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
destroyd Fyrst of all we ought to haue singular respecte to the maintenance of the ecclesiasticall body or Church For then is that most in hasard if these things that are ordeyned of God to bring men to repentance and saluation be not openly suffred to be vsed against them that are vnpenitent Wherfore if the Church shold either for superstitiō or for a vayne ostentatiō of mercifulnes omit this authoritie of byndinge and excommunicatinge the vnpenitent and not punishe very sharplie suche offenders and so saue it self holy and vndefiled and not suffer a litle leauen to corrupte the whole dowe it were greatly to be blamed Consider also that this is not donne to destroy them that are excommunicat and excluded from the cōmunion and felowship of saintes For herby are they put to shame to the entent they should amend and obtaine saluation with the Church in Gods kingdō Or if they wold not amēd at all it may appeare that the Churche is not in the faulte whiche dyd the same for feare lest it also should be defyled and destroyd by sufferinge the wicked to intermedell with holye thinges Wherfore the Church doth as it is commanded for a good cause excommunicat the stubbourne synners Neither do they violat and breake CHRISTES commandement which forbad the tares to be pluckt vp For Christ hym self commanded saying Let hym be as an Ethnicke and Publicane And yet is he not against his owne cōmandement where as he forbad the tares to be pluckt vp As it is euidēt by the former description For excommunication hyndreth not the principall entent of Christ it is not against the doctrine of his grace but rather for the maintenance therof where as it casteth out them that behaue them selues disorderedly in the kyngdom of heauen to the entent they may the beter come to them selues and retourne again obediently or if they wil not to be vtterly caste out of this kingdom with the lesse daunger where as otherwyse they should heape together more greuous offences by defilinge and prophaninge the holy company of saintes and the Church also for her negligent regardīge her vndefiled holines should prouoke Gods hyghe displeasure and wrathe Now al other restrayninge of offences is amōgest the magistrates and officers they are bound diligētly to see therevnto lykewyse fathers and mothers are gouerners of families all informers of other in manners and learninge These are not forbydden by this commandement of CHRIST to execute their office but they are rather strayghtly commaunded and charged to do them And as touching their iurisdiction power and gouernance they exercise it not in the kingdom of heauen They exacte not certaine offices and rites to be donne whiche thing belongeth to the kyngdom of grace But they haue the regimēt of that kyngdom that belongeth to the body and bodilie thinges to ciuill maners office order humanitie honestie they firste procure that the bodie and bodelie thinges may be in safegard that therby the soules and spiritual thynges maye be the better gouerned And the magistrate maintaineth not onlie the second table as touchynge the duetie towardes men but also the firste as concernynge our duetie towardes God He punisheth Idolatrie blasphemie wytchcraftes periurie He punisheth restraineth heretikes that are blasphemous against God such as teache false doctrine He taketh to his correction them that are stiffe in defendinge of heresie and errors and punisheth them for malefactors bycause they seduce many from the truth And when he doth this he is not thought to plucke vp the tares for bycause he and his office is not belongynge to that kyngdom whiche is forbid to plucke vp the tares It were a superfluous thing to commande or teach that lesson to gouerners of housholdes or to ciuil officers or such other For they haue all their charges geuen vnto them which they must nedes execute in their offices with all diligence and yet they plucke not vp the tares for that they hynder not the kyngdome of grace but cause rather by their order discipline the kyngdom of grace to be in better case to be troubled with fewe offences All officers shold se diligently to quiet and tranquillitie to be had both in house and citie that the church the kyngdome of heauen might liue a quiet and a peaceable life with all godlines and grauitie in prayers supplications with thankes geuing and intercessions For to th end that this kyngdome of prayer true inuocation which is called of Christ the kyngdom of heauen might be reserued amōg men it is very necessarie that parents maiestrates see straightly to their offices Wherfore magistrates and officers of this corporall lyfe do not plucke vp the tares againste the commandement of Christe when they by sharp straight correction and execution do withstand these offences that disordre the common welth But they do the best that they can to see and prouide that the good corne in the congregation be not ouercome with tares so the kyngdome of heauē shold vtterly be abolished in earth And this haue I sayd as touchynge the true meaning of this parable least it shold by euil vnderstāding therof cause men through superstitiō to abstaine from doinge certaine offices necessarie in the cōmon welth Now to declare at large what an haynouse thing it is that Christe here describeth howe the ennemie in the night sowed his most pestilent tares and howe the byshoppes and superattendēts by their sleping sluggyshnes gaue hym occasion and leaue so to do it were a long matter and not fyt to be handled in so shorte a tyme but at this time I thinke sufficient for me to haue enstructed you as touching the true meanyng of this parable And to th end that ye may earnestlye regarde it euen as Christe would we shold when he put forth this parable of the tares let vs pray vnto our heuenly father as for a thyng most necessary to whome be