desyre hym that he will conserue kepe vs in this grace at the last geue vs the ioyeful enheritauÌ„ce of his moste glorious kingdome for Iesus Christ his sonnes sake our alone Sauiour and our alone redemer our alone aduocat and our alon mediatour our alon lawfulfiller and our alone peace maker to whom with God the father and God the holy ghost be all honour glory and praise both nowe and worldes without ende Amen The Sonday after the Ascension ¶ The Gospell Ihon. xvi WHen the comforter is come whom I wyll send vnto you from the father euene the spirite of trueth whiche procedeth of the father he shal testifie of me yee shall beare witnesse also because ye haue ben with me from the beginninge These thinges haue I sayde vnto you because yee shoulde not be offended They shall excommunicate you yea the tyme shall come that whosoeuer killethe you wyll thinke that he doth God seruice And such thynges wyl they do vnto you because they haue not knowen the father neyther yet me But these thynges I haue tolde you that when the time is come ye may remember then that I tolde you THE EXPOSITION IN this gospel are specially to be considered two thinges The first is coÌ„cerning the holy ghost The second is of the persecution whiche shall come to the confessours and professours of the gospell before the worlde As touchinge the holy ghost we confesse that he is almightie euerlasting god Christ calleth him by a special name euen the conforter And by this he declareth that true godlines can not be without the crosse and affliction For what nede should there be of a conforter if there were no troubles no persecutions But Christ describeth setteth forth the persecutioÌ„ to be such that the godly shal not only be slaine whiche is a most haynous offence but also they shal be counted such people as are verye aduersaries open enemies of all true religion godlines and therefore by no meanes to be suffred but by the iudgement of all men to be taken out of the earth by the most cruel death that can be deuised as pestiferous persons and intollerable heretikes hated both of god man so that the punishment of the Christians shal excede all other And they are somtime also troubled in their conscience by thincking that they haue ben to muche vehement and haue gone to farre or that they might haue done spoken more circumspectly warely and so shold lesse danger haue chaunced they haue liued longer done more good Thus are the ChristiaÌ„s troubled outwardlye of the tyrantes of this world inwardly of the weakenes of their conscience In consideration herof doth Christ call the holy ghost a conforter as though he should saye I know into what great troubles miserable afflictions blouddy persecutions other vnrestful griffes ye shall fall howe the whole worlde and all that euer is in it shal be againste you But I wil prouide helpe for you se that ye shall not stick in the myre nor be left confortles Yea when there appeareth no confort at al no helpe no succour ye your selues also thorow the weakenes of your coÌ„science shal be troubled inwardly theÌ„ wâ—il I send vnto you the holy ghost which is the conforter that he may coÌ„firme make stroÌ„g your mindes that ye despaire not encourage you to abide by that which he shal say vnto you Now are there two maner of coÌ„solatioÌ„s or coÌ„forts The one is a worldly coÌ„fort which is but an vncertein vaine coÌ„fort For it dependeth altogether on riches power glorie frendship good wil of princes great men but saith Christ none of al these shal you my disciples haue yea these thinges shall be against you not with you NotwitstaÌ„ding let it not dismay you that ye finde no coÌ„fort at the worldes handes For that coÌ„forte is of no great waight neither is the coÌ„tinuaÌ„ce therof long Som sodeÌ„ mischauÌ„ce displeasure of great meÌ„ sicknes agewe plague pestilence misfortune maketh sone an end of worldly coÌ„forte But I saith he wil prouide for you an other conforter euen the spirite of truth which shal then coÌ„fort confirme and strengthen you when ye shall be combred and opprest with terrours fears infirmities miseries calamities outwardly before the worlde inwardly in your mynde For for this cause hath the holy ghost this name that he is called a coÌ„forter not an accuser or troubler For where sadnes perturbation is it is a token that the holy ghoste is not there And this conforter is also called the spirite of truth For he coÌ„forteth not as the world doth where nothyng is sure coÌ„stant but his coÌ„solation or confort is perpetual euerlastiÌ„g which no maÌ„ is able to destroie But here again is a scrupule or doubt for the conscience answereth Thou speakest muche of conforte but I fele it not I fele rather the contrarie that the worlde is mery and ful of pleasure But the ChristiaÌ„s mourne are euer vnder the crosse Iohn Baptiste is beheaded But Herode and his harlotte Herodias are frolike and mery And euen so goeth it with vs. The worlde enuieth vs a bytte of breade and euery man thincketh that whatsoeuer mischiefe he doth to a Christian it is well done when in the meane while the pope the Cardinalles the Bishoppes and all that hate the gospell lyue all in pleasure and iolytie in reaste and peace in idlenes and heartes ease and without all affliction trouble Is this therfore a conforte Christ answereth that it is a conforte but we must make a distinction betwene confortes The worlde also hath his coÌ„forte for if it had not it could neuer be so secure careles mery and without all care but that is not the conforte whiche coÌ„meth from the spirite of truth but it is a deceitfull confort For it maye sodenly come to passe that in those things wherin the worlde reposeth his conforte and staye there may be founde no coÌ„fort nor helpe at all But the holy ghost which is the conforter of the Christians is the spirite of truth whiche inwardly conforteth vs with most certein sounde and sure consolation Therfore although Iohn haue not that conforte that Herode with his whore hath but is caste of them into prison where he lieth most miserably afflicted and withoue all consolation tyll at the laste he looseth his head yet the holy ghost conforteth coÌ„firmeth him secretly in his hearte speaketh vnto him on this maner Be of good courage O Iohn and let no aduersitie dismaye thee neither be thou disconforted that thou art so miserably vniustly caste into prison and that the wycked worlde doth so hate thee and reuile thee Thou knowest this that all worldly thinges can not continew long it now hath the ouerhand but the tyranny therof shall not longe endure For
