for enuy thei had deliuered him When he was set downe to geue iudgement his wife sent vnto him saying haue thou nothing to do with that iust mā for I haue suffred this day many things in my slepe because of him But the chief Priests Elders persuaded the people that they should aske Barrabas and destroy Iesus The deputie answered and said vnto them Whether of the twaine wil ye that I let lose vnto you They said Barrabas Pilate said vnto them what shall I do then with Iesus that is called Christ They all said vnto him let him be crucified The deputie said What euil hath he done But they cried more saying Let him be crucified When Pilate saw that he coulde preuaile nothing but that more busynes was made he toke water and washed his handes before the people saying I am innocent of the bloud of this iust person se ye Then answered all the people and said His bloud be on vs on our childrē Then let he Barrabas loose vnto thē and scourged Iesus and deliuered him to be crucified Then the souldiors of the deputie toke Iesus into the cōmon hal and gathered vnto him all the cōpany and they stripped him and put on him a purple robe and platted a crowne of thornes and put it vpon his head and a reed in his right hande and bowed the knee before hym and mocked hym sayinge Haile kyng of the Iewes And whenne they hadde spytte vppon him they tooke the reede and smote hym on the head And after that they hadde mocked hym they tooke the roabe of hym agayne and putte hys owne rayemente on hym and ledde hym away to crucify hym And as they cam out they found a manne of Cyrene named Symon hym they compelled to beare hys Crosse. And they camme vnto the place whyche is called Golgotha That is to say a place of dead mennes skulles and gaue hym vineger myngled with gaulle to drynke And whenne he hadde tasted thereof he woulde not drynke Whenne they hadde crucifyed hym they parted hys garmentes and dydde caste lottes that it myghte bee fulfylled whyche was spoken by the Prophete They parted my garmentes amonge theym and vppon my vesture dydde they caste lottes And they satte and wacched hym there and sette vp ouer hys head the cause of his deathe written Thys is Iesus kynge of the Iewes Then were the twoo theeues crucifyed wyth hym one on the ryghte hande and an other on the lefte They that passed by reuyled hym waggynge theyr heades and sayinge Thou that destroyedst the Temple of God and dyddest buylde it in three dayes saue thy selfe If thou bee the sonne of GOD come downe frome the Crosse. Lykewyse also the hye Priestes mockynge hym wyth the Scrybes and Elders sayde He saued other hym selfe he can not saue If he bee the Kynge of Israell lette hym nowe comme downe from the Crosse and we wyll beleue hym Hee trusted in God lette hym delyuer hym nowe yf he wyll haue hym For hee sayde I am the sonne of GOD. The thieues also whych were crucified with hym caste the same in hys teethe Frome the sixthe hower was there darkenesse ouer all the land vntyll the nynthe hower And aboute the nynthe hower Iesus cryed wyth a lowde voyce sayinge Ely Ely lamasabathany That is to saye My God my God why haste thou forsaken me Some of them that stode there when they hearde that sayde Thys manne callethe for Helias And streyghte waye one of them ronne and toke a spunge and whenne he hadde fylled it full of vineger hee putte it on a reede and gaue hym to drynke Other sayde Lette bee lette vs see whether Helias wylle come and delyuer hym Iesus whenne hee hadde cryed agayne wyth a lowde voyce yealded vp the ghoste And beholde the vayle of the Temple dydde rent in two partes frome the toppe to the bottome and the earthe dydde quake and the stones rente and graues dydde open and manye bodyes of Sainctes whiche slepte arose and wente out of the graues after hys Resurrection and came into the holye Citie and appered vnto many When the Centurion and they that were wyth hym watchynge Iesus sawe the earthequake and those thynges whiche hapned they feared greately saying Truly this was the sonne of GOD. And many women were there beholdyng hym a farre of whyche folowed Iesus frome Galilee mynistryng vnto hym amonge which was Mary Magdalene and Mary the mother of Iames and Ioses and the mother of Zebedes children THE EXPOSITION THIS daye is redde in the Churche as ye haue hearde the storye of the paynefull Passyon and dreadefulle death of our most louynge Lorde and swete Sauioure Iesus Christe And although the passion of Christ oughte at all tymes and euery daye dylygentely to bee remembred of vs and of euery Christian seyng it is that onely and alone precious treasure whereby wee are delyuered and sette at lybertie frome all the power of helle from Sathan synne deathe damnation c. yet the aunciente Fathers of Christes churche in tymes paste haue well prouyded that we shold haue euery yeare a certayne peculiar tyme appoynted for this purpose in the whyche we myght doo and exercise this eyther priuately or publykely For by this meanes shall the Passion of Christ be the more dilygently inculked and beaten into the youthe and also bee the more surelye engraffed in the memorie of the Elder sorte of people Nowe forasmuch as the Passion of Christe hathe in tymes paste ben meruaylouslye abused by vayne meditations and cogitations of superstitious and ignorant hypocrites we wyl at this present leaue all suche vanitie and declare howe the passion and deathe of CHRIST oughte trewely and profytablye to bee consydered weyghed and pondered vnto oure synguler consolation and comforte and also vnto the amendement of our lyfe and conuersation Thys shall bee brought to passe if wee dilygentlye expende weyghe ponder and consyder these principall poyntes followynge Fyrst what the Passion of Christe is Secondly what prouoked and moued hym to suffer thys Passion Thirdly how Christ bothe outwardly and inwardlye suffered Fourthly what fruite and profite he hath procured and gotten for vs by his Passion Fyrst the passion of Christ is none other thing then an vnmeasurable dolour sorowe torment and payne whiche he of a singular vnoutspekable loue toward vs for our synnes that hee myghte purge them and vtterly put them away thorow his satisfaction outwardly in his body and inwardly in his soule susteined and suffered tyll at the laste he died on the crosse which shal be opened declared more playnly herafter Secondly there are fyue causes that moued Christ to suffer his most dolorous and peinful passion The first is our synne which could none otherwise be clensed purged and put away but only by the passion death of Christ. The second cause is the greate and vnoutspeakable charitie loue and fauor that Christ and his heauenly father bore toward vs men whiche charitie coulde not abyd
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
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
of the worlde He shal be a kyng saieth the Prophet but yet with pouertie miserie without al princely reputation if the matter be consydered after the custom of the world of princes This Prophete also speaketh of an other power of this kyng For he calleth hym righteous and a sauiour and not riche fortunate or a glorious kyng before the worlde but righteous and a sauior whiche bryngeth with hym iustice and saluation and destroyeth synne and death the enemie of synne and death whiche shall delyuer all from synne and death that beleue in hym and take hym for theyr kyng and are not offēded with the borowed asse They that do this haue geuen vnto them remission of synne and remedye agaynst deathe to the attainement of euerlastyng lyfe And althoughe their body dye and be buried yet is it not to be called death but rather a slepe And this it is that Zacharie wyll teache vs of Christ when he geueth him these two names that is of a righteous and Sauior whiche may be the deathe of deathe and destroy the power of the deuyll and by this meanes deliuer vs that beleue in hym from sinne and death and transpose vs into the kingdom of angels wher is life and saluation He left for the kynges of the worlde their glorie richesse towers palaces Let them lyue in glorie neuer so muche buyld they neuer so gorgeously be theyr apparell neuer so costely yet haue they not this power whiche this poore kyng had For there is no emperor kyng or pope so mighty with all hys power that can delyuer vs from the least synne that is and that can heale a small disease with all the richesse that he hath And what shall I say than that they haue muche lesse any power agaynst euerlastyng deathe and hell But this poore kyng onely helpeth therin and that not only against one synne but against al sinne and not only agaynst my synnes but agaynst the synnes of the whole worlde He came not onely to take awaye diseases but also death and not onely death but also the deathe of all the world Tell this sayth the prophet to the daughter of Syon that she be not offended for his lowe behauiour but that she shut vp her eies and open her eares and let her not consyder howe poore this kyng is in syght but what the word doth teache of this kyng The pouertie is open forasmuche as he commeth on an asse without ridyng apparell But in that he forgeueth synne deliuereth from death geueth saluation and euerlastyng life to them that are sanctified that is not sene wherfore the word therof is only to be herd and to be beleued So saith Zacharie Tel the daughter of Sion that she may knowe and not be moued nor offended that he commeth so pore vnto his people and dyeth so shamefull a deathe For all these thynges be doone for thy sake that thou by thys Sauior mightest be saued against the deuyl death his purpose is to sanctifie thee and to delyuer the frō synne All endeuours are in vayne when we regarde not the sence of the eares but loke to haue it allowed by the eies For this kyng differeth very muche from other kyngs What so euer they do they do it in great magnificence and pompe But in Christe it is not so which fyrst in Baptisme gaue vs this strength wher by we ar deliuered from sinne from death Here the eies se nothing but cōmon water ▪ which is included in the word and pronunciation therof Here the eies see nothing then the breath of a man but this we must be ware that we folowe not the iudgement of the eyes The eies ar to be shut vp and the eares to be opened and the worde to be heard Whiche teacheth that our Lord Iesu Christ shed his bloode for the remission of synnes and euerlastyng lyfe These gyftes are founde for a suretie in the holye Baptisme in the Supper of the Lorde in the preachynge of the Gospell This is true But because of the simplicitie therof they ar not thought to haue so great efficacie by the lauer of water supper of the Lorde But beware thy eies bring the not to this straite It semeth an absurde thyng in the eies of the people that he that came on a vile asse and after was crucified shoulde be thought to haue power agaynst synne death and hell No mans sight was so clere as to see that But the prophet saith it Therfore in this matter there is no nede of eies but of Faithe and eares Wherfore sayth the Euangelist Tell the daughter of Syon And the Prophete sayth Reioyce Syon be glad daunce and leape for ioye O Ierusalem beholde thy kyng commeth What maner of kyng A righteous kyng and a sauior which shall sanctifie thee and saue thee For he wyl communicate his righteousnes and saluation with thee that thou myghtest be free from synne and he wyl dye for thee that thou by his death mayst be delyuered frome eternall death Wherfore let not the great pouertie that is in hym offend thee thy lyfe and saluation lyeth hydde in hym Geue thankes for the benefyte and vse it to thy comforte For all these thynges are doone for thy saluation Wherfore this is our kyng Iesus Christ this is his kingdome and office He handleth no taxes and tributes he careth for no towers nor for worldly magnificence But when we are now come to the marke of deathe so that we can lyue here no longer Then is it the office of this kyng that we by his passion and death may walke into Paradise and say on this maner I am sanctified through my kyng Iesus Christe whiche for that cause came after a vile forme and would be crucified that he myghte sanctifie me and that in me he might slea synne and death He that beleueth this on this wise as he heareth and is preached in the Gospell shal be sure of saluation For therfore was Baptisme ordeined of Christe that by it he might put his iustice on the and that his holynes and innocencie may become thyne by right For al we are miserable synners But in Baptisme Christ doth comfort vs and saith Geue me thy synnes and take thou my rightousnes and holynes Let thy death be taken from thee and my lyfe put on thee Wherfore this doctrine ought gladly to be receiued and the godlynes therof then also it ought to be declared in our lyfe that God myght not seme to haue geuen this lyght in vayne vnto the earthe But it chanceth contrarywise and the world is made oftentimes the worse for this doctrine And here is the very diuel reigning with al his kingdom in the vnkynd worldly man for all this greate grace of God The matter is playne that there is nowe more auarice couetousnes crueltie impudent lechery aduoutrie and wickednes then was before vnder the popedome What is the cause Uerily no other thing then
if he muste redeme the matter by pryce he hath mony enough to do that And this is it with all the other corporall gyftes wit wisdome power For in them is their store of helpe and saluation as farre as God hath appoynted them to be to oure saluation The mother bryngeth foorth chyldern The physition helpeth the sycke The lawyer by the exacte lawe defendeth against the wrongfull doers But when this lyfe is at an ende neither can the cōscience hyde her synnes before Gods iudgement then is there place made for this sauiour Iesu. For then is there no store of helpe in any thing besyde All things do fayle no power is so great or wil so redy that cā defēd against the euill of the conscience and of death In this case if thou demand from whence thou moste looke for helpe haue respecte only to this chylde For that cause is he named Iesus that he might be present and saue all that knowledge him looke for saluation of hym But in this resteth the whole matter that thou suffer no other name to be geuen to this chylde And then that thou graunt not that this name that belōgeth to this chylde should be transposed to other as to Frances Dominike to the Carthusians Masses Uigiles Pardōs almes fastings and such lyke For all this is abhominable And a good cause whi there cā no other sauiour be inuented against synne Wherfore he that wold haue an other sauiour whether it be the rule of the Carthusians or any other thing he goeth cleane without saluation Therfore he that could name this child by his true name and could inculcat Christ into hymself were blessed For in this name are al things wherfore store of saluation is there to be looked for and no wher els But now the dyuels endeuour lyeth all in this that this chyld might haue an other name made that men should perceaue hym to be a iudge and chose them other sauiours and helpers against Gods wrothe But the matter is certaine and can neuer be other wyse or made frustrat Iesus hath not his name that he should healpe the with corporall benefites As touching this matter the disposition and order is certainly ordeyned Gene. 2. where God saith Beare rule ouer the fishes of the sea the byrdes of the ayer and the beastes of the earth But he is called Iesus bycause he is a sauiour then sheweth saluatiō when al things do fayle and are voyd of helpe whan we muste now depart into an other lyfe Wherfore this name casteth of all things whatsoeuer without Christ is caste before vs for the remission of synnes For when the Mounke thinketh my rule is able to make God mercifull It is nothing els to say in dede than My rule is with the name Iesus And whereas the Pope and all teachers of that secte holdeth that only faith iustifieth not but workes also be necessarie to saluation It is no other thing than Good workes are with the name Iesus But it is abhominable sacrilege that my worke should be with the name Iesus This name belongeth only to this chyld The Pope the Byshops and Mounks c. doth not so Neither do we also at all when we geue place in oure conscience to feare for oure synnes sake than to confort for Christs sake neither when we thinke this If I had lyued on this wyse if I had done this or the worke I should haue an easier case before God The holy Ghost can not abyde this but indeuoreth with all might that this chyld may haue his name remayning whole and that no other may be receaued into the felowship therof That when we haue nede of saluation against syn and eternall death we put no trust in oure workes or in the merites of al the saintes but that we stycke vnto this child only by faith which hath this name and is called Iesus Neither can it be taken from hym without sacrilege But they that go about to take it from hym as the Pope Turke and Mounkes do presume they shal perceaue in dede that they haue committed such sacrilege that shall neuer be remitted Cōtrarily if there be but two or three of vs that trust in this name of the chyld all the might and power of hell is not able to caste vs from saluation I will not speake how the world should somwhat feare for hindering of this saluation For the Angell brought this name from heauen and named the child IESVS before he was conceaued in his mothers wombe Wherfore when they that persecute this name and sette vp other sauiours shall go against Gabriel the Angell or shal reproue him of a lye he him self shall appeale to God and say Lord thou hast geuen me this commaundement that I should geue this chylde this name And then shall it be knowen what the persecuters do preuayle against this name they haue remayning for them self neither God neither Iesus And they shall dye and perishe for euer in their synnes This shall be the ende of this matter with their moste greuouse destruction Wherfore let vs neuer forget this name but let vs surely beare this away that this chyld is the only Sauiour agaynst death syn and the dyuell If the world shall hate vs therfore surely it can not doo it with good lucke and prosperitie If it will not knowledge this chylde for a Sauiour we can not constrayne it But let it consyder from whence it shall receaue saluation when death shall fall on his head whether there be any defence agaynst it in mennes workes in faste prayer almes masses inuocation of sayntes c. Let this be the stablishement of all oure matters to know for a suertye this name to be geuen from God to this chylde that it should be called Iesus or a Sauiour For we shall know and fele this oure Sauiour without coaction that is we shall haue a suer truste in hym when the dreadfull senses of synne and death shall be caste agaynst vs that there is prepared in hym for vs moste sure saluation We knowe that this hope and fayth is greatly alowed of God that it receaueth great renoume Where as contraryly he suffereth the great indignation of God whiche doth either seeke other sauiours or els will not know this sauiour at all Now therfore compare the name of the chyld and the thyng that was done when the name was geuen The chylde Iesus receaueth circumcision as other chyldern doo where as neuerthelesse he hath no nede of it as a synner hath because he is without synne and nede not to be purifyed for as muche as he is pure all redye But this is done bycause his name is IESVS that he may be a Sauiour agaynst synne and an euill conscience agaynst death and all euill that commeth of synne For he is circumcised that he might be vnder the lawe and let none of al things vndone that were enioyned of God at any tyme to men
that we shoulde perishe and be damned in our synnes The third cause is the euerlastyng councell and prouidence of God wherwith he determyned by this meanes to shewe his loue and to deliuer mankynde frome synne The fourthe cause is the trewe and faithfull promise whiche he made in tymes paste Oute of the whiche afterwarde foloweth the blyndnes and indignation of the Iewes whiche is the fyfte cause As touchyng the fyrst cause I mean our synne the holy Prophete Esaie speaketh on this maner He was wounded euen vnto the death for our synnes and broken on pieces for our wickednesses In these wordes the Prophete declarech wherfore Christ was so euyll handled and so greuously punished verily not for his owne synne For he is the onely begotten and derely beloued sonne of God which neuer committed synne neither was there euer found any guyle in his mouth yea for our synne for thyn and myne iniquitie was he wounded and broken on peces Therfore saith the prophet For our sinne Now that he saith Our that is for the synne of all men did he suffer and die For whē he had ones takē vpon him our infirmities diseases then must he also die for our sinnes and wickednesses as the prophete saith in the afore recited chapter the Lord hath laid the iniquitie of vs all vpon hym And a lytle after the prophete speaking in the person of God sayth For the synne of my people haue I striken and smitten him And in the ende of this chapter he saieth He bare the synnes of many and paide for transgressors Dauid in like maner complaineth in a certayne Psalm and speaking in the person of Christ saith The rebukes of them whiche rebuked thee he meaneth the heuenly father fell on me And a litle afore I paid the things that I neuer toke We haue greuously offended God dishonored his holy name and greatly obscured his glorie All this must Christ pay satisfie make amendes for it Therfore saith Peter in his fyrst Epistle Christ suffred ones for our synnes the iuste for the vniust Herof doth it folow that not only the Iewes whiche lyued at that tyme neither the souldiors nor yet Pilate Herode c. are gilty of the passion and deth of Christe but also all sort of vs whyche all without exception haue synned For for Oure synnes was CHRIST slayne and nayled on the Crosse. Neyther are wee better thenne they that crucified hym Althoughe that the Iewes dydde not knowe hym as the sonne of GOD otherwyse they would not haue crucified the Lorde of glorye yet for all that euen of very malyce and enuie agaynst hym they layde hand on hym as a gyltlesse manne accused hym and flewe hym But he hadde neuer come to that poynte if our synnes had not ben for the whyche hee was stryken wounded and slayne So lykewise made we hym to serue in oure synnes and through hym much sorow with our iniquities Therefore lette vs no more bee angrye with that myserable caytife Iudas Pylate Herode Cayphas Annas c. as the maner heretofore hathe bene yea rather lette euery man be angrye wyth him selfe accuse hym selfe and impute the fault to hym selfe as vnto hym whych for his synnes dyd cast Christ that innocent lamb of God into this most horrible and intollerable payne Te seconde cause is the excedynge great charitie loue and mercye of GOD whyche he shewed vnto vs miserable men wicked synners without any merite or desert on our behalfe wherwyth the heauenly Father beyng prouoked spared not only his begoteen sonne as Sainct Paule sayth but for vs delyuered him vp euen vnto death This declareth Saint Iohn in his Epistle saying In this thyng hath the loue of God appeared that he sente his onely begotten sonne into the worlde that we myght lyue thorough hym In thys is loue not that we loued God but that he loued vs and sent his sonne to make satisfaction for oure synnes And Christe hym selfe saythe GOD hathe so derely loued the worlde that he hath geuen hys onely begotten sonne to the ende that all that do beleue in hym shoulde not peryshe but haue lyfe euerlastynge Thys Charytie and Loue moued CHRIST alsoo to obeye hys Father in thys behalfe so that he came down into this world and toke oure synnes vpon hym as the Prophete Esaie saeith In his loue and in his fauour hath he redemed them And S. Paule saith God setteth forth his loue meruailously towarde vs in this that when we were yet synners Christ dyed for vs. And Christ hym self saith No man hath a greater loue then thys that a manne shoulde geue his lyfe for his frendes Of these places of the holy scripture tofore alledged it appeareth euidently that the seconde cause of the death of Christ is the loue of God towarde all mankynde whome oure miserable and wretched state did so greatly moue and strike with tender compassion that he sent his onely begotten Sonne whyche also of very loue towarde man obeyed hys fathers wyll euen vnto the deathe the moste ignominious and spitefull death of the crosse into this worlde and gaue hym ouer into the handes of synners that he by his death and passion myght delyuer vs from euerlasting death damnation Wherof we may learne to loue one an other and so to bee mynded one to an other as Christe was mynded towarde vs. Of this thyng dothe S. Iohn admonyshe and teache vs in his Epistle where he saieth In this haue we knowen loue that he gaue his lyfe for vs we ought to geue our liues for our brethren Paule also in his epistle to the Philippians exhorteth vs that after the examples of Christ we shold humble our selues and serue one an other euen as Christ serued vs. The thirde cause is the euerlastynge councelle and prouidence of God which by his vnoutspeakable wisdome determined from euerlastynge to delyuer mankynd by the death of his sonne before the world was made as Peter in his sermon testifieth wher he after many wordes of the crucifying of Christ saith thus Hym Christ haue ye taken by the handes of vnrighteous persōs after he was deliuered by the determinate councel foreknowledge of god and haue crucified slayne him And Christe himselfe in the gospell telleth aforehande in many places geueth his disciples forewarning how that this passion death shal chaunce and comme vnto him by the euerlasting councell and decree of his heauenly father as he said also vnto Pilate Thou shouldest haue no power at all ouer me excepte it were geuen thee from aboue The fourth cause is the faith and trueth of God For when this councel was determined from euerlasting then god wold not haue it kept in secret but did make open the same before many times and promised that Sauiour in many places of scripture by his holy Prophetes as S. Paule testifieth in his epistles This promes
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
for the dignitie of it selfe but for Christ of whose fulnes all we haue receued euē grace for grace Now forasmuch as we knowe the fruit and profite and also the whole worke that CHRIST hath broughte to passe by his passion and death let vs nowe at the last learne also howe we maye be made partakers of the same and fromhensforth so frame oure lyfe compose our maners agreable therunto that we maye folowe Christe oure Sauiour and be knowen to be lyke vnto hym yea and his very disciples Uerely then shall we be partakers of the benefites of Christ of the fruites and profites of his passiō whē we beleue that we all were damned synners againe that Christe euen of mery loue and fauour vnto oure profit and singuler cōmoditie without all our merite and deserte suffered all that euer he suffered Item that by none other mediatour nor worke but by Christ alone and by his merite we can be saued so that the passion death resurrection life righteousnes and innocencie of Christ with all that euer he hath is oure owne frely geuen vnto vs of oure heauenly father Wherfore sainct Iohn sayth he gaue them power to be made the sonnes of God euen so many as beleue in his name It is certen and sure that none can be the sonne of God except he be holy godlye and righteous But this can we not be of our selues of oure owne strengthes and workes Therefore he sayth that Christe geueth this vnto vs. It then foloweth that by Christe we haue receaued that which we had not before neither could we deserue to haue it with oure workes Whereby then did this chaunce vnto vs verely by faith For Iohn saith That he gaue them power to be made the sonnes of god euē so many as beleue in his name This power then haue they only that beleue not in their owne workes righteousnes but in the name of Christ which is Iesus that is to saye a Sauiour euen that they shoulde beleue that he is the only alone and true sauiour without whom we can do nothinge and without whose merites all our workes although neuer so holy and good are damnable cursed Thus by faith we do all our thinges By faith yea by fayth alone we obtayne all that euer Christ hath and are partakers of the same as his innocencie holines righteousnes wysedome perfectiō the kingdome of heauen and euerlasting lyfe not that faith is our worcke and therefore so nobly recompensed but that it is the hande organ and instrument wherewith we take and laye hande on Christe oure Sauiour For all thinge is prepared geuen and purchassed for vs before and fayth doth no more but take embrace this benefite cleueth surely vnto it doubteth not but that Christ hath obtayned performed al things for her For Christ is frely geuen vnto vs to be our sauiour whō the father hath set forth vnto vs to be our mercistocke so that whosoeuer wil haue enioye euerlasting saluatiō must haue and enioye it by Christ and by none other Therfore ought we all to laye hand on him with a strōg and vnshaken faith But he that wil not laye hand on him receaue him as his one only alone omni sufficiēt Sauiour but sticke to his owne workes righteousnes he wtout faile shal be dāned for euer and euer For to this ende haue we Christ geuen vs of god the father to be oure Sauiour that by him we should haue power to be made the sonnes of God I meane al suche as beleue in his name denie and forsake them selfes and their workes only ioye reioyce and glory in the name of Christe wyshing and desieringe only by that name to be made holy and acceptable before the presence of gods maiestie When we haue thus thorow faith and confidence in Christ Challenged vnto vs Christ all his merites with all the fruites ▪ commodities and profites that he gat eyther by hys lyfe or by his death as oure owne and proper goodes then let vs also endeuour oure selfes to set CHRIST afore vs as an example whose lyfe and conuersation whose actes and dedes we in oure lyfe and conuersation in all our actes and dedes ought to folowe For although as we heard afore we deserue nothyng by oure workes yet maye we not be wythout good workes in this life Therfore let vs frame all oure lyfe and all that euer we do after the example of CHRSIT whome the scripture setteth foorth vnto vs two maner of wayes Fyrste as a Sauiour And this is the principall parte of our righteousnes Secondlye as an example that wyth hym we shoulde mortifye and slea olde Adam as sainct Paule sayth So manye of vs as are baptised in Christe are baptised into his death that is to saye that we shoulde crucifye wyth hym oure fleshe and wycked lustes suppresse them and geue no place to the lewde appetite of the fleshe So do we declare our selues to be true Christians as the Apostle sayethe They that belong vnto Christ haue crucified the fleshe with the affectes and lustes therof For he that truly knoweth synne and the wrath of God against synne and howe dearely Christ boughte vs therefore and payde oure raunsome that we might be deliuered from it wil vndoubtedlye hate synne from the verye botome of his hearte And when he shall not be able to resiste it it wil maruellously trouble him Yea he wil be inwardly sory and study all meanes possible how he maye represse that synne and be able to tame restrayne that wicked fleshe Again if he truly beleue howe louinge merciful and gētle god hath shewed hymselfe toward him thorow Christe our Sauiour and how god hath pleasured hym frely and without deseruing he shall greatly be prouoked and styrred vp to laboure and to study how he maye serue and please god againe and for his sake loue his neighbour whome god hath commended vnto hym not onely if he be his frende but also though he be his vtter ennemie For Christ receaued him by his passion and death saued hym euen then when he was his enemie Thus doth the true diligent and earnest consideratiō of the passiō of Christe worke in vs true fruites and good workes that is to saye the mortifying and crucifying of olde Adam as Paule saieth They that haue put on Christ he meaneth by faith or they that be of Christ haue crucifyed their fleshe withall her concupiscences yea if any man be in Christ he is a newe creature so that we in the passion crosse and death of the olde man should be made like to Christe to his passion and death For so hath god ordayned Thus breifly haue we declared how we ought trulye to consider the passion of Christ with the fruites and causes therof By the which passion deth we ar deliuered from Sathan from synne