praise and glory for euer Amen The Sonday called Septuagesima The Gospell Math. xx THe kingdome of heauen is lyke vnto a man that is an housholder which went out early in the mornyng to hyre labourers into his vineyarde And when the agrement was made with the labourers for a peny a daye he sent them into his vineyarde And he went out about the third houre sawe other standing ydle in the market place and sayde vnto them Go ye also into the vineyarde and whatsoeuer is ryght I will geue you And they went theyr waye Againe he went out about the vi and ix houre and dyd lykewyse And about the xi houre he went out and foūd other standing ydle and said vnto them Why stāde ye here all the day ydle They sayd vnto hym because no man hath hyred vs. He saith vnto thē Go ye also into the vyneyarde and whatsoeuer is ryght that shall ye receiue So when euē was come the lorde of the vineyarde sayd vnto his steward Call the
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
although many benefites be cast awaie vpon the vnkinde yet ceaseth not their will of well doyng Now doeth Christe procede and deuideth mercie into diuers partes Iudge ye not and ye shall not bee iudged Condemne not and ye shall not be condemned Forgiue and it shall be forgiuen you Christe would haue vs godlie in deede that we should not crake of faithe and the Gospell in wordes as the moste parte doeth that boaste them selues to bee Gospellers and prate muche of Christe But if the matter be well tried thei are but dissemblars And a greate part deceiueth them selues and perishe hereby with their hypocrisie This hypocrisie would Christe gladly restraine Wherefore he putteth forthe to vs no straunge or vnknowen example of his father doen to our profite that as we fele his goodnes and humanitie so we should shew our selues beneficiall and not high mynded toward other For we are in daunger of Gods iudgement and damnation for our synnes What hath the heauenly father doen He would not iudge and condemne thee as he might but he forgaue thee thy synnes tooke from thee hell and damnation and receiued thee to his mercie This example is put for thee Applie thy self thereto Bee thou likewise vnto other then art thou a true christian whiche beleuest in Christ neither condemnest thou thy neighbour but forgiuest hym gladlie thy hurte But if thou wilte not dooe so but rather dooe like the leude seruaunt Math. xviii thou declarest that thou canst receiue no mercie before GOD nor shewe to other in this life that thou art a Christian man but rather that GOD will exclude thee from his mercie and appoinct thee to iudgemente and damnation and depriue thee of all his benefites wherewith he hath indued thee and require again all the debtes that he remitted forgaue Thou nedest not doubt of this For the commaundement is this Iudge ye not and ye shall not bee Iudged but if ye will not cease iudgyng GOD shall iudge you also The common practise sheweth how harde this inibitiō is Assone as we iudge our selues hurt forth with we vse this iudgement Why should I do good to the vnkinde I haue holpen hym often and he dooeth not onely like for like but dooeth a shrode turne for a good I should offende if I should helpe the vnkinde so often But this is an vnmercifull mercie and painfull helpyng When thei Iudge bicause thei obtain not the like And then appereth Gregorius saiyng true True Iustice hath doen compassion but vntrue is double iniquitie For when a man giueth me a croune he is thought to go about to make me his bondman thereby Wherfore assone as any thyng is doen or saied that pleaseth not or if I be not obsequius forth with he embraideth me haue not I doen this for thee and requitest me with suche kindnes This is truely nothyng els but to serue and Iudge as the Gentiles doe that there maie be a recompensation For this is no good waie If thou doe good to an other and he acknowledge it not or doeth euill for good thou maiest admonishe him not so to doe least he offende God greatly But yet hast thou no iust cause to hate hym to iudge and condemne hym Giue hym vp to his Iudge For thou knowest not what GOD will doe with hym whither he will amende hym If he be not amended GOD hath officers sufficiēt to be reuenged of hym And so suche thinges chance daily that there rise sodain tempestes against the stubburne Onely beware that thou iudge him not but thinke thus GOD hath not so cruelly dealte with me For if he had I should haue been killed long a gone in my synne when I liued in filthy Idolatrie and Hypocrisie Likewise also beware that thou dooest not condemne for it is not thy duetie To chide to tell one of his faut to dehort to declare to them that iudge and condemne it is lawfull But thou haste no more to doe then to be mercifull thou maiest not Iudge thou maiest not condemne And if thy neighbour be so obstinatly set to do thee hurt that he will not cease yet thou oughtest to bee willyng to forgiue and not to hinder his profite or goe about to reuenge but rather to furder to helpe him These thynges are harde to doe but remember that thou art a Christian and that more perfection is required of thee if thou earnestly embrace this name euen as the example of our heauenly father plainly declareth before vs. For if thou dooe good to thy neighbour and he be vnkinde and doeth requit thee with euill doubte not but that GOD will laye it to his charge Resigne and giue ouer thou the vengeaunce vnto him and do thou thy duetie GOD doth reuenge all these thynges at his tyme. Wherefore commit thou all other thynges to hym and execute this commaundement that thou reuenge not but be mercifull It followeth in our Gospell Giue and it shall bee giuen vnto you good measure filled vp and shaken together yea runnyng ouer shall men giue into your bosome For with what measure ye meate vnto other with the same shall it be measured vnto you againe Christ hath