Iordan vnto Iohn to be baptised of hym But Iohn forbad him saying I ought to be baptised of thee and comest thou to me Iesus answeryng sayd to hym Let it be so nowe For thus it becometh vs to fulfyll all righteousnes Then he suffred him And Iesus as soone as he was baptised came straight oute of the water And loe heauen was open vnto hym and Iohn sawe the spirite of God descendynge lyke a doue and lightyng vpon hym And loe there came a voyce from heauen saying This is my beloued son in whom I am welpleased THE EXPOSITION OF the feast of the Epiphanie haue we intreated how that it hath his name of this that Christ opened hymselfe not onely by the starre but also at Iordan where hee was baptised But forasmuche as this reuelation is the greatest and chiefest and most comfortable vnto vs it should not be against reason if it wer called the feast of Christ baptised and opened at Iordan when he was thirtie yeares old The Euangelist dothe shew the hystorie playnly That he moued from Galile and came to Iohn vnto Iordan to be baptised of hym as other synners were whiche knew their synne and desired remissiō of them Iohn is troubled with this strange case For he knew Christ from his childhode And he thinketh him self not worthye to baptise hym But Christ saith suffer me this must be done that all righteousnes may be fulfilled that is that he may bring it to passe that all miserable synners may come to righteousnes and be saued Wherfore herein is now set forth a confortable example vnto vs wheras the sonne of God offered him self to be baptised which neuerthelesse synned not and doth that that he was not bounde to doe wheras we do not that that we are boūde to do And it is farre vnlyke that we should do more than oure duetie when we through oure wickednes are very farre from that that we shoulde do Wherfore this ought especially to be marked in this place that Christ the sonne of God whiche is holyer then al baptisme is notwithstanding baptised gaue commandement that baptisme should be kepte in the congregation and that al that wold be saued should be baptised And by this is it now euident that al men are damnable and accursed and stryken with madnes and blindnes of God for a punishemēt which can not intreat and obtayne so much of their eyes and eares as to marke what is done in this matter but contēne and dispraise baptisme and speake vilanously therof For why doste thou and thy childern refuse baptisme seing the sonne of God receaued it what great madnes or what great furie is this in the that thou shouldest denye suche a great worke Doth not baptisme seme worthye of great renoume for this cause if it were profitable for nothing els that this so great a mā vsed it wher as this is euident that he is the sonne of God came to baptisme that thou sholdest come to baptisme for the renoume therof if thou hadst no other cōmoditie therby But this matter is not without oure profyte For what good it doth vnto vs it appeareth in this wher as God by this baptisme sheweth foorth hym selfe wholye For as the Euangelist beareth witnes Iohn sawe the heauens open Whiche is a signe that God is delighted with baptisme whiche Christ hym selfe the Sonne of God sanctifieth with his body Wherfore heauen is opened which was shut vp before and now aboue the baptisme of Christ is the gate and windowe of heauen made wyde open so that from henceforth there is no distance betwene vs and God bycause GOD is now fallen downe vnto Iordane What is a reuelation then if this be none Wherfore if the feast of Epiphanie that is of reueling and appearing be requisite why is not this constitute and appointed wheras so playne a manifestation and opening of the Father of the Sonne and of the holye Ghost is sette foorth For the holy Ghost procedeth here after a moste gentle sight as a symple doue whiche amongest all byrdes is moste tame and is affirmed to be voyde of all wrathe To the entent that we might conceaue hereby a sure token that the holy Ghost will declare no crueltye towarde vs but bestowe that on vs thorough Christ wherby we may be iustified and saued And for this cause is Christ also opened after suche a gentle sorte to be the Sonne of God and wher as he had no nede of baptisme for his owne behalf he is present therat and receaueth baptisme not only for an example but also for a sacramēt that his baptisme might profite vs also may cause vs to haue sure truste that God is mercifull vnto vs. Besyde this wheras the Father openeth hym self by a voyce This is my dearly beloued sonne in whom I am delighted This is an other maner of voyce then was shewed in the mount Sinay when the earth and hylles dyd shake the men that hearde it thought them self to be in danger of their lyfe He sheweth not now such a cruell voyce All things are full of swetnes humanitie And God doth almost pronounce with this saying on this wyse To you mortall men is this man put forth in baptisme If ye desyre to know him it is my dearely beloued sonne in whome is my chief and only pleasure Neither is there any cause why ye shoulde feare him He is set forth to you as naked without armour without all cruel sight And there is no cause why ye should feare me For I come not now with thunder lightninge with a horrible a dreadful trumpe as I came to the mount Sinay but all things are peaceable quiet calme For what spice of crueltye may here be The sonne of God which is innocent without synne standeth in Iordane receaueth baptisme The holy Ghost commeth with the meeke forme of a doue Besides this God sheweth forth a very humane and gentle voyce declaringe that he sendeth vnto vs no Apostle no Prophet no Angell but his Sonne in whome he may greatly delyght What greater recorde can ye haue at al to make vs to marke and obserue the sonne of God Sith it hath pleased God to geue this cōmendation that his sonne is with vs that all maye be sure of this moste certain tried will of God If they wil haue God merciful vnto them let them imbrace his sonne only from whom the Father can by no meanes turne his fauour for the sonnes sake all his must nede be accepted to the Father Wherfore let all men regard diligently this commandement that they heare him obey his precept For he had no nede of circumcision and baptisme bycause he was voyd of synne But the baptisme of Iohn was made of God for sinne that al that acknowlegde their synnes be sory for them desyer that they might be pardoned should go to baptisme thinke for a
suerty that God is merciful vnto them But why is Christ baptised which neuerthelesse is without synne Not for his owne behalf but for ours which are synners For he taketh oure synnes vpon hym and deliuereth vs from them And for this cause he cometh to baptisme as the Euangelist sheweth very properly wheras he saith Christ forbidden of Iohn aunswereth Suffer me for this is it mete to fulfill all righteousnes Which is as much as to say In his baptisme is conteyned the righteousnes of al the world For wheras al the worlds synnes are put on me if the recouer of the worlde be sought for I muste do that that God commanded synners to do that is that they should be baptised of the. Do not thou forbyd it but rather further it that euen as I do gladly take vpon me baptisme for synnes sake so do thou gladly procure baptisme for me that the wrath of God may be pacified and remission of synnes ordeyned To this meaning sendeth the Father this voyce out of heauen This is my dearly beloued sonne in whom I am well pleased He speaketh these words at that tyme when Christ is baptised that we may vnderstande that this is oure baptisme and thinke surely that the wrathe of God is pacified and oure synnes purged by this baptisme and that God wil receaue vs again into fauour for his sonnes sake No difficultie or combrance be it neuer so great should take the sound of this voyce and so magnificēt a reuelation out of oure sight and mynde wheras the Lord oure GOD openeth the heauens and sendeth doune the holy Ghost in the forme of a doue wher as God the Father hym self sendeth forth such a pleasant voyce saying Beholde here is for you my sonne whome I loue and esteme aboue all things yea and my self also wholy for you But what doth the sonne he behaueth hym selfe as a miserable and wretched synner and is baptised of Iohn There coulde be no gentler and meker reuelatiō of al the godheade according to the three persons in three sortes than this was so that all men may be sure of this that he that receaueth Christ and