myghtily brake the chawes of hell braste on pieces the paunche of death and so valiantly victoriously and triumphantly rose agayne frome deathe Nowe for as muche as CHRIST was in all poyntes pure and innocente and vtterly wythout all synne Deathe and hell coulde by no meanes ouercome hym For seynge that death is the rewarde of synne as the Apostle saythe and Christe hadde no synne at all so doothe it ryghte well followe that death had no power ouer Christ and that it assaulted hym wythoute cause and therfore deathe loste hys ryghte because wythoute cause hee abused Christe beynge innocente and free frome all synne The Innocencye therefore of Christe was the cause that deathe and hell they onely haue power ouer synners For for synne entred deathe into the worlde coulde not retayne holde and deuoure hym but that hee muste needes retourne vnto lyfe and ryse agayne frome deathe Besides this innocencie Christe also had this that he was the true and naturall sonne of God and therfore coulde not he bee retained and holden of deathe nor yet of helle or of any other kynde of myserie as hee hym selfe glorieth and reioyceth of thys power sayinge That he hathe power to geue ouer hys lyfe and also to take it agayne And that no man takethe hys lyfe frome hym but he geueth it ouer of hym self Whiche is none other thyng then yf he should saye I am GOD and the Lord both of death and of lyfe I handle them as I my selfe lyste Therefore Saint Paule in hys Epistle to the Romaines writeth that by thys he was declared to bee the Sonne of GOD whenne he rose agayne frome deathe For no manne can escape deathe as Dauid saythe What manne is he that shall lyue and not see deathe And Saincte Paule to the Hebrues sayeth That all menne muste needes ones dye and after that commeth the Iudgement Seyng then that Christe was not onely man but also very GOD the Creator and lyfe geuer of all creatures yea the lyfe it selfe as he hym selfe testifyeth in the Gospell of Sainct Iohn It was not possible for deathe and helle to retayne and ouercome hym as S. Peter recordeth in the Chronicle of the Apostles Actes saying Whome he meaneth Christ God hath raysed vp and loosed the sorowes of death because it was impossible that he shoulde bee holden of it For seyng he was the holy one of God he could not abyde in helle neyther coulde his fleshe see corruption As S. Peter strongly proueth out of Dauid By this it is an easye thynge to aunswere that question howe this maye be that the passion and deathe of Christe and the syght of the infernall damnation wherin Christe was but a short tyme could be a sufficient satisfaction for the synnes of the whole worlde which notwithstandyng after the seuere iudgemente of God ought to haue ben punyshed with euerlasting payne and endles damnation I aunswere This satisfaction is of an incomparable force might strength and power and hath a meruailous energie and perfection because of the person of Christ. For seing Christe was true God and true man the God head the manhode ioyned in one person and yet toke vpon him this worke of our redemption the peyn which Christ God and man suffred ought worthily to be iudged and taken to be of suche excellencie and dignitie again of so great and such inestimable price that it ought to be estemed as it is in dede sufficiently great and large inough to the vttermoste for the synnes of the whole world For as the synne of man wherwith the noble maiestie of God is cōtemned and dishonored ought to be punished with perpetuall euerlastyng paine so in like maner the punishmēt which the sonne of God toke vpon him ought to be as it is vndoubtedly sufficiente full and perfect for al that beleue on him seke their saluation in his most blessed and glorious name For the deuine maiestie is of so great glorie that worthily al that offend it suffer euerlasting pain again all for whom it cam into so great ignominie torment and supplied their duties shold haue euerlastyng ioy and gladnes enioy the same worlds without end Seing then that Christ Iesus the true son of God of one substāce glory with the father hath offred himself an oblation swete smelling sacrifice to god by his death passion hath satisfied for our sinnes It is reason that for the worthynes of his person which was both god man it shold be also euerlasting and sufficient for euermore For consider how great worthye hygh infinite and euerlasting the person was that susteined this pain so great worthy high infinite and euerlasting is this worke of our redēption satisfaction wrought by Christ must endure and remaine for euer and euer in full force and strength for so many as repent beleue in his name Now forasmuch as wee know that Christe for his innocencie and Godheade rose agayne frome Deathe vnto lyfe we wyl briefly reherse the fruicts profytes and benefites which he hath purchased gotten deserued for vs by his victorious triumphaunt and glorious resurrection What soeuer Christe by hys deathe and passion hathe gotten and deserued for vs that dydde hee afterwarde receaue by hys Resurrection and broughte wyth hym so that the fruites of Christes resurrection doo not muche differ frome the fruites of hys Passion Wee wylle therefore speake and entreate of theym brefely at this presente for as muche as wee haue somewhat largely spoken of them when we handeled the Passyon of CHRIST our Sauioure The fyrste fruicte and profyte of Christes resurrection is that by it wee haue remyssion of synnes althoughe we feele them in vs and are not vtterly free frome them For when Christe dyed for vs and yet remayned not in deathe whyche muste needes haue comme to passe yf hee coulde not haue satisfied for synnes It followethe that hee by hys Resurrection broughte wyth hym Remyssion of synnes and gaue the same vnto vs as blessed Paule proueth in hys Epistle to the Corinthians sayenge If Christe bee not rysen agayne frome the dead thenne is your faythe vayne and you are stylle in youre synnes And agayne But nowe is Christe rysen agayn from the deade beynge the fyrste fruites of them that wer fallen a sleape For by manne came deathe and by man commeth the Resurrection of the dead As by Adam all dye so lykewyse by Christ all shall receaue lyfe Afterwarde the Apostle mocketh death saieth O deathe where is thy stynge The stynge of death is synne and the power of synne is the lawe But thankes bee to GOD whyche hathe geuen vs the victorie thorough our Lorde Iesus Christe Herof it is euident that Christ by his death hath slayne synne as we hearde in the Sermon of the Passion and by hys Resurrection hee hathe broughte with hym remission
euerlastingly neither can synne condemne them Therefore all thinges are now turned cleane contrarie Before we were holden vnder the captiuitie of synne Before we perceaued that the deuill by the reason of oure sinne was a cruell tyrant againste vs. Before we coulde by no meanes escape the moste bytter payne of death Before we looked for yea and that worthely euerlasting damnation and the most cruell tormentes of hell fyre But fromhensforth it shall no more be so For Christe vnto this ende is ascended into heauen that he shoulde holde in bondes as slaues of no power synne death and deuill that they fromhensforth should not exercise their tyranny againste vs as tofore they haue done or if they do attempt any violence against vs it should chaunce for the best on our behalfe Synne ceaseth not to prouoke vs if by any meanes it may enforce vs to do any thing againste the will of God and so to make vs to haue gyltie consciences And our infirmitie is great We do not resiste sin as we ought to do Dauid was a great man an holy yet was he throwne into two most greuous haynous sinnes Nowe that he was deliuered again frō those sinnes that they were forgiuen him The cause was that he beleued on that blessed sede that was promised to come which shold destroye the power of synne and make it his bonde prisoner It therfore can not only not oppresse Dauid but it is the cause also that he prayeth the more feruently and is the more circumspecte in all his doinges for euer after If he had not thus fallen he had neuer made that moste godly and swete psalme Miserere And so likewise is the matter concerning death It can not refraine his violence from vs neither can we any otherwise then tremble for feare at the beholdinge therof But how cōmeth it to passe that death can do none of all those thinges that it entendeth Because death is taken prisoner bounde so that nowe it can not hurt nor kyl euerlastingly the faithful the styng therof being taken awaye by Christ and it selfe being vtterly subdued and ouercome as Christ him selfe saith by the Prophet O death I wil be thy death Therfore whē death sheweth it selfe moste fearce and vttereth the greatest violence that it can yet it doth no more with the true Christians then that it should be the cause for them to flee vnto the worde of God that they maye exercise them selues in it the more diligently and confirme them selues with it which otherwise they wold not haue done if the terrours of death had not bene Euen the same may be spoken concerning the deuil which is a sutle deceiptfull craftie and cruell enemie He at all times lyeth in waight for the Christians if by any meanes he may make their hope frustrat vaine But Christ is Lord ouer him so that he shal not onely not do bring to passe that he entendeth but also the more that Christians are assalted of him the more ware circumspecte doth he make them and prouoke them the more diligently to geue their mindes to prayer to the meditation studie of gods worde to cōmit them selfe wholly to the tuition defence of god euermore calling on him for helpe and succour And where as if they were without this sutle and craftie enemie they wold become careles and negligent because they should stand in no feare of suche an aduersarie nowe they watch now they are circumspecte and take hede that they fall not into his daunger Al these thinges therfore profit the Christians whiche are to other because of their corrupt pernitious nature a very plague pestilence confusion and destruction And this chaunceth to the Christians because Christ is ascended into heauen and hath by that meanes made them his prisoners so that now they can not do against the Christians what they wold but what it pleaseth Christ to suffer or appoint them Synne wold gladly condēne vs death wold very faine kyl vs The deuil is altogether desirous to cast vs hedlōg into euerlasting damnati ōbut they can not do what they wold forasmuch as they are although enemies yet the captiues bond slaues of Christ so that although they be cruel fearce against vs yet can they not hurt against vs. And this is the noble fruit singuler cōmoditie of Christes Ascentiō that our greate enemies synne death deuill whose captiues and bonde slaues we were are nowe imprisoned of Christe and holden in bondage so that by this meanes we are free from their tyranny For for this purpose dyd he go vp into heauen and sytteth on the right hande of God that he might defende the churche against them It foloweth in the psalme Thou hast receaued gyfts for men that is to saye suche gyftes as thou wilt distribute vnto men and thorowe those gyftes helpe cōfort them What maner of gyftes these are God by the Prophet Ioel declareth saying After this will I poure out my spirit vpon all fleshe and your sonnes your daughters shall prophecie your olde men shall dreame dreames and your yong men shal se visions yea in those dayes I wil poure out my spirit vpon seruantes maydens I wil shewe wonders in heauen aboue tokens in the earth beneth And in the gospel of Iohn Christ saith thus If I go away I wil send the confortour vnto you And when he shal come he will rebuke the worlde of sin of righteousnes of iudgemēt Peter also saith Sence now that Christ by the right hand of god is exalted and hath receaued now of the father the promes of the holy ghost he hath shed forth this gyfte whiche ye nowe see and heare Now there are two thinges principally whiche the holye ghost worketh Firste he leadeth vs thorowe the Gospel vnto the true knowledge of CHRIST that we maye beleue to haue remission of our synnes in his name Again that we maye bringe forth the worthy fruites of repentaunce resiste synne mortifye it earnestly begin to obeye god And this newnes of lyfe afterwarde taketh place in oure soule bodye heart and in al the partes of vs. For although because of our sinnefull body we can neuer be so free from sinne that we shall be vtterly without synne yet that sinne that remaineth in vs is not imputed to vs nor layde to our charge for Christes sake neyther doth it condemne vs. And this is the firste thynge that the holy ghost worketh in vs. Secondly the holy ghoste also maketh his instruments that thorowe the worde and the preachynge therof other maye be brought vnto the knowledge of this grace In consideration wherof Paule interpreteth this psalme to this ende that thorowe the Ascention of Christ these giftes chaunce vnto vs that he hath made some Apostles some Prophetes some Euangelistes some Shepheardes and teachers to
Amen An other Sermon on Trinitie Sonday ¶ The Gospell Iohn iii. THere was a man of the Pharyseis named Nicodemus a ruler of the Iewes The same came to Iesus by nyght and sayde vnto hym Rabbi we knowe that thou arte a teacher come from God for no man coulde do suche miracles as thou doest excepte God were with hym Iesus aunswered and sayd vnto hym Ueryly veryly I saye vnto thee except a man be borne from aboue he can not se the kingdome of God Nichodemus sayde vnto hym Howe can a man bee borne when he is olde Canne he enter into his mothers wombe and be borne agayne Iesus aunswered Ueryly veryly I saye vnto thee excepte a man be borne of water and of the spirite he can not enter into the kyngdom of god That which is borne of the fleshe is fleshe and that whiche is borne of the spirite is spirite Marueyle not thou that I sayde to thee ye must be borne from aboue The wynde bloweth where it lusteth and thou hearest the sounde thereof but thou canst not tell whence it commeth nor whyther he goeth So is euery one that is borne of the spirite Nicodemus answered and sayd vnto hym Howe can these thinges be Iesus aunswered and sayd vnto hym Art thou a maister in Israell and knowest not these thynges Ueryly veryly I say vnto thee we speake that we know and testifie that we haue sene and ye receiue not our witnesse If I haue tolde you earthly thinges and ye beleue not howe shall ye beleue yf I tell you of heauenly thynges And no man ascendethe vp to heauen but he that came downe from heauen euen the sonne of man whiche is in heauen And as Moises lyfte vp the serpente in the wyldernes euen so muste the sonne of man be lyfte vp that whosoeuer beleueth in hym peryshe not but haue euerlastyng lyfe An other Sermon on Trinitie Sonday ¶ The Gospell Iohn iii. THis is a speciall good gospell in the which is declared what is the true and only way to euerlasting life It appereth that it was apointed to the feast of the Trinitie because it maketh so plaine a distinction difference betwene the persons in setting forth the high work of God that god worketh amōg vs men whē he iustifieth saueth vs. For it is certainly pronoūced as touching the father that he loued the world gaue vnto it his only begotten sonne These ar two distinct persons the father the son ech of them hath his propre worke The father loueth the worlde and geueth his sonne The sonne is become a gift and as Christe saith here the sonne geueth hymself to be lift vpon the Crosse as the serpent was exalted of Moses in the desert that all that beleue in him should not perishe but haue euerlastynge lyfe And to this worke also commeth the thirde person the holye Ghoste which by the water of baptisme doth enkendle faithe in our heart and so regenerate vs vnto the kyngdome of heauen Which doctrine is full of swete confort ought to fyll vs with a great truste in God when we see that all the thre persons al the godhead tendeth to this end to preserue vs against deathe and the deuill and that Iustice euerlasting lyfe and the kyngedome of God myght be prepared and made redy for vs. What cause shold we haue therfore to feare in the presence of God for our syn How can we doubt of his good will toward vs For if he had ben willyng to condemne vs for our synnes as we always feare the father would neuer haue geuen vs his onely begotten sonne the father the sonne would neuer haue called vs to baptisme the lauer of regeneration vnder the gouernaunce of the holy ghost And this only thinge do I notifie here as concerning the testimonies of the Trinitie For as touching this article and the doctrine that thervnto belongeth we haue spoken in our former sermon more plentuously Now therfore wil we entreae in order of this gospel and all the partes therof Christ entreth into a long disputation with Nicodemus the chiefe of the Phariseis among the Iewes and that of a matter that Nicodemus coulde not vnderstande the doctrine therof because it semed strange vnto him for lacke of custome therto and because he was accustomed to an other kynd of doctrine Nicodemus beyng no euyll man declareth bothe by word and dede how highly he estemeth Christ where as he setteth so much by him whom his own companions hate so extremely and commeth vnto hym albeit by night to testifie this openly before Christ that he acknowledgeth the power of God to be in him and doth not condemne him against his conscience as dyd the other Phariseis and Scribes Neither is it to be counted blame worthy in this man that he doth acknowlege Christ for the man of God and thinketh him worthy to be receiued of all men for that that he is sent from god What is the cause then that Christ doth seme to receaue this man after an vngentyll sort which gaue suche an excellent praise as concernynge Christe Uerilye there was a verye deadly error in this man whiche ought not to be ouer passed of Christ least that he should seme to consent to Nicodeme in such a great matter wherof yet he was most blamelesse For as touching the knowlege of god he shewed himself here to be very perfect and certain in this that he pronounceth that he knoweth that Christ was sent from God to be a teacher in that he toke the miracles which Christ dyd for the very workes of God But Christ doth declare by his answere wherein he reproueth Nicodemus opinion as touchyng the kyngdome of God what this knowledge preuayleth Nicodemus therefore thynketh this that he knoweth what is the kyngdome of God bycause he knowethe God and vnderstandeth how al things are wrought and gouerned by hym It were true that if he knewe GOD well he muste nedes knowe hys kyngdome But bycause the firste is false CHRIST rebuketh him in the laste that is that he knoweth not what is the kyngdom of God as he thynketh that he doth Wherfore all the disputation standeth in this poynte what is the kyngdome of God and who dothe see it and know it Nicodemus neuer had other opinion before this tyme but that the kyngdom of God had his description in the lawe that out of it might be vnderstande the holynes and sanctitie of God the whiche ought to be performed and fulfylled of all mē yf they wold liue with God most holy in his kyngdom He neuer thought how the synne can not be takē away by the lawe and that the lawe should be but a testimony to declare to vs our synne that it myght be a begynning of a hygher knowledge as concernynge God and hys kyngdome in vs. For he that is ignorant of the kyngdome of grace is ignorant bothe of God and also of his kyngdome Wherfore we muste
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
the vnbeleuers in their vnbelief The subtiltie of the deuyll 2. Cor. 4. ii Thess. ii The ende of true miracles Note Luc. â—i Math. 6. Psalm 34. Christ prouideth for his Worldlings The faithfull shall want to good thyng Psalm 34. Iosue 1. Psalm 55. 1. Pet. 5. The blessyng of God maketh all thynges plentifull The prouidence of God Math. 6. Labour Idelnesse Idelnes is the chief mistresse of vices all The absidaÌ„ce and prosperitie of the vngodly shall not long continue The cause of incredulitie coÌ„cerniÌ„g liuing Philip. Math. 14. Reason is an euyll counsailer in matters of God Andrewe Note well Care proâ—fyteth nothing The worde of God and not reason is to be considered God is at all tymes beneficiall 3. Reg. 17. 4. Reg. 4. Math. 6. Psalm 127. The miseries of thys our tyme. The wickednes of the byshop of Rome Marke this practise it Iohn 16. Math. 16. Psalm 34. 1. Pet. 3. 2. Petr. 2. Faithe in the worde worketh constaÌ„cie in the heart Exod. 3. Note thys counseil Hier. 17. The worlde abuseth the gyfts of God thorowe riot In time of wealth prouid for death Gene. 41. Artificers Cornemongers Prou. 11. Note this O ye riche men The misery of couetous men Apoc. â—â— Psal. 113. Rom. 10. Ephe. 3. The worde of god is diligeÌ„tly to be heard Not to be of â—od is the greatest miserie that can be The despisers of gods worde are the bonde slaues of sataÌ„ The enemies of gods worde procede from wickednes to wyckednes What is to be of the deuyl Stubborne children The tyranny of the Papistes The despising of gods worde is the greatest synne that is Iohn 16. Prou. 16. The despiserâ— of the worde can not abyde to be reproued Iohn 8. What it is to be of the deuill What it is to be of God The propertie of gods children wheÌ„ they offend The properties of the deuils children Iohn 7. Psal. â— The pope is an enemie of gods worde The worde of god deliuereth from drath What it is to kepe the word of God Death The death of the wycked The death of the Godly What comodities we haue by hearynge the worde of God The true christians are neuer free from the crosse Death to the faithfull is swete pleasaunt sleape The worde of god is a strong bucklar agâ—iÌ„st aduersitie Sap. 16. Of what word Christe speaketh The lawe of Moyses The lawe of the Gospell Synne is the cause of death Faithe is the gyft of God Christ God man onely saâ—eth By the passion and deathe of Christ we are deliuered frome the power of SataÌ„ The conteÌ„tes of this sermoÌ„ What the passion of Christ is The causes that moued Christ to suffer Gen. 3. The fyrstâ— cause Esa. 53. 1. Pet. 2. Esa. 53. Psal. 69. 1. Pet. â— Rom. 3. â— Cor. 3. Esa. 3. Our syn was the cause of Christs deth The seconde cause Rom. 8. 1. Iohn 4. Iohn 3. Esa. 63. Rom. 5. Iohn 15. Philip. 2. â— Epistle 5. Acts. 2. Iohn 16. The iiii cause Rom. 1. Act. 3. Luk. 24. The .v. cause Esa. 5. Iohn 12. Act. 28. â— These 2. Act. 13. Iohn 19. Psal. 33. God performeth what so euer he promiseth Synne haynous in the sighte of God Of Christes Paynes both Inwardlye outwardly Luc. 22. Psalm 22. Esa. 53. Rom. 8. Luke 22. 1. Pet. 4. Synners Math. 3.17 Hippocrites The fruites of Christes passioÌ„ death Iohn 12. The firste fruites of Christes passion Gene. 6. Psal. 13. Rom. 3. Psal. 115. Deut. 27. Christ by his passion hath deliuered vs from the curse of the lawe Gala. 3. Deut. 27. Esa. 53. Rom. â— Galat. 4. Esâ— 55 â–ª 1. Pet. 1. The second fruit of christs Passion 1. Iohn 1. Heb. 9. 2. Cor. 5. DeliueraÌ„s froÌ„ syn by the passion of Christ. The third frut of Christes Passion Rom. 6. Deliuerance froÌ„ deathe deuill hell Oseâ— 13. Iohn 11. Osee. 13. Iohn 12. 1. Pet. 1. The fourth fruit of christs passion Rom. 5. 2. Rom. 5. Coll. 1. We are reconciled to God the father by the passioÌ„ death of Christ. Coll. 1. The fyfte fruâ—t of christs passion Heb. 9. In the newe testament confirmed by the death of christ is bequethed vnto vs remission of sinnes Mat. 26. 1. Cor. 1. The .vi. fruit of Christs passion Our suffrings please God Rom. 8. Psal. 116. Iohn 1. How we may be made partakers of the frutes of Christs Passion Rom. 8. Iohn 1. By fayth are we made the sons of God Iohn 15. Faith in christ obtaynethe all good thinges at the hande of god The nature of faythe Rom. 3. Ther is no saluation but by fayethe in Christ alone Iohn 1. The lyfe and maners of Christe are to be folowed of all true Christians Christe a sauiour and an Example Rom. 6. Galat. 5. The propertie of a true Christian. Math. 5. Rom. 5. Galat. 5. 2. Cor. Rom. 8. The benefits that we haue goten by the passion death of Christe 1. Cor. 1â— The true kepyng of holy dayes The resurrection of Christ Iohn 11. Christ is rysen again two maner of waies Math. 2â— Marc. 16. Luc. 24. Iohn 20.21 Acts. 1.2 â—â— 1. Cor· 15. Psal. 6. Psal 30. Christe innocâ—nte and free from all synn Rom. 6. Rom. 5. Christe true naturall God Ioan. 10. Rom. 1. Psal. 89. Heb. 9. Ioan. 14. Act. 2. Psal 15. Quâ—stion Answere The sufficienc of Christes sacrifice Note well EPhe. 5. The sacrifice of Christes dethe abydeth in ful strâ—nght for euer The Fruites of Christes resurrection The Fyrste fruite Remission of synnes 1. Cor. 15. 1. Cor. 13. Osee. 1â— Heb. 2. The second Fruite Abrogacion of the lawe Rom. 6. 1. Cor 15. Rom. 8. 1. Cor 15. The thirde fruite 1. Cor. 15. Osee. 13. Deliueraunce From deathe Ioan. 11. Deathe to the Faythefull is no thin geelles then a sleape Note well 3. Reg. 2. 4. Reg. 20. Act. 7. The fourth fruite 1. Cor. 15. The distruction of hell Osee. 13. â— Cor. 15. The fyfte-fruite Heb. 2. Uictori ouer Satan and his kingdom Luc. 11. Coloss. 2. Psal 24. Luc. 11. A declaracion of the parable The Syxte fruite Preachyng of the Gospell Math. 228. Mar. 16. Rom. 10. The seuenthe fruite Iustificacion Rom. 4. 1. Pet. 1. The eyght â–ª fruite Eternall lyfe Ephe. 2. Osee. 6. Act. 3. Rom. 10. Ioan. 20. Heb. 2. The nynte fruite The resrreccion and glorificacion of our bodyes Phil. 36. 2. Cor. 5. 1. Thess. 4. Math. 17. â— new lyfe Rom. 6. Gal. 1. â— Cor. 5. Colloss 3. An exhortacioÌ„ vnto good life Luk. 1. The office of preaching committed to Christes disciples and to their successours The scriptures oughte to be preached to the people Es. 61. Christe was sent of his father to preach the gospell so lykewise are all faithfull ministers The doctrine of Moyses The doctrine of Christ. A double regiment spiritual and corporall The spiritual regiment hath only to do with synnâ— The ministers of gods worde ought not to medle with temporall affaires The office of
lyfe And to this comforte belongeth the goodly similitude of the trees In the spryng sayth he when wynter is at an ende and all the earthe is renewed when colde departeth and heate approcheth and the bare trees begynne to bee greene wyth newe bowghes no other thynge foloweth hereof but that the trees bryng foorthe buddes and after that spreade abroade theyr leaues Then it is the common saying Wynter is gone and goodlye Sommer draweth nyghe We gladly let wynter depart and imbrace pleasant Sommer at hys commyng Therfore in his similitude of the trees may we haue euident resons declaring after what maner we ought to loke for this last day For as after leaues commeth sommer so when the earth shal be moued and the heauens shall tremble and when the sonne and Moone shall appere mourneful let these thyngs seme no more dreadfull vnto vs then when the tender leaues crepe forth of the trees when sommer begynneth to come in For these sygnes are to vs euen as the leaues and iuyce of the trees that we may ioyfully looke for that euerlastyng sommer For this presente miserable lyfe is very well compared to bareyn and euil fauored winter In the whiche all thyng dye and wyther awaye But these thynges shall then come to their ende and euerlastynge sommer shall come in theyr stede that is the kyngedome of GOD whereby the kyngdome of the deuyll shall peryshe Why are there so manye myseries geuen as a punisshement in the earthe because ye lyue amongest the couetous and wycked that blaspheme and curse the Gospell and stirre vp all mischiefe in the worlde This muste we see and here and looke daiely for worse Frome all these thynges will I deliuer you by my commyng that ye may not be constrayned to behold any longer their wickednes Wherfore this terrible state of the world doth not com for you but for your enemies They haue a good cause to be afrayde and sorowfull But reioyce ye as godly Loth dyd whiche sayth Peter dwelt in Sodoma and was constreigned with his innocent eyes and eares to heare and se the detestable synnes vntill they grew to such fulnesse and ripenesse that God coulde no lenger refrayne There came two Angels whyche ledde godly Loth out of the citie Surely this thyng was not without a terrible sighte when the element was horrible wyth clowdes when thunder was hard and the clowde wente aparte with a great wydenesse and brymstone and fyre fell downe by rayne and the gaspyng of the ground ensued and swalowed in all thinges It is not otherwise to be thought but that Loth was greatly dismayd at these thyngs But this comfort was at hande that this horrible and dredful tempest dyd not strike hym but the Sodomites whyche beleued not the word of God but gaue themselues to all kynd of most abhominable lewdnesse yea and that without al mesure These must nedes be meruailously troubled at this fyry rayne But godly Loth behelde this tempest as a pleasant tree in the spryng tyme that putteth forth his buddes and beginneth to be grene For he feeleth and receyueth helpe and mercyfull deliuerance against the wicked So shall it chaunce to vs also in the latter daye if it befall in oure lyfe tyme. It shall seeme a terrible thyng when heauen and earthe shall burne and we shal be changed in a moment and dye But a christian man must not here take his eyes for iudges but marke howe Christe doeth expound it That these flowers and boughes are moste pleasant So that albeit that the greuous syght of the worlde shall terrifie and abashe reason yet let the heart truste to the worde of God that it may not feare that outeward syght but say Mystrust not there is no hurte or damage This dothe not signifie as Christe sayth any euyll but that my redemption and redemer is at hande Hayle my redemer Christe therfore and come on as thou art wyshed for as I haue desyred oftentymes and prayed for whyle I lyued that thy kyngdome myght com vnto me He that can receyue Christ at his commyng after this maner shall in a momente be chaunged into that glory that he may shyne with the sonne for euer After this sort dooth Christ teache vs to knowledge truly the last day that we may lerne how great succour we haue therin and why also we ought to loke for and feruently to desire his comyng The Pope preacheth of Christe that he is a seuere Iudge and that we must haue healpe before hym by our good woorkes and that the Intercession of saintes are to be hadde yf any manne wyll be sure from damnation For so hath he put it foorthe in picture howe Christe commeth to iudgement and howe he holdeth a swoorde and a rodde in his mouthe whiche bothe are signes of wroth And where as Mary and Iohn standeth on bothe sydes it shewethe that the prayers and intercessions of them and of other suche good Sainctes muste be soughte for and trusted in As the good father Bernard persuaded hymself that when the mother sheweth her pappes to the Sonne that he can not denye her any thyng Whiche was an euident proofe that Christe should come lyke a seuere Iudge But in this Gospell he teacheth vs otherwyse that is that he shall not come to iudge and condemne vs but to deliuer redeme vs and that he wil graunt in dede that that we praied for and bring vs to his kingdom And as for other that beleue not in him and vexe the Christians with railyng and reuilyng he will by his sharpe sentence punishe greuouslye Thys saieth he beleue ye onely and looke for my cōmynge ioyfully for it shal be to your welthe that ye may be saued by me for euer from synne deuyll deathe hell and the worlde This is a greate comforte But in thys place one thyng remayneth wherby the fearefull consciences are troubled For Christ saieth that that daye shall come vnloked for So that it shal chance likewise to men as it chanceth to byrdes which flee in the mornyng hungry out of the woddes to fynde meat somwhere suspectyng no euyll bycause they were not deceiued of their hope in that place before and sodeinly they are wrapped in the nettes taken and killed But thei that feare God wil take hede therof And because they proue by dayly exaumples howe soone they that stande fall they are weake hearted and soone ouerthrowen For they thynke it vncertayne what shall become of them to morowe Perchance the houre wil come when thou shalt be most vnready and dydst not see it before orels thou shalt be entangled with this or that sinne Then art thou vndone and this ioyfull day shal be chaunged into mourninge In this doubt Christ leaueth vs not comfortlesse but teacheth christen men howe they shall bee rydde from this pensifenes and sayth See that your heart be not ouerladen with surfet dronkennes and with the cares of this lyfe least this daye oppresse