comprised these preceptes very properly and laboureth specially to cause vs to fulfill the true workes of Charitie Wherefore as he hath commaunded that synners should be mercifullie and gentlely handeled as we are gently handled of hym that we Iudge and condemne theim not but committe that vnto GOD and praie for theim to GOD So he commaundeth to doe thē good by giuyng helpyng and counsaillyng c. and then not to doubt but GOD will requite our liberalitie bee it neuer so greate That so the minde maie abounde with Charitie alwaie and neuer bee ouergrowne with the thornes of vnkindenesse to cease thereby from well doyng as the Gentiles doe whiche can not abstaine from iudgyng and condemnyng For assone as thei thinke them selues hurt thei forgiue not before thei are humblie asked forgiuenesse So thei will not giue any thyng but where as thei loke for gaines and for benefite Wherefore thei can neuer escape the Iudgemente of GOD neither are thei Iudged worthy of Gods benefites and of his mercie and grace This faute must we eschewe and so doe for our neighbours as our heauenly father doeth for vs. He slacketh his straight Iudgement he pardoneth vs he will not be cruell and cōdemne vs although we be vnkinde He enioyneth vs to do likewise also or if wee will not he putteth before vs a dreadfull ende that we shall loke so to be serued of hym as we serue other For with the same measure saith he shall other measure to you as you haue measured with And we can not deny but GOD hath giuen vs good measure For if he would haue giuen vs after our desertes he might haue plagued vs with wrathe plague pestilēce and all euill and put vs to death assone as we were borne I will not rehearse how manifolde waies we haue offended hym
neither hande nor mouthe is to be restrained We maie lawfully vse these instrumentes to reuenge accordyng to euery mannes vocation office and aucthoritie For here there is no place for lenitie and mercie but for vengeaunce So that in this behalfe would neglecte vengeance he should giue an occasion to GOD the high iudge that he should punishe the sinnes and offences of men and then were the matter in worse case For when GOD punisheth he punisheth more greuously then men doe· And this is the doctrine of the Gospell for this presente Sondaie The Lorde our GOD helpe vs by his holy spirite and giue vs grace for his sonne Iesus Christes sake that in this worlde we maye liue here a Godly rightuous and sober life euery manne accordyng to his vocation and office and in the worlde to come enioye the fruicion presence and sight of the moste blessed and glorious Trinitie GOD the father GOD the sonne and GOD the holy Ghoste three distincte persones and one true immortall and euerlastyng GOD To whom be all power glory and honor bothe now and euer Amen ¶ The .vij. Sondaie after Trinitie Sondaie The Gospell Matth. viii IN those daies when there was a verie great companie and had nothyng to eate Iesus called his disciples vnto hym and saied vnto theim I haue compassion on the people because thei haue been now with me three dayes and haue nothyng to eate and if I sende theim awaie fastyng to their owne houses thei shall fainte by the waie for diuers of theim came from farre And his disciples answered hym where should a manne haue breade here in the wildernesse to satisfie these And he asked them how many loaues haue ye Thei saied seuen And he commaunded the people to sitte doune on the grounde And he tooke the seuen loaues and when he had giuen thankes he brake and gaue to his disciples to sette before theim And thei did sette them before the people and thei had a fewe small fishes and when he had blessed he commaūnded them also to be sette before them and thei did eate and were suffised And thei tooke vp of the broken meate that was lefte seuen baskettes full And thei that did eate were aboue fower thousande And he sent them awaie THE EXPOSITION THis miracle did Christe twise For on midde Lent Sondaie is the like historie sette forthe when with fiue barlie loaues and twoo fishes he fed fiue thousande menne besides women and children and yet there remained so many fragmentes as filled twelue Baskettes full But in this Gospell ye heare how with seuen loaues and a fewe little fishes he fedde fower thousande and there were lefte so many fragmentes as filled seuen Baskettes It appereth that suche as appoincted this Gospell now to bee redde had a consideracion of the tyme seyng that this miracle is set foorthe in the fruitfull tyme of the yere that all men maie learne and vnderstande that all these thynges whiche wee receiue and take of the grounde come vnto vs by the blessyng of God and that God euen at this presente daie worketh with vs this miracle whiche at the tyme he wroughte in the wildernes saiyng that with a fewe nourishmentes or slender prouision he is able now also through his blessyng to minister foode to many yea to thousandes thousandes of people as he daily doeth so that although many times through tempestes the fruictes of the yearth haue no good successe yet that wee should knowe that our chief help and comfort consisteth in the blessyng of God For it is not the abundance of foode but the blessing of God that feedeth For suche is the naturall frowardnes of the vnfaithfull worlde that when it seeth not present store of victuall yea also enough the same straight waies it beginneth to despaire as though it should out of hand perishe for honger Thei that haue great plentie of victuall as of corne wine c. thei will vtter none of it before thei bee able to make the moste of it and to sell it so dearely as is possible These are very leude persones and suche as knowe nothing of Gods blessyng neither doe thei beleue it Or els thei would so behaue thē selues that thei might haue Christ with them and so should thei neuer doubt but that he through his blessyng bothe were able