beleueth his word and trusteth in his working pleaseth God in all pointes Which thing is set forth and confirmed in this place Whatsoeuer he commandeth saith or doth all that is verily after the will and pleasure of the Father Blessed were we if we wold obey his will and embrace his sonne with a stedfaste faith and confidence But who wold not meruaill at the great madnes of them which at the sound of this most magnificent voice passe by as deafe But yet the rable of Papistes adde to this contempte a more greuouse crime They curse and persecute this voyce and they speake with open blasphemy that Christ is not only he in whome the Father is delighted but that he is delighted also in Mounkes Masses Pilgrimages and suche lyke He that wold earnestly ponder with hym selfe what a blasphemy this is to dishonour and disgrace Gods goodnes and humanitie with such pryde wold thynk it better to dye then to lyue leaste he should fede on that ayer with this wicked kinde Wherfore my childern learne this whyle ye haue occasion A fewe yeares paste ye knew not these things Then was heauen shut vppe Then were we fayne to hear and beleue Mounkes dreames as touchyng purgatorie and terrible spirits and soules and suche other lyes But now other things are taught and only it remayneth that men learne But for as muche as we preuayle nothing with the worlde as touching this at leaste wyse let vs remember oure duetye and geue GOD thankes for this benefite for that he reueleth his mynde vnto vs on this daye geuing vnto vs a thing of inestimable pryce euen the holye Ghost in the lykenes of a doue his owne sonne at Iordane in baptisme and hym self in a voyce full of maiestie and confort Who woulde not therfore condemne hym worthely whiche geueth not thanks which reioyceth not which receaueth not the sonne of God with a feruent desyer whiche standeth here in Iordane receueth baptisme as a synner Upon whom commeth the holy Ghost in the sight of a doue where the Fathers voyce is so nighe that it can be no nigher There is no doubt but that the angels of God were present For where as is the Father the sonne and the holy Ghoste there muste nedes be a great multitude of Angels Wherfore see that ye esteme this hystory hyghly In dede it is a reuelatiō wher as CHRIST openeth hym self to the wyse men by a starre But this reuelation passeth that very farre For these are three especiall kynges God the Father God the sonne and God the holy Ghost whiche are al present together when Christ is baptised If it had so pleased hym this reuelation might haue ben done as well either in the wildernes or in the temple of Ierusalem But it was shewed euen at baptisme of the set purpose of God that we might learne religiously and reuerently to esteme baptisme And bycause we also are baptised let vs esteme oure selues no other wyse then fresh and new made sayntes The pratynge of the Anabaptistes is very great where as they say now that baptisme is nothyng els than water But with what word myght a man sufficientlye curse these execrable heddye persons This is the Iudgement of brute beastes and not of Christians For there is not only water but also the worde of GOD as it is seen at CHRITES Baptisme For God the Father the Sonne and the holye Ghost is present Wherfore it is no more water of the Element but suche water as in the which the Sonne of God is washed vpon the which the holy Ghost is caried God the Father preacheth that this water might not be counted symple water but sanctified whereat God the Father the Sonne and the holy Ghost is present As Christ also for that cause appoynteth the forme of baptisme that it should be geuen in the name of the Father of the Sonne and of the holy Ghost Wherfore when a chylde is now baptised the Sonne of GOD is present at this baptisme whiche with his body The holy Ghoste whiche with his presence God the Father whiche with his voyce hath consecrated and halowed baptisme Wherfore it can not be said that it is but water For all the Godhead is present And for this cause we iudge baptisme no mans worke For although a man baptiseth yet he baptiseth not in his name but in the name of the Father of the sonne and of the holy Ghost whiche come and are present at the worke of their owne accorde Or els that wold neuer folow at baptisme that ought to folow Now who is he that wold count this vile and of no valew that God the father the sonne the holy Ghost is present who will be so bold as to calle it very water Is it not euident what God of his owne addeth to
holy ghoste doth rebuke the worlde because it hath sinne for asmuch as it beleueth not in Christ that it hath no righteousnes because it knoweth not neither hath any conforte therin that Christe is gone to the father so likewise doth he rebuke it of iudgement because it knoweth nothing hereof and therfore feareth where nothinge is to be feared if it wolde heare him and receaue his worde For this is an extreme miserie and a lamentable plague to haue syn no righteousnes and besides that not to knowe of any consolation and conforte againste sinne death and all other euilles In this also sayth Christe is the office of the holy ghost that he should preach of iudgement and procure to be pronounced and set forth by the gospel that the prince of the worlde is iudged and that therfore he can not hurte them that beleue in Christ and put their cōfidence in his goinge vnto the father He maye vexe them with diuerse tentations but he can neuer preuaile againste them For although he be the prince of the worlde yet the prince is iudged he is spoiled of his pallace armour and with the chaines of darcknes as Peter speaketh is he bounde of Christ. There is no cause why Christen men should feare him or all his kyngdome For if the prince be iudged the world also whiche is his kyngdome muste nedes be iudged and depriued of all his power This the vngodly knowe not Therfore althoughe somtime they heare the worde and begynne to beleue yet so sone as the worlde rageth and goeth about to persecute they straightwaye are a frayde and fall awaye both from Christ and his worde as Christ saith in the parable of the sower parte of whose sede fell vpon the stones But the Christians are constant and stand stedfaste lyke a stronge and an inuincible bulwarcke For this voyce whiche rebuketh the prince of the worlde is alwaye in their heartes and eares Why sholdest thou feare why shouldest thou be faint hearted geue ouer to these tentations knowest thou not that the Prince of the worlde is iudged He is no more a lorde or a prince Thou hast a Lord that is mightier then he euen Christe Iesus whiche hath ouercome and bounde this prince Therfore let hym threaten bragge and boaste let him be as madde as he luste yet feare thou not For he shal hurt thee no more then that cruell beaste whose violence and crueltie is repressed and restrained with stronge and mightye chaines If thou wilte only beware that thou comest not nighe vnto hym and so willyngly cast thy selfe into daunger thou nedest not feare Thou arte without peril He shall do thee no harme Wherfore this only is required that the Christiās do not make light of the enemie kepe them selues in the feare of God diligentlye praye and the enemie that is iudged shall neuer hurte them Contrariwyse he that wyll not take hede but be secure and carelesse he shall sone be caste hedlonge into diuers perilles of this prince although iudged And of this cōfirmation strenghtening they haue moste nede which are the instrumentes of the holy ghoste in the