this sort may be taken for a Lord with a right to challenge reclayme for our saluatioÌ„ because he disturbeth the false vsurped power of the diuell to recouer his owne from him and commeth before his enemies face and indighteth him openly of robbery in that that this cursed spirit hath takeÌ„ so much vpon him that he hath caste vs misers headlong in to synne and death and in that he hath vsed crafte and gile in entycinge away his couenant seruantes which belonged nothing vnto him for that that he is the true Lord and not the dyuell which vsurpeth power ouer them by violence And for as much as the Angell geueth hym such a great title and calleth hym Lord it is a sure token that this child the sonne of Mary is verily by nature eternall GOD. If it wer otherwyse he wold neuer haue called him Lord. Our Sauiour him self and not an Angell as the Angell sayth with expresse words for yow is borne a sauiour And he is not only oure Lord but Lord also of the angels which as touching this Lord be all of one familie with vs. They are counted vnder one Lord with vs that we men that were the thralls and slaues of the dyuell might be aduaunced by this child to so great renoume that we be receaued with the holy Angells as it were into one citie which are now ioynte felowes with vs so that we may well boste that in this childe we are come to the moste familiar felowshippe of the Angells and may be as bold homely with them as we wold be with oure houshold felowes The Angels might well behaue them selues stately with vs because they passe vs in worthines firste for their nature and substance and also because they are without synne but they are not disdainfull of oure felowshippe neither despise vs for oure misery But it greueth them to see vs vexed with death synne calamytie And this is the cause that they are so gladde of oure saluation that cometh to vs by this chylde They are as glad to see oure saluation as their owne therfore they reioyce that we this day haue gotten that child which is their Lord bryngeth vs to the same degree so that now we are become their felowes and the members of his body They despise vs not they say not Away with these synners that are stinkinge rotton dead carcases in their graues with adulterers wicked doers They are not proude but glad with all their hart that suche synners are come into their felowshippe They geue thaÌ„ks to God that we are deliuered from synne that we come to dwell with them in one house vnder one Lord. And for this grace they glorifie God although they haue no profyt therby Howe much rather were it oure deutie to geue God thanks to loue one an other as the sonne of God loued vs whiche is made oure flesh and moste nighly ioyned vnto vs He that regardeth not this and loueth not his neighboure can not be saued This is the fyrst sermon that was made after the byrth of Christ as touchiÌ„g this childe which endureth after that for euer to the ende of the worlde Wherfore euery man ought diligeÌ„tly to haue his mynd theron For hereby is this mistery opened how the angels are become oure frends and brought vs ioyful tydings commanding vs to put asyde al feare for as much as this child is borne for vs which is oure sauiour This is an hygh true most excellent confort in the which the mercy of GOD may be perceaued and felte very sensibly and conuenieÌ„tly that God for oure sake hath humbled him self so lowe that he gaue vs his sonne after a moste bouÌ„teouse sorte by a maydeÌ„ He layeth him in her lappe and sendeth vs word and tydings that he is oure sauiour Let vs seke helpe of him in oure nede let vs trust surely to hym for succoure that all wrothe betwene God and vs may after this depart for euer that we may vse all kynd of humanitie gentlenes one to an other And now iudge here thy self whether God is to be blamed of vnrighteousnes sith that suche thyngs are declared vnto men and they regard it not but despise their owne saluation euen as the mad Papistes do that thynke that this sauiour is not sufficieÌ„t setting vp other besydes to whome they may truste But the sermon of the Angell is not obscure as touchyng this only chyld to be oure sauiour that he as the very grounde of oure saluation may confort vs and replenishe oure hartes with ioy And this man only is he that tourneth bothe the Angell and also Gods eyes on hym self He putteth not only this treasure in the mothers bosome but also he geueth hym vnto vs as oure owne and all that belongeth vnto hym both in heauen and in earth He that heareth this and is not moued therwith is worthye to be caste into hell with lyghtninge Wherfore let vs geue God thanks for his grace pray instantly vnto hym that he will printe this sermon of the Angell in oure hartes that we may conceaue true hope of this sauiour and that by hym we may ouercome death and the dyuel The which to obtayne oure Lord and sauiour Iesus CHRIST graunt vs. Amen The thyrde sermon of the songe of the Angels HItherto haue we spokeÌ„ as touching the feast And first of the history how the sonne of God being made man was borne into this wretched worlde miserably of the virgyn Mary We ought neuer to forgett this leaste we be founde vnkynde to God for so great a benefit that he hath bestowed on vs by this byrth of his sonne After the hystory we entreated of the godly sermoÌ„ of the Angels wherby this natiuitie is declared vnto shepheards with a great brightnes which shyned round about the shepheards Whiche thing was vnwonte that God letting passe the great potentates of Ierusalem sendeth this his magnificent legacy of so many thousand Angels to the miserable shepheards watching in the nighte And the Angels geueth hym suche honour as Christ geueth to vs al. They submit them selues to this lowely seruice neither do they disdaine at oure vilenes in shewing vnto vs moste miserable beggers this plaine sermoÌ„ which is yet extant shal be of a surety in the congregatioÌ„ vnto the worldes ende Who may not marueill at these moste huÌ„ble modeste spirits in whome is no pride or statelynes at al Whose exaÌ„ples it might become them to folowe that wold be counted moste holy mightie princes not to be puffed vp for their vertue wisdoÌ„ power such other things For if these giftes had beÌ„ geueÌ„ to yâ— mainteâ—aÌ„ce of our pride then mighte the Angels had iust cause to disdayne these poore beggerly shepheards But this is not the maner of angels The shepheards caÌ„ not be so abiect vyle ê‘sons neither the Angels so fortunat noble mighty but that they are greatly delighted in
sermon Galat. iiii WHen the tyme was ful come God sent hys son made of a woman and made bonde vnto the lawe to redeme them whiche were bonde vnto the lawe that we thorowe election myght receaue the inheritaunce that belongethe vnto the naturall sonnes Because ye are sonnes God hathe sente the spirite of hys sonne into our heartes cryeng Abba deare Father Wherfore nowe thou arte not a seruaunt but a sonne If thou be a sonne thou arte also an heyer of God thorowe Christe THE EXPOSITION THis daye are they wont to preache of two matters First of Circumcision Then of the name Iesu. The which thynge the Euangelist doth especially notifie for that it was prophecied of before that the childe was conceaued in his mothers wōbe Wherfore the vertue of this name is hereby greatly aduāced And for asmuche as we intende to make the doctrine of circuncision plaine this difference is in especial to be marked that it consisteth not in the thing but in the persons For if we consider the thynge there is great differēce betwene the circūcision of the Iewes and of Christ. And that because the person of Christ is fare vnlyke the person of the Iewes The beginninge of circumcision is declared in the bible in the firste booke of Moyses it hath also an appointed ende to the whiche it shall endure that is euen vnto CHRIST Abraham is the principall ground of all the matter to whome GOD gaue commandement to circumcise hymselfe and all that were in his housholde And also whatsoeuer of the male kynde was borne it shoulde be circumcised the eyght daye after theyr byrth They therfore that came with suche a signe in theyr bodye had God their protectour and Sauiour as GOD promised he woulde be This was not appointed of GOD for nothynge are for a litle cause that not onely Abraham but also all in his familie and whatsoeuer of the male kynde was borne shoulde be subiect to Circumcision that not onelye the Iewes myghte boste them selfe to be the people of GOD. For he receaueth the seruaunts of Abraham whiche were Gentiles to be of his people and sonnes and to haue righte of inheritaunce whiche was appointed to Abraham and to his seede And these dyd obtayne it before Isaac to the whiche neuerthelesse afterwarde the promesse was ioyned where as yet these bought seruauntes were of the Gentyles Wherfore the Iewes haue not the cheife occasion to boste of this For although they extolle circumcision very muche yet this they can not denye that GOD hath called vnto it the Gentyls whiche are not the sonnes of Abraham but boughte seruauntes As touchinge this Circumcision there is nothynge els lefte for vs but the type and fygure of fayth As it is also as touchynge the other hystories paste whiche onelye profyte vs in this that we maye take therof examples of fayth and true godlynes We are not bounde to ceremonies yet haue we nede of suche obedience and suche fayth as theirs was than whiche lyued vnder suche ceremonies Wherefore the doctrine of Circumcision is not put foorth to the intent that we should be Circumcised For thys ceremonie is disanulled but that we by the rehersall therof shoulde remember to shewe obedience to GOD as Abraham shewed Yf CHRIST hade not come Circumcision shoulde haue ben necessarie euen at this tyme for vs if so be we woulde be of the people of God For the condition is straight and without exception he that is not circumcised his soule must be exempt out of the people of God Wherefore the example that we take of the olde Circumcision is this That GOD in this Image declareth vnto vs how contrarie to reason he worketh and commandeth if a man vse the iudgement of reason For amongest the proud Gentyls it semed a thynge to be laughed at that GOD which is so wise shoulde set foorth suche a mad precepte wherof is made mention in preachynge contrary to the lawe of shamfastnes honestie and chastitie and especiallye when they be aged that are commanded so to do For Abraham at that tyme was fowre score and nintyne yeres olde And herof riseth contumelious names so that the Iewes were named Recutiti and Appelles among the Gentyls that is to saye men whose skynne is growen againe or men without skynne But this is the true cause therof as it was sayde in the Gospell nexte before whatsoeuer is of GOD put foorth it is done with such a fashion that all men laughthe it to scorne no man aloweth it but all testeth vpon it as though it were olde wyues fables And contrarie looke whatsoeuer he commandeth not but is of our owne imagination this do we require to be acceptable vnto hym This woulde we haue obserued for an euerlastynge lawe But this can neuer be alowed of GOD. And herof springeth the cause of a greate offence As Paule saith After that in the wisedome of GOD the worlde knewe not God by wisedom it pleased God to saue them that beleue by folishnes of preachynge What maye be more against reason then that bread the body of Christ and the cuppe the bloud of Christe is receaued for the remission of synne Howe shoulde a lytle bread and wine worke suche and so a greate thynge This thynketh reason neyther can it thynke anye otherwise But GOD therfore purposeth not to change this Yf reason doth not beleue nor alow it gods cause is neuer the worse for that Lykewise also goeth it in baptisme Howe shoulde this seme proueable to reason that if the child be washed with a lytle water that therby he is purged from his sinnes and translated out of the kyngdome of the deuil into the kyngdome of God In dede it might stand wel with reason that synne shold be washed awaye with water if sinne were a spote but for asmuche as sin is fastened in the minde bones and in the inermost parte of the body it is not agreable to reason that water shoulde perse so far and washe it awaye But nowe consider well Circumcision Mighte not Abraham by lyke reason alleage for himselfe to refuse it What doth this profit me to saluation that I am Circumcised in mine age what good doth this to a child or what profit at all doth a man take by Circumcision If God would haue the bodye changed he mighte haue made it so at the beginnynge that it shold nede nothing to be cut frō it If reason had ben taken to councell at that time it wold haue sayd euen so neither doth it thinke any otherwise now a dayes when it proueth her wisedom But it is to be learned in this place that whensoeuer question is moued why god shold geue such commandement the deuill hath the vpper hand As the exāple of Eue in paradise doth shew Cōmādement was geuē that they shold not eat of the tree But whan she began to regarde litle the commandement and hard the deuill reasonynge why God made suche a
nothing but commande vs to loue God with all oure heart and oure neighbours as oure self yea and that when he hurteth vs also and when we wold desier to be reuenged But the law preuayleth nothing by her controllinge Nedes muste there be in oure nature anger variance vnpacientnes hatred enuie pride such lyke there is no other remedie Wherfore ther is no mā that can obey this doctrine Neither can this any thing preuayle in the iudgement of God if we fulfill the law as much as we can And this is the cause why a greater euen Christe the sonne of God commeth into the worlde which by great moderation submitteth him self to the lawe to take it wholly away For he it is that may pleade with the law on this wyse Thou doste not as men looke thou shouldest doe thou makest them not righteouse thou doste not purifie their hartes as we proue by experience For els what cause should Dauid haue had to say Who can comprise his faultes Purge me Lord from my secrete synnes Lykewyse in the 143. Psalme Enter not into iudgement with thy seruant for no man is righteous in thy sight And again in the 130. Psal. If thou marke straightly oure iniquities Lord who shal be able to stande in iudgement And such lyke sentences do testifie that no man can say Lorde we haue done this worke euen as thou cōmandedst there is no doubt of that For as much then as the law hath vs bound vnto it on this wyse and dryueth vs from the sight of God yea beateth downe oure confidence and faith which we ought to haue in God we must of necessitie graunt that we haue nede of a more perfecte doctryne that we may come into Gods sight This is the doctryne of the Gospell whiche Christ procureth to be preached to vs and to the Iewes after this sentence that we are damned for oure synne And it profiteth the Iewes nothing that they are circumcised For this circumcisiō deliuereth them not from synne As the Prophet saith Although they haue the flesh of their foreskyne circumcised yet their heart is vncircumcised and vnpure But this deliuereth in that the Gospell preacheth on this wyse that oure Lord Iesus Christ whiche ought nothing to the lawe because he was without synne made hym self subiect to the lawe and wold be circumcised that he might haue to do with the lawe for as much as he wher as he was Lord of the lawe yet was challēged as a bondman to the lawe now againe abydeth the controling and dominion of Christ. And this power that Christ hath ouer the lawe doth he make common to vs all he benummeth the lawe of his power whiche it had against vs synners and deliuereth vs from it not to the entent that we should nothing regard it or geue ouer oure self to lustes but this that whē we haue done that we should not it might be forgeuen vs and not be layde to oure charge neither turne away oure saluation Wherfore they that beleue in Christ hath no nede of circuncision For they are not only free from these and suche lyke burdens of the lawe but they haue also remissiō of their synnes and promesse of euerlasting lyfe by Christ. This doth profit me that I beleue y◠Christ was circumcised For this was done for my sake that he might be a suerty for me whatsoeuer action the law haue against me Wherfore I wil truste to the innocencie of hym that shal be my confort that although for a tyme the lawe as Lord in heauen for it accused vs men before God and we had no safegarde against it neither could we complayne of any wrong because oure syn was opē yet now is the matter otherwyse For by the circumcision of Christ we are deliuered from the curse of the lawe We can not put so great confidence in oure circumcision and loue towarde God and obedience toward oure neighboure We can not truste and stycke to these things All oure truste is in this that Christ is obedient innocent and holy This trust shall not deceaue vs for it is certain Before that this was opened vnto vs we thought that we must nedes fulfill the lawe or be damned But now we knowledge that it is impossible for all men to do and that we can not beare that burden But Christ hath taken it from vs put it on hym self and began the matter by circumcision fulfilled the lawe And herein is oure truste We oughte not truely to be carelesse in taming of the flesh and in instructing it that it may obey GOD leaste I be founde vtterly disobedient Whatsoeuer I am not able to do I remit it to this safegard For whatsoeuer I haue not done that dyd Christ for my sake For we shall neuer be in such good takynge that we may do all that we ought to doo As Paule sayth I am delighted with the lawe of God after the inwarde man but I finde an other lawe in my members repyninge against the lawe of my mynde and subduynge it to the lawe of syn which is in my members Whiche is as muche as to say I must of compulsion obey the flesh but after fayth I do not so it greueth me and I abyde this bondage against my will After this sorte Christian righteousnes is made perfecte when I acknowledge my synne that I can neuer fulfill the lawe of God and yet I despaire not therefore For in this example I knowledge that CHRIST regardeth me and for my sake made hym self subiecte to the lawe and fulfilled it Hereof after that ensueth a new zeale and a new affection euen loue toward God bycause he loued vs fyrst that we may be obedient to his will with all diligence Herof according to the Psalme riseth a willing people whiche beginneth to loue GOD and to do after his lawe And althoughe such doing is slacke and vnperfecte by the means of the flesh yet is it alowed of God for the fayth in Christ. For whatsoeuer is vnpure and vnperfecte in it it fleeth to remission of synne as to the only meane lefte to escape by And this haue we now spoken of the two sortes of circumcision The first was commanded by God And the Iewes haue obeyd vnto it hitherto as vnto a lawe and yet they obtayned not saluation therby For no man could fulfill the lawe Wherfore although they had the lawe yet neuerthelesse the lawe accused and condemned them before GOD. But saluation and holynes is obtayned hereby in that that Christ subdued hym self to the lawe and bore the curse therof Wherfore the Iewes that beleued this and had their saluation consisting in the promised sede to them was circumcision outwardly a seale to assure them that they were righteouse before God not for circumcision but for their saith in Christ. Whiche thing sith it is so the hystory of the circumcision of Christ is worthely estemed to be full of
before hym and praieth Lord if thou wilt thou mayst clense me And here are two things to be noted Fyrst he beleueth steadfastly and without waueringe that Christ hath both will and power and that he can helpe in this disease wher as if all men wold do their beste they can helpe nothing wher as Christ neuerthelesse differed nothing in shape and behauiour from other priuate persons Secondly although he doubted nothing of this yet he yelde all to Christs will If he will not deliuer hym from the disease of the body that is if this be contrary to the will of God and against his owne saluation that he is ready to abyde this euil paciently more lenger And this is not only the propertie of true beleif but also of true prayer as these two are always ioyned to gether by nature He that beleueth truely prayeth truely he that beleueth not truely prayeth not truely For this is wholye requisite to true prayer that the heart doubteth not but that God is good and mercifull and that his whole will is to ridde vs of oure myseries Yea and especially this faith ought to be moste stronge in those things that beloÌ„ge vnto the glorie of God and oure saluation as are the remissâ—on of synnes the restitution from the dyuell and from death and in that that God will geue vs the holy Ghoste and preserue vs in his word helpe vs in temptation minister vnto vs the encrease of faith and charitie c. And these be the things that chiefly pertayne to the glorie of God and to oure saluation Wherfore here haue we nothing to doo with any condition when we pray vnto God for these things as though that God could herein be otherwyse mynded And he that in these things wold vse the leapers forme in praying Lord if thou wilt pardon my synnes If thou wilt saue me c. shold not pray aright For in these thinges we may not doubt of the will of God whether he will do it For he hath put forth his expresse and absolute worde that this is his ratified and vnchangeable wil that all men shoulde be saued And for that cause he procured his sonne to be a sacrifice on the crosse for the synnes of all the world put forth a commandement that al shold heare hym receaue and beleue in hym But where as the leaper doth vse a coÌ„ditional prayer If thou wilt thou maist clense me The thing is to be considered for the which he entreateth We sayd before that whatsoeuer belongeth to the glorie of God our saluation muste be surely loked for without any condition For the willl of God is certain he hath declared it with absolute perfecte promises that as touching these things ther is no misterie more to be required in God But in bodily promises it goeth not so For there may be miserie wordlie calamities yet the true saluation nothiÌ„g diminished therby as al christiaÌ„s are an exaÌ„ple Wherfore sith that true saluation coÌ„sisteth not in such bodyly things yea oftentymes the damage of the body goodes helpeth much to true saluation he that prayeth to be ridde of them as we are to this entised by the leapers exaÌ„ple ought to think surely with hym self that God can helpe that he will helpe yet ought he to ioyne his will with the will of God that if this be against goddes glorie and oure principal saluation then that God will not gratifie and fulfill oure will And in suche things this is the true prayer to beleue surely and yet to point God neither time neither way how to do it and how he shall deliuer vs from this euill For we haue all this fault for the moste part that we know not what how we shold aske As Paul saith GOD doth best know what is for his glorie and oure saluation Wherfore oure will ought to be made conformable vnto his and we ought not to doubt but that he will surely heare vs if such a petition belongeth to his glorie and oure saluation Wherfore this ought to be a very notable example for the congregatioÌ„ that first of all it doubt not of the good will of God toward it self but that he knoweth oure euils and calamities that he hath respecte vnto vs. This ought we to sticke vnto yet not to prescribe any thing as touching the maner deuise tyme or successe therof For the congregation remembreth this that this senteÌ„ce is ioyned with the promises of such things that it be obedieÌ„t in bearinge the crosse As the leapre doth here He doubteth not but that Christ caÌ„ helpe that he hath a redie will to helpe he nothing mistrusteth For what other cause els had he to praye so earnestly But he vnderstandeth that the saluation and health which he now asketh to be such as touching that which he caÌ„ not alledge the absolute will of God as it goeth with the thynges aboue rehersed Suche faith and obedience is meruailously alowed of Christ. Wherfore he suffereth not the desyer of this miser no not in this petition wherin if he had not obtayned yet he might haue retayned the hope of true saluation to be voyde and frustrate This may be set forth as an euident example in the Churche how greatly God is delighted with the prayer of a godly and obedieÌ„t mynde And herevnto belonge the most notable sentences of the Prophetes Dauid saith O tarie thou the leysure of the Lord be stronge and he shall confort thee and put thou thy trust in the Lord. Again My soule doth waight for hym in his worde is my truste from the morning watche vntill nighte Abacuk sayth also If the vision maketh tariance looke for it for it will come spedelye without prolongynge For this is knowen in all hystories that although helpe hath ben delayde yet that it hath appeared at the laste Yea and in this is the proper trade of God wher as he heareth not forthwith he doth it to declare his liberalitie more abundantly toward vs then we desyer or vnderstande as Paul sayth And it is not a thing superfluouse to make inquisition as touching this Why Christ after he had clensed the leaper sent him to the Priests to offer his gifte there as Moses commanded A man may aunswere hereto very well if he say that Christ set foorth vnto vs an example of charitie coÌ„corde and sobrietie wher as he wold nothing diminish the right of the Priests in that that was graunted vnto theÌ„ by God which thing yet he might haue done that we should learne hereby to defraude no maÌ„ of his right But the chief cause of this commandement tendeth to this ende that there might be common testimonials yea by the very aduersaries as concerning this miracle For when the pryest receaueth his gyfte of him and he coÌ„fesseth that he is clensed he testifieth against him self and against all rebelles that this Christ that wrought this
signe ought to be receaued and that we ought to beleue in him as in the true Messias For the Prophesies agree herevnto that Christ shall come with such signes into the worlde And that Christ had respecte vnto this he testifieth by his owne wordes saying Offer thy gifte as Moses commanded for a testimoniall vnto them As though he should say They muste nedes confesse that thou art cleane that thou art truely clensed of the leaprosy But in that that they will not know me for their Messias they bewray theyr vncurable stubburnes which shall be duely punished at their tyme. Yet in the meane season this testimonie against them shall profite other that they may receaue me and beleue in me The Pope of Rome wolde stablyshe confession by this commandement because synne may be compared with leprosie therfore that the Iudgement of the priest and purifyinge from synne is requisite But there is no sure establishement for this sentence For what haue we to do with that that God commāded the Iewes as touching the busynes of leprosie We haue no suche Priests at this tyme. And if we hadde yet this is euident that the Priests clensed not the leapers but that they bare record of their clensinge when they were cleane But I pray you what maketh this for confession whiche was referred to the remission of synnes For the leapers should not offer their leprosie but a cleane body when they offer theyr gifte to the Priest But these thinges are not worthie to be aunswered to at all of a wyseman He that will nedes confesse let hym fulfill his phantasie But we knowledge only that confession to be necessarie when mannes mynd cōfesseth freely his synnes before God This is the confession of the heart whiche deceaueth not as doth the confession of the eares of the mouth And yet such confessiō before God clenseth vs not frō synne nor iustifieth muche lesse the confession of the eares can do it But this doth only clense and iustifie euen the fayth in CHRIST Iesu. The worde is apprehended by fayth and in his name is remission of synnes receaued as the promisse offereth it vnto vs. And let this be sufficient as touchyng the fyrst example The second miracle as concerning the sick chyld is also a testimoniall of the doctryne of CHRIST That these thinges may be knowen to be vndeniable If God with signes and miracles be redye to helpe this man so gloriously then that this doctryne is syncere true and fautlesse and that this is very Messias or Christ. And besyde all this it is an example of a singuler and true faith in the Centurion As Christ hym selfe testifieth as touching his fayth that he found not the lyke in Israel This fayth is hereby tried that where as this Centurion was no Iew but a gentile yet it sendeth hym to CHRIST and beleueth steadfastly that Christes will is not contrarie to his and that as he is able so he will helpe hym For if he had not thought this with hym self he wold neuer according to the wrytinge of Luke had helpe of the elders of the Iewes to intreat Iesus for hym But in that they send vnto hym it is a sure token that he hoped to obtayne his matter And with this faith he ioyned great and incredible modestie and humilitie in that that he counteth him self vnworthy to come vnto Christ and to aske any thing of hym But fyrst he sendeth the elders of the Synagog and afterward when he heard the Lord to be comminge he sendeth his fryndes to mete hym that he should not take the paynes to come any further and that he is vnworthie to haue suche a great man to come vnto hym And that he nedeth not so muche to wearie him selfe syth the Lord cā bryng to effect with a word that that he desyreth although he be not present therat And he thynketh with hym self that this is so sure that he taketh his owne example for a confirmation thereof and sayth I verily am a man subiect to power hauing vnder me souldiers and I say vnto one go and he goeth and to an other come and he commeth and to my seruaunt do this and he dothe it Wherfore if my word that am but a man can doo so muche how muche more shall it be done if thou do but speake the worde And in so doyng he doth not only beleue but therewith also put foorth a true doctryne of faith and of her nature Wherfore this also were to be wyshede that oure faith of CHRIST might be of lyke sort whiche might helpe vs with so great vertue of his word although we see not his person It is an example of exceding faith that this man can be so diligently attente vnto the word of Christ. Fyrst he doubteth nothing of the fauour of Christ towarde hym Then he desyreth no more but that Christ shoulde speake the worde This doth he looke for with as sure truste and persuasion as though he had obtayned all redy the perfecte recoueringe of his chyld Wherfore thou that now hast the worde studie to folow him in this point For there are now extant very large promises that God will be mercifull for Christes sake And that we for the faithes sake in Christ haue remission of oure synnes and lyfe euerlastinge But we for the moste part lacke this faith wher with this Centurion was endewed as we see which thinketh that if he obtayne a word of hym he nede not care for the reste It will forthwith ensue that the word doth promise We can not obtain so much of oure selues And herof it commeth that we regard not the word but in the meane season haue oure recourse to carnall succour wher as the word is almightie and as the Centurion doth testifie here it can not deceaue That that he promesse is sure to haue good successe But this fayth is so much the more worthye to be meruayled at bycause the Centurion is an Heathen to whome the promise was not lykewyse made as it was to the Iewes Wherfore he can not challenge that right which was only belonginge to the Iewes as to the people of God For this is the nature of faith that it maketh humble myndes that thinke not prowdly of them selues nor are high minded and therfore they sticke only to the mercie and grace of God And this ought to be consydered of vs in this example and that for a speciall cause that when anye thought of oure owne synnes and vnworthynes shall vexe oure myndes yet that we caste not of all hope but constantlie embrace the word of God and beleue in hope contrarie to hope This is acceptable to God and this he requireth of vs. For without this there coulde be no grace if that we wold not applye oure selues to the promise without merite or any worthynes at all As this Centurion can not alledge as the Iewes that God oweth any thing to hym And this maketh