and also would make of their little store great abundance and sende plentie of all thynges For this miracle teacheth vs that there is no cause why we should doubte of the good will of Christe but that he will prouide abūdauntly bothe for our soule and bodie for our soule his spirite worde and faithe for our bodie meate drinke clothe lodgyng c. so that although sometyme he suffereth suche as beleue in him to be vexed and greued with penurie scarsenesse pouertie and contēpt for thei are greatly hated of the world neither doeth the worlde thinke them worthy to be fedde or to liue on the yearth yet thei should not doubte of this but that Christ euen in the greatest tyme of penurie and then all thynges bee moste scarse and deare will plentifully prouide for theim all thinges necessary for this present life Notwithstandyng Christe ministereth his blessyng accordyng to the rule whiche he prescribeth in the Gospell of Matthew Seke ye first saieth he the kingdome of GOD and the rightuousnes thereof and al these thynges shall be caste vnto you For the Euāgeliste declareth that the people taried with Christ three daies What was the cause of their so long abode with Christ it is easie to conceiue Uerely to heare the worde of GOD at his mouthe And this is the cause that he afterward is so carefully moued to make prouision for them and coumpteth it his office to see that thei lacke nothyng leaste thei should perishe for honger that it should bee a speciall doctrine to vs first of all to haue a singuler regarde to the woorde of GOD and to practise the same in our life and conuersacion and afterward as touching thinges apperteining vnto our liuing to caste all our care vpon Christ. For he hath taken vpon hym to make prouisiō for vs so that he will by no meanes suffer vs to perishe for honger Stones shall soner be made bread then thei which seke the kyngdome of GOD the rightuousnesse thereof shall lacke any good thyng as the Psalmographe saieth O feare the Lorde ye that be his sainctes for thei that feare hym lacke nothyng The Lions doe lacke and suffer honger but thei which seke the Lorde shall want no maner of thyng that is good Again I haue been yong and now am old and yet sawe I neuer the rightuous forsaken nor his seede beggyng their breade The rightuous is euer mercifull and lendeth and yet haue his children Gods blessyng and inough So saieth blessed Marke in the sixt Chapiter of his Gospell that muche people came flockyngly together out of diuers cities tounes and
the maister of the housholde did prayse the vnrighteous Steward This is not so to be taken as thoughe he alowed vnrighteousnes but he only prayseth the prouidence and wisedome of the Stewarde commandeth vs to folowe it in a good cause that we should vse lyke care and diligence in that as this Steward vsed in an euil cause to his owne coÌ„moditie although to the damage and losse of his maister Euen as if I should prayse an harlotte for setting foorth of her selfe euen to the vttermost for her owne gayne lucre and aduauntage In that behalfe there is no fault in the golde nor in other thynges because the woman doth abuse them yet this example tendeth to this ende that I may admonishe thee that seinge this woman for a litle aduauntage taketh so greate payne in deckinge and trymminge vp of her selfe to please her louers thou muche more oughtest to sett a worke all the lymmes of thy bodye for the attaynment of euerlastynge lyfe and that thou mayst please Christe thy louer This is not so vnderstanded as though filthynes and dishonestie semed worthy to be folowed but this care and diligence is set forth for an example to induce thee vnto a better thyng But how goeth the worlde Christ pronounceth an horrible sentence saith The children of this worlde are more prudent more forecastyng more circumspect more wise in their generation then the children of lyght The matter is plaine For when there is any hope of game and aduantage howe doth the children this worlde carcke and care swyncke and sweate moyle and turmoyle They spare no labour no diligence no payne no trauaile with howe great combraunces perilles and dangers are robbers theaues afflicted and vexed Their care and pensiuenes ceasseth neither night nor daye Pursepickers stealers whoremongers adulterers c. Haue their paines labours and sweate not a litle to gratifie pleasure the deuill and to satisfye their wicked lustes But contrariwise Christen men lye as it were oppressed with a dead slepe secure carelesse wtout any thought when they shold do the workes of charitie and serue god They thincke al things to much when they either do or suffer any thyng for Gods cause or for the commoditie of their neighbour And whereas the worlde bestoweth so greate payne in purchasing hell and in pleasing the deuil there muste the Christians be vrged and drawen as it were a beare to a stake to do their dutie although god knoweth they do it both slenderly and slowly It is therfore a most goodly and trymme example that Christ setteth forth here vnto vs. If we haue any consideration of our dutie we nede not fetche examples a farre of or borowe them out of these bookes and those monumentes only let euery man consider his owne famely or housholde and diligently marcke howe diligent and paineful his children or seruauntes are to do a mischeife and to worke that which is acceptable and pleasant to the deuill All these may be an example vnto vs that we shoulde with like diligence and care embrace the worde of God and the thinges that beloÌ„g vnto euerlasting life For seing they be careful in euil wicked things ought we not much more to be careful painefull about good and godly thinges Let vs not thincke this by any meanes to be suffred that the wicked lymmes of the deuill shold make such haste to hel and we that wil be counted Christians to stande still lyke dastardes to go about nothing