worlde and do rebuke it of synne and righteousnes For there is no accusation that the worlde can les beare then of synne whiche is a thing most haynous and of righteousnes that it hath none at all Where this publique accusation is as it ought to be that world waxeth wode maketh an hurly burly and attempteth all kinde of violence tyrāny againste the ministers of the worde But the holy ghost by this iudgemēt setteth forth cōsolatiō For if this were not the preachers could neuer endure againste the violēce of the world but must nedes feare tremble And for this cause specially is the holy ghost called Paracletus that is to say a cōforter or an Aduocate which in aduersitie trouble stādeth by the preachers cōforteth thē encourageth thē boldly stoutly to cōfesse the truth forasmuch as they heare that the prince of the worlde is iudged And this is the doctrine of the office of the holy ghost euen what misteries of most worthie matters he shall declare and most specially set forth vnto men in this worlde He can be no Christen man that not only not knoweth these moste excellent misteries but also that when he knoweth thē doth not set more by thē then by all the goodes in the worlde For as for all other thinges they are transitorie and passe awaye but these thinges are euerlastinge which shall neuer decaye as Paule sayth The gospell is the power of God vnto saluation for so many as beleue This going awaye therefore whereof Christ here speaketh is greatly to be estemed and to be reioyced in as a moste singuler benefite for the whiche we are bounde dayly to geue god oure heauenly father most hartie thanckes and to desire him with feruent prayer that we maye dayly more and more fele in our selues thorowe fayth the fruite of this his inestimable benefite namely remission of sinnes and euerlasting righteousnes again the consolation and conforte of this iudgement that the prince of this worlde is iudged Nowe goeth Christe forth in his sermon and saith I haue yet many thynges to saye vnto you whych you can not nowe beare But when that spirite of trueth shall come he shall teache you all trueth How the Papistes interprete this sentence of Christ it is well knowen All their traditions innouations and alterations they defende by this saying of Christe and make the holy ghost author of them al as though Christe had to fore spoken of them But this is not true For this is the righte vnderstanding of Christs wordes that the holy ghost shall teache the Apostles and the churche and instruct them concerninge suche matters as Christe him self had to fore taught them whiche by the reason of their carnal iudgements they could not vnderstād nor attaine vnto the knowledge therof No new doctrine but the same doctrine that Christ tofore had taught shall the holy ghost teache as Christ declareth more plainely by these his wordes He shall not speake of him selfe but what so euer he shal heare that shall he speake and he will shewe you thinges to comme He shall glorifye me for he shall receaue of mine and shal shewe vnto you Again The conforter whiche is the holy ghost whome my father will sende in my name he shall teache you all thinges and bring all thinges to your remembrance whatsoeuer I haue said vnto you The holy ghost openeth and lightneth the darke mindes of the Apostles with the golden glisteryng beames of his godly influence He maketh plaine vnto them and vnto the whole church the true doctrine of Christe concerning sinne righteousnes and Iudgement He maketh them to haue a righte iudgement of Christes kyngdome whiche they looked for to be a carnall and glorious kingdome in
this worlde He instructeth them as touchinge the conuersion of the Gētiles and the receauing of them into the nombre of gods people whome they iudged to be dogges and caste awayes He teacheth them that the gospell belongeth no les to the Gentile then to the Iewe and that there is no respecte of persons before God but that who so euer beleueth and worketh righteousnes is welcomme vnto hym He enformeth them that they in this worlde shoulde not looke for wealth glorie riches ease fauour of men c. But for the crosse trouble affliction persecution losse of goodes banishment imprisonment and at the last death wheras the Apostles so blinded were they with the vaine opiniō of Christes carnal and worldly kyngdome as we may se in many places of the Euangelicall historie looked for the cleane contrary These and suche lyke thinges whiche Christe to fore had taught the Apostles the holy ghoste renued and broughte vnto their remembrance and all carnall fansies and worldly imaginations vtterlye secluded and sette a parte he inspired and breathed into them true iudgements and godly persuasions concerning the high misteries of Christes doctrine by this meanes not onely deliuerynge them from errours and false doctrine but also making them able to do the same thorow the ministerie of the word For the holy ghoste is a true interpretour of Christes minde and a faithfull teacher of gods holy misteries Whosoeuer hath hym for his guide he maye be sure to walke the waye of truth and to be led into the same But whosoeuer hath not the holy ghoste to be his teacher and guyde he falleth into errours and heresies and wandereth from the waye of trueth as many examples of all ages do proue Arrius that Arche heretike had or rather semed to haue one or two sentences of the holy scripture to defende hys wycked and abhominable doctrine in denyinge the godhead of Christ wherunto he did sticke with toothe and nayle as they vse to saye But in the meane season he did not marke and consider the great multitude of both sentences and examples of the holy scripture moste plaine and moste euident whiche most plainely and most euidently do proue and declare that Christe is true and naturall God begotten of God the father from euerlasting The Anabaptistes also in these our dayes are the authors of a newe doctrine and custome because CHRIST saith Go and teache all nations baptising them c. Now forasmuch as doctrine is set forth before baptisme they gather that chyldren ought not to be baptised before they be taught not cōsideringe that Christ had here speciall respecte to them that were growen in age are endued with witt reason vnderstanding These ought first to be taught afterwarde if they receue and beleue the doctrine to be baptised so receaued into the nombre of Godes children In infantes baptisme which haue not the vse of reason doctrine presently is not required no more then it was in the Circūcisiō of the infants of the Iewes which were the people of god Lykewise errours haue risen vp about the lords supper many great as trāssubstantiation reseruation and circūgestation of the Sacramentall bread the adoration of the same the priuate eating therof likewise the taking away of the Lords cuppe frō the laytie in the administratiō of the Supper the making of the Lords supper of a sacrifice of thanckes geuinge a propiciatorie satisfactorie and expietorie sacrifice for the quicke and the dead c. Menne easely fall into errours when they haue not the holy ghost to be their guyde and leader He sayth Christ which is the spirite of trueth euen he shall lede you into all truth He shall teache you all trueth He shall put you in remembrance of those thinges that I to fore haue taughte you Moreouer Christe saith The holy ghost shal shew you thinges to come For that also pertaineth vnto his office as there be examples in the Chronicle of the Apostles actes Again he sayth He shall glorifie