sence as that onlye sauiour whiche was promised to the fathers Abraham and Dauid And in this are all Christian men equal to Simeon For the very same Christe is offered to them by the worde of the Gospell for their saluation whom Simeon coulde no other wayes knowe to be the saluation then by the worde And wheras he behelde hym wyth his eyes it was the gyfte of GOD proper to hym and not to vs and yet he obtayned not saluation therby but that was geuen vnto hym to be saued for that he beleued the worde as touchynge this child Which is as able to saue thee as Simeon And for this cause Simeon rehearseth in the verse folowynge all them to whome this saluation belongeth least it shoulde seme to pertayne vnto fewe sayinge Whiche thou haste prepared before the face of all people This child is a saluatiō against death syn this maketh Simeō to departe in peace But he is moued by the consideration of this sauinge health to open vnto al other by geuyng so euident commendation of it for what purpose God hath prepared this saluatiō This saluation saith he is not only ordained for my sake But many belong vnto the felowshipe and fruition of this sauing health For God hath prepared this saluation before the face of all people so that this child is not my sauiour only neither his mothers but the sauiour and saluation of all men Simeon sayinge is large and great He pronounceth him to be the sauiour of all nations as well as of the Iewes notwithstandyng that there was a great difference betwene them by reason of Moses lawe and the diuine ceremonies But when he cōsidereth this child he can make no difference For both haue like nede of saluation to be deliuered therby from death sinne For the obseruynge of all the lawe nothing preuayleth in deliueringe from synne and death By this sauiour only is all saluation prepared This sauiour is not suche a one that came for some for some not God hath prepared sayth he this saluation not before the face of certayne but before the face of all people The whiche sentence is all one with the promesse made vnto Abraham where as he promiseth blessynge to all kyndredes in his sede Neither can the Iewes be excluded frō all tribes neither from all people But they that are blessed were not blessed before but liued in gods curse Wherfore the meaning of this is no otherwise to be taken but that if this be the saluation of all people than is there none at all that can be saued whiche lacketh this saluation And this is one thinge that Simeon maketh all men equall pronouncyng that as well the Iewes as the Gentiles are suche as shold be damned for their synnes excepte they obteyned saluation by this sauyng healthe The second thynge is well to consider the pythe of these wordes and to conceaue a delectation and comfort by them The cause and spryng of all our misery is this our conscience can not denye hyde and cloke synne And synne muste nedes abyde Gods wrothe which is the most peinfullest styng of death to fear the iudgement of God For we can not denie but that sinners must abyde punyshment Now through this perceuerance and felyng of this dreade there is no hope of pardon and grace If these thoughtes be well considered they be so heynous that they count God to be a cruell and an vnmercyfull iudge that will remyt no part of the rigour of the lawe but execute it with extremitie Thus can we conceaue no other opinion of God and thus are we ouerladen with the heuynes of the burthen and opprest with the rodde of the taske-maister and beaten with the shoulder wande accordyng to the saying of the Prophete But Simeon doubtles hauyng respecte to the sayenge and description of this Prophete as touchynge this chylde describeth God after an other maner than any mans conscience is wont to conceaue or thynke of hym For if it were the wyl of GOD to punysh sinners with extremitie without grace and fauour then were it a vayne thynge to truste in mercye shewed in this Sauiour Nowe are the woordes of Simeon playne that God hathe prepared saluation before the face of all people Wherein all men may bee saued Wherefore hereby maye it bee euidentlye perceaued what is the will of God accordyng to Paule 1. Tim. 2. euen that God would haue all men to be saued not onely with bodily saluation but with euerlastyng saluation prepared agaynst synne and death For to this ende is that saluation ordeyned which God hath prepared for all people Who therefore woulde dreade this God Who woulde tremble at his iudgemente seynge that he declareth so openly that it is his wyll we shoulde be saued and seyng that he hath prouided all thynges necessary for our saluation And wher as many peryshe and be damned not obteynynge thys saluation God is not the fault therof but the stubbornes of man whiche despiseth Gods wyll and careth not for this saluation of God whiche is ordeyned of God to saue all men If there were a remedy prouided for the succoure and reliefe of all beggers and nedye folke and yet some woulde not vse that benefyte and remedy prouided for them the faulte were not in them that prouided for the sustētation but in thē that should haue receaued it In like maner goeth it with men in the world The saying of Simeon is true God hath prepared this saluation before the face of al people yf the Iewes iudge them selues vnworthy to receaue it yf the Pope and the Turke despise it and thou canste not fynde in thy heart to accept it if now it cometh to passe that thou and all these be damned ye can blame none but youre selues which refused the saluation and grace of God If this saluation seemeth not agreable to thy reason thou mayst searche with thy self where it may then be had But thou shalt not fynde in all the saluations in the worlde succour agaynst synne and deathe yf thou let passe this saluation Wherefore if thou carest earnestly for thy saluation imbrace this chyld Know for a suretie that God is mercyfull vnto thee and pardoneth thyne offences for this chyldes sake and so shalte thou well perceaue that thou art saued For he is the only saluation agaynst synne and deathe But if this way of saluation pleaseth thee not accuse thyne own stubbornesse whiche causeth thee that thou canste not escape Gods wrathe and damnation For GOD is not in the faute God hath prepared saluation Which is a sure token that he would haue mercy on synners and delyuer vs from our destruction And he hath not prepared it onely but also proffered it to all people that all myght remembre that all theyr saluation consysteth therein Not onely Marie Paule Simeon Peter but all people ought to trust in hym Who soeuer hath nede of helpe agaynst synne
trēble they as these do 〈◊〉 fele no consolation nor conforte in the worde for he that feleth death and is not armed with the worde of god against death the terrours of the same he is madde wode frantike fareth as though he were in desperation yea and possessed with the deuil Cōsider therfore O dearely beloued what a great treasure precious Iewel ye get when ye diligently gladly heare the word of God The firste is this ye know the ye are of god haue ouercome the deuil and al his infernal armie that neither sinne nor damnation hath any power ouer you Moreouer what soeuer shoulde be obiected againste you to the hyndraunce of your saluation it can not preuaile againste you but ye shall easely ouercome it But contrariwise the worlde with the leaste trouble that cōmeth waxeth madde is impaciēt falleth vnto vtter desperation The Christians vndoubtedly in this worlde haue many troubles For the worlde the deuil hate thē most extremely Therfore are they at al times in daunger of life of goods of fame of al that euer they haue Now how shal they fynde meanes to suffer these thinges paciently verely by none otherwaye then by holdinge faste the worde and cleauinge harde to the same saying let it go as it wil go I am not of the world but of god for if I were of y◠world that worlde wolde deale otherwise with me But I had rather a thousand times that worlde should hate persecute me then loue me so fal out of the fauour good will of god Where the minde is thus affected setled all the troubles aduersities of that worlde passe awaye as a cloude or as a byrde that is swyfte of wynge They shewe them selues a litle while vnto vs but straight way they are gone Let this be your greate singuler consolation that euen in this life ye fele the power of y◠worde but specially then whē death cōmeth which now thorow the faith that ye haue in the worde is euē as a swete pleasaunt slepe And as he y◠walketh ī darkenes perceaueth not the theaues is y◠soner oppressed ouerthrowen yea that befor he be ware euē so goeth it with the faithful the deuil is the theife mur therer hath sworne our bodely death so that we cā not escape it notwithstāding when we are enarmed with the worde holde faste that we shal scasely fele death or any payne therof For the worde setteth men in a ioyeful and quiet state maketh their cōsciences chereful mery and gladde so that they despaire not when aduersitie cōme neither make they any busines whē they loose their promotiōs lyuinges but kepe pacience in all kinde of aduersitie yea when death cōme they embrace it ioyefully receaue it without any feare at al onely this is their conforte that for Christes sake they haue a merciful father in heauen For this they learne in the word without the word they can learne nothing If there were non other cause that we should desyre the knowledge of gods word but only to learne how we ought to take these dayly cōbrances aduersities that chaunce vnto vs it might worthely seme a cause sufficient But this is nothing in comparison of the last miserie that cōmeth by death For as cōcerning that it is euident that then there is no helpe in any phisition or in any other thinge Christe alone our Lord is he which helpeth vs which also ought to be more estemed of vs then al the things in the worlde But how goeth it with vs whē he offereth vs this helpe remedie yea and bringeth it home to our owne dores we despise it and set naught by it This therfore chaunceth vnto vs worthely afterwarde that we be not of God and so by litle and litle dayly fall more and more into more greuous sinnes and become worse worse as it is sufficiently before sayd When suche are at the point to dye they can fynde neyther helpe nor councel And what remayneth there for all suche then lamentation feare tremblyng horroure yollyng out roring yea desperation and damnation Therfore this is the principal point of doctrine contayned in the Gospell of this present sonday that we diligentlye embrace the worde gladly heare it and faithfully beleue it If ye do this then shall ye ouercome synne deuyll death hel c. And althoughe death shall take you out of this lyfe yet shal ye fele no payne of hym but it shal be vnto you as a moste swete and pleasaunt slepe For the worde of God is suche a conforte and present helpe that it bringeth vnto vs a quiet lyfe a mery cōscience euerlastyng saluation As for the vngodly and suche as despyse the worde of God there can no more mischief be wyshed vnto them then they suffer all redy For seing they heare not the worde of God they are not of God As an vnruly childe whiche despyseth the commandement of God careth not for his parentes What can be spoken more vnto his reproche then that he is the sonne of the deuill and not of God This is not lightly to be regarded or to be set naught by For it were better to be the bonde slaue of the Turke or of any other most barbarous and cruell tyraunt then to to be the captiue and bondslaue of the deuyll which is an accuser a calumniatour a picker of quarels a murderer and seketh all means possible to cast vs into vtter destruction Take hede of this mischiefe and dilygently consider with your selfs in what gret reuerēce and estimation ye ought to haue the woorde of God For there is none other reskue help or remedy against euerlasting death deuyl sinne hell c. then to hold fast the word of Christ that is to say to beleue his promise and thorow faith in his worde to haue a sure hope of euerlastyng saluation For when Christ saith He that wyll kepe my woorde shall neuer see deathe He meaneth not the lawe that God gaue to the Iewes by Moyses Whiche lawe although it bee a trewe holy and profitable doctrine yet seyng we because of our vicious and corrupt nature can not obey that doctrine it is become vnto vs the ministerie of deathe and alwaies reproueth accuseth and condemneth our sinne before God Therfore haue we nede of an other word that we may be delyuered from synne and be iustified before God And that nowe is the woorde of Christe where he sayth He that beleueth in me shall neuer se deathe This worde muste be apprehended and layde hande on with a strong faithe so that we may by no means doubt but that it is true which Christ promyseth For he that refuseth the worde and taketh counsell of his owne deuise he shal fynd death and not life Therfore in the agony of death not according to that we fancie but according to
worlde was cast into such necessitie feare that his father sent an Angel vnto him for to conforte him as Luke in the aforesaid place doth also testifye That stryffe of death is fearefull beyond all measure and taketh awaye all strength of nature as we see in condemned persons whiche are sodenlye taken to be put vnto death What a meruelous torment anger appeareth there in them til nature hath made her selfe captiue to death so that the payne and death it selfe may iustly seme to be nothyng in comparison of that great agonie trouble and feare How excedyng greate vnmeasurable it was in Christe his bloudy sweate that came from him doth manifestly declare whiche thing was neuer done nor hearde of any other This calamitie and fearefulnes was afterwarde wonderfully encreased when he hanging vpon the crosse was forsaken of all his disciples frendes again mocked scorne and spitefully rayled on of his enemyes in somuche that he being in suche an agonie cried out vnto his heauenly father sayinge O my god O my God why hast thou forsakē me wherof we may rede more at large in the xxij Psalme of Dauid In the whiche psalme the Prophete hath exactly painted set forth the bytter complaintes and the afflicted conscience of Christe miserable and forsaken where also thou shalt fynde in what angore and affliction he was for our synnes And here let vs lerne as we sayde before the highe hatred greate displeasure and extreme wrathe that God beareth against synne in so muche that because of that he woulde not spare his only begotten and dearely beloued son nor yet forgeue him seinge he toke vpon him the cause of other mens sins as we may see in the Prophete Esaye And S. Paule sayeth He spared not his onely begotten sonne This signified Christ also when he spake to the women on this wise If they do this in a moyste tree what shall be done in a seare drie tree As though he should say Learne of me whiche beare other mens syns and in my selfe am innocent righteous and holy what punishmentes ye haue deserued and what shall chaunce vnto you which by nature are synners and wycked can do nothing that good is Therfore Christ warneth the women to wepe vpon thē selues which with their sinnes had deserued that payne and punishment that he nowe must suffer In consideration wherof s. Peter sayth If the righteous shall scaslye be saued where shall the sinner the vngodly appeare for God hath here plainly and euidētly set forth before our eyes in Christ his anger wrath displeasure against sinne seinge that he suffred the highe goodnes innocencie wisedome iustice euen his onely begotten sonne to to cōme because thereof into extreme pouertie paine contempt ignominie as though he were the greatest enemie that god hath suche one as is not worthy to liue on the groūd yea god did so shew him self toward him as thoughe he had geuen him ouer for euer euer wold neuer after be reconciled vnto him as Christe miserablye complaineth in the xxij psalme And al this came to passe for other mens sinnes whiche Christe tooke vpon him O how horribly shal god auenge sins in them that naturally are prone and bent vnto sinne and cane none otherwise then sinne and do wickedly seing he declared this so seuerely in his sonne in whō notwithstanding he had a singuler delight and great pleasure O howe greuously shall he punishe them whiche confesse not their sinnes yea whiche wil be counted holye and righteous and wyl by no meanes receaue Christe to be their sufficient Sauiour and perfecte redemer to purge and put away their sinnes but will rather cleaue to their owne righteousnes to their owne workes and to the merites an intercessiōs of other Therfore let all true and faithfull Christians diligently cōsider this matter and with all study and labour beware of sinne and of the wrath of god seing it coste the sonne of God the price of his lyfe seinge also that for the aduoydinge of the same he was enforced to suffer most greuous payne greate bytter sorowe and at the laste the moste ignominious and shamefull death of the crosse that by this meanes he mighte apeace the wrath of GOD kyndled againste man for synne delyuer man from synne reconcile man to his heauenly father and make him enheritour of euerlasting glorie Fourthly let vs consider the fruites and profites of the passion and death of Christ. For this is our ioye and comforte verely as they be greate so are they infinite and innumerable if they were diligently and at large wayghed pondered and considered for Christe is that true wheat corne wherof he himselfe speaketh in the Gospell of Iohn sayinge verely verely I saye vnto you except the wheate corne fall into the groūde die it abideth alone But if it dye it bring forth much fruite Of these many fruites we will declare some yea and those the cheife and principall For those being knowen and perfectly beleued no man shall lyghtly wauer in his conscience nor yet despaire thorowe pusillanimitie and wekenes of minde but he shal be conforted and lyfted vp with a sure hope of the merites of Christes passion and alwayes stand firme and constante in all assaultes of the enemie The first fruite of Christes passion is that Christe God man by his death hath redemed and deliuered vs from the curse of the lawe For seinge the hearte of man by nature is euil and there is no man that doth good but all sorte of vs before the iudgement of God are synners and lyars the curse of the lawe by this meanes cōmeth vpon vs and condempneth vs as despisers and transgressours of the lawe and saith Cursed be euery one that abideth not in all thynges that are written in the boke of the lawe that he maye do them From this curse and iudgement of the lawe hath Christe deliuered vs which hath taken vpon him our cause and satiified the lawe that so many as put their confidence faith and truste in him he shoulde make free from suche curse sentence and iudgement of the lawe and so by his death hath redemed and deliuered vs from the lawe so that it can no more condemne vs as sainct Paule testifieth in his Epistle to the Galathians sayinge Christe hath deliuered vs from the curse of the lawe whyle he became accursed for our sake Nowe howe Christe became accursed Paule declareth more at large and sayth It is written Cursed is euery one that hangeth on the tree This sentence of the lawe was generall ouer all that were crucified and put to death on the crosse Among whom Christe also came and outwardly suffered the ignominie and curse of the lawe and was reputed taken and iudged as a malefactour and wycked person But Christe by suffrynge vnworthely the outwarde curse condēnatiō of the law ouercame did
in conuersation we maye be new doughe and swete bread Therfore seing we by risen againe with Christe let vs seke the thinges that are aboue where Christe sytteth on the righte hande of God that is to saye let vs forsake earthye and transitorye thinges And aspire and labour forewarde vnto heauenlye and euerlastynge thynges that the resurrection of Christe and the benefites therof of the whiche ye haue now heard may be fruitefull and full of efficacie and power in vs that by our newe lyfe and Christen conuersation we maye shewe oure selues thankfeull vnto GOD and proffitable to oure neyghbours again that they which are without enemies to the Christian trueth maye thorowe oure Godly and honest behauiour be conuerted and turne from their Idolatrie vnto the worshippynge of God from their superstition vnto Gods pure religion from corrupt and wicked maners vnto holines and purenes of lyfe that by this meanes GOD oure heauenly father maye be glorified both by them and by vs whiche vnto this ende hath geuen vs his holy Spirite that in all pointes both in body and soule we being holy and righteous maye serue hym euen the Lorde oure GOD in holynes and righteousnes all the daies of our lyfe to whome with Christe our Lorde and the holy ghoste be all prayse honour and glorye worldes without end Amen The first Sonday after Easter ¶ The Gospell Iohn xx THe same daye at nyght whiche was the firste daye of the Sabboethes when the dores were shutte where the Disciples were assemblede together for feare of the Iewes came Iesus and stode in the middes and sayde vnto them Peace be vnto you And when he had so sayde he shewede vnto them his handes and his syde Then were the Disciples glad when they sawe the Lorde Then sayde Iesus to them agayne Peace be vnto you As my father sente me euen so sende I you also And when he had sayde these wordes he breathed on them and sayde vnto them Receyue ye the holy ghoste Whosoeuers sinnes ye remit they are remitted vnto them And whosoeuers sinnes ye retayne they are retayned THE EXPOSITION ALbeit in the gospell of this present Sondaye manye thinges are contained concerninge the glorious resurrection of oure Sauiour Christ Iesu worthy to be treated of and called vnto remembraunce yet forasmuch as we on Sonday laste spake abondātly of that matter sufficiently ynough to confirme stablishe oure faith in this article of Christs resurrectiō we haue thougt it good at this present to speake of some other matter specially to handle those wordes which Christe after he had wyshed peace to his disciples shewed thē his handes his side for the more confirmation of their fayth in his resurrection spake vnto them said As my Father sent me so lykewyse do I send you c. These wordes of our Sauiour Christ are very notable worthy to be remembred wherewith he gaue to his disciples committed vnto them the office of teaching preachinge that by this meanes the vse fruite of his death resurrectiō with the cause therof might also be knowen of other and so obtaine euerlasting saluation For if this matter had only ben chronicled and not published and set abrode by preaching wherfore it was done what commoditie cōmeth therof to the faithful beleuers howe coulde it haue ben greatly profitable as we see in the kingdome of the Pope In that as touchynge the historie nothinge wanteth nothing can be desired But when in the preachinge of the papistes these thinges are not handled as Christ cōmandeth here the matter is vnprofitable is in a maner none other thing then as a man should tell an historie of kyng Alexander of Iulius Cesar of the great Turke suche like Therfore the whole matter cōsisteth in this that the history of the death resurrectiō of Christ be brought vnto the righte vse This cōmeth to passe on this maner as Christ determineth when he saieth I send you as my father sent me But how the father sent Christ Esaye the Prophete declared lōg before saying The spirit of the lord is vpō me for the lord hath anointed me sent me to preache glad and ioyefull tydings vnto the pore that I might binde vp the wounded heartes that I might preach deliuerance to the captiue and open the prison to thē that are bounde that I might declare the acceptable yere of the Lorde This is the commandement wherewith Christe is sent And he sayeth here that after the same maner he sendeth his disciples as he was sent and geueth vnto them that ministerie and office that he exercised before that they shold teache after the same sorte as he had taught so that this commandement is only to be referred vnto doctrine that the disciples sholde declare the same of Christ whiche he had before declared of hymselfe Now what maner of doctrine this is Esaye describeth and setteth forth with most goodly and euident wordes that is to saye that Christ was anointed and sent vnto this end that he should conforte the feareful the contrite and broken in heart the poore in spirit c. The doctrine that is not agreable to this is not the doctrine of Christ neither hath Christ commanded it but it is the doctrine of the lawe of Moyses for the doctrine of Moyses is that suche as be troubled fearefull shold be driuen vnto more trouble and vnto more feare But the doctrine of Christe is to conforte the weake hearted and to preache glad and ioyfull tydings to them that be sorowful and brought vnto the bryncke of desperation For it behoued Christe to comme with a newe commandement and doctrine as his workes whiche he did were also new as the like were neuer before sene in the worlde I meane that the sonne of God suffered and rose again from death And as Esaye prophecied of the doctrine of Christe euen so doth Christe sett forth here also For these are the wordes of Christe as they are rehersed of the Euangelist And he breathed vpon them saying Take the holy ghost whose synnes ye shall forgeue are forgeuen them But whose synnes ye shal retaine are retayned Here haue ye the right spiritual regiment which doth no lesse differ from the Ciuile and worldly regiment then the heauen is distāt from the earth They that are in this spirituall regiment are righte kynges right princes right lordes haue also their regiment But here consyder marke and learne how farre this regiment goeth and howe wyde it stretcheth forth it selfe Uerely as the wordes sounde euē so wyde and brode as the worlde is And yet hath it nothinge to do but with sinne as touchinge golde syluer richesse worldly substaunce temporall possessions Lordshippes farmes parkes dominions and suche lyke it hath nothinge to do with them For all these thinges pertayne vnto the worldly and ciuile regiment and they are to be handled of temporal
God reueleth and therefore accuseth and condemneth If it be no synne in the lawe of God then is it a popishe synne vnknowen to God and therfore not to be regarded For that is onely synne that the lawe of God forbyddeth And thus may we see that very many lye weltring in great notorious synnes as couetousnes whoredome adultery theafte vsurie anger enuy glotony drunckenes bannynge cursyng blasphemy and suche lyke and styll remayne frowardly in the same without repentaunce without anye conscience of their wycked and vngodly behauiour as for their sinnes they care not onely this is their desire that they may so synne that it be not perceaued nor knowen of other Suche sinnes can not be forgeuen and vnto these belong byndinge or retayninge and the second power whereof Christe speaketh here that suche synnes are to be retayned Therefore here is a difference to be made and the true sinnes are so to be diuided that some are sinnes both before vs and God some only before God and not before vs. For we wil not knowledge them nor be sorie for them and desire of god remission and forgeuenes of them As Dauid saith against thee alone haue I synned and before thee haue I done euil Here both be ioyned together forasmuch as Dauid knowledgeth and confesseth that he hath done euill and knoweth that it doth displease God As thoughe he should saye verely I know and fele the synne not only because I remembre it but also because I fele what synne is able to do yea I feale the power and strength of synne that it is a cruel torment and an intollerable burden and that it accuseth me before god and goeth about to plucke me vnto death and vnto the deuill as Paule sayth to the Romains without the lawe synne was dead I lyued somtime without lawe As though he should saye Synne is alwayes in vs. But before the lawe commeth it is as though it were buried or a sleape For it disquieteth vs not it vexeth vs not it tormenteth vs not And hereof it commeth that we heape dayly more and more sinne vpon synne and make no conscience thereof otherwise woulde we repent and cease to synne But when that thonderbolte I meane the lawe of God stryketh the conscience pearceth it thorowe then begynneth synne as a man wolde saye to waxe alyue againe so that now we begynne to knowe how mightie a thing synne is whiche taketh god awaye from vs and casteth vs downe hedlong vnto the deuill and hell fyre Therfore sayth Paule when the lawe came synne waxed alyue again But I was dead the commandement which was vnto life was founde vnto me to be vnto death And this is the very sinne which is sin before God me as we may see in Dauid when he committed adultery with Bethseba the sin greued him nothing at all for sinne was dead But when Nathā the prophete ones came and did cast this thonderbolt at him Thou art this man then beganne syn to waxe aliue in Dauids hearte and threatned him death But Nathan conforteth him sayth Thou shalt not dye Thus sewe that the Apostlike regiment is an aucthoritie and power not ouer politique ciuile and temporall matters or ouer suche synnes alone as that world accuseth cōdemneth iudgeth and punisheth but ouer all those synnes whiche thou in thy consciēce and god in his righteousnes count to be sinnes so that by thys meanes the syns of the whole worlde are subiect to the Apostles to all the ministers of the church yea when time requireth to all Christians so that thou maist certenly persuade thy selfe when thou hearest of thy pastour or in his absence of any other Christian that thy sinnes are forgeuē thee in the name of Christ that that is so true iuste and certen and is also of no lesse power as though Christ himself had spoken it or an Angel from heauen had declared it vnto thee at the commandement of Christ. But this cōmission and power is not geuen to the Apostles ministers of the church that they shoulde thereby auaunce themselues setforth their owne honour waxe proude and exercise tyranny ouer the congregation of God For it is onely geuen them to this ende that therby they should serue thee and that thou mayest be defended agaynste thine enemye whiche is to stronge for thee Therfore this is a wonderfull and incredible power that wretched man whiche is a synner also should dryue the deuyll out with his power whom otherwise the hole worlde coulde not expell and driue out For so sayth Christ what soeuer ye losen in earth shal be losened in heauen Again whose synnes ye shall forgeue shal be forgeuen them And as it is rehersed in this our gospell as my father sent me so lykewise do I send you These wordes are so plaine and euident that no man ought to doubte of them but as he heareth the wordes of remission of sinnes pronounced vnto hym so lykewise shall he receaue and enioye it And this is the cause that we admonishe you so often seinge Christe hath geuen suche and so great power to his churche that ye shoulde vse the same and by no meanes despise it For vnto this ende hath Christ ordeined this ministerie that on this wise the synnes of the worlde shoulde be forgeuen and taken awaye so that they be sinnes in dede and with a repentaunt fayth and faithful repentaunce knowledged and confessed For as for counterfaite and forged synnes they pertayne nothynge vnto this matter They must be sinnes in dede which trouble vexe and disquiet the heart as Adam in the fyrste booke of Moyses preached and sayd to his son Cain If sayth he thou haddest done well and haddest ben good thyne oblation shoulde haue bene accepted But for asmuche as thou arte euill thy synne lyeth in the dores As though he shold say Thou standest nowe there and arte a synner but thou dost not yet fele it Thy synne lyeth but in a very troublesome and vnrestfull place Therfore se vnto it for it wyll one day awake and comme to light and then shall it otherwise go with thee For thy synne lieth lurketh not vnto this ende that it shoulde for euer rest and be kepte secrete but that it should comme to light that it may torment trouble vexe and byte thee so that thou shalt not know what to do nor whether to turne thee They therfore that are not moued with their sins haue notwithstandinge synnes in dede but yet suche as are not venial remissible or able to be forgeuen and therefore are their sinnes retained holden and boūde For they haue no luste nor desyre to be forgeuen for if they had they would repent and leaue to synne This was the doctrine of the Papistes that whosoeuer wold haue remissiō of their sinnes they should firste of all confesse all theyr synnes to the priest be contrite and sorie for them and receaue penaunce at the