that may further vs vnto the kingdome of heauen and vnto euerlasting life But the worlde doth here helpe vs notably well with an holsome example concernynge the busines wherof Christ speaketh in this place For set before thee som man that is geuen to couetousnes Thou shalt see that he can take no reste neither night nor daye The desire and care of money doth so tosse hym as it were the sea when it is most vnquiet He inuenteth suche subtile wayes to get goods as those that be witty men can none otherwise then greatly marueille at his doinges To be shorte he will not let scape so much as a farthing if there be any hope to come by it For his drie iawes are as gredy as wide gaping for the litle as for the greate Al is fysh that cometh to the net This couetous miser this miserable Mammonisie this wycked worldlyng ought to moue vs all by hys example that as he hath an vnsaciable desire vnto the getting of money so we likewise shold haue as gredy a mynde as feruent a desyre as wel willing an hearte to obtaine and get euerlasting lyfe But where are these Christians that study thus to do their dutie That are as muche delighted to helpe their neighbours nede wyth a lytle money euery man accordyng to his habilitie as this couetous man is delighted to see his stocke of money encreased eyther by vsurie or by any other vnlawful meane When notwithstandynge all that the couetous man getteth as I may speake nothing of the shame dishonestie is but transitorie and soon passeth away and cometh to naught But looke what things we get be Christen liberalitie by doing good to the poore members of Christe they bringe with them euerlastinge fruites and coÌ„modities For thus sayth Salomon He that pitieth the poore lendeth to the Lord and looke what he layeth out it shall be paid hym again Here a man nedeth not to feare the losse of his stocke or gaynes thereby for he is promised that he shall loose nothing but whatsoeuer he bestoweth vpon the poore it shal be abundantly recompenced hym But this wil take no place among vs neither do we beleue it For by the deuil are the sences and iudgements of the vnfaithful hindered and letted that they can not perceaue this nor haue any mynde to this gayne and aduantage whiche farre surmounteth and passeth all worldly lucre and profite Wherfore we are worthely punished for oure madnes seinge that we set more by thynges present although frayle tranâ—itorie then by the things that are heauenlye and euerlastynge so that we do not only synne by couetousnes but we also make our Mammon the author of our destruction and damnation both of bodye and soule Therefore Christe concludeth very truly when he sayth that the children of this worlde are wyser in their generation then the Sonnes of God For the deuill receaueth an hundred times more of his children then God doth of his Yet must we not ceasse from teachyng and admonishyng men be they neuer so sluggyshe and mad but we must be alwayes spurryng and prickyng them forewarde vnto the study of good workes if that by oure importune labour they may be brought vnto some goodnes euen as other by the subtle suggestions of the deuill the wicked councelles of naughtie packes are moued and brought vnto all kynde of lewdnes for although oure matters procede but slowlye in this enterpryce yet this
if thou wilt heare the worde of God heare thy father and thy mother thy preacher and pastor and finally thy Prince and magistrate c. what they saye when thou hearest them thou hearest God except that in executynge their office they commaunde any thynge that is contrary to the worde of God Then are they not to be heard For we must obey God more then men We must fyrst here the word of God in the congregation and afterwarde menne But this one case excepted what soeuer thy pastor or curate thy parentes or magistrates saye to thee that saieth God vnto thee that must thou remember to receaue and to obey For what is hee amonge vs all that woulde not take a long iorney to go vnto suche a churche wher he might heare God preache For all men would be glad to heare and to know that voyce But Christe saieth I wyll brynge that to passe nerer home so that thou shalte not nede to trauayle so farre Heare thy Pastor and thy parentes and so haste thou hearde me For these are my disciples when thou hearest them I wil sound in thy heart Ephata Be thou opened as I did to this deafe person that thy eares maye be opened thy tonge set at libertie and that thou from hensforthe may be no more deafe in thy heryng nor dombe in thy speaking as thou wer afore But how goeth the world The children and housholde although they heare theyr parentes and maysters yet woulde they not doo the least thynge that is commaunded theym except they were compelled suche stubburnesse and disobedience reigneth nowe a daies in the heartes of theym that oughte to be moste humble and moste obediente And as in families so lykewyse in common welthes men are very negligent and slow to obey the officers What soeuer they ordeyne in a realme or citie ye shall fynde very fewe amonge so greate multitudes that wyll trewely and syncerely execute the commaundement of the magistrates The subiectes shewe more disobedience towarde the hygh powers in this time of this theyr so great knowledge then they dydde in the tyme of darkenesse ignorancie and blyndnes suche is the wyckednes and ingratitude of this oure moste wycked and ingrate worlde And it is apparant also howe fewe there are whiche with true zeale and feruent desire heare the sermons whyche is euidentely knowen not onely by their fruictes but also by thys moste specially that the men of townes and villages yea and of cities also do moste vnworthyly handle theyr ministers and pastors not onely by railyng vnreuerently of them but also by takyng awaye vniustly from them suche tythes and dueties as by publyke order are apoynted vnto them