me that is to saye he shall replenishe you with the knowledge of God that ye will not doubt to suffer all thinges for my names sake set more by me thē by al other things in the worlde These and such like shal be the offices workes of the holy ghost These thinges can ye not now awaye with neither do ye vnderstāde them Ye must tarye til the holy ghost cōmeth that by experience ye maye knowe this doctrine Therefore I wyll not speake muche vnto you of these thynges at this present But of this one thinge I wil only admonishe you that ye be not dismayde nor discouraged by the reason of my departure For this my departure shall be the cause that the holy ghoste shall be sent vnto you whiche shal haue in the worlde this office of rebukynge whereby they that beleue shal be deliuered from sinne endued with euerlasting righteousnes and be thorowly confirmed against all kynde of aduersitie trouble persecution c. And this is the doctrine of the Gospell redde in the Church this present sondaye God the father of our Lord Iesus Christ graunt vs his holy spirite that by hym we may be enstructed of all these thinges and be confirmed in the same vnto the ende Amen The fyfte Sonday after Easter ¶ The Gospell Ihon. xvi VEryly veryly I say vnto you whatsoeuer ye aske the father in my name he wil geue it you Hytherto haue ye asked nothynge in my name Aske and ye shall receiue that your ioye maye be full These thynges haue I spoken vnto you by Prouerbes The time wyll come when I shal no more speake vnto you by Prouerbes but I shall shewe you plainely from my father At that day shall ye aske in my name And I saye not vnto you that I wyll speake vnto my father for you for the father hym selfe loueth you because ye haue loued me and haue beleued that I came out from God I went out from the father and came into the worlde Againe I leaue the worlde and go to the father His Disciples sayde vnto him Lowe nowe thou talkest plainelye and speakest no Prouerbe Nowe are we sure that thou knowest all thinges nedest not that any man shoulde aske thee any question therfore beleue we that thou camest from God Iesus aunswered them Nowe ye do beleue beholde the houre draweth nye and is alredy come that ye shal be scattered euery man to his owne and shall leaue me alone And yet am I not alone for the father is with me These wordes haue I spoken vnto you that in me ye myght haue peace for in the worlde shall ye haue tribulation But be of good chere I haue ouercome the worlde THE EXPOSITION THe Gospell of this daye as ye haue heard is a singuler and very notable exhortation vnto prayer for after the ministerie of the worde this is the highest seruice that Christen men can do
the edifying of the saintes to the worke and ministration euen to the edifying of the body of Christe till we all come to the vnitie of fayth knowledge of the sonne of god vnto a perfect man vnto the measure of the ful perfecte age of Christ. For we se by daily experience howe cruell an enemie the deuil is to the worde and specially in these our dayes and how he calleth vnto hym for helpe the Turke the Pope and all the tyraÌ„tes of the worlde that they coming to gether hurly burly with speares and Iauelinges in their handes against the lord and his annointed may put out of the waye the worde of God and make hauocke of the Churche of Christ. But the more the Pope the Turke shewe their furie and crueltie against the churche of Christe and his holye worde the more doth it prosper and florishe and daily more and more getteth the victorie ouer the enemies whiche with out all doubte shall shortly come to confusion The gates of hell â–ª sayth Christ shall not preuaile against my church or congregation Again whosoeuer falleth on this stone shall be broken in peces but on whome soeuer it falleth it shal al to grinde him Baptisme the Lordes supper and the worde all the tyrantes of the worlde can not take awaye no nor yet destroye that congregation whiche exerciseth them faithfully and truly And this is no lytle fruite nor smal commoditie of Christes Ascention For to this ende went he vp into heauen that he might sende the holy ghost and set forwarde the ministerie of of the gospel here in the worlde Moreouer these also are called giftes that god gouerneth and defendeth his churce conforteth it in aduersitie preserueth it in persecution kepeth it in the trueth and defendeth it against errours and moueth it vnto prayer and other godlye exercises as Christe faith in the gospel In that day ye shal aske in my name For this can no man do without the helpe of the holye ghost And to be shorte whatsoeuer we haue and receaue al are the giftes of Christ and all are the fruites of his Ascention For for this purpose did Christe ascend into heauen that he shoulde stablishe suche a kingdome and make vnto hym selfe thorowe the holy ghost a Churche euen suche a churche as the gates of hell shall neuer be able to preuaile against it This doth Luke very aptly signifie in his Euangelical historie when he recordeth that Christ being redy to ascend into heauen lifted vp his handes and blessed his disciples not as the popishe byshoppes are wont to do by wagginge their fyngers ouer the people that kneleth downe before them but he praied and wished wel to their ministerie which he then enioyned them that they should preache the gospell to euery creature that is to say to all kynde of men to all nations to all people For the gospell is not commanded to be preached for plantes stones byrdes fishes c. But for men for reasonable creatures as it is said He that beleueth and is baptised shal be saued But stones and trees can not beleue Therfore pertaineth vnto theÌ„ neither preaching nor baptisme But faith baptisme belong only vnto men therfore doth the preachinge of the gospell pertayne vnto theÌ„ alone but Christ vseth that figure maner of speach saying Preache the gospel to euery creature that by this he may comprehende al degrees conditions of men that no Emperour no kinge no prince is so mightie but he must heare beleue and receaue the gospel or els thinke himselfe as he is in dede damned To this commandement doth Christ lyfte vp his handes and blesseth them that is to saye he doth not only wysh that they may prosper haue good successe in the execution of their office but he signifieth also that he will helpe theÌ„ defende them be present at their ministerie geue good encrease to the same as he saith by the Prophet The worde that coÌ„meth out of my mouth shal not turne againe voide vnto me but shal accomplishe my wil prosper in the thing wherto I sent it Therfore wheresoeuer the gospel is taught Christe lyfteth vp his handes and bringeth forth his blessinge that it maye bringe forth fruite and not returne in vayne And this is without doubt a great conforte that Christ at that very tyme when he should ascend lyfteth vp his handes blesseth the disciples For by this he euideÌ„tly declareth that his AscentioÌ„ bringeth vnto vs most swete coÌ„solation coÌ„fort great helpe against syn deuil death and hel diuerse noble giftes vnto the edifyinge of gods church fynally his blessinge good wil and fauour yea and also after this transitorie life euerlasting life with immortall glorie vnoutspeakable ioye For to what ende should Christ haue geuen so louinge and gentle a token of his louing and gentle good will toward vs by lifting vp his handes and by blessyng vs if he had borne vs no good will nor wold haue suffred vs to haue place with him in his kingdoÌ„ Seing then that he lifted vp his handes