vnder correction wherof all are partakers then are ye bastardes and not sonnes Thus see we by the wonderful and certein consent both of sentences and examples and by them are we taught that god not of euill but of good will not of displeasure but of fauoure correcteth vs and that in the middest of our trouble we should knowe the good wil of god and certeinly be persuaded that God although our affliction be neuer so great doth not hate vs nor set naught by vs but rather that this correctiō is a most assured signe that he loueth vs and taketh vs for his children seinge he doth so louingly correcte and chasten vs. Nowe must we also learne to knowe the cause why God doth so correcte punishe his children S. Paule setteth it forth in these his wordes we are corrected of the Lorde sayth he that we should not be damned with the worlde And Dauid sayeth It is highly for my profite that thou hast corrected me that I mighte learne thy righteous ordinaunces Esay the Prophete also sayeth vexation geueth vnderstanding For this is certen if god wold serue our fansies accomplishe our desires and neuer send vs aduersitie and trouble we should become altogether secure and carelesse neither shoulde we at any tyme call our synne vnto remembraunce nor care for the worde nor geue oure selues vnto prayer But when now and then we and such thinges as appertayne vnto vs are assayled with aduersitis misfortunes thē haue we a iuste nedeful cause not only to fal vnto prayer but also to remēber our sins our former wicked life to cōsider that suche plagues punishmēts chaunce vnto vs for our syns And that therfore we ought frō hensforth to liue more warely to lay aside our sins to feare god to fram our life according to his blessed will c. that by this means god seing our cōuersion may either take awaye those paines frō vs or els mitigate ease them as it semeth best to his godly wisedō as s. Paule saieth in his epistle to the Hebrues the heauēly father nurtereth vs for our profit to the intent the he may minister of his holines vnto vs. We therfore may not despaire because of the crosse We should rather thincke on this maner with our selues By this signe token I perceaue right well that God is merciful vnto me fauoreth loueth me for he nurtereth me as his sonne by these aduersities and afflictiōs his pleasure is to put me in remēbrāce of my sins to cal me vnto repentance that by this meanes I may amend that is a misse fromhensforth auoide sinne no more offend my heauenly father He that doth this vseth the crosse a right neither doth he murmur against God in his aduersitie nor yet thorowe impaciencie is brought vnto that point that he fleeth vnto supersticious idolatrous wicked artes to be released of his trouble but paciently quietly he abideth the helpe of god feruently by prayer desireth the same Now ensueth the fourth parte of this matter After that we be thorowly persuaded that nothing can chaunce vnto vs without the will of god and that it is Gods pleasure when aduersitie trouble chaunce vnto vs that it is for our saluation that we are thus afflicted troubled we must also assuredly assure our selues of this thing that god wil geue a fortunate ende to these our troubles and most prosperously deliuer vs from them as S. Paule saith god is faithful whiche shall not suffer you to be tempted aboue your strength but shall in the middes of the temptation make a waye that ye maye be able to beare it And vnto this confort do those thinges cheifly pertaine that Christ speaketh here of that A lytle while Against this doctrine of A lytle while are two thinges First whē we are opprest with the greatnes vehemēcie of afflictiō or trouble so that there appeareth none other thinge but that the very crosse wil haue the vppermost hand that nothing so far as reasō iudgeth can preuayle against it as we haue in the example of king Ezechias Whē Rabsakes the captaine of the hoost of the king of the Assiriās required that the Citie of Ierusalem should be yelded and geuen ouer vnto hym Ezechias sent vnto Esaye the Prophete with this embassage This is the day of trouble of plague of blasphemie for the children are comme to the place of byrth but there is no power to bring them forth And Christ here also vseth the same similitude of a woman that goeth on her trauayle There appeareth to be very great peril both of the mother of the child For the afflictiōs are not small as it is set forth in a certein psalme where Christ him self crieth out on this maner Saue me O God for the waters are cōme in euen vnto my soule I sticke faste in the depe myre where no grounde is I am comme into depe waters so that the fluddes runne ouer me Secōdly whē we se no waye howe to escape that great daūger Thē we straightwayes fal to desperatiō nether cā we beleue that this matter is but of a litle while And vnto this ende specially belonged the similitude of the woman that trauaileth of child whiche CHRSIT vseth here For here the peril semeth to be infinitie vnmeasurable and endlesse and yet sodeinly commeth there greate ioye as lyfe springinge out of death when a man is borne into the worlde the mother also beinge safe and with out daunger In consideration wherof al the sadnes is turned into gladnes These thinges chaunce dayly And where as some time the ende of suche trauaile is not gladnes that chaunceth but seldome The common trade is as Christ saith that sodenly and vnlooked for sounde ful true and perfect ioye foloweth sorow and sadnes as the Psalmographe sayeth Heuines may endure for a night but ioye commeth in the morning This would Christe haue his Disciples to learne when they are tossed and troubled with the waues of cruell aduersitie that they maye thincke and remember this his saying A lytle while as S. Paule sayeth to the Hebrues No maner chastisynge for the present tyme semeth to be ioyous but greuous neuerthelesse afterwarde it bringeth the quiet fruite of righteousnes vnto them whiche are exercised thereby So that it is fyrste called A lytle while for the sodayne vnloked for mutation or chaunge whiche chaunceth soner then we looked for Secondlye affliction is called A lytle while because this short trouble shall be turned into euerlastinge ioye and this sorowfull transitorie lyfe into a ioyefull perpetuall lyfe as Christe sayde to his Disciples ye shall sorowe but your sorowe shall be turned into ioye For what is to be thought of al that time wherin Lazarus paraduenture ten or twentie yeares was in miserie and affliction in respect of that tyme whiche is afterward in
the euerlasting lyfe So sayth Paule I suppose that the afflictions of thys lyfe are not woorthy of the glorie whiche shall be shewed vppon vs. Agayne Our tribulation whyche is shorte and lighte prepareth an excedynge and an eternall weight of glorye vnto vs while we looke not on the things that are sene but on the thinges which are not sene For the thinges whiche are seene are temporall but things which are not sene ar eternaâ—l Blessed Peter saith also In the which ye reioyce thoughe now for a season ye are in heuines thorow many folde tentations that the triall of your faithe being muche more precious then gold that perisheth might be fouÌ„d vnto praise glorie honor at the appearing of Iesus Christ whom ye haue not sene yet loue hym in whoÌ„ euen now though ye see him not yet doo you beleue and reioyce with ioy vnspeakable and glorious receauing the ende of your faith euen the saluation of your soules Again The God of all grace which hath called vs vnto his eternall glory by Christ Iesus shal his owne selfe after that ye haue suffred a lyttell affliction make you perfect settle strength and stablish you He that coulde thus beleue and be thus certainely persuaded of this saying A lyttell whyle should fynd great consolation in hys affliction wherwith he shold bee able to staye hym selfe Therefore all the matter standeth in thys one poynte that wee surely truste the Lorde CHRIST and counte hys woorde to be moste certayne and trewe and that although we be troubled and afflicted yet it shall continue but a lytle while so that we may comfort our selues in the crosse as they comforte a woman that trauayleth of chyld namely that she shall haue good lucke bee delyuered of her payne and haue a fayre chylde to her great ioye and comfort For it is not possible that there shoulde be any great gladnesse where no sorowe and sadnesse hath ben before But thorowe the importunitie of reason we are kepte in myserable bondage whyche alwaies putteth vs in mynde that our affliction commeth not from the fauour but the anger of God and that we shall perishe in the same and neuer be deliuered But the matter is farre otherwise For as sorowes and paynes doo therfore chance to women trauailyng of chylde that an infant may be borne so likewise oure afflictions are therfore sent to vs from God that by this meanes we may obteyne our trewe glorie and so for euer be saued This also is not to be passed ouer with silence that Christe interpreteth and maketh playn to his disciples what ioye shall chaunce vnto them I sayth he wyll see you agayne This came to passe in the daye of his resurrection when they sawe hym in a new and euerlastyng lyfe Christe therfore seeth vs also and our hert reioyceth when we meditate and consider his resurrection that for oure sake he hathe ouercome synne deathe and deuyll that we thorough hym myght liue euerlastyngly And this is a true sound perfect and euerlastyng ioye whyche changeth all sadnesse neyther shall it at any tyme be taken away from vs. Lette vs therefore beware and take hede of impaciencie and desperation when we are in trouble And this comfort is diligently to bee retayned and kepte faste that although wee suffer and beare the Crosse yet it shall bee but A litle while For Christe is rysen from the dead and sytteth on the ryght hande of GOD the Father that he may represse and keepe vnder the deuyll and all euyls and geue vs euerlastyng saluation Whiche thynge oure faythfull GOD mought vouchsafe to bestowe vpon vs for his sonne Christ Iesus sake oure Lorde and alone Sauiour To whom with the Father and the holy Ghoste be all honour glory and prayse worldes without ende Amen The fourthe Sonday after Easter ¶ The Gospell Iohn xvi IEsus said vnto his Disciples Nowe I go my way to hym that sente me and none of you asketh me whither I go But because I haue said suche things vnto you your heartes are full of sorowe Neuerthelesse I tell you the truth it is expedieÌ„t for you that I go away for if I go not away that comforter wyll not come vntn you But if I depart I wyll sende hym vnto you And when he is come he wyll rebuke the worlde of sinne and of ryghteousnes and of iudgment Of sinne because they beleue not on me Of ryghteousnes because I go to my father and ye shall see me no more Of iudgement because the Prince of this world is iudged alredy I haue yet many thinges to say vnto you but ye cannot beare them away nowe How be it when he is come which is the sprite of trueth he wyll leade you into all trueth He shall not speake of hym selfe but whatsoeuer he shal heare that shall he speake and he wyll shewe you thynges to com He shall glorifie me for he shall receiue of mine and shall shewe vnto you All thinges that the father hath are mine therefore sayde I vnto you that hee shall take of mine and shewe vnto you THE EXPOSITION THis is a most noble and excellent Gospell For it entreateth specially of that high necessarie article for the which wee are and are called Christians Therfore although it be redde euery yeare among vs yet canne wee not thynke and speake it sufficiently If we entend truely to haue the profite and fruite that commeth by it so must we diligently exercise our selues in the meditation therof It is also part of that sermon which Christ made after his laste Supper And this parte euen as all the rest tendeth also to this end that the Disciples may be enarmed agaynst the sclaunder offendicle or stomblyng blocke of Christes Passion and death that they shoulde not onely not be heauy but also iudge so of the matter that as the truthe is they should right well perceaue that the saluation bothe of them and of all synners dothe onely consyste in the deathe of the Lorde Christe Wherfore euen as of late he set foorth vnto vs a consolation and conforte concernynge the shortnes and small continuance of affliction and trouble and the perpetuitie of our ioye and gladnesse soo lykewyse dothe he declare the matter here and setteth foorthe the cause of his passion I goe sayeth he vnto hym that sent mee that is to saye To morowe I shall be crucified and slayne and yet there is none of you that asketh me whyther I goe nor what I entend by this my departure But because I haue spokeÌ„ this vnto you your hertes are ful of sorow But I tell you truth it is expedieÌ„t for you that I go away For if I shall not go away the coÌ„forter shal not come vnto you and the prince of this worlde shall not bee Iudged But when I shall go away I will send the comforter vnto you Christe woulde haue it well beaten in to all mens heades that they should not
this worlde He instructeth them as touchinge the conuersion of the Gētiles and the receauing of them into the nombre of gods people whome they iudged to be dogges and caste awayes He teacheth them that the gospell belongeth no les to the Gentile then to the Iewe and that there is no respecte of persons before God but that who so euer beleueth and worketh righteousnes is welcomme vnto hym He enformeth them that they in this worlde shoulde not looke for wealth glorie riches ease fauour of men c. But for the crosse trouble affliction persecution losse of goodes banishment imprisonment and at the last death wheras the Apostles so blinded were they with the vaine opiniō of Christes carnal and worldly kyngdome as we may se in many places of the Euangelicall historie looked for the cleane contrary These and suche lyke thinges whiche Christe to fore had taught the Apostles the holy ghoste renued and broughte vnto their remembrance and all carnall fansies and worldly imaginations vtterlye secluded and sette a parte he inspired and breathed into them true iudgements and godly persuasions concerning the high misteries of Christes doctrine by this meanes not onely deliuerynge them from errours and false doctrine but also making them able to do the same thorow the ministerie of the word For the holy ghoste is a true interpretour of Christes minde and a faithfull teacher of gods holy misteries Whosoeuer hath hym for his guide he maye be sure to walke the waye of truth and to be led into the same But whosoeuer hath not the holy ghoste to be his teacher and guyde he falleth into errours and heresies and wandereth from the waye of trueth as many examples of all ages do proue Arrius that Arche heretike had or rather semed to haue one or two sentences of the holy scripture to defende hys wycked and abhominable doctrine in denyinge the godhead of Christ wherunto he did sticke with toothe and nayle as they vse to saye But in the meane season he did not marke and consider the great multitude of both sentences and examples of the holy scripture moste plaine and moste euident whiche most plainely and most euidently do proue and declare that Christe is true and naturall God begotten of God the father from euerlasting The Anabaptistes also in these our dayes are the authors of a newe doctrine and custome because CHRIST saith Go and teache all nations baptising them c. Now forasmuch as doctrine is set forth before baptisme they gather that chyldren ought not to be baptised before they be taught not cōsideringe that Christ had here speciall respecte to them that were growen in age are endued with witt reason vnderstanding These ought first to be taught afterwarde if they receue and beleue the doctrine to be baptised so receaued into the nombre of Godes children In infantes baptisme which haue not the vse of reason doctrine presently is not required no more then it was in the Circūcisiō of the infants of the Iewes which were the people of god Lykewise errours haue risen vp about the lords supper many great as trāssubstantiation reseruation and circūgestation of the Sacramentall bread the adoration of the same the priuate eating therof likewise the taking away of the Lords cuppe frō the laytie in the administratiō of the Supper the making of the Lords supper of a sacrifice of thanckes geuinge a propiciatorie satisfactorie and expietorie sacrifice for the quicke and the dead c. Menne easely fall into errours when they haue not the holy ghost to be their guyde and leader He sayth Christ which is the spirite of trueth euen he shall lede you into all truth He shall teache you all trueth He shall put you in remembrance of those thinges that I to fore haue taughte you Moreouer Christe saith The holy ghost shal shew you thinges to come For that also pertaineth vnto his office as there be examples in the Chronicle of the Apostles actes Again he sayth He shall glorifie me that is to saye he shall replenishe you with the knowledge of God that ye will not doubt to suffer all thinges for my names sake set more by me thē by al other things in the worlde These and such like shal be the offices workes of the holy ghost These thinges can ye not now awaye with neither do ye vnderstāde them Ye must tarye til the holy ghost cōmeth that by experience ye maye knowe this doctrine Therefore I wyll not speake muche vnto you of these thynges at this present But of this one thinge I wil only admonishe you that ye be not dismayde nor discouraged by the reason of my departure For this my departure shall be the cause that the holy ghoste shall be sent vnto you whiche shal haue in the worlde this office of rebukynge whereby they that beleue shal be deliuered from sinne endued with euerlasting righteousnes and be thorowly confirmed against all kynde of aduersitie trouble persecution c. And this is the doctrine of the Gospell redde in the Church this present sondaye God the father of our Lord Iesus Christ graunt vs his holy spirite that by hym we may be enstructed of all these thinges and be confirmed in the same vnto the ende Amen The fyfte Sonday after Easter ¶ The Gospell Ihon. xvi VEryly veryly I say vnto you whatsoeuer ye aske the father in my name he wil geue it you Hytherto haue ye asked nothynge in my name Aske and ye shall receiue that your ioye maye be full These thynges haue I spoken vnto you by Prouerbes The time wyll come when I shal no more speake vnto you by Prouerbes but I shall shewe you plainely from my father At that day shall ye aske in my name And I saye not vnto you that I wyll speake vnto my father for you for the father hym selfe loueth you because ye haue loued me and haue beleued that I came out from God I went out from the father and came into the worlde Againe I leaue the worlde and go to the father His Disciples sayde vnto him Lowe nowe thou talkest plainelye and speakest no Prouerbe Nowe are we sure that thou knowest all thinges nedest not that any man shoulde aske thee any question therfore beleue we that thou camest from God Iesus aunswered them Nowe ye do beleue beholde the houre draweth nye and is alredy come that ye shal be scattered euery man to his owne and shall leaue me alone And yet am I not alone for the father is with me These wordes haue I spoken vnto you that in me ye myght haue peace for in the worlde shall ye haue tribulation But be of good chere I haue ouercome the worlde THE EXPOSITION THe Gospell of this daye as ye haue heard is a singuler and very notable exhortation vnto prayer for after the ministerie of the worde this is the highest seruice that Christen men can do
holy ghoste after these fewe dayes When they therefore were come together they asked of hym sayinge Lorde wylt thou at this tyme restore agayne the kyngdome of Israell And he sayd vnto them It is not for you to know the tymes or the seasons whiche the father hathe put in his owne power But ye shal receyue power after the holy ghost is come vpon you And ye shal be witnesses vnto me not on lye in Ierusalem but also in all Iewrye and in Samaria and euen vnto the worldes ende And when he had spoken these thinges whyle they behelde he was taken vp on hye and a cloude receyued hym vp out of their syght And whyle they loked stedfastly vp towarde heauen as he went behold two men stode by them in whyte aparell which also sayde Ye men of Galile why stande ye gasynge vp into heauen This same Iesus which is taken vp from you into heauen shall so come euen as ye haue seene hym goe into heauen THE EXPOSITION THis daye is celebrated and kepte holy the feast of the Ascention of Christe that we maye the better be instructed concernynge thys Article of the Christen Fayth He ascended into heauen and sytteth on the ryght hand of God the Father almyghty frome thense he shall come to iudge the quycke and the deade For the trewe vnderstandyng of this article two thynges are necessarye to be knowen One concernynge the hystorie of the Ascention of Christ. The other as touchyng the mysterie of Christes Ascention what he hath done why he dyd ascende and what profyte he hath brought to his Churche and faithefull congregation by that hys meruailous and glorious Ascension As concernynge the hystorie blessed Luke in hys Chronicle of the Apostles actes dothe very diligently describe it and set it foorthe when he maketh mention of the daye of the place and of the persones that were present after this maner That the Lord after that by the space of fortie days he had shewed hymself aliue to his Disciples after his resurrection spokē vnto thē of the kingdom of God gathered them together and brought them vnto mount Oliuete not farre frome Hierusalem and gaue them commaundemente that they shoulde not departe frome Hierusalem but to wayte there for the promise of the Father euen the Holy Ghost and that afterwarde they shoulde publyshe the Gospelle thorough out the worlde And when he hadde spoken these thynges whyle they behelde hee was taken vp on hye and a clowde receaued hym vp oute of theyr syghte And whyle they looked stedfastly vp towarde heauen as he went Beholde sayth Luke two men stoode by theym in whyte apparell whyche sayd vnto them Ye menne of Galilee why stande ye gasing vp into heauen Thys same IESVS whyche is taken vp frome you into heauen shall so come euen as ye haue seene hym go into heauen This is the historie of the Ascention of Christ as it is described and sette forth by blessed Luke In this hystorye fyrst of all is this miracle woorthye to be obserued that the Lorde Christ before hys Disciples is caryed vp into Heauen and by a cloude taken oute of theyr syght whiche is a manyfeste declaration vnto vs what the state of glorified bodies after the generall Resurrection shall bee For it is not the naturall propretie of mens bodies to be caried vp Notwithstandyng that shal be the condition of glorified bodies that in a moment they maye go to all places without impediment of any thyng as the example of Christe teacheth whome when he rose agayne from death vnto lyfe the stone of the graue could not hynder hym nor afterwarde the doores shutte coulde kepe hym out He pearceth thorow all thyngs He maketh hym selfe vysible when he wyll agayn inuisible when his pleasure is That same felicitie and blessed state shall our bodies also haue after the resurrection when the bodies shall be immortall and no more subiecte to infirmities as they are nowe in thys lyfe wherein we are combred with many diseases and necessities But of these thynges we shall speake more at an other tyme whenne wee shall treate of the Article of the Resurrection of the deade Lette vs nowe come vnto the principall poynte of the whole matter wherunto also the Angels had speciall respecte when they called agayne into the waye the Disciples that gased here and there that they should rather consider why Christe is ascended into heauen then how he beyng a littell afore seene is nowe seene nomore The doctrine of the Apostles in all thynges moueth specially to this poynt that we should consider vnto what ende all the actes of Christe were doone as for an example They referre Christes deathe vnto our sinnes and his resurrection vnto oure Iustification and so likewise of the other After this sorte muste we nowe also see why Christe ascended into heauen and what commoditie and profyt we haue by that his ascension And fyrst of all lette vs behold the nature and state of his kyngdome For in that that he is gone vp into heauen he declareth that his kyngdom is not of this worlde and that his administration shall not be after the maner of worldly kyngdomes When the Disciples demaunded of Christe at what tyme he woulde restore the kyngdome to Israell they were of this opinyon that Christes kyngedome shoulde be a corporall and worldly kyngedome But by his ascension they are taught otherwyse to thynke of his kyngdom that is to saye that it is no worldely kyngdome oute of the which great richesse dignities and promotions are to be looked for but rather a spirituall and euerlastynge kyngedome in the whyche hee shoulde geue Spirituall gyftes vnto menne Therefore lette no manne become one of Christes flocke to the ende that he wyll gette temporall goodes and worldely possessions or to come vnto great honour for these thynges are not to be found in this kyngdome Baptisme the ministerie of the worde and the Lordes supper were not instituted for tēporall thinges neither shold Christ euer haue ben reueled in the world if it had not bene for a more graue and weighty cause then this For our euerlastyng saluation and rightousnes came he down from heauen There was therfore an higher greater matter why the sonne of God did either descende or ascend verily that he might prouide for vs euerlasting goodes as are the fauor of God remission of sinnes the gift of the holy Ghost righteousnes euerlastyng lyfe Such gyfts must we loke for at Christes hand which continued not in this life but wēt into an euer stinge life euen into heauen and there hath begun a spirituall inuisible and euerlasting kingdome Whych thing was longe before prophecied by Dauid in a certaine Psalm which S. Paule reciteth in his Epistle to the Ephesians and interpreteth it of the Ascention of Christ and of his spirituall kyngdome The words are these Thou art gone vp on hie thou hast led captiuitie captiue and
ryse vp in the breaste of a Christian he is by and thynkethe on this maner with hymselfe Alas what haste thou doone Thou myghtest welle haue bene a Christian and yet neuer haue comme to this myserie and daunger Thou art come to thys poynte thoroughe thyne owne faulte c. Nowe when suche horrible examples come also to mynde as putteth vs in remembraunce howe greuously greate and vertuous menne haue in tymes paste fallen and coulde not escape tentation then sayeth Christe is it tyme for the comforter to come whyche without doubte will not longe tarye awaye but wyll spedylye come and teache you that suche greuous and fearefull imaginations and thoughtes are not of hym but of the deuyll The reason is For suche thoughtes bryng trouble and disquietenesse yea and dryue vnto desperation But the holy Ghost maketh not afrayde but comforteth encourageth and so handleth the matter that he testifieth and beareth witnesse of me that I haue ouercome the worlde with his prince and God euen the deuyll Therfore all other thoughtes that brynge with them heauynes sorowe and discomfort are not of me but of the deuyll But the holy Ghost bryngeth and geueth confortable and ioyefull thoughtes for as muche as he beareth wytnesse of me that I haue bestowed my lyfe for you dyed for your synnes and rose agayne for your Iustification Of thys testimonie or wytnesse ye maye easyly gather that I hate you not and that I doo not entende to condemne you but to saue you The whole substāce of thys matter therfore resteth in this point He shal beare witnes Of me This is principally to be obserued and diligētly noted against the Sectaries and false teachers For here it is surely determined that when the holy ghost shall bryng foorth comfort he shall doo it by the testimonie or witnesse of Christ that he may stablish and print Christ in their hertes Wher as contrarywise the deuyll goeth about to plant in the heartes of men feare the wrath of God syn death and damnation This wicked spirite dothe the holy Ghost by his testimonie resist by the word speaketh in our hearts and sayth Ah man what dost thou Canst thou doo none otherwise but alwayes thynke on death synne and damnation Turne thyne eyes from these greuous and terrible sightes and loke vpon me Doest thou not know that man whiche is called Christ Iesus Of hym it is thus written that he was conceaued of the holy Ghoste borne of Mary the virgin that he suffred vnder Pontius Pilate was crucified dyed was buried that he descended vnto hell rose agayne from death the thyrd day ascended vnto heauen c. Wherfore was all this doone thynkest thou Was it not doone for this purpose that by this meanes thou shouldest comfort thy selfe againste deathe and synne Therefore leaue of and cease thus to feare to trouble thy selfe for thou haste no cause so to doo If Christ were not and if Christe had not doone these thynges for thee so shouldest thou haue had a iuste cause to feare and to be sadde But Christe is by thee and rounde about thee as he hym self saith I am with you for euer euen vnto the ende of the worlde Moreouer hee hath suffered deathe for thee and sytteth on the ryghte hande of GOD hys Father to comforte and to defend thee agaynst all thyne enemies Where this doctrine soundeth there is the voyce wytnesse and worde of the holy ghoste But what so euer soundeth not on this maner be it neuer so fyne and pleasant it may bee the witnesse of Moyses or rather of subtill Satan of hypocrites and heretikes whyche seke saluation peace and reste of conscience by workes and so trouble che consciences of menne and dryue theym to desperation but the wytnesse of Christ it is not nor yet the voyce of the holy Ghoste God for his mercies sake kepe vs and defende vs agaynste all witnesses and voyces of Sathan of the Pope of the Turk of hypocrites of sectaries of heretikes of scismatikes and of all the wycked and vnto our laste ende conserue vs in thys holy witnesse of the holy Ghoste Amen This is the fyrst part of this our gospel concerning that comforter the holy Ghoste howe hee comforteth the Christians Nowe lette vs come vnto the seconde part as touchyng the Crosse and affliction And here muste we note specially the sayenge of Christe to hys Disciples They shall excommunicate you out of their Synagoges These wordes declare euidentely that they whyche excommunicate the Christians and driue them out of theyr synagoges maintayn this title and doo greatly glory that they are the Synagoge or true churche yea and they wyll also be counted suche as are alone the true woorshyppers of God and that in handlyng the Christians on this wyse they doo God great true and faithfull seruice For ells what needed Christ to haue spoken these wordes The houre commeth that who soeuer kylleth you shall thynke that he doothe an acceptable sacrifice vnto God and an hygh greate seruice It is therfore necessarie at al tymes that we make a difference betwene the true and false churche That is the false churche whiche chalengeth this name and is so called and yet not withstandynge is not the trewe churche The true churche is that which is not suffered to bee called the churche and yet is the trewe Churche in dede But it is an harde thyng to discerne these two churches For thys hyndreth greatly that the false Churche also hath the office of mynisterie in it as it is to be seene We frankely and frely confesse that the Pope and his sect is not the trewe churche and therfore we condemne theim as the Synagoge of Satan Notwithstandynge when they baptise ordeyne pastors confirme maryages we fynde no fault wyth these thynges for the ministerie and wordes sake but we confesse theyr baptisme to be trewe and therfore doo not we baptise the chyldren agayne whiche were baptised of them Whyche thynge notwithstandyng Cyprian dyd not folowe who was of this mynde that he thought that the baptisme which was ministred of heretikes was no ryghte and true baptisme and therfore that the chyldren whiche they had baptised ought to be baptised againe as thoughe they hadde neuer ben baptised And this was his reason Heretikes saythe he are not in the vnitie of the Christen churche Therfore can they haue no Christen ministerie But this is not true For the mynisterie and the person ar to be discerned a differēce is to be put betwene them A notorious synner also is not of the vnitie of the Churche yet hys mynisterie that hee hath in the churche is not to bee despised The reason is thys For the mynisterie is not hys but Christes If he woulde go aboute to alter or breake the cōmandement of Christ if he wold otherwise baptise preache and minister the Lordes supper then Christe hymselfe hath appointed and cōmanded then is there here a sufficient
the world is full of periurie and blasphemye To this so odious a beast and monster and extreme enemie of God geueth god his sonne and that of pure loue The gift of God is specially commended hereby that God dothe not let or spare to doo good for our so great wickednes and frowardnesse But what soeuer is done and cōmitted against him he regardeth it not No not in that that his name and worde is so blasphemously handled and such stubburnesse is vsed agaynst his commaundement For where as the gift is so excedyng and the geuer so great the geuer might of good reson be offended for the frowardnes of him that receaueth it But God ouercommeth hym selfe and putteth out of syght all the synnes that we work eyther against the fyrst or the seconde table of Moses But because of these synnes and this myserie wherwith we synners are encombred and so encombred that we could neuer escape without the help of God doth God put foorth this loue and bestoweth this gift freely vpon vs. Is not the mercyfull Lorde therfore worthy to bee loued again And ought we not to put our whole confidence in hym which forgeueth vs our synnes yea the synnes of all the world and doth not recken them although they are innumerable For seyng that the sinnes of one man are infinite who can numbre the syns of the whole worlde And yet is this sentence trewe and certayn that God forgeueth the worlde all their synnes For wheresoeuer is the loue of God there is also remission of synnes We shoulde haue here ready hertes to haue diligent meditation on this loue wher as God geueth to the world that is his enemye euen his owne selfe so that we shold loke for no other thing of hym but mere grace and mercy Whatsoeuer chāce in this lyfe yet shold our hope be in this loue and our faith remain constant in the mercy of God for Christ. Suche thoughtes must nedes be full of great ioy as I and many other godly mē do protest that we haue liued in all kind of abhomination and idolatrie haue ben defyled with dyuers syns This vngodlynes hath not God punished in vs after our deseruyng but hath declared his loue and hath by the gospel opened again his sonne which he had geuē to the world before that now we may heare again the holsom doctrin vnderstande that God is not angry with the worlde but loueth it in that he gaue his sonne to it But alas howe execrable is our ingratitude what excedyng dulnes of vnderstādyng is this that we can not consider this great goodnes of god For if we wold truly consider it ther shold rise in vs the affection of such ioy that we wold not onely shewe highe obedience vnto God but we would also gladly suffer all thynges for his sake But we may thank our vnbelefe for this which regardeth not this great ioye but in the meane while setteth his pleasure in worldly trifles and seketh for vain daliāce Thus farre haue we shortely rehersed these fower thynges who is the geuer what is the gifte howe it is geuen and to whome Whyche thynges are all so great that no man can expresse them sufficientely by wordes now foloweth the entent wherfore god gaue this gift Truly not that we should eate cloth our selues get a liuyng therby and muche lesse that he shold be vnto vs a poyson or pestilence as we teache also of Baptisme and of the Lordes supper that al these thinges might be counted wholsome vnto vs But it appereth plainly that he was geuen to this entent that all that beleue in hym shold not perishe but haue euerlasting lyfe Here is it declared with playne woordes that in this matter there is no respect had vnto riches or worldly desires but that we myght therby be delyuered from death and synne and that we mighte not perishe This is the onely busynes that the Father of mere loue hath enioyned his sonne to do euen to ouer come the deuyl and hell and to deliuer vs from eternal death into the whiche we fel headlong by sinne This is the cause and entent why this gift was geuen Wherin we haue iust cause to beleue and trust stedfastly For we heare by the mouth of Christ that he hymself is geuen vnto vs and that the power of the diuell is weakened and ouerthrowen and power to pacifie the troubled conscience is restored to vs for the attainment of euerlasting life and saluation Death shal be abolished al ioy shal rise for this sure faith wherwith we beleue that God is merciful vnto vs that he loueth vs of very loue gaue his son vnto vs that we shold not perish but haue euerlastīg life The words be such that they can not be sufficiently cōprehended with thought Wherfore a christiā must daily pray that god by his spirit wyl make these words swete pleasant to our hertes and kendle and inflame them in our myndes Suche kind of teaching and discipline might easily make true doctors of diuinitie to teach vs truly of Christ and to iudge al other doctrines and to abyde all things with out murmuring that it shal please God to lay on vs. But where as it is so that we heare this doctrine and yet care not for it whether it take roote in vs or no and whether it bring forth fruite or no alas so are we neuer the better And there is no doubte but that the damned in the latter Iudgement shall chiefely be confounded in theym selfe for thys faultt that they despised thys preachynge and dydde not regarde it But nowe lette vs go foorth and see what is the waye to come by this gifte For all thyngs are not of lyke force to obteyne this gyfte Christ himself dothe shewe that playnly by his worde when he saith that all that beleue in him shold not perishe but haue euerlasting life This is an euident profe that onely Fayth that is the trust in the grace and mercy of God is the very hand wherwith we must take vnto vs thys gyft For euen as God geueth by loue and mercy so we do take and receaue by Faith and can receue no otherwise As for thy merite for doyng this or that it hath no place For our workes are nothyng requisite to the obteinyng of this gyfte onely is it necessary to shew our selues ready through Faith and euen as it is geuen of God by loue so we ought to receaue it by Faith in Christ. As for an example We heare here that God is merciful and redy to forgeue and that he doth declare his loue and charitie by this towarde vs when he sendeth his only begotten sonne into the fleshe and layeth our sinnes on hym accordyng to this sayinge of Iohn Beholde the Lambe of GOD whych taketh away the synnes of the worlde that by this gyft and loue oure heartes may be confirmed against synne and the
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
did not the riche manne wherefore he is now punished with euerlastyng damnacion and so are all thei whiche heare Moises the Prophettes and yet obey not their worde But thei that heare and beleue that is beleue in Christ and knowe that GOD is mercifull vnto vs for his sake and imputeth not our synnes vnto vs â–ª and that he will geue vs saluacion and after that feare GOD and obeye not the deuill and the fleshe but looke to GOD and his will thei are those that belong to Lazarus in the bosome of Abraham and shall be saued with Lazarus for euer The whiche thyng GOD graunte vs for his sonnes sake Iesu Christe through the holie ghost Amen The .ij. Sondaie after Trinitie Sondaie The Gospell Luke xiiii A Certaine man ordeined a greate supper and badde many and sent his seruaunt at supper time to saie to them that were bidden Come for all thynges are now readie And thei all at ones began to make excuse The first saied vnto hym I haue boughte a Farme and I muste needes goe and see it I praie thee haue me excused And an other saied I haue bought fiue yoke of â—xen and I goe to proue theim I praie thee haue me excused And an other saied I haue maried a wife and therefore I can not come And the seruaunte retourned and brought his master woorde againe thereof Then was the good man of the house displeased and said vnto his seruauÌ„t Goe out quickly into the streates and quarters of the citie and bryng in hither the poore and feble and the haulte and blinde And the seruaunte saied Lorde it is doen as thou hast commaunded and yet there is roume And the lorde saied vnto the seruaunte Goe out into the high waies and hedges and compell them to come in that my house maie bee filled For I saie vnto you that none of these menne whiche were bidden shall taste of my supper THE EXPOSITION THis Gospell or parable taketh occasion of the miracle when Christe healed the man that was sicke of the dropsie in the Pharisies house For the Euangeliste saieth that thei watched to trap Christe Wherefore Christe geueth sharpe sentence against them when he rebuketh them of their ambition and pride in that thei did striue who should sit in the chief roume vntill at laste he beginneth to reproue his hoste tellyng him that he should not call to his feaste the riche and wealthie that can recompence hym but the poore whiche should recoÌ„pence hym in the life to come And after these wordes one of the geastes stepped forth willyng to declare his deuotion and saieth Blessed is he that eateth bread in the kyngdome of GOD As though he greatlie regarded GOD and his kyngdome But Christe perceiueth the hypocrisie and putteth forth a plaine description thereof she wyng what maner of deuotion it was that this man and suche other haue and that thei regarde neither GOD neither the kyngdome of heauen Thou saieth he shewest outwardly that thou haste a greate desire of that that is to come But if a manne should saie as it is Thou art of that sort of geastes whiche are bidden to a feaste with greate loue and gentlenes but thei for their businesse and goodes can not come That man is specially touched with this taunte whiche stept out of all that sorte to declare his deuotion As though he should saie Thou saiest that he is happie that eateth breade in the kyngdome of heauen but if thou wouldest marke what thou saiest thou shouldest perceiue that thou art one of that sorte whiche will not come when thei are called This saiyng is greuous and hainous if a man consider it well For Christe was now in hande with the moste wicked and hurtfull generacioÌ„ of adders whiche satte doune with hym at the table not to learne but to marke if thei could take hym by any meanes in a trippe And here is the beginnyng of the parable That there was a certaine manne that made a greate supper and sent his seruauntes to bidde geastes whiche excusyng them selues refused to come vnto the supper The first saied that he had bought a Farme and that he must needes goe see it An other saied that he had bought fiue yoke of oxen An other saied that he had maried a wife so that the maister of that Supper was despised and laughed to scorne In so muche that the maister beyng greatly moued for their vnworthie behauior prouided that the lame blinde beggers c. should bee brought and constrained too come to the Supper And as concernyng the other he saieth on this wise Thei shall not tast of my supper This gospell maketh verie greuously against the Iewes and Gentiles Now will we prosecute the parable in order The manne that made this Supper is GOD whiche is a sumptuous and a riche feaste maker and hath after his riches and maiestie prepared a Supper whiche is called great not so muche for the respecte of the maker thereof whiche is GOD albeit it might be worthelie called a greate Supper for that cause onely but because the meate it self also is magnificent and greate that is the gospell yea Christe hymself whiche is in the Gospell sette before vs to feede on that he for our synnes thorowe his death hath made satisfactioÌ„ and hath deliuered vs from eternall death from helle from the wrathe of God and damnacion This doctrine as concernyng Christ is the greate supper to the whiche he calleth his geastes that he maie sanctifie them by his Baptisme and comforte and confirme theim by the Sacramente of his bodie and blood so that nothyng at all is lackyng that is requisite and necessarie to the greatnesse magnificeÌ„ce and plentifulnes thereof and for the gorgious and gentle intertainemente of the geastes so that for this cause it maie well bee called greate euen for the sumptuousnesse and the delicates whiche are so dressed and prouided that no man can sufficiently expresse it with toÌ„gue nor thinke it with heart For the meate and drinke thereof is eternall after the whiche there followeth neither hunger nor thirste but it so satisfieth theim and quencheth their thirste that a continuall ioye ensueth And this supper is not onely inough for one man but it is sufficient for all the worlde if it were muche bigger and larger For the Gospell saieth this he that beleueth in Christe that for our sake he was made man and borne of the virgine Marie crucified for our sinnes and ascended into heauen and sitteth on the right hande of GOD the father c. he that beleueth so doeth liue for euer Where as it is farre other wise with mannes meate For when hounger is this daie putte awaie yet to morowe it will retourne againe But this meate is euerlastyng and is neuer consumed And by this doeth he declare to the hypocrites that were present that this supper was of an other sorte then that that was set before them And yet are thei of suche
malice and wickednesse that although thei prate muche therof yet thei proudely despise GOD and his bountifulnes euerlastyng life and saluacion and in the meane season set muche more by other thynges It followeth in the texte And he called many These many that were called are the Iewes and all the people of Israell whiche from Abrahams tyme were specially called by the Prophettes For the seede was promised to the patriarke Abraham by the whiche this blessyng should bee gotten and so this Supper was first shewed vnto hym as to the chief and father of this thyng After that the Prophettes entreated more largelie therof and brought the people to this poinct that in the will and diligence of GOD nothyng could be lackyng but that thei were sufficiently called Wherefore Paule in his Epistles alwaies putteth the Iewes before To the Iewes firste and to the Grecians saieth he And when it was time to come to the feaste that is when that tyme was come that Christe should be borne dye and rise againe from the deade the seruauntes went forthe Ihon the Baptiste the Apostles and said to the people of Israel that were bidden Hetherto hath there been callyng to the supper but now is the supper set on the table Your Messias is borne and dead and is risen againe Wherefore come in season that ye maye receiue parte of this gorgious supper that is that ye maie receiue the blessyng promised and be deliuered from the cursse and damnacion and obtaine health and saluacion This message was specially shewed to the chiefe of the people whiche had the spirituall and ciuill administracion But how did thei take this message And thei began all to make their excuse In this are the geastes that were present reproued and specially that masterlike fellowe whiche before Christe had craked of the kyngdome of God and the meate thereof Blessed is he that eateth bread in the kyngdome of GOD. Christe doeth interprete to this man his saiyng If thou saieth he carest for this how happie thou art this will I say vnto thee the supper is now set on the table Ihō the Baptiste is come I and my Apostles doe call you to supper But ye doe not onely refuse to come but also imagine excuses why ye come not so that by this meanes your sinne is double Ye despise the Gospell and can shewe no cause why ye should so doe fearyng least ye should lese your opinion of holines rightuousnes and wisedome And herein ye synne specially and by frowardnesse passe all your other synnes It were to muche not to geue credence to Gods worde But when contempt is ioyned thereto yea and wickednes compted rightuousnesse that truely passeth all synnes And the Papistes in this folowe the example of the Iewes Yet doe thei still stubburnly defende their doynges as touchyng the one kinde of the Lordes supper their vowed chastitie with all other abhominacions Yea thei condemne vs also punishe vs and banishe vs because we will not consente to their abhominacions But let theim haue their owne will Peraduenture thei will make a rod for their owne taile This was also the excuse of the Iewes we can not receiue this doctrine because it is against the priesthode and law whiche GOD gaue vs by Moises We muste see to the preseruation of our countrie So the first laieth for his excuse his Farme the seconde his Oxen and bothe of theim thinke their excuse lawfull The thirde is more proude for his newe maried wife and therefore he despiseth the supper These three thynges doe containe the descripciō of that kyngdome of GOD and of the breade whereof that maisterlike felowe and hypocrite made mencion For Christ take the paine to tell hym and all mankinde that thei seme outwardly to haue a greate desire of the kyngdome of God and of this eternall bread and yet thei thinke farre otherwise of godlines then thei shewe openly For thei knowe onely this kyngdome of GOD whiche consisteth in corporall blessynges But when thei are called to the supper of eternall blessinges thei regard not this kyngdome of God and bread The Psalme calleth them straunge childrē whiche thinke that godlines is onely gaines and vauntage All these thynges might be described by them selues but bicause the parable belongeth to the Iewes and to the hypocriticall kinde we will now shewe the meanyng of the Farme the Oxen and of the wife Firste the Iewes laye for their excuse Moises lawe and all the ceremonies For when the Apostles did teache that after that there should bee no more nede of the temple nor of the lawe bicause the greate high priest Iesus Christ was reueled now out of the tribe of Iuda and that thei should hope for saluacion onely by hym and his Sacrifice thei could not brooke this doctrine but decreed rather to forgo Christ then the lawe And hereof it chaunceth that yet thei looke for the commyng of their Messias and trust that he will restore to them all againe that is bothe the priesthode and kingdome as it was in Dauides tyme and that he will geue theim store and plentie of all thynges That doeth Christe here reproue by the buiyng of the Farme when he saieth I will goe see the Farme that I haue bought that is we Priestes doe labour and goe to Harueste that is we gouerne the people as Christe call all teachers workemen that sowe the Gospell we must care for our priesthode Wherefore when the Apostles doctrine was contrary to theirs thei condemned it as false and so this supper could not be allowed of them and yet thei thought in their owne iudgemēt that thei had a iust excuse So doe the seconde also bring their excuse whiche were in the ciuill gouernaunce by the Oxen. For oxen doeth signifie the gouernours of the people Many calues haue compassed me and many oxen hath besieged me saieth Dauid To vs saie thei is the kyngdome and politike order committed and we must not depart from it And if we followe this doctrine we shall put all thynges in a hasarde Wherefore these teachers muste bee ridde out of the waie The thirde saie the Gospell is a doctrine that forbiddeth coueteousnesse and commaundeth all men to caste their heade life goodes and money into perill for Christes sake wherefore we will not come we will possesse our house and familie without all daunger c. For here to marie a wife doeth not signifie dishonestie but to dooe all thynges whiche belōg to an housholder as when meanes is founde to encrease the goodes and when the famelie and the aduauncement therof is procured whether it be doen with honestie or dishonestie For the Iewes thought here vpon that if thei fulfilled the rightuousnes of the lawe thei should haue the blessyng that Moises promised them that is the blessyng of corporall thynges of cattell of golde of wiues of children Wherefore thei loked onely for those thynges that their
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
as when we raile vpon any man or obscure his good name by our slaūderous wordes Fourthly whiche is moste grosse and wicked when all these thynges come together a wrathfull hearte an angrie mocion a leude tongue a fearce hande c. and when violence is doen slaughter is committed or at the least the will to doe it is plainly declared And albeit that emong these thynges some be more greuous then other for Christe hym self declareth that by the diuersities of their punishementes yet all as well the little synnes as the greate are against this commaundement and he that offendeth againste the leaste is a murderer before GOD. Now call thy self to a rekenyng and proue whither thou hast doen this cōmaundemēt so sincerely perfectly in all thy life tyme or yet canst doe as it is here required of thee And thou shalte easely finde that neither haste thou doen it neither is it possible for thee at any tyme to doe it What then must be doen For we knowe what punishmēt is appoincted for the transgressours of his worde Cursed saieth Moises is euery one that abideth not in all thynges that are written in the booke of the lawe that he maie doe theim Dooe as Christe biddeth them in this place Be no Scribe or Pharisie that is thinke not thy self rightuous because thou haste dooen no murder with thy hande But looke rather on thy hearte on thy mouthe and other mocions and when thou perceiuest that thou art enuironed besieged and compassed round about with ire and wrathe straight waies tourne thy self to GOD and saie Lorde I as a synner haue offended against thy sixt precept I haue giuen place to wrathe I haue vsed angrie tokens and woordes against my neighbour Forgiue me this great sin and so enstruct me that I trespasse no more against thee And this is one thyng that thou oughtest to doe whiche the Phariseis do not Then must thou adde this also that thou temperate thy self and by no meanes suffer wrathe to rule in thee And although thou canst not vtterly expell and put it out of thy hearte yet confesse thou this thy synne and aske forgiuenesse thereof and euer after so stoutely fight against it that the residue of thy ire gette not vnder her daunger the other mēbers as the countenaunce mouthe tongue handes eyes c. that by this meanes at the laste thou maiest represse thy wrathe and so subdue it that thou maiest not onely not be angrie with thy neighbour but also shew vnto hym all gentlenes whiche thyng thou shalte finde again at thy neighbours hand By this meanes shalt thou by little little driue out al wrathe out of thy hearte and make it vanishe awaie as the smoke This did not the Phariseis Thei had wrathe in their hearte malicious signes in their countenaūce railyng wordes in their mouthe and yet tooke thei all these thynges for no synne For this is the propertie of this vice to shewe outwardly that it doth nothyng without a iuste cause Why saie thei shal I suffer this being so vnworthely prouoked Shuld I by my sufferaunce giue them an occasion to doe worsse We maie not giue place to the wicked that thei maie thereby waxe the more licentious And so are thei that are wrathfull by nature more enkendled and sette on fire when thei are perswaded that their cause is iuste vntill that by the deuilles helpe the flame increaseth so muche that their wrathe must nedes be ended with violence Therefore Christe admonisheth vs that we bee not prouoked vnto euill through the opiniōs of the Scribes and Phariseis But this is required of Christian men that either thei doe good or els confesse their synne and desire GOD to forgiue theim and to create in theim newe heartes And he that after this sort exerciseth hymself in the preceptes of GOD is it not to be thought that he shall haue at all tymes sufficiente cause to confesse his synnes to desire forgiuenesse of the same to exercise his faith and to applie hym self to the studie of the woorde bothe night and daie For confession is necessarie either then wrathe or any other cōcupiscence hath oppressed vs so that wee can not deny or excuse it but must nedes confesse to GOD that we haue synned After this also muste wee praie vnto GOD to forgiue vs and to giue vs his grace from henceforthe better to doe To this praier must faithe also bee ioyned that we by no meanes doubte but that GOD will forgiue vs bothe our synne and all other for Christes sake This is the true practise of the Lawe Neither must thou seke any other woorkes or rites to worshippe GOD as the Pope and his complices dooe whiche are whollie giuen to the rightuousnesse of the Phariseis as their saiyng touchyng this precept testifieth It is necessarie saie thei to put aside rancor but not the signes of rancor that is when thou art hurte beware thou be not angrie therfore as for not speakyng vnto them and fliyng their cōpanie it maketh no matter it is no synne Therfore thei coumpted the commaundementes to be but a vile doctrine whiche prophane persones should hādle For them selues thei haue founde out workes and worshippynges of GOD of a more excellencie and greater price as thei thinke But he that would kepe well the tenne commaundementes as I haue now declared of the sixt should haue enough and to muche to doe so farre is it of that he needed to deuise any other seruices or worshippynges of God Christe maketh this doctrine a matter of greate necessitie and willeth if we will be christians that wee continually excercise our selues in these and suche his woorkes For as it is a sentence graue waightie and of greate importaunce whē he saith first Excepte your rightuousnes excede the rightuousnesse of the Scribes and Phariseis ye can not enter into the kingdome of heauē so likewise doeth he earnestly in the ende conclude and deuideth thē into partes For where dissention and wrathe is there are twoo partes One whiche hath hurted and doen vniustly the other whiche was hurt and suffered wrong As concernyng him whiche is the cause of anger and hath hurte other Christe teacheth hym a good lesson and commaundeth hym diligently to take heede that ye meddle not with GOD nor with any thyng that belongeth vnto GOD till he be agreed with his aduersary If saith he thou offerest thy gift at the alter and doest there remember that thy brother hath any thing against thee leaue there thy gifte before the altare and go thy waie first be recōciled to thy brother and then come and offer thy gifte For if thou dooe not this all thyne Oblation shal be in vaine neither shall it please GOD what so euer thou offerest In these woordes Christ tareth and reproueth the thoughtes and fansies of the Phariseis which imagined that thei should so bleare the eyes of God that he should not
perceiue and see their enuie and hatred in their hearte against their neighbour and so thei should bee coumpted rightuous of all men But Christ saieth thus Thou deceiuest thy self God firste of all will beholde the hearte how it is affected towarde the neighbour If he spie any enuie or hatred to be in the heart thinke not that thy oblacions giftes and Sacrifices can please GOD. For when GOD gaue thee this commaundement thou shalte loue thy neighbour as thy self he requireth first of all of thee obedience to this his commaundement whiche excepte thou doest shewe he vtterly reiecteth thee and all that thou doest For what a leude maner were this that thou shouldest offer an Oxe vnto GOD and slea thy brother This wer to offer vp an halfpenie and to steale awaie infinite talentes Thus it becometh thee not to doe But if thou wilt worshippe GOD a right firste of all prouide that there be no hatred in thy hearte against thy neighbour otherwise thou canst by no meanes please GOD what so euer thou dooest And hereof cometh it to passe that many through displeasure borne to their neighbour abstaine from the Sacrament and by no meanes giue them selues to prayer For this peticion maketh them aferde when thei saie Forgiue vs our trespasses as we forgiue them that trespasse againste vs. Thei feare that if thei should not forgiue thei should giue sentence against them selues and desire that GOD also maye not forgiue them And it is true nâ—ither ought thei to thinke otherwise For if thou wilte not forgiue neither will GOD forgiue thee Therefore consider well in what a daungerous state thou standest wheÌ„ thou receiuest anger in thy heart against thy neighbour and wilt by no meanes put it awaie froÌ„ thee Neither shall this profite thee any thing at al that thou praiest not nor receiuest the Sacrament yea thou art so muche the worse because thou wilt not praie thy self that thou maiest come vnto suche and so Godly praiers For as GOD findeth thee so will he Iudge thee Therefore this is the best counsaill euen out of hande to bee at one with GOD to be reconciled to thy neighbour and to caste awaie all anger wrathe and displeasure For otherwise thou hearest here that thou maiest not medle with GOD againe that what so euer thou dooest vnto hym he regardeth it not In consideration wherof Christ saieth Leaue thy gifte before the altare for it shall profite thee nothyng at all And this is the one parte whiche giueth thee cause of anger This partie is bounde not onely to humble himself before GOD and to confesse that he hath doen euill but also he ought mekely to come vnto his neighbour and to desire hym to forgiue hym his synne euen as he would bee forgiuen of GOD for Christes sake The other is the partie that is hurte whiche thinketh that he hath a iuste cause to bee angrie Christ also chargeth this partie that he be redy vnto reconciliation and by no meanes shewe hymself harde vntoward in this matter For it is great ieopardy saieth Christ that if thou differ thy good will thy aduersarie will commit his cause to the Iudge that is to GOD in heauen and saie on this maner Lorde I haue doen that I ought to dooe Thou forgiuest me but menne forgiue not I therfore commit the whole matter to thee If this bee dooen what sentence shalte thou receiue thinkest thou Uerely euen this that forasmuche as thou wilt not forgiue he shall deliuer thee to the Sergeaunt and so thou shalt be cast into prison out of the whiche thou shalt not goe till thou haste paied the vttermoste farthyng that is to saie Thou shalte neuer be forgiuen as Christ saith Loke with what measure ye meate with the same shall it bee mette to you againe This therefore doeth Christ require of bothe partes that thei will suffer them selues to be intreated to giue ouer all displeasure and be coÌ„content one to be reconciled to an other and frely euen from the verie heart one to forgiue an other so that euer after there maie bee betwene theim heartie good will and coÌ„tinuall amitie Otherwise we haue the sixt commaundement against vs whiche accuseth vs and proueth vs murderers before God so that we shal be sure not to escape vnpunished This doctrine and kinde of life muste the Christians maintain emong them and diligently exercise them selues in the same For otherwise we run into daunger before GOD without ende and procure vnto our selues damnacion not onely of body but also of soule as Christ threateneth Notwithstandyng where men are no priuate persones but publique officers as Iudges Sheriffes Conestables c. there goeth the matter otherwise For he that is a ciuill maiestrate or temporall ruler hath a commaundemente to be angrie and to punishe malefactours for their iniurious and wicked doynges Parentes likewise haue a peculiare commauÌ„dement concernyng their childreÌ„ and familie that thei should not wincke at the lasciuious and wanton behauiour of their children or at the vngracious leudnes of their familie but reproue them and according to their desert punishe them GOD commaundeth them thus to doe And if thei doe it not thei obeye not GOD neither dooe thei satisfie their office and the commaundement of GOD. For this is not to be suffered that a thefe should saie to the Iudge Punishe me not For it is writteÌ„ in the sixt commaundemente Thou shalte not kill Thus maie he saie to priuate persones that are not in office But the Maiestrate hath a commaundement to vse the swearde and to punishe euill doers Neither is this tollerable that a maide seruaunt wheÌ„ through her negligence she hath suffered thinges to go to wracke and to be spoiled in the house should saie to her maistresse you maie not bee angrie with me beyng a Christian woman For it is forbidden in the sixt commaundement Christe in deede forbiddeth that any manne should be angrie with his neighbour and saieth that who so euer so doeth is guiltie of Iudgemente But there is an other power in this persone bicause of the coÌ„maundement of GOD that she maie reioyce yea and punishe the negligence and vntowardnesse of her familie accordyng to their merites And this anger is not againste Christianitie as it is not againste Gods worde to be a Father or a Maister of an housholde This were directly againste the Christian profession if thei should not regarde their vocation but neglecte domesticall discipline and suffer their familie to liue after their owne lustes without all good and Godly order We must therefore diligently consider this discipline In the kyngdome of Christ there is no place for anger but for gentlenes and loue that the verie hearte maie bee quiete and without bitternesse towarde all men and that neither the mouthe nor the hande offende or hurte any manne But in the Kyngdome of the worlde in matters of policie in thynges of housholde
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
of our lyfe If the Iewes had done this the Romans although neuer so stronge and myghtie hadde neuer bene able to doo any thynge agaynste them yea they had neuer moued warre agaynste them But seynge they remained and continued in theyr synne obstinatly without any repentance and saide Tushe there is no ieopardie What should God cast away this citie wher his dwellyng place is wherin also alone his honour worshyp is maintened It will neuer come to passe Because of this vain bosting and vnrepentance God so plagued that their citie that ther was not one stone left vpon an other so that it is now vtterly destroyed and brought to naught and made an example for all them that obstinatly synne and wyl not amēd that the lyke peynes and plagues shall also chaunce to them but to other that receaue the word of God and repent it is a comfort and doctrine that they may lern when God hydeth the payne it is for their peace and that God will forgeue them their synnes if they only cease nowe from their wickednesse and returne vnto God For it is no meruayle though we synne But to defende oure synnes and obstinatly to perseuere and continue in them Thys by no meanes can GOD abyde hee wyll rather make hauocke of all togyther namely when he commeth on his gracious visitation and woulde gladdely call vs vnto repentance Thys Citie therefore was vnhappie neyther dyd any thynge destroye that but the glorious and noble title in that it was called the citie of GOD the house and dwellyng place of God Thys made the Iewes carelesse so that they thought on this maner Shold this citie come to naught It will neuer com to passe God can not cast it away Therefore though all the kyngdomes of the worlde came against it they shold neuer preuayle God wyll not suffer his citie dwelling place to be destroyed This title made thē so bold that for the redresse of their synfull lyfe they regarded not the visitation by the worde And by this meanes was God compelled that forasmuche as they refused to be visited vnto peace they shoulde be visited vnto deathe and destruction We Englishe men also are at this present daie of speciall grace and mere mercie visited of God by his worde but we in euery condition shewe our selues vnworthy of this syngular goodnes of God Some impugne the manifest truth of gods worde bothe by wordes and writynges Some abuse Gods worde vnto the maintenance of their couetousnes pride vnclennesse excesse and other moste greuous synnes It is therfore to be feared that excepte we spedily repent some great plague wyl sodeinly fall vpon vs whether it be by pestilence or by hunger by ciuile warre or by the inuasion of foreyne enemies Therfore let vs not forget this example that Ierusalem was so miserably destroyed because it receaued not the word of God but despised it that we mai lern gladly to hear the word of God and though we sinne yet that we should repent and amend And this is the first part of the Gospell After this the Euangeliste maketh mention that Christ wente into the Temple and did cast out all byers and sellers and sayde My house is the house of praier but ye haue made it a den of theues This dyd Christ with a meruailous great power and it is to be reckned with his other miracles which we are not able to folow For except it had ben so without doubte so many myghtie marchantes or occupiers had easily ben able to withstand Christ that they shold not geue place vnto him alone which without any weapon only with a whip as the Euangelist saith toke this weightie matter in hande In that they gaue place and made no resistence it sheweth euidently that Christ spake such wordes vnto the Iewes as he dyd to the Iewes in the gardein when they fell backward vnto the ground But thys act of Christ we Christians shall not folow Therfore let no man vse the storie to this ende as thoughe the Eclesiasticall ministers had any corporall or temporall iurisdiction as Christ exerciseth here such power For if Christ had not farre excelled the power of man hee alone agaynste so many coulde not haue done muche But we may not haue so great respect vnto the work as vnto the cause This expresseth Christ in these wordes when he saieth My house is the house of prayer but ye haue made it a denne of theues what cause had Christe that he should speake suche a fierce and harde sentence to the Iewes For without doubte they dyd not robbe nor steale in the temple But this was the matter The money changers had here their money dyd exercise bying and sellyng of shepe oxen doues c. for the sacrifices For euery Iewe could not bring with hym from home that he woulde sacrifice The priests deuised things for their owne auātage as the papistes did in time of blindnes that there should alwais be at hande plentie of cattall and peraduenture money also for to offer For the tēple also had her money as histories shew This semeth a thing more worthi of praise then of dispraise For seyng that God appointed and commaunded this seruice who durst be bolde to condemne this forasmuche as all these thynges made to auance and sette forth this seruice and worshipping of God that it myght be moste glorious and goodly But there was an other matter The priestes in dede made this pretence that they dyd all thynges to sette foorth the seruice of God but they wold not so greatly haue regarded that if they had not had so great profite by it Therfore what so euer they dyd they dyd it not for Gods cause but for theyr owne lucre and gain This couetousnes moued them that in all theyr doctrine they commended nothyng but sacrifices as our monkes and Priestes commende theyr sacrifice of the Masse that by it synnes are put away and the grace of God obteyned This made the people to swarme in goyng to Masse as though they had ben flockes of shepe But in the mean season while they sought their owne priuate commoditie and in their doctrine extolled their Missall sacrifice they vtterly omitted and left vntaught the true seruice and acceptable worshipping of God whiche is to feare God to beleue in God and to kepe his worde and by this meanes they encouraged men to go foorth in theyr wicked lyfe with great securitie and without any remorse of conscience Euē so played the Iewishe priestes They taughte the people that if they dyd kyll and sacrifice muche al things shoulde goe well with theym as we maye gather of the Prophetes whyche was the cause that they spake so muche agaynst sacrifices And this is a very great synne in deede when suche a robbery is committed that not the bodies but the soules are slayne for euer which is whē men are taught to put their confidence and trust in their owne
at hande to helpe the wretched synners and suche as were in daunger of desperation by confortyng teachyng and monishing them Why shoulde I also deny that of my goods I haue geuen large and liberal almes to the poore and to such as were in necessitie These thinges O deuill thou canst not reprehend or disalow Thus may a Christen man iustly and without any offence against God reioyce and triumphe against the deuill for they are not his gyftes whiche we vse But against god of whome we haue all thinges and from whome euery good gyfte and euery perfecte gyfte cometh down may we by no meanes reioyce but towarde hym vse all humilitie and lowlines both of hearte and bodye mekely and with all reuerence confessinge that they be the gyftes of god and that therfore we ought not to boste of them nor to seke oure owne prayse and glory in the exercise of them But alwayes to magnifye the liberalitie of so lyberall a geuer Moreouer our neighbour also is not to be despised but we ought rather to thincke on this maner for asmuche as all these gyftes that I haue are properly gods and all thynges procede and come from him although I haue moe giftes then my neyghbour hath yet god with one worde is able sodenly to make such a change and so to inuerte all things that my neighbour for one vertue shal be more commended of God then I for all that euer I haue as we reade in the gospell of the poore wydowe which did caste into the treasury onelye two mytes where as the riche men did put in greate sommes of money and therfore was she praised of Christe this on this maner Of a trueth I saye vnto you that this poore wydowe hath put in more then they all Why shoulde I then glorye and reioyce Uerily I ought rather to feare for these so many giftes where with GOD endowed me lest I shoulde abuse them vnto the dishonour of god the hinderaunce of my neyghbour and the damnation of my soule We ought alwayes thus to thincke that God geueth gyftes to his creatures according to his good pleasure to one he geueth much to an other lytle And it is possible that he whiche hath but lytle may haue God more mercifull vnto hym then he that hath muche The reason is this He that hath muche shall render an accompte of muche He that hath but lytle his accompte shal be the slenderer But this madde and dotyng proud Phariseye doth the contrary He is not ashamed to saye I am not as other menne no nor yet lyke this Publicane I geue tythes he only polleth pylleth I deceaue noman he spoileth as many as he can To be short The opinion of the Phariseye is of himselfe that he passeth al men and that he is faultie in nothing Contrariwise that the Publicane of al naughts is the worste And that there is not one good qualitie in him But this hipocrite should rather haue said on this maner I pay my tithes faithfully truly I fast do what I can But for al that I dare not trust to any of these my workes For whatsoeuer I haue it is thy gifte O Lord it is possible that this Publicane doth please thee more then I. So would he haue set the Publican before him or at the least iuste by him would haue saide The matter standeth not in this point whether a man hath receaued much or litle but to whome god is most merciful Why then shold I be proud or despise other seing that al things consiste in the mercy of god not in this what gyftes euery mā hath receaued But this doth not the arrogāt proud phariseye but he glorieth and reioiceth of his owne righteousnes when he standeth and praieth before God The wil of Christe therfore is that we should not be proude of our righteousnes as no man also ought to despaire though he be circumuented and deceaued of the deuill and so fall into synne For we all haue one God which stretcheth forth as a garment his mercie vpon vs euen vpon the righteous and synners vpon the learned and vnlearned vpon the riche the poore For he is the god of all Therfore all our glorie ought to be taken awaye from all thinges that we do and onely to be reposed in the mercie of God that by this meanes we al maye humble our selues before the maiestie of God and not haue respect to this whether we haue receaued muche or lytle For god maye be more mercifull to hym that hath but lytle then to hym that hath much In the worlde it is necessarie that there be differences of persones of offices and of gyftes But there is no suche difference of vs before god For seing that he accepteth vs only of fauour there can no man glorie boste and auaunce hymselfe before God We all without exception muste nedes humble our selues that we maye know that although ther be difference among vs in this worlde yet before God we are all one neither is one better then an other He will none otherwise loke vpon him that hath muche then vpon hym that hath lytle that by this meanes we all maye learne to embrace his grace and mercye For all are gods righteous synners riche poore stronge weake c. And whatsoeuer they haue all come of God They haue nothing of themselues but synne Sinne can be to no man cause of pride but rather of humilitie and feare Whatsoeuer goodnes remaineth that is altogether of gods gyfte so that he hath a cause to glory of his giftes and not thou Thy parte and dutie is only to vse the gyftes of god reuerently with thanckes geuing For god by no meanes can abide pride and boasting Again this also is his will when thou felest the fearcenes of thy sinne that thou doste not therfore despayre but rather truste to his mercie and saye If I haue not muche yet haue I god yea and hym a mercifull god Therfore I wil take this in good parte I will looke to my vocation and calling euen with as muche diligence labour and power as god hath geuē me I wil despyse no man I wil not be proude of any thynge that I haue And suche as haue more then I. I will neuer enuie them nor disdaine them For this is ynoughe for me that we all haue one comon God and that god therfore wil not be vnequall because we in this worlde are vnequall Unto this hath Christ respecte when he cōcludeth this parable and sayth He that exalteth hymselfe shal be made lowe But he that humbleth himselfe shal be exalted As though he should saye whē I haue gotten suche sainctes or holy persons that referre all thinges to me howe muche more they humble and abase them selfes so muche the more will I geue them But they that haue and therfore are proude and puffed vp I wil take it from them by lytle and lytle tyll at the last
thy father and mother children wife husband and Lord This do I require of thee And consider diligently whether thou dost so then shalte thou fynde out whether thou louest god or hate him For they are only Christian men that hath the worde of God and loue Christ. These do say I will gladlye and with all my heart do for my neyghbour that that thou hast commanded me But if I shall be now and then preuented with anger impacience and such like then can he not please me but I will amende Christians do this but they that are not Christians do it not Wherfore this must nedes be true that Citizens husbande men children seruantes officers subiects commonly belonge vnto the deuill For they hate god and care not for his commandement And wheras he made them gaue them bodie soule founde thē their liuinge and gaue his only begotten sonne whiche is greatest of al They for all this synge hym this song euē hatred And if they could they would thrust hym out of heauen Suche is the loue they beare to God his worde Go to now and bost of thy loue towarde God and his worde wher as thou art so ful of hatred And contrariwise louest him shewest obedience vnto him whiche is to vs the cause of death and sinne in whome thou hast also thy hole delight being vtterly disobedient to God Wherfore the worlde generally doth shew obedience only to the deuil which is cheifly delighted with the hatred of God whā that is not done that god hath cōmanded this enemie maketh vs subiect to sin to death And if he could at this present houre corrupte all vitall he wold gladly do it Yet are we obediēt to suche an enemie which is so much geuē to seeke our destruction And in the meane time we suffer all that to be voide frustrat which is put forth to vs of god that gaue vs all thinges in especial his son with him euerlasting lif we cast away his cōmādemēt Who therfore may not praise gods righteousnes if he minister to vs that are disobedient all kinde of plages Wherfore leaue what it is to loue god The Samaritan loueth god not in that he geueth him any thinge but because he helpeth the miserable wonded man for his power For this saith God If thou wilt loue me and serue me do that for thy neyghbour that hath nede I haue no nede Wherfore this Samaritan is redie to serue God whiche is in heauen with his monie beast wine and oyle Not because God nedeth it for his owne person or because he doth this for GOD but he doth it for his neyghbour But therfore is it taken as done to GOD because God commanded it He commanded not this to go a pilgrimage to Rome or to sainct Iames or to buylde monasteries or any suche lyke thynge But this is his will that we should helpe one an other It is no nede saith he to seeke me at Rome thou shalte finde me at home with thy wyfe children familie Lord maiestrate and also in thy neyghbours house in the stretes in the market place and euery wher And howe can he make hymselfe more nighe vnto thee But the deuill casteth a darke myste ouer the worlde that it can not see what it is to loue God and to hate the deuill Wherfore we muste learne this with all diligence This Samaritan loke what care woulde haue done and what beneuolence he would haue shewed to his owne bodye being in lyke perill the very same he doth to his neyghbour hath dew cōmendation for that he loueth GOD and his neyghbour This must be learned to the entent that thou do it also For this fruite muste nedes folowe them that haue the worde If it do not folowe they are no Christian men in dede As this priste and Leuite whiche are sainctes without any felynge or affection For he that passeth by his neyghbour passeth by GOD. Wherfore beware of the example of the worlde which hateth both GOD and his neyghbour But do you for all men All that ye can And GOD wil surely recompence it But if thou wilte not loue god but passe by thy neyghbour in his perill thou shalte not escape vnpunished for so doinge Whiche thinge be thou sure of And this is the second doctrine out of this gospell but Christ by this parable woulde signifie also what benefit he hath bestowed on vs men how we may tast the true frute therof For we miserable men haue fallen vpon moste cruell robbers by sin wherby death and the deuill hath power vpon vs. which hath not only spoyled and rifled vs of all spiritual giftes which God gaue vs but hath also beaten and wonded vs that is to saye by synne are we cast hedlonge into all kynd of miseries In this might we perishe for any helpe that we can haue of the prieste and Leuite For they passe by geue no helpe to that miser For by the lawe is no man iustified and made righteous neither deliuered from sinne But at last cōmeth the Samaritan euen Christ Iesus our Lord whome his owne people would not receaue but counted hym for a Samaritan He is moued with our mischance he washeth our wondes with wyne and poureth in the helthfull oyle of his grace he taketh to cure oure sinnes and beareth them in his bodye and bringeth vs into the true Inne that is into the holy church and ther chargeth the host to take cure of vs. They are the ministers and teachers of the worde But manie of them as it appeareth in the Pope the Byshoppes and suche like regarde the charge but litle that the churche may be an hostrie and Inne the steward wherof is lewde without faythfulnes humanitie and the sicke men are but coursly handled For they should teache the worde of God but they persecute it they shold brynge men to Christ that they might so be deliuered frō syn but they drowne them the more depely in synne And yet we know that Christ doth not whollie caste awaye this hostrie and Inne Yf the Pope and Byshops will not teache vprightly let them do it to their owne peril which thei shal fele at last yet in the meane time Christ raiseth vp certein persons of low degree despised and abiecte which professe his worde take cure of the poore and miserable that they may recouer their health that they may obtaine through the gospel remission of sin and euerlasting life For without this worde is it vnpossible to gete such a great thing Wherfore we maye well geue thanckes vnto God for this great benefit and pray him that he will preserue and continew vs in such grace and saue vs for euer Amen The xiiii Sonday after Trinitie sonday ¶ The Gospell Luke xvii AND it chaunced as Iesus went to Ierusalem that he passed through Samaria Galile And as he entred into a certayne towne there met him ten men that
of suche force and might that it putteth awaye death and restoreth lyfe But for asmuche as we knowe that Christ can so soon rydde vs from death and restore vs to lyfe let vs se also how redie he is and willing to do it For there is none amongest them all that desire this of him only is he moued with the miserie of the widow and goeth vnto her without askynge and restoreth her son vnto her alyue again Wherfore let vs thinke that this example belongeth vnto vs that we should not feare death For this was done for our sake As though he shold say It is not vnknowen vnto me that you feare death but put awaye all feare For what power can it haue on you at all It maye make you feare but prouide you such sauegard against it that ye may not only iudge according to your sense which is the verie cause of your feare but haue ye respect vnto me also what I can do what I will do euen that I can as easely raise you from death as you are wont to rayse a mā that is a slepe wil do it gladly desirously so that there can lacke neither power neither will therto Wherfore it foloweth therof that they that are buried in their graues do slepe more lightly then we in our bodies For it is possible that thou be in such a deade slepe that although thou be called ten times yet thou cāst not heare But the dead awake at one word of Christ as ye see by the example of this yonge man of Lazarus Wherfore death before god is not called death before vs it is both death is so called but before god it is so quiet light a slepe that nothing can be lighter And this wold Christ haue to be wel beaten into vs that we shold not feare when the pestilence or death it selfe taketh vs but that we shold with a bold minde answere thus against it What is thy greatest might then Tou layst before me very greuous matters thou puttest me in great feare how thou wil execute punishmēt on me like a tormēter But I wil cōsider what god on the contrarie part can do wil do whē y◠hast slaine me For he feareth thee not neyther do he care for thy outragiouse furie but iesteth more rather vpon the saying O death I wil be thy death o hel I wil be thy destructiō If thou killest my Christians I will kil thee again restore them to life This is the cōfort that Christe setteth forth in this gospell that although Christiā men dye yet they be not dead but slepe a slepe yea that such a light slepe that Christ can awake thē with his litle fingar but this is but a litle praise for death that whē it doth here the worste yet it can do no more by all his rage but cast a mā into a slepe so that Christ may raise him vp with one worde As it is written The hower cōmeth when they that are dead in their graues shall heare the voice of the sonne of man and shall come forth they that haue done wel to the resurrection of lyfe but they that haue done euill to the resurrection of Iudgement This hope haue Christians but the Turkes the Iewes haue it not neyther the Papistes This they knowe that they must die and that there remaineth iudgement and hell But what do they They haue no truste in Christ But they seeke helpe of their diriges Masses trentalles pardons fastes such other thinges And they take Christe for no other but for a Iudge whiche hath onely the office to iudge and condemne This is the greatest wickednes that is that they Imagin that Christe is crueller then death Wherfore when they heare of the day of Iudgement they are afraid they tremble quake in their heartes So do not Christian men They know that Christe in that day shall iudge them that beleue not whiche will not receaue the worde or beleue it And therfore they boldly say I am baptised and do beleue in Iesu Christe my Lord that he dyed for my synnes and that by his resurrection he hath gotten me righteousnes and euerlasting lyfe Why shold I feare therfore he is not mine enemie but my frend and patrone with the father Wherfore although the laste day draweth nigh or death chanceth vnto me by anye other meanes al this shall not put me beside my state My Lord Iesus Christ holdeth himselfe stil for a time at the iniuries that death doth vnto me But when death thinketh that I am wholly opprest then am I only holden with slepe and that with such lyght slepe that Christe can scarselye speake a worde but I heare and rise vnto euerlastyng life Let this seme a necessarie lesson for vs that we may feare neither at death nor at the laste daye For Christ cōmeth not to iudge and condemne vs. He commeth as he came in this place to the widow and to her dead sonne to rayse vs from death that we may heare see speake again and do other thynges After this sorte will he come to all vs that beleue and saue vs. But they that beleue not them will he iudge Wherfore we must accustome our selues to looke for this our Sauiour to beleue in hym that by a litle a litle we may be more and more certified of this oure hope and saluation that we may feare neither death neither the laste day But he that feareth foloweth the fleshe and the olde man and not Christe his worde For the matter is playne that Christ shall come and rayse vs from death Where Christians bodies reaste in their sepulchres slepe vntil Christ come knocke at the sepulchre and saith Arise arise Then shall we rise as out of a most quiet and swete slepe we shall lyue and reioyce with Christ our Lord for euer And thus ought Christians to haue other thoughtes thā the Turkes or Iewes haue whiche are vtterly confounded with feare Yea and the Papistes mōkes all are dismayd in their heartes And this chaunceth vnto them worthily For why come they not to learne this lesson and beleue that CHRIST is the helper of them that beleue the iudge of them that beleue not If thou art a Christian and hast hope in Christ he will not take away his helpe succour and saluation from thee when deliuerance defence shal be requisite for thee against death and the deuill But if thou trustest for helpe any where els and despisest his helpe as the Pope both teacheth doth so in dede looke for no other of Christ but a very Iudge for because thou art the seruant of the deuil the minister of death and takest that on thee that is the worke of the deuill and of hell They hate Christ and care not for his kyngdome Wherfore he can be no other to them then a iudge But for the good
this vice is geuen by nature that we are glad to beleue lies for because our heart is proue therto By this meanes the Pope and his sectaries beleue constantly in the masse and in the seruice and intercession of sainctes in monasticall vowes ceremonies fastes c. But it is a false and fayned fayth and by your reuerence ful of whoredome baudrie The heart is full of fornication False faith causeth spiritual whoredom But on the contrari part we which thankes be vnto god haue the pure and chaste spowse for the word is doubtlesse sincere and true do not beleue constantly wher as neuerthelesse we sholde beleue cōstantly But they can not beleue so constantly seing they haue not the worde All the cause therof is in oure olde man in the deuill for that that we thorow originall sinne depart from the worde and truth vnto lyes Out of this gospell we must first learne that we haue nede of the worde And then that we embrace it with a sure faith And that afterwarde doth therof ensue remission of sin and euerlastyng lyfe so that we are surely ridde from all difficulties and dangers both in this life and in the life euerlasting But when the worde is lackyng ther is a faith also as the Anabaptistes Arrians Turkes Iewes Papistes haue a fayth But it is a faith without the worde which is ingenerat in vs by nature through the fall of Adam This is a lying fayth which by nature we may kepe more surely then the worde of God After that Christe had preached this to the sicke of the Palsye and forgaue his sinnes The scribes thinke that Christ blasphemeth God in that he forgeueth sin This part is necessarie also and of greate wayght For this is euident by the example of all phantasticall persons that all are in this errour that they know not howe synnes be forgeuen Demaunde this of the Pope and of his doctours add they can not tell thee what absolution doth For all the Popedome holdeth fast by this doctrine and it is surely holden vp therby that grace is powred into them that he that would obtaine it hath nede of contrition confession satisfaction But when it is demanded what is the office of absolution and of the keies they answere that it is an exterial administration which is obserued in the church So saye the Anabaptistes also what shall baptisme preuayle to the obtayning of remission of sinnes sith it is but a litle water The spirit is requisite To be short no secte maker no monke no priest could see this that remission of sinne is a power geuen to man As it is here in the gospell Wherfore learne thou this and say I know that God doth onely forgeue the sinne that I confesse yet this is also to be knowen by what I may be certified that my synnes are forgeuen or what is the meane by the whiche my sinnes are forgeuen And there say If I desire remission of sin I must not go into some corner and say O god forgeue me my sins And thē loke for som Angel whom god shold send vnto thee to say that thy sinnes are forgeuen For god promiseth that he will come vnto vs that baptisme may be amonge vs and his word most holy that it might be said I baptise thee in the name of the father of the son and of the holy ghost He that beleueth and is baptised shall be saued But thou sayste that baptisme is water onely It is true but this water is not alone but Gods worde is with it Therfore when I come to the minister whiche hath the peculier commandement of GOD or to any other Christian and desyre remission of my synnes There doth the minister pronounce I in the stede of GOD declare vnto thee through Iesus the remission of all thy synnes And here mayste thou surely truste that thy synnes are forgeuen For baptime and the worde will not deceaue thee This dyd they not teache in the Popedome neither doth any of their preachers vnderstand this Wherfore geue you thankes to God for this benefite light and learne diligently that God alone forgeueth sinne But how verely no otherwise then it is here in that he hath geuen men such power As Christ begynneth that in this place and afterwarde geueth commandement that frō henceforth it shold alwayes be obserued and kepte in the congregation vnto the ende of the worlde that repentaunce remission of sinnes sholde be preached in his name So is remission of sinnes amongest men to be required or in the worde and no wher els For ther only may it be founde This suffereth thee not to ascend into heauen therfore But whē thou desirest remission of synne receaue baptisme if thou be not yet Christined or if thou be see that thou doest call to minde that promesse and be not harde of of belife Go also and be at one with thy neyghbour then aske absolution And as thou hearest that remission of sinne is pronounced vnto thee in the name of Iesu so beleue and thou shalt obtaine thy desire So that baptisme absolution the publike worde the sacrament maye not seme a lyght thing vnto thee but that remission of sin may be asked and required therby For to this intent God hath called and ordained thy Pastour and Curate thy father and mother thy Christian neyghbour hath put his word in their mouth that thou shouldest aske confort and remission of syn of them so that this maye so be counted the commandement and ordinance of god that we shold geue credence to the wordes of men when they according to Christes worde and commandement vse their ministration and office For these are not the wordes of men but of God Wherfore these wordes are to be beleued constantly and not to be despised When the minister baptiseth a childe accordyng to Christes commādement There thou hearest the wordes pronoūced of a man But they are the wordes of God neither must thou take them any otherwise then if god had pronounced theym hymselfe So whenne thy synnes are forgeuen thee in absolution thou mayest no more doubte then yf God hadde spoken theym hymselfe For GOD hym selfe pronounceth this sentence that thy synnes maye be forgeuen thee Wherefore learne in this place the waye howe to aunswere these phantasticall persons when they crie on this wyse What is water but water We know thys also But they are ignorant hereof that the worde of God is ioyned with suche water Wherfore it is no longer pure water but diuine water whyche the mynister geueth not of hymselfe but God commaunded it so to be geuen to the intente that by it we myghte haue a new byrthe to enter into the kyngdome of God and Remyssion of all oure synnes And as GOD geuethe the worde whyche is hys and not oures so dothe hee geue also Faythe vnto the worde For bothe of them are the gyftes of God Faithe and the worde
healpee theym by my worde and they wyll not Therfore if they wil not hear my word let them heare the deuyls worde and let them perishe also in the kyngdome of confusion Thus hath it chaunced to the congregations of the east and to the mooste flouryshynge communalties and to greate regions whyche are nowe vnder the Turke Hungarie also is almoste vndoone vtterlye In other places they wyll not heare the gospel Wherfore for a punyshment they are constreigned to heare the Anabaptistes and other diuelyshe doctoures This is the punishement where as Gods worde is despised and not hearde For it is the greattest and moste haynous synne and therefore the moste greatest and greuousest punishemente is prouided for it This is gods will that we should embrace the worde most louyngly and not onely write it in fine letters in our bookes but also in our heartes But the world will not grant hym this place and it scarcely suffereth it to be in bokes sermons it had rather haue the dyuel in the hert and it shall haue hym at length Wherfore learne this also that God hath cause inough to punishe other synnes of oures But this synne passeth all whenne his worde is set at naught and when they are yll ordered that call men to this mariage He therfore that is holden wyth thys synne lette hym learne to see vnto hym selfe by thys doctrine that he may know that it is no lyttle synne but the moste greatest and most greuous of all synnes whiche God canne not suffer but punysheth it most greuously All men crye out agaynste periurie and auarice that they beare such route in the worlde And thus is trewe that these thynges canne not longe escape vnpunyshed But in that we haue the Gospell and care soo lyghtely for it and in the meane tyme sette our myndes idelly vppon trifles whyle that the woorde is preached this is a synne passynge all other synnes and doubtlesse shall so bee punyshed of GOD that errours and lewde teachers maye enter in wyth all power to take awaye all thynges As it is in Grece and in other Regyons where as nowe Mahomette reygneth whych at thys time dryuethe theym to the abhominations of the dyuell whyche before hadde the worde of GOD but wold not beleue it In the Popedome it chaunced thus also There was first the trewe doctrine When menne were vnkynde and despysed the doctrine God punyshed that synne on thys wyse that they allowed monkery and mooste impudente lyes Nowe also is thys commynge to passe agayn For there must nedes chance to thys synne bothe corporall and spirituall punyshementes where as the dyuell castethe amongest vs Arrians and Anabaptistes For why is not Goddes woorde regarded Why is it not receaued thankefullye Remember ye therefore that we muste beware of thys synne and magnyfye the woorde of GOD and heare it dylygently For although we had none other cause to doo it yet this were a sufficient cause that GOD hathe commaunded it for that it is a mooste acceptable seruice vnto hym For it is no littell matter that we doo serue suche a greate Lorde Hee canne requite and recompence it moste lyberallye Wherefore thys seruyce oughte to be moste acceptable to all Christian men that they might thynk Trewely yf my Lorde and my GOD requyre thys that I shoulde heare hys worde I wyll gladly doo hym thys seruyce that I may boaste of this that I haue bestowed an hower of a daye in Goddes seruice This shoulde be a sufficient cause for vs to regarde Gods word But besydes these there are other causes also more euidente For thys doth GOD promyse to the also yf thou wylt heare my woorde and kepe it Thou shalt subdue the deuyll so that he wyll not be so bolde as to come nere vnto thee For where my word is there am I. And where I am the deuyll can haue no place And besyde all this profite thou shalt haue all thy synnes forgeuen thee and thy hearte inflamed to the true study of religion and obedience towarde God and man and to be short thou shalte obtayne at last lyfe euerlasting For I poynt and prescribe to thee suche seruice to do as for the whiche great profit may redounde vnto thee For if there were no profite for thee at all yet were thou bounde to doo it because it is my will that it should be doone But now I commaunde thee to do such seruice as is moste for thy profite As we proue by experience when we do nothing but repete the ten commaundementes and the Lords prayer there commeth always therof a newe profite that we may vnderstande some thyng that came not to our mynde before And this commoditie is specially therwith that the dyuell therby is dryuen frome thee that he may not hurt thee Wherfore lette no christian be so arrogant that he thynke that hee vnderstandeth now the Lordes prayer and the ten commandementes And if any suche thynge come in mynde iudge it to be a temptation and say If I haue sayd it to day nowe wille I saye it agayne that thou mayest alwayes repelle and put awaye the deuyll frome thee and so shalte thou doo vnto GOD moste profytable seruice If thou doest not so thou shalte offende God greatly But who would gladly proue and fele so greate wrathe of God But alas thus goeth the matter A great parte nothyng regardeth the worde But yet nothyng is more certaine then that if for sinnes pestilence and warre befalleth that God will not regarde thee but that he will stoppe his eares at thy crie Euen as thou also hast deafe eares at his worde As it is in Salomon Because sayth he I haue called and ye haue refused I haue put forth my hand and there was none that would see ye haue despised all my councell and neglected my discipline I also will laugh and scorne you when that that ye feared is chaunced vnto you When sodein miserie shall fal vpon you and destruction as a tempest breake in on you When tribulation and anguishe shall come vpon you Then shall they call m to e and I will not heare them in the morning they shall ryse and shall not fynde me because they hated to be reformed and receaued not the feare of the Lorde and obeyed not my councell but did caste of all my correction This shal be the punishement of this synne when thou shalte at thy appointed tyme be bytterlye punished euen then thou shalte haue GOD to laugh thee to scorne which shall say that this chaunced worthely vnto thee because that wheras he put forth vnto the doctrine of sincere councell thou despisedst it now therfore it chaunceth worthely vnto thee that thou hearest the deuil If thou wilt not heare him that saith Come vnto me all that labour and are heuie burdened I wil refresh you heare thou the vngodly souldier which first curseth and banneth and afterward thrust thee through with a speare Thou cāst not refuse this as
of his worde as we wolde of a power that is almightie For he that hath that hath all and can doe all thynges And he that hath it not can do nothynge againste synne death and the deuill For loke what Christ doth here with the sonne of the ruler wher as he defendeth him by his worde againste death that lyfe shold not be oppressed of death the very same doth he make to worke in vs all by his worde if we do but receaue it and purposeth not only to deliuer vs from corporall euils but also from sin and eternall death Wherfore we muste folow the example of this ruler that in our peril euilles we may here require health wheras the almightie worde hath so redie and present power and wil to helpe vs. For wher as this ruler maketh haste hateth all delay Christ maketh muche more haste and differreth not the helpinge vnto the comming of the father but rather in this very houre and moment he wil haue the sycke child made whole So we also must not doubte but that Christ will be most redie to helpe vs if we do but aske it of him and trust surely for it of him For to this intēt was he sent and came into the earth to deliuer vs from sin death to destroye the tyranny of the deuill and to open the kyngdome of god for vs. For this very cause the father our most merciful god sent him for this cause he came into the earth Wherfore he that asketh helpe of hym shal not depart without helpe as we see in this ruler which only intreateth for bodelye helth Howe much more redie shall his wil be wheras is more perill and where as helpe is more necessary for vs wher as the matter of euerlastyng lyf is in hande This is the first as touching the which it is the vse to instructe and teache when suche kynde of miracles be taught For therfore dyd Christ worke them and afterward they were preserued in monuments bookes that we might know the power and will of Christe and haue our refuge vnto him in all trouble and perill The second whereof we must teach in this history is that a notable example is sett forth vnto vs in the whiche we may know certainly truly what is faith Our aduersaries the Papistes teache none otherwise as touching faith then that it is a certein knowledge concerninge Christ and what he hath don But in this the true Christians haue no more than the deuil hipocrites haue For these also know of Christ of his miracles actes But as concerninge Christian faith the scripture speaketh on this wise that by it we obtaine remission of sinnes righteousnes euerlastinge life For this saith Paule we suppose that a mā is iustified by faith without the workes of the law And the Prophet Abacuk saith The righteous lyueth by faith And Christ saith to Mary whose sinnes were forgeuen Go thy wayes thy faith hath saued thee Wherfore this faith is no faith of the deuil of hypocrites in the congregation whiche know only the history holde it as purely sincerely as Christians do For this could not be hid priuie frō the deuil what he dyd suffered in the earth But although this is necessary for a Christian to knowe yet this is not the true faith by the whiche we obtayne remission of sinnes and life euerlastinge But in this place it is described by an exāple what is true faith euē to thinke surely that that Christ speaketh promiseth is most certaine without all faulte For these two are ioyned together when god promiseth that we shold ēbrace it with faith doubt nothing but that it is most true And that it is most certaine although we do not perceaue it or see it And loke wher the promise is we embrace it with faith that is a true Christian faith as we see in this ruler He commeth to Christe and desyreth him to go downe with him and to helpe his son The ruler tooke it very heuily and was greatlye afrayd For he dreaded greatly least that if he brough not christ betimes his son shold die afterward ther shold be no hope of helpe By this he declareth what maner of faith he hath wher as he knowledgeth christ for his helper For without this meaninge he woulde neuer haue come to Christ. Wherfore this ought to be counted a greate thynge that wher as by nature he despeired of recoueringe of lyfe for men had no longer hope of lyfe in hym Yet he taketh a longe iorney to Christ with that hope that if he myght bring Christe to him before he was deade he should not be past cure But yet could not Christe take this for faith because that although this was a certaine knowledge of Christ yet was it not such as for the setting forth wherof he came into this worlde For he will not be taken and acknowledged onely for an helper in bodilie necessities yea and that so he be present but such worde is set forth as touching him in the promise and reuelacion of the gospel that we may fele that his godly power is present against all euill but speciallie againste spirirual euill If he hath diuine and godlyke power them must his worde be thought almighty And to this point doth he adhorte this ruler that he might rather haue respect to the cause of the miracles then the miracles themselues and that he mighte begine at last to hope for saluation out of the word although ther had ben no miracle shewed For in the miracles is ther alwayes present ayde required But this is true faith that despeireth not of the promise of the worde although ther be no signe of present ayde and succoure And this must be the fayth of al sainctes that god may be glorified and not our will And that if god sheweth not himselfe appliant vnto vs as soone as we will and after what way we wil yet that we shoulde not ceasse from praisyng hym as the hypocrites doe Wherfore he requireth such a faith that can abide patiently althoughe gods miracles be not done at his becke But this faith can not be excepte there be respecte had to this word as touching Christ whiche is that the deadly malediction and curse is by hym taken awaye so that al that are incombred with bodilie euils and with death although they are destitute of other signes in their deliuerance yet should not despeire as touching the final last deliuerāce through the death and resurrection of Christe And Christ commandeth that all shold loke seeke for this signe and as for the other he wold not haue vs careful for them For as touchyng this cheif signe he hath put forth his expresse worde and that without any condition that al might certainly beleue to haue remission of synnes deliuerance from death life euerlasting for Christes sake And he wold that
as he canne and saythe CHRIST dyed for me therfore am I free frome synne and I canne not dye neyther hathe death nor synne any power vppon me For Christe hathe made satisfaction for all thynges that I shod pay This is true faith neither is it possible that he should be deceaued of this hope that sticketh to the word on this wise This is true it is not yet sene or felte but yet it is trewe and the tyme shall surely comme whenne it shal be opened The ruler dyd euen so and sticked surely to the woorde He perceyued not the thynge but because he beleued the woorde hys seruauntes come on the nexte daye with ioyefull tydynges that hys sonne was alyue At lengthe also he seeth it wyth hys eyes Then is Faithe no longer requisite it is come to passe as he beleued Thus is it wyth vs also We haue remission of oure synnes and euerlastynge lyfe We heare the Gospel we beleue the absolution we vse the supper of the Lorde yet do we styll fele always deathe and synne neyther can wee remoue thys sence and feelynge frome vs whyle we lyue in thys lyfe But yet beleue thou the word neuertheles For so must we also wholly beleue gods word without signes and vse the condition of Paule that is to lyue content with Gods grace We must beleue the worde although it is not our chaunce to see with Thomas But we shall see when the tyme shal come wyth thys Ruler that as we beleued the Remyssion of synnes and euerlastyng lyfe by the woorde euen soo shall wee haue it in deede in euerlastynge ryghteousnesse and lyfe As long as we lyue here we muste be content wyth the word and beleue it After thys lyfe we shall feele it and haue it in dede The whyche thyng God our mercifull Father graunt for his sonne Iesus Christes sake thorough his holye spirite Amen The .xxii Sonday after Trinitie Sonday ¶ The Gospell Math. xviii PEter sayd vnto Iesus Lorde howe oft shall I forgeue my brother if he sinne agaynst me tyll seuen times Iesus sayethe vnto hym I saye not vnto the vntyll seuen tymes but seuentie times seuen tymes Therefore is the kyngedome of heauen lykenede vnto a certayne man that was akynge whiche woulde take accoumptes of his seruauntes And when he had begon to recken one was brought vnto hym whiche ought hym ten thousande talentes But forasmuche as he was not hable to paye his Lorde commaunded hym to be solde and his wyfe and chyldren and all that he had and payment to be made The seruaunt fell downe and besought him saying Sir haue pacience with me and I wyll paye the all Then had the Lorde pitie on that seruaunte and losed hym and forgaue hym the debt So the same seruaunte wente out and founde one of his felowes which ought hym an hundred pence and he layd handes on him toke hym by the throate saying paye that thou owest And his felowe fell downe and besought hym saying haue pacience with me and I wyll paye the all And he woulde not but wente and caste hym into pryson tyll he shoulde pay the debt So when his felowes sawe what was done they were very sory and came and tolde vnto theyr Lorde all that hadd happened Then his Lorde called hym and sayde vnto hym O thou vngracious seruaunte I forgaue the all that debt when thou desiredst me shouldest not thou also haue had compassion on thy felowe euen as I had pitie on thee And his Lorde was wroth and delyuered hym to the Iaylers tyll he shoulde pay all that was due vnto him So like wise shall my heauenlye father do also vnto you yf ye from your heartes forgeue not euery one his brother theyr trespasses THE EXPOSITION YE heare in the very begynnynge what is the summe of this Gospell When Peter asketh of Christe what was nedefull to be done when his brother synned againste hym and howe often hee shoulde forgeue hym whether seuen tymes were inough Christ aunswereth Not seuen tymes but seuentie tymes seuen tymes That is the forgeuyng of synnes amongest Christians ought to bee withoute measure and ende and they must pardon one an others synnes and beware of reuengyng For that belongeth only to God whose maiestie ought not to bee violated neyther hys iurisdiction to be broken As the parable also sheweth it in order And we afterwarde wyll gather togyther the causes and declare theim But here muste we especially marke howe Christe saieth That the kyngdome of God is lyke a kynge whiche purposeth to make a reckenynge and accompt with his seruantes For this commaundement as touching remission of sinne is not to be applied to the gouernance of a comminaltie where as are seuerall offices and diuersities of persons therfore all thynges there consist in the varieties of rulynge and obeyeng that licence may not be geuen to the lustes and vices of men but that a discipline and honest order maye be hadde for the restraynynge of the lewde and wicked Wherefore it is not ment that parentes should geue theyr chylderne all lycencious libertie They ought to vse a certayne kynde of reuengyng and by no meanes to couete and desyre the name of facilitie and gentylnesse Lykewise is it also with the maysters ouer their houshold seruauntes and with maiestrates and officers Let all them knowe that they are appointed certainly to reuenge For thys is the worldes faulte that it is the worse for libertie as it appereth by wyld children that wyll not obey theyr parentes vntyll at length they come to hangyng Wherfore this commandement is not to be vsed in a common welth but in the kyngdom of God where all we are equall and are subiecte but onely to God whiche is the head of the lyfe of vs all He calleth the kyngdom of God not only the lyfe that is after this but the holy churche in this lyfe wher as God by hys word and by his holy spirite hath the gouernance In thys churche thou must obserue this trade if it be not thy peculiar office to reuenge synne that there may alway be pardonyng one an other and no reuengynge that al things may be done toward thy neighbor with mercy gentlenes whersoeuer he hath nede althoughe by reason we might seme to haue a iust cause to do the cōtrarie Why Christ requireth this he sheweth sure causes in the parable of the two seruants and of the king The first is that Christ requireth that the christians should thynk with themselues howe great mercie God hathe shewed vnto them which also if he would deale extremely with vs had many and great causes to be reuenged of vs and to vexe vs with moste greuous euyls But seyng that we obteined mercy without our desert we must shew mercy and gentlenes to our neighbor And this must be obserued with great diligence For by this Christ declareth what is the true way to obteyn remission of synne and sheweth vs to our selues
what we are as it were with a fynger and what God is agayne what is our merite before God and yet what we obtaine For as concernyng the parable of the seruaunt that ought ten thousand talentes Christ putteth it forth to thys ende that he maye teache vs what oure cause is before the Iudgemente of God A talente wyth theym that were in tymes paste was almost in valoure syxe hundreth Crownes Of these the seruaunt oughte tenne thousande Talentes To so exceadynge greate a summe are oure synnes iustely compared before GOD that by thys it maye be declared that those oure synnes can neuer be put away by our selues or by our owne workes again that we ar not able to make satisfaction for them For the first beginnyng of vs and the verye propagation of our stocke is in synne so that as sone as we be borne we bringe synne with vs into this worlde And afterwarde the longer we lyue the more we synne so that besydes the Originall synne wherin we are begotten conceaued and borne we also accumulate and heape vp our owne actuall syns by this meanes become so great debters vnto god that we may right wel be resembled lykened compared to this seruant beyng in dede by no means able to satifie so gret a det But what iudgement shall suche a seruant haue Ueryly euen thys The Lorde commaundethe that he hys wyfe his chyldern and all that euer he hath shoulde be solde By thys Christe sheweth that we synners are not only not able to paye our debtes but we must also of necessitie for synnes sake suffer death as S. Paule saieth The rewarde of synne is death And God in Paradise threatned the same to Adam and Eue sayenge On whatsoeuer daye ye eate of thys tree ye shall dye the death After the transgression of this commaudement we al came to this point that the lawe of God dothe vtterly condemne vs yea and iudgeth vs vnto death as S. Paul saith By one man synne entred into the worlde and deathe by the meanes of synne and so death went ouer all menne in somuche that all men synned For yf syn were not we shold neuer dye Whyther therfore shall we turne vs The debte is certayne we can not denye it and the Lorde requireth the debte but wee are not hable to paye it And here nowe is set foorthe vnto vs a moste ioyfull and luckye thyng whyche we ought to imbrace as they saye with metyng armes that by this means we are delyuered from our debt and so escape deathe But for the attaynement hereof we muste doo that whiche Christ saieth this seruaunt dyd He confesseth his great debte he acknowlegeth also his extreme pouertie beggery and his payne which he by no meanes can auoyde Therfore he falleth downe before his Lorde worshyppeth him and saith Lord beare with me and I wil pay thee altogether This order of praying in this seruant Christ full well alloweth wold haue vs to praye after that maner whensoeuer wee desyre forgeuenesse of oure debtes For in so doynge we bothe confesse the debt and also desire to haue fauour shewed vs. For he that denyeth the debt as the phariseys do which mainteine their own rightousnes before God setteth himself in worse case then he was before And when it is ones confessed than is the danger present forasmuche as we are not able to paye it Therfore this is an abhominable errour in the Papacie when men be sent away vnto theyr own workes and satisfactions that by them their synnes maye bee clensed and put awaye But thou wyâ—t say vnâ—o me The seruant byndeth hym selfe to pay altogether It is true He promiseth that he wyll so doo But we may not consyder what he saythe but what he is able in dede to do Though he promyse it as one out of his wyttes yet thoughe he wyth all hys shoulde bee solde he is not able to satisfye for the leaste debte Therefore it appeareth euidentely that this is CHRISTES mynde euen to declare howe it goeth with manne when he is in feare daunger and trouble In suche case he doubteth not to bynde hymselfe to extreame inconueniences yea to thynges impossible so that he maye escape the present trouble and the daungers and paynes that are lyke to ensue yea in suche case he would guage all his promyses bargaynes compactes goodes landes mouables and vnmouables yea and his very lyfe also so that he maye be delyuered from those euyls that hange ouer his head In lyke maner when the matter is come to this poynt betwene God and vs that thorough the law our synnes are reueled and brought to lyght for by the law commeth the knoweledge of synne as the Apostle saythe to escape that daunger wherinto thorowe synne we are fallen wee spare no impossible conditions so that we maye obteyne some respite and fauour for as muche as we ryghte welle perceaue that we are not able to satisfye the debte But yet the Lorde here doothe not forgeue hys seruaunt for the condition of the bargayne whyche he knoweth to be impossible but because the seruant desyreth fauoure mercye and pardon whiche he estemeth more then the debtes of all the worlde Whyche notwithstandynge is not so to bee vnderstanded as though after that a man hath obteyned forgeuenesse he should afterwarde in noo poynte shewe hym selfe thankefull for so greate liberalitie and louynge kyndenesse as it shall afterwarde bee declared when thys seruaunte sheweth no gratitude no thankefulnesse no gentylnesse noo kyndenesse agayne but rather declarethe hymselfe moost cruell moste fierce moste churlysshe agaynste hys fellowe seruaunte Obedyence towarde the lawe of GOD is wyth a necessarye condytion and yet it is not to be referred vnto this ende as though the Lorde because of that shoulde remytte and forgeue the debt The forgeuenesse of debt and of synnes is grounded onelye in the mercy of GOD. Unto thys alone must wee haue oure resorte Thys is to bee desyred and heartylye to bee called for neyther oughte wee to doubte but that wee shall haue God as mercyfull and as readye to pleasure vs as he shewed himselfe good and bounteous beneficiall and lyberall to this seruaunt As the Sonne of GOD whiche is in the bosome of the Father pronouncethe in thys our gospell of the seruant The Lorde sayeth he hadde pitie on hym sette hym at lybertie and forgaue hym all hys debte This persuasyon and Fayth muste we vndoubtedly haue of God when synne and lawe do most of all vexe vs and threaten vnto vs death and damnation that GOD desyreth not the deathe of a synner but rather that he shoulde tourne and lyue as he sayeth by the Prophete My desyre is not that any manne shoulde dye sayeth the Lorde God returne and lyue Agayne As surely as I lyue saieth the Lord God I wyll not the deathe of the vngodly but rather that the vngodly turne from his wayes and lyue
Turne O turne from your wicked waies and wherfore will ye dye O ye house of Israell For where as our hertes thynke that God is a cruell Iudge with whome synners haue no hope of forgeuenesse of theyr synnes it is a false imagination For thys ought not to take awaye our hope from the mercy of God because the lawe is so fierce and vnmercyfull agaynst synners For the Lawe dothe but her office declaryng what the Iudgement of God shall bee agaynst synners Neyther canne the cause of synners bee otherwyse if it be examined by the Lawe whyche accuseth curseth condempneth woundeth and kylleth so manye as it fyndeth gyltie withoute exception For synners muste needes abyde the sentence and Iudgemente of the Lawe because of the ryghtuousnesse which GOD lawfully requireth of all menne Yet for all that the Lawe is no lette vnto God but that he by hys grace maye restore theym and sette them withoute all daunger that were before condemned of the lawe Who so euer therefore appeale frome God thorowe the decrees of the lawe cruell and suche one as wil not be intreated vnto god mercifull and such one as wyll not the deathe of synners and falle downe before the Lorde with this seruaunt and desyre mercye they without doubte obteyne the inwarde mercy of Gods moste mercyfull bowels as the testimonie of Christe is here that the bowels of God yearne and are moued when synners are driuen by the lawe and synne to destruction and euerlasting bondage Wherfore when thou feelest thy debt haue thy recourse with this seruaunt to the mercye of God and thynke for a suertie that it is Goddes will that thou sholdest not dye but haue euerlastyng lyfe And what is the meane by the whiche God would haue mercy vpon vs the Gospel sheweth in other places euen that the sonne of God Iesus Christ is becom man for vs synners and toke our syns vpon him and satisfied for them by his death Loke where this faith is as touchyng Christ his deathe there is the wrath of God ouercome so that he suffreth himselfe to be reconciled to man and is no more angry with him For he hath declared in Iesu Christe that he hathe a verye prompt redy mynd to mercy whiche hath mercy on vs as the father on his chyldren For he forthwith as soone as the kyngdom of death and of synne was set vp by Adam and Eue set forth a hope of saluation agaynst thys kyngdome by the promyse as touchynge the seede of the woman And thys is oure doctrine which thanks be to god in our Churche is sette foorth syncerely and withoute fault that remission of sinnes cometh vnto vs only by the grace and mercy of God As it is described in thys place by the seruant which oweth such a great summe but yet obtaineth a quittance of it not by merite and desert but onely by mercy and grace and that only for this that he sticketh sure to grace and prayeth for the mercy of God Wherfore the doctrine of the Papistes is erronious false and blasphemous whenne they preache as concernynge remission of synnes For they caste menne with theyr vnpayable dettes vnto theyr owne workes But when we teache that remyssion of synne is onely to be asked of God by Christe they condemne it as heresie and false But iudge thou thys by the true meanyng of the Gospell which of vs both do preache more truly as touching remission of sinnes whether we that cōmend the mercy of God in Christ or they that persuade mē to works and satisfactions To be brief al this sermon tendeth to this end that we shold learn that God hath mercy on vs freely and forgeueth all our debt for naught Christ admonisheth vs here as touching this grace that we also by this exāple shold behaue our selues likewise shew no crueltie towarde our neighbour for that we haue receaued the remittyng of so great debtes from God For other wise can they not do that acknowledge truly the remission of sinnes before GOD. And this is the fyrst cause the whyche Christe hath set foorthe and in the meane tyme hee doothe teache what is the way vnto Saluation whereby we myght obteyne grace and Remission of synnes The seconde cause is when Christ requireth of vs to consyder well the wronge and damage doone vnto vs. For yf that wee trye all thynges by a iust balaunce we shall perceaue that oure debtes to God be alwayes tenne myllions of talentes in comparyson of the debte of the hundred pence that our neighbour dooth owe vnto vs. If thys bee welle consydered it wylle admonyshe vs where as GOD hathe forgeuen vs so greate a summe that we shold not to straightly require our minute but iudge al things according to equitie For what are a hundred pens in respecte of tenne millyons of talentes Wherfore these thynges wyll make vs ashamed and not without a iuste cause yf that wee whyche haue gotten Remission of so greate thynges wyll not pardon our neighbours in lytle thyngs They do not well esteme the mercy of God that are so strait to their neighbors The third cause is that Christe in this Parable calleth vs all seruauntes Thys seruant sayeth he went foorth and chaunced vppon one of his fellowe seruantes that owed vnto hym an hundred pence Thys also might worthily adhort vs vnto mercyfulnes and withdraw vs from reuengyng For we are but felow seruauntes and all we haue one Lorde whose propre office it is to reuenge all trespasses whose maiestie is not to be resisted nor hys power to be mynished neyther will he suffer thee if thou do so as he saith in an other place Leaue to me the reuēging I wil reward saieth the Lorde For without thy reuengyng it is Gods office to punyshe syn And to thys ministration he hath not onely the deuyll that vexeth the body and goodes when GOD permytteth hym so to doo but he hath also certayne powers in the earthe that euerye one for theyr parte shoulde punyshe and reuenge that is the parentes and officers All these are commaunded to be a terrour and feare to euyll woorkes To these reuengers must al flee vnto that suffer wrōg eyther in Cities or in housholdes For they are all felow seruantes and ought not to reuenge their owne wronges If any haue an office to punyshe and yet punysheth not GOD wyll not leaue hym vnpunyshed For hee doothe not onely challenge thys for his owne office But hee hym selfe also whenne these reuengers appoynted of hym ceasse frome dooynge their dutie exerciseth reuenging for the oppressed and vexed Wherfore all men must beware that they reuenge not their owne wronge This is the meaninge of Christes saying wheras he sayth in the parable This seruant fell vpon one of his felow seruants The fowerth cause is He that will not also thinke vpon the greatnes of Gods mercie and the litle and small debt of his felowe seruant in whom he hath no power
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
sufferinge of god The coÌ„tempt of gods worde is the greatest synne that is Note and take hede Iohn 3. The Easte churches Causes that oughte to moue vs to heare Gods worde Pro. 1. Note No hipocrite can hyde him selfe from the face of god Act. 18. The power of gods word Rom 1· Iac. 1. Why christe was sent into thys worlde Of the christeÌ„ Faythe Rom. 3. Abacuc 2. Luc. 7. What the true fayth is Math. 12. 4. Reg. 16 Esa. 7. The nature of Faythe Math. 6. Luc. 17. Where the worde is not ther can be no Faythe Iohn 8. Iohn 1. Note Rom. 6. Marc. 16. The wordes of absolucion Rom. 4. What faythe is Iohn 2â— â–ª Christians must forgeue and not reuenge Deut. 32. Rom. 12. Heb. â—0 The worlde is the worse for libertie What the kyngdome of god is What a talente was in tymes paste Oure synnes are innumerable Psal. 51. Iohn 3. Ephe. 2. Rom. 6. Gen. 2. Rom. â— Synne with all humilitie muste be confessed and mercye craued God by no meanes can abyde anye Iusticiaries In daunger we seke all meanes to escape trouble Rom. 3.5.7 We oughte to be such to our neyghboures as god is to vs. Of gods mercie only muste we loke for remission of our synnes What we ought to think of god in the myddeste of our synnes Ezech. 33. Ezech. â—8 The lawe Psal. 103. Gen. 3. Esa. 43 Deut. 32. Rom. 2. Heb. 10. Pro. 11. Math. 6. Prayer A conditional promese made to the Iewes The cause of rebellion amonge the Iewes We wold also haue heauen but we do nothing worthie of heauen Seruauntes Why the phariseis and herodians came to christ Note the subtiltie of the aduersaries There is no wisdome no forcast no couÌ„cell that can preuaile against the lord saythe Salomon Pro. 21. Twoo thinges are to be learned of this historie In all miseries our sinns agaynste God are to be considered The miserable face of the comon weale of the Iewes The right is claymede the condicion is forgotten Note and practise Maiestrates Preachers The wickednes of the common people against their Pastours Math. 10. Luc. 10. â— Cor. 9. Deut. 2â— Math. 10. Luc. 10. Galat. 9. 1. timoth. 5. Deut. 25. Luc. 10. God wyll reuenge the cause of the spiritual pastours Be holde the Parishioners and beware Gene. 9. Oure synnes are the occasion of all our 〈◊〉 The papistes Tit. 1. Ciuile regiment is approued of god Rom. 13. 1. Pet. 2. The temporall Magistrate maye not trouble the kyngdome of Christe Rulers commandyng agenst god are noâ— to be obeyed Note well Act. 5. Subiectes maye not rebell agenste theyr Rulers be they neuer so wycked God is more to be obeyed then man Math. 10. Cesar what it signifieth in thys our gospell Apoc. 20. Note well What is Cesars O tiranny The doctrine of the papistes The receauynge of the Sacramente vnder bothe kyndes Math. 16. 1. Cor. â—â— Sedicion agaynste the Magistrate neuer escapeth vnpunyshed A christen magistrate ought to kepe a measure in his exactions For the defene of theyr contreye all men oughte to bestowe bothe lyues and goodes Psalme 12. Marc. 11. Marc. 5. How the woman touched Christe From christ alone muste we looke for all healpe in oure aduersitie The force of faythe Rom. â—4 Luc. 8. Reason can not comprehend the mastereis of god with Christen eies must wee consider all thinges Note â—ath 21. Exod. 3. Marc. 16. Matâ— 26. 1. Cor. 113 Iohn 8 â–ª Belly care is a gâ—eat enemy to religion All care of lyuinge is to be cast on christ Math. 6. Iohn 6. Exod. 20. Math. 6. Sentences concerninge gods prouidence Psal. 3.3 Psal. 34. Psal. 55. Psal. 105. Psal. 4.5 Psal. 146. Pro. 10. Eccle. 1â— Tobi. 4. Phil. 4. â— timoth. 6. 1. Pet. â— â—ohn 14. Examples â—xod 6. 3. Reg. 17. Dani. 14. Iohn 2· Iohn 6. Math. 15. Marc. 8. Iere. 5. Psal. 37. Psal. 107. Iosue 1. Heb. 13. 4. Reg. 4. Eccle. 11. Labour is not forbidden but gredy carefulnes 1. timoth. 6. Couetâ—snes 1. timoth. 6. Faythe â—ere 6. 〈◊〉 8. Pro. 10. The true waâ— to waxe riche Pro. 28. Marc. 8. 1. Cor. 10. 4. Reg ... Apo 20.