Therfore a worthy payne foloweth euen this that when the worde of God pronounced by parents ministers of the churche and by magistrates is neglected nothinge set by the deuill by litle and litle shold stop their eares more and more and tye theyr tongues streyghter then it was afore and so set them in suche case that they can not abyde either to heare or to speake the worde of God But on the other parte it maketh their eares wide open to heare the dotyng dreames of the sectaries and their false and diuellyshe doctrine agayne to heare baudye balades fylthy fables triflyng talke whorish wordes and suche lyke as corrupte bothe bodye and soule It loseneth and setteth at libertie also their tong to blaspheme God to slaunder theyr neyghboure to lye to backbyte to rayle to scoffe to ieste c. that it maye be an offence to all good and godly men And this is a rewarde worthy suche ingratitude vnthankfulnesse vngentylnesse yea playne churlyshenesse and it worthely chaunceth vnto theym on such sorte because they wyshe it to bee none otherwyse But what shall bee the ende Uerily that all thynges shall go to hauocke the woorde of God shall be taken awaye from vs seynge wee haue noo delyghte therein As it is wrytten He would none of the blessing therefore shall it bee farre frome hym And as oure Sauiour Christe sayeth This is condemnation that lyghte is comme into the worlde and menne haue loued darkenesse more thenne lyght For their woorkes were euyll And in the place of the woorde shall the wycked decrees of Antichriste bee thruste into the churche Our countrey shall be oppressed with diuers kyndes of plagues as pestilence famyne tempestes c. Oure common wealthe shall be tourned into common wo. Myseries yea and those mooste greuous and intollerable shall ouerflowe this oure countreye Insurrections commotions Rebellions Conspiracies tumultes ciuile warre murderynge one of an other c. And after al these things except we repent tourne vnto God with all our hearts gladly heare the word with our tong magnify the same to the vttermost yea frame and fashion our lyfe and cōuersation according to the doctrine therof shal this our realme be a spoile to foreyne nations This hath our ingratitude worthely deserued whiche beyng prouoked so often with so many benefites at the hand of God wyll notwithstandyng not onely not repent but also where as we ought to procede from faith to faith and from vertue to vertue we go from vice to vice from syn to synne and so we cease not daily more and more to heape the whote wrath and most horrible vengeance of God vpon vs to the destruction of our countrey vnto the damnation of our selues both body and soule And this is the cause why Christ loketh vp to heauen mourneth and as one greatly troubled saith Ephata Be opened For this greatly greueth our sauior Christe that where as the good pleasure and mercyfull wille of GOD is to delyuer vs frome the bandes of Sathan thorough the woorde wee as people without all reason refuse oure owne Saluation and thorowe our contumacie and stubbornesse haste vnto our selues euerlastynge damnation and prouoke the wrathe and vengeance of God to fall vpon vs. Therfore let vs consider well this miracle and folowe the example of these good men whiche glorifye commende prayse and magnifye CHRIST affyrmynge and openly confessyng that he hathe doone well in that hee of his greate mercye and infynyte goodnesse hathe made the deaffe for to heare and the dombe to speake And thys dooth our Sauioure Christe by his fynger and spetle euen at thys houre yea continually in the worlde that the eares of the deefe maye bee opened and the tongues of the dumbe losened by the outewarde woorde whyche we heare in the Churche of our Pastours and Mynisters and at home of oure parentes For by thys woorde the holye Ghoste woorketh myghtely in vs and by none other thynge Marke that welle and soo muche the more studiously and diligently embrace thou the word For thys is the next and most certaine waye that our eares may be opened oure tongues losened and we our selues at the laste obteyne euerlastyng saluation Whyche thynge oure Lorde and Sauiour Christe Iesu
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
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
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
Secondarilye this is to be noted that as the scripture geueth a peculiar name vnto CHRIST and calleth hym the worde of GOD So doth it also geue a proper name to the sprite callynge it Spiritus Sanctus that is the holye Ghoste whiche by his grace doth sanctifye the heartes whiche were before vnholy and defiled with synne This name bringeth greate conforte to all good Christian men For they perceaue that they are weaker then the deuill and vnable at all times to resyste hys temptations And as they are verye sorowfull that they fele the euyll spirite sore sette agaynste them so are they put in good hope that by CHRIST they obtayne the holye Ghoste whiche pardoneth theyr synnes and styrreth them to obeye God truly But howe the holye Ghoste dooth bringe thys to passe it is shewed in Iohns Gospell The holye Ghoste shall reproue the worlde of synne of iustice and of iudgement For so are the properties of the Trinitie discerned in the articles of our faith that GOD the father gaue vs bodye and lyfe and made vs to his Kyngedome And after that oure parentes became the firste synners and vnder deaths danger and we also as by enheritance succeded vnto their synne and forfet The sonne of god was made man and thorough his death restored to vs that that was loste deliuered vs from sinne and death This deliuerance doth the holy ghost set forth by the Gospell and so instructe the heartes of men to beleue therin that is to haue sure confort therin that CHRIST died for them and that they maye not doubt but that they are reconciled to God the father by that