wysheth well to them an to their newe enioyned ministerie it is a moste euident argument sure signe and manifest token that he beareth a singuler good will towarde vs and that his desyre is we should euer be partakers of this blessing and receaue therof greate consolation and conforte thorowe the preachinge of the Gospell whiche is the power of god vnto saluation for so manie as beleue it Thus haue I sett foorth vnto you this â—rticle of Christes Ascension wherby ye vnderstande how full of swetnes and conforte it is and what great and singuler profite cometh to vs by it ye haue hearde that forasmuche as oure owne fleshe and bloude euen the sonne of God sytteth on the right hand of God synne death and deuill are without power that they haue not so greate libertie strength that they can hurte vs. For although they be oure capital cheife enemies seke all meanes possible to destroye vs yet are they such enemies as are but prisoners bouÌ„de slaues Ye haue hearde also that thorow the Ascension of Christ the holy ghost is geueÌ„n vnto vs that he may lede vs into all truth defende vs againste errours conforte vs in our afflictions praye with vs moue vs to prayer and finally garnishe vs with all maner of spirituall and heauenly gyftes For this cause is Christe ascended into heauen and sitteth on the right hande of God that as Paule sayth he maye fulfyll all thinges that is to saye geue and graunt vs all thinges whatsoeuer we haue nede of vnto saluation and euerlasting lyfe Therfore let vs follow the example of the Apostles as Luke sayth let vs worship with them the Lord Christ Iesus yea and that with great ioye and geue most huÌ„ble entier heartie thaÌ„kes to our heaueÌ„ly father
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
doth declare Weras he saith whē the conforter cōmeth whō I will send the spirit of truth y◠which procedeth frō the father he shall testifie of me And Christ here doth not onely speake of the office of the holy ghost but also of the substāce of the holy ghost wheras he saith that he procedeth which is as much to say as his proceding is eternal wtout beginnīg For the father frō whō the holy ghost procedeth is without beginning wherfore the Prophet cal hym by a proper name the spirit of the Lorde as ye heard on whitsonday wheras Peter allegeth the saying of Iohel which sayth thus And it shal come to passe in the latter dayes saith the Lord I will shed out of my spirit vpon all fleshe and your sonnes and daughters shal prophecie Marke this worde attentiuely wher God saith I will shed out of my spirit For ther can be els nothing in god that is not eternal almighty holy wife good and perpetuall as he is hymselfe This sentence and many suche other as concerning the holy ghost were the very same wherwith the holy fathers dyd defend this article against the deuil and the worlde and hath maintained it vnto our time that we beleue onely in one god and do confesse furthermore that this one god is god the father god the sōne and god the holy ghost eternally It is not as the heretikes saye and triflingly imagin that these three names do signifie but one person whiche hath diuerslye shewed forth their selues at diuers times If they are troubled with this article because it seme absurde to reason what is that to me For if a man myght reason in this matrer surely I coulde do that and not all of the worste ye and perchaunce better then any Iewe or Turke can But I count this thinge as the greate benefite of god that I do not dispute of this article whether it be true and agreable to reason but wheras I see that it is so plainly set forth in scripture and hath suche a sure fundation I beleue god more than my owne reason neither do I any thinge care howe this shoulde be true that ther is but one substance three persons in one substance For we go not about here to shewe whether the trueth may be cōcluded by a forme of reason but whether this be certayne by the worde of god If the word of god holdeth with thee care for no more It wil not deceaue thee Wher as the word then is certaine and euident as it is proued and this article is maintained of the holy fathers with suche constancie and power stycke thou also surelye therto and dispute not muche how the father the sonne and the holy ghost maye be one god Thou canst not know precisely what is the cause of laughing in the face neither what is the cause of the sight of the eyes that they see a thing so farre of And also when thou slepest wherof it commeth that as muche as belongeth to the bodie thou art deade yet a lyue We can not know a very litle thing of our owne reason yet we presume to go vp into heauē to searche comprehend god in his maiestie with our reason Why do we not first begin to serche our selues after that sorte first learne to know wher lyeth the operation of our senses when we slepe Ther might we dispute without perill But in this article there is great peril And here we must stycke surely simplely to the worde which sayth of Christ that he is the image of the father and his first begotten before al creatures that is he is no creature but eternall god as there are many testimonies in Iohn All thinges are geuen to me from my father he that seeth me seeth my father Doste thou not beleue that I am in the father and the father is in me There is no place for cauillations in this thyng God hath spoken and sayd that ther is no difference betwene the father and the sonne then in that the sonne is begotten of the father But how this sholde be done how this eternall generation shold be we can not know only know we this that as the scripture sayth he is the first begotten before all creatures and the image of the inuisible god in nature So doth scripture also teache of the third person euen of the holye Ghost which is called the spirit of God And as it is taught before he procedeth from the father that is he hath his substance of the father so that ther is no part of godhed wisdom veritie power in the father whiche is not also in the holy Ghoste But how this cōmeth to passe I can not expresse for it can not be by reason comprehended and it is aboue all angels and creatures Wherfore we must thynke and beleue no further of this than is declared in scripture but to the wordes therof we may surely sticke But to know that perfectly is a thynge not belōging to this lyfe but vnto the lyfe to come Wherfore we must differre the vnderstandyng of these and not dispute theron but beleue plainelye and simplye whatsoeuer the scripture affirmeth of this matter This article is very well set forth in the articles of faith And firste of all this is euident and agreed vpon amongest all men that we are not the first inuenters of this article Neither are the holy fathers the authors therof But they collected it out of the writynges of the Apostles and Prophetes very shortly and compendiouslye euen as bees of many floures gather honye Here first we saye I beleue in God the father This is the first person in the godhed And these are his proper workes in that he his omnipotent and the creatour which made all thinges preserueth all thinges vnto this time In this worke is the father described After that we say And I beleue furthermore in one person which is also god For we must beleue in none els but in only god What is the name of this person His only begotten son Iesus Christ. So hath al christiā men prayed beleued now more thā a thousand v. hundred yeres Yea rather frō the first beginning of the worlde Although this article hath not at al times so plainlye ben forth but hath ben taught at diuers times after diuers sortes For frō the time of Adā vnto Abrahā the son of god was called the sede of the woman After that was it named the sede of Abrahā of Iacob of Dauid so forth And al this is but that onely man Iesus Christ Yea the angels also are called the sonnes of god so are al godli mē are so in dede but neither is there Angell nor any other godly man whiche may be called the only begotten Wherfore only this Christ is so begotten of the father as the sonne to whome he hath none like nother in the angel nother in creatures
is of strēgth to be borne again wher this is lacking there is no hope to come to the kingdom of God All our powers with the lawes and preceptes are of no efficacie and strength But thou wilt say If it be so I had rather doo no good worke at all then to take muche peyne if I obteyne nothynge therwith in the kyngdome of God But to thynke or saye this is an euident token of vngodlines Wherfore do both Fyrst see diligently to the lawe with all his woorkes then know thy self to be a synner and that thou canst not by thy workes escape damnation Then turne thy selfe to the doctrine of Christ and hearken what hee preacheth of the kyngdom of God after that he hath declared that the old man can not enter into the kingdome of God Nicodemus perceaueth the straighte Iudgement of Christ that without the newe Byrthe there is no hope of the kyngdom of GOD and he is soone reformed and persuaded that the carnall byrth healpethe nothynge thereto And therefore he asketh howe the newe byrthe might be And CHRIST And doth redyly shew a notable doctrin therof saying on this wise Uerily verily I say vnto the. Except a man bee borne agayn he can not enter into the kyngdom of God Whatsoeuer is borne of the fleshe is flesh what soeuer is born of the spirit is spirite This is the second sentence against the first byrthe shewyng that it is carnall synful and that it can not be encouraged to obteyne the kingdome of God As though he should say Thou demandest whether thou shouldest otherwise be borne of thy mothers wombe although thou were borne a thousande tymes of thy mothers wombe yet thou shouldest not bee borne to the kyngdom of God Ther is no nede of father and mother to the kyngdome of God which are also them selues fleshe but there is nede to haue water and the spirite but he that hath ben so borne agayne is a new man and shall come to the kyngdome of God This doctrine had Nicodemus neuer learned in Moses He had learned there what he should doo or not do by the preceptes But as touchyng this new creature he had learned nothyng at all not as muche as by a dreame Wherfore he is so confounded that he graunt that all this while he had lerned nothyng at all But the wordes of this sentence ar not so lyghtly to be passed ouer the sentence is perfect that good works must be done and obedience is to be geuen to the lawe But the seyng of the kyngdom of God cometh not hereby But if we will come to the seyng therof not good workes but a newe man is requisite thereto And that is not doone by the carnall manne but by water and by the spirite They are the verye parentes that are mete to bryng forth this new chyld of God Water is nothyng els but baptism For so saith Christ in y◠last of Marke He that beleueth and is baptised shall be saued Thys strength of the water is not of his owne nature For water is water that is to say an elemēt and creature whiche can not change the hert and wash away syn But the water wherof Christ speketh here and which we call the water of Baptisme is not only water naturall but water in the worde and promyse of God Two things are here ioyned together the water the word and are so ioyned together that they can not be sundred If thou sunder the water from the worde it is no baptisme If thou sunder the word from the water neither than is it Baptisme But when the word and water ar ioyned together this water is such with the whiche the holy ghost will come vnto thee and regenerate thee to the kyngdome of God Whiche is as much to say as to forgeue synnes and to bryng saluation This sentence therfore is not lyghtly to be regarded and especiallye because of the Anabaptistes whiche holde opinion that the Baptisme of infantes is nothyng woorth where as yet Christ in this place applieth water to regeneratiō to the new birth and ioyneth it as the cause therof with the holy ghost If children therfore haue nede of this new byrth and can not see the kyngdome of God without it and seynge Baptisme is ordeyned of Christ as the cause of all that muste bee newe borne It is not onely an vnmercyfull thynge but also violence in the kyngdome of god and playne tyranny to exclude them from Baptisme and from the kyngdome of God for whome Christe dyed and decreed that this benefite should be free to all them that are newe borne that they myght be baptised to dye with hym and be borne agayn Wherfore this newe byrth is also necessary for children that they may see the kyngdome of God And although the water dothe nothing profite without the holy ghost yet the holy ghoste by the water of Regeneration muste woorke in vs as Paule dothe so ioygne them bothe together Accordyng to his mercy saith he he saued vs by the water of regeneration and renuyng of the holy spirite the which he shed vpon vs abundantly This lauer or washyng can not be without regeneration and renuyng of the holy spirite Wherfore the errour is detestable that in certaine places dyuers preachers doo baptise chyldren without water For it is not only requisite in baptisme to haue the word spirite but also to haue water For so did Christ ordein no man hath power to change his lawe institution The baptisme of water is seene with the eies but the worke of Regeneration and new birth whiche is wrought by the holy ghost inwardly is not sene Therfore this outward ceremonie of the water of baptism may not be omitted because of the priuie and inuisible administration of the holy ghost Christ sayth furthermore vnto Nicodemus Meruail not that I sayd vnto thee thou muste be borne again from aboue the wynd bloweth wher he will and thou hearest the soūd therof but thou canst not tel frō whence it cōmeth and whether it gothe So is euery man that is born of the Spirite These wordes are very simple as the ceremonie is it selfe For it is not estemed with reason when an infant or an aged man is offered to make his confession on this wise that foloweth Behold the yoke of synne and of the deuyll is so great that there is no helpe or remedy against it but that he whether he be chyld or man be baptised and washed with water in the name of the father of the sonne and of the holy ghost But here must we rather marke what Christ sayth where he biddeth vs rather to consyder what is done by priuie operation then by the open ceremonie outward signe For the worke of the holy ghost is priuie hyd from the eies Wherfore we must beleue it as it is set forthe in the worde Thou shalte neuer perceaue it by the eies
is excluded from Baptisme the sacrament and the worde is bounde also in heauen By this power that we men in earthe doo lose and bynd sinnes god is not spoiled of his glorie neyther ar we made Gods therby as the prophane and wicked mynded men doo oftentymes say of this matter For we haue no more than the ministerie and office Wherfore God hath coupled vs together by this ministerie that alwaies one of vs shoulde conforte and confirme an other And that the other shoulde thynke hym selfe bounde to beleue as farre as the worde is purely preached vnto hym that is to say remission of synnes in the name of Christ. And this is the very bryngyng vnto God and remission of syns He that dieth in thys beliefe dieth to his saluation But hee that dyeth as he is taught in the Popedome with a confidence and trust of the intercession of Sainctes dyeth euyll and to his destruction For hee lackethe those defenders whiche God ordeyned agaynst the violence of death that is the trewe pastor the pure worde and absolution So great miserie the deuyll brought in by the Pope yea and nowe begynneth to bee the author of an other infection by the sectaries For they can not abyde the worde This offendeth his eyes Wherefore the Pope toke it clean away and in his place brought in the monkes rules masses pilgremages pardons and suche other This can the dyuel well away with For it hyndreth his kyngdom nothyng The Anabaptistes furder the matter which speake very contemptuously of the water of Baptisme The Swenckfeldians also mooste vilely and wickedly contemne the outward preachynge of the worde All haue loste the worde wherfore they are to be auoyded and this is to be learned that remission is no where els but there as the woorde is That woorde is in Baptisme in the Supper of the Lorde in absolution in publike preachyng Wherfore remission of synne is there also and let hym be accursed that sayeth otherwise But wher as the word is there is faith requisite And then the membres begyn to be fastned which the syck of the palsey could before moue by no means But loke wher the worde is not the palsey is neuer taken away and it is vnpossible that any true mouyng should ioyn the membres together This wold I the more earnestly dryue into you because the Pope and sectes are the authors of suche great disorder in the Congregation The Pope bryngeth neyther to the worde nor sacramentes The sectaries can not but speake contemptuously of the worde and sacrament and nothynge preuayleth with them but the holy Ghoste And we knowe thys that the holye ghoste wyll not doo hys worke without the woorde and sacramentes Wherfore we can not despise the woorde and sacramentes but we wyll obserue them for the chiefe thynges that we haue God graunte his grace that we maye preserue this pure doctrine and continue in it to the end and be saued Amen The .xx Sonday after Trinitie Sondaye ¶ The Gospell Math. xxii IEsus sayde to his Disciples The kyngdom of heauen is lyke vnto a man that was a kynge which made a maryage for his sonne and sent forthe his seruauntes to call them that were bydden to the weddyng and they woulde not come Agayne he sent forth other seruauntes saying Tell them which are bydden behold I haue prepared my dinner mine Oxen and my fatlynges are kylled and all thynges are redy come vnto the mariage But they made light of it and went their wayes one to his farme place another to his marchaundise and the remnaunt toke his seruauntes and intreated them shamefully and slewe them But when the kyng heard thereof he was wrothe and sent forthe his men of warre and destroyed those murtherers and brente vp theyr Citie Then sayde he to his seruauntes The maryage in dede is prepared but they whiche were bydden were not worthy Go ye therefore out into the hye wayes and as manye as ye fynde bydde theym to the maryage And the seruauntes wente foorthe into the hyghe wayes and gathered together all as many as they coulde fynde bothe good and badde and the weddynge was furnyshed with geastes Then the kynge came in to see the geastes and when he spyed there a man whiche had not on a weddyng garment he saide vnto him Frende howe camest thou in hyther not hauyng a weddynge garmente And he was euen spechelesse Then sayde the kynge to the ministers Take and bynde hym hande and foote and caste him into vtter darknesse there shal be weepyng and gnashynge of teeth For many be called but fewe are chosen THE EXPOSITION IN this Gospel ye heare that the kingdom of God is lyke vnto a mariage vnto the whiche many are bydden that not onely come not and regarde not but that also reuile and kyll the seruants that call them Here must we first learn what this word Kyngdom of heauen signifieth euen that it is no worldly kyngdom but a kyngdome in heauen where as God onely is kyng That doo we call the holye churche whiche is nowe For Christ dothe therfore vse the parable of the mariage because that he beyng the kynges sonne taketh the churche to be his spouse Wherfore the kyngdome of heauen is to be taken on suche wise that it is in earth and yet it is no politicall or earthly kyngdome but spirituall and eternall For the state of the Christians that are in this lyfe is suche that they are halfe in the kyngdome of God that is in soule and spirite and after theyr fayth Wherfore when thou heareste of the kyngdome of heauen thou must not loke to heauen but thou must seke after it in the earth amongest men and that in all the world where soeuer the Gospel is beleued and the true vse of the sacraments ministred So that proprely the kyngdom of heauen is nothyng els then the kyngdom of Christ the kyngdome of the Gospell and of faith For whersoeuer the Gospell is there is Christ. And wher Christ is there is the holy ghost and his kyngdome whiche is the true kyngdom of heauen For the which cause all that haue the word and sacramentes and beleue continue in Christ by faith they are heauenly princes and sonnes of God And onely this remayneth that God moue away the half wall which is put betwene that is that we die then shall all thynges be heauen and saluation This therfore must be lerned first that the kingdome of heauen is the kyngdome of Christe where as the worde Faith is For in this kyngdome we haue lyfe in hope and are cleane from synnes free from death hell Sauyng that the body of synne is lefte whiche is not yet abolyshed and yet shal be abolished when al thinges shal be lyfe saluation and heauen To this mariage sayeth Christ God hathe called the Iewes his people dyuers tymes before his commynge by his holy Prophets For it was their office specially bycause they cōmanded the Iewes to waite for
but is only a felow seruant and would require his right rigorously of hym he shall do nothynge els by this meanes then cause that this rigorousnes and cruell bytternes can not longe lye hid Other Christians will take this greuously and will bringe this crueltie of this seruant to the lords eares That is to say that vniust pride and vnmercifulnes will geue and moue the holye spirite in Christians that they in their sorowe wyll make their pitiful complaint vnto the Lord. And let no man thinke that this complaint shall fall voyde For although that god wolde of hym selfe neglecte this wrong yet shoulde he be constrained by Christian mennes prayers not to neglecte it Therfore as the prayers of the righteous are not voide so shal not the common curses of the people and the crying out for reuenginge fall voyd and frustrat And therfore Christ will not haue vs neglecte them but for feare of this perill to shew our selues gentle to our felow seruants Then shalt thou perceaue in dede that there be some that for this thy gentlenes wyll wishe all prosperitie and successe to thee again Wherfore these men can neuer thriue that regarde not the curâ—â—ngs and blessyngs of of the people As it is to see in time of dearth The miserable multitude curseth the couetous â—â—gardes as Salomon sayth in his Prouerbes The people curse hym that hydeth his grayne but blessynge is vpon them that sell. