rebellioÌ„s they did so litle yea rather nothiÌ„g profit that al things at al times grewe to be worse worse yet for the recouery of their right which they thought to be right good lawfull thei left nothiÌ„g vnatteÌ„pted This is a meruelous exaÌ„ple of hypocrisie The Iewes could both nobly notably bragge boste of the promise that was made vnto them coÌ„cerning the proprietie of their kingdom the coÌ„tinual possession of the same but they neuer remembred the coÌ„dition which was if they kept the coÌ„mandements of God walked in his wayes that they mighte obserue that for the promise sake They wold haue the kyngdoÌ„ made sure vnto them yet the obedience whiche they promised to god they performed nothing at al. The kingdom said they is ours it is promised to vs therfore wil we by no means suffer it to be takeÌ„ away froÌ„ vs euen as stubborne disobedient seruants alledge alwayes their couenauÌ„tes bargaines whatsoeuer they do afterward But they ought to know that as the maister is bounde to performe the couenauntes and bargaine made with his seruant so is the seruant first of all likewise bounde to worcke diligeÌ„tly to do that which his vocatioÌ„ calliÌ„g requireth what his masters will is that he shold do So was the matter also with the Iewes They rebelled against god vtterly neglected this coÌ„maÌ„dements yet wold they enioye their libertie Therfore this was a waighty earnest question amoÌ„ge them whether they ought of right to obeye the Emperour of Rome which was a stranger none of the Iewes stocke seyng they had so euident and plaine promise that they shold haue a kyng of theyr owne And about this matter come they now to Christ that they may snarle him and take him in a trappe as they thought what soeuer he answereth They ioyne vnto theÌ„ Herodes seruaÌ„ts demauÌ„de whether it be lawful to pay tribute vnto Cesar or not For thus they were persuaded surely thought that if Christ answered It is lawfull he shoulde fal into the indignation of the people and be counted to haue done a greate faulte for asmuche as he spake that which was contrary to the law of God For the promise was that this people should haue a kyng of their owne bloud and that they should haue no strangers to reigne ouer them Now on the contrarie side if he should say that it is not lawfull then were there no waye with hym but present death For the Romains would neuer suffer that Christ therfore after theyr iudgement muste nedes be taken in a trap and fal into present danger whether he doth affirme or denie so maliciously go they about to snarle Christ and to cast him into danger But what followed how handled Christ the matter verely euen so that he cut his aduersaries throtes wyth their owne sworde Shewe me saith he the tribute money And when they shewed hym the coyne accordinge to his request he demaunded of them whose image and superscription that was The Phariseyes thinckyng that their deuice should nothing be hindred by their answer said It is Cesars Christ hath nowe that he desired and therfore streightwayes he answereth them to the question If ye saith he saye that this is the image and superscription of Cesar then according to your confession geue Cesar his owne and that whiche is due vnto him For why should ye not geue that to Cesar whiche ye your selfe saye that it is his This could none otherwise be vnderstaÌ„ded but that they coÌ„fessed that they had receaued Cesar to be their Lord ruler and gouernour Therfore it was no harde matter for Christ eueÌ„ by their owne wordes to tourne the whole matter vpon their owne heades that he shold not take that awaye from Cesar that was Cesars in dede euen by the confession of them that put forth the question And this is the cause of this gospel a moste wise and prudent stratageme or a politique subtilitie or subtile policie of warre wherby he casteth his aduersaries into that snare which they had prepared for him Their desier was to snarle him in his answer For they thought that Christ durste neither affirme nor denie the matter Christ prouoketh theÌ„ again to answere and when they haue answered they are snarled in their owne snares taken in their owne trappes and perceaue right wel that their deuise was naught and plaine folyshnes yea and most pernicious to them selfes In this historie two thinges are dilgently to be coÌ„sidered noted marked First in