death so that he wili no more remember their synnes but will forgeue them for Christes sake This doth signifie the sanctifiynge of the heartes or the purifying by fayth as Peter speaketh in the Actes of the Apostles And wher as is suche remission of synnes by faith so that we do not despaire althoughe diuers sinnes remaine but take sure conforte thorowe the death and resurrection of CHRIST There foloweth at the lenght the second sanctifyinge of the holye Ghoste wherein oure bodyes also are sanctified by the holye Ghoste as when we geue ouer oure selues no more to sin nor be delighted therwith but abstayne and studie to do those thynges that please God as Paule teacheth He that stole set hym steale no more but rather let hym labor with his owne handes that that is good that he maye haue to geue to the nedefull c. This is the propertie of the holy Ghoste to begin in vs a newe and true obedience towarde GOD that we maye resiste synne and mortifye the fleshe and so obtaine remission of oure sinnes by faith But this sanctifying is not parfect by and by with the first For if the fyrst were not the second coulde not muche preuayle For fleshe and bloud are full of infirmitie but the deuill is excedynge mighty against vs and we haue receaued onely the firste fruites of the spirite Wherefore this obedience can not be parfect and there is no sanctifyinge to attayne vnto ryghteousnes before GOD and euerlastynge lyfe than the sanctifyinge of fayth wherof is spoken before For thereof dependeth the whole matter wheras the second sanctifyinge when it hath done all that it can confesseth his owne vnprofitablenes and stycketh onelye to the sanctifyinge whiche commeth of Gods grace and mercie Hereof then is it plaine why the holye Ghoste is so called because it doth make holy and sanctifye that is by the word it stirreth vp in vs fayth towarde CHRIST that thereby we maye obtayne remission of oure synnes Besyde this office of sanctifyinge the holy Ghoste hath other offices as he hath other names in scripture For Zacharie calleth hym the spirite of prayer because he encourageth the heartes to truste surelye in GOD and to call vpon hym in their necessities Also CHRIST calleth hym the conforter whiche helpeth oure heartes by stirringe vs to take paciently all thynges that they shoulde be feared by no misfortune or combrance of the worlde Also he calleth him the spirit of truth because to withstand lies and heresies and to confirme the pure word and true faith he is alwayes bent Wheras contrariwise the deuill by our reason and false doctrine woulde caste vs hedlong into errours and lyes These are the proper offices of the holye Ghoste besyde that he garnisheth the heartes of the faythfull with diuers vertues and gyftes and is suche a conforter that bydeth with vs alwayes where as all the worldlye conforte is but for a tyme and at laste forsaketh vs. Seynge then that the holye Ghoste dooth worke suche greate thynges in vs. This also is to be learned Whiche is the waye to attaine to suche greate gyftes and howe they maye begynne to growe in vs and that we maye receaue the holye Ghoste and thereby be sanctifyed and saued As touchynge this thynge CHRIST hymselfe doth teache vs. Luke xj Wheras he sayth on this wise Seynge that you that are euyll can geue good thynges to youre sonnes howe muche more can youre heauenly father geue his holye spyrite vnto them that aske it of hym Yt is a sentence worthy to be rehearsed teachynge fyrste that GOD woulde that the holye Ghoste shoulde be obtayned by prayer of hym and that he geueth it to them that wyth humble prayers desire it of the father Wherefore when thou haste a desyre in thy mynde to obtayne the holy Ghoste of GOD continewe in prayinge and doubte not but thou shalte obtayne This is the redye waye to obtayne the holye Ghoste For CHRIST hym selfe dooth teache thee so to doo and to call vpon GOD the father often for the holye Ghoste but this prayer as all other prayers muste be made also in the name of IESV and on suche wyse muste we praye GOD that he for CHRIST his Sonne sake wyll geue vs the holye Ghoste And to the attainement thereof haue greate helpe in that that Christ ascended to the father for no other cause but to receaue these gyftes of the father and to geue them vnto vs. Wherfore in our prayers we can not doubt for it is not onely commanded of God that we shoulde praye for the holye ghoste and also promised that we shall obtayne but also his wil is redie to geue it For as muche as Christ therfore sitteth at the right hande of God the father to distribute amongest vs these gyftes For he also receaued them of the father as it is writent in the .lxviij. psal Not for hymselfe but for men to geue them vnto them Besides prayers there are other things also necessary to the obtayninge of the holye Ghoste For we muste haue a feruent studie to read or heare the worde of God and to vse often the Sacraments that all these thinges ioyned to gether may make opē the way for the holy ghost For this is once for all
is very true that we cā not be without tēptacion when it chaunceth to vs as it did to Peter To labour all the night and to take no profite thereby we take it vnpaciently and goe about to lay all aside and depart But we ought to ouercome this temptacion and sticke to our vocation stedfastly and to caste all our care on the Lorde For I haue knowen this often tymes by experience when the obedient children in a familie hath had misfortune and contrariwise the disobedient and stubburne good fortune But at laste the hard case of the good was more commended and the wicked had an euill ende Wherefore if it chaunce likewise to thee that all thinges goe not well be constaunt and strengthen thy self that thou be not ouercome of temptacion For better is misfortune with obedience then good fortune with wickednesse The reason is that GOD at the laste casteth awaie the disobediente with their prosperitie bee it neuer so greate and exalteth the hūble and meke to great renoume This example of Peter is studiously to bee followed in that he hath respecte onely to the worde and followeth that and is nothing moued with these thoughtes whiche surely would greatly haue troubled vs and doubtles thei were in his minde also For we are commaunded aswell as Peter to labour and to serue in our vocation He that taketh holde to his vocation and suffereth not him self to be withdrawen from his purpose although it doeth but slowly prosper and the blessyng is lōg in comming yet must he not doubt of a prosperous ende For GOD can do no otherwise but at length haue respecte to obedience although he differreth it for a tyme and proueth vs whether we regarde his commaundement or not Wherefor no manne ought to be weary if he hath laboured all the night without profite For if Peter had gone about this draught in the night he would haue imputed it to his cunnyng and labour neither would he haue thought any thyng els requisite to suche a successe But whereas he fisheth all nighte and taketh nothyng and Christ first ministreth his woorde biddyng hym there with to assaie againe there hath Peter a sure triall that this good successe came not by fishyng and labour but of Gods worde and blessyng And lette this suffice you as concernyng the firste doctrine whiche is corporall and pertaineth to the bodily liuelode that Christe will be present with all his that laboure by his blessyng and not suffer them to perishe for hunger The second doctrine is spirituall For thus doth it followe in the historie that Peter is astonied by the draught of fishe and cōmeth to the knowledge of Christe that he is not onely man And whereas he acknowledgeth hymself a synner and falleth doune at Christes feete saiyng departe from me Lorde for I am a synner It is a spirituall matter and fewe vnderstande it For it semeth hereby that Peter did it of a certaine religion and that he desired for a reuerence to departe from Christe But the meanyng of it is not so The consciēce is in this case When GOD commeth with his grace and promiseth remission of synne and life euerlastyng frely for Christes sake the grace is so large that all thinges seme to greate for vs neither dare we approch nigh thereto for the greatnesse thereof It is easie to beleue that GOD is good and mercifull but that he imbraceth vs with his greate mercie our heart can not be made to beleue that All men thinke if I wer so pure and rightuous as Marie the virgin sainct Peter sainct Paule I would couple my self also to his grace but I am a sinner I am not worthie of grace but rather of wrothe Then commeth the Deuill and he inlargeth sinne so muche in thy heart that thou maiest see nothing but thy vnworthinesse and thou canst not but wonder and be amased at the greatnes of that exceding grace This is a spirituall temptacion whereof the prophane and rude as wee bee almoste all haue no perceueraunce nor vnderstanding For this is learned by experience onely and no otherwise Wherefore the greatest sort liueth on such wise that thei thinke not muche either of their sinne or of the grace of GOD. But true Christian men doe alwaies tremble and feare that that is to muche that GOD doth on his owne behalf Who am I saie thei O Lorde GOD that thou bryngest me thus farre I am not worthie of so greate mercie of GOD. And herevnto belōgeth that Christ comforteth Peter to be without feare for bicause he goeth not about now to iudge Peters synnes but to deliuer hym from sinne and to sette hym in suche an office that he maie bryng other also to the same grace So that all this comforte maie bee applied if wee should chaunce to haue suche thoughtes and be put in like feare to encourage vs to resiste theim and not to giue place vnto them For Christe came not to driue synners from hym but he came into the yearth for their sakes Wherfore he comforteth Peter against suche thoughtes and biddeth hym not to feare as he saieth also in an other place Feare not little flocke it is my fathers will to giue you the kyngdome In that place Christe talketh also with suche that thinke How canste thou come to heauen and to eternall life Canst thou obtaine to the fellowshippe of Angelles If thou were holier there were no cause why thou shouldest despaire But as thou art now all thy hope is in vaine But Christe answereth otherwise you feare saieth he but dooe not so For it hath pleased my father to giue you the kyngdome and that of his owne free will For whereas you are vnworthie beyng synners this is his mercifull will to giue it you of his grace and mercie wherefore feare not but receiue it ioyfully and with a gladde hearte For if GOD would not giue vs vntill wee were worthie wee should neither haue meate nor drinke But he will not haue respect to our worthinesse merites but to our nede and to his owne goodnes mercy And this is the cause that he giueth vs not onely thynges requisite to the bodie but also euerlasting life with suche temptacion is Peter also here encombred He perceiueth the greate goodnes of Christe and casteth in his mynde howe vnworthie he is thereof and therefore he beginneth to despaire what place saieth he is there for thee with vs Couple thy self with the rightuous I am a synner But Christ comforteth hym and sheweth hymself to be farre vnlike that that Peter thought of him commaundyng hym to bee of good chere and to take heart of grace and that the matter as concernyng the fishe is but little in comparison of that that he will make hym a fisher of men Now thou art a Fisher but I will giue thee an other office to enter into other waters and to take other Fishe that is men that heauen maie haue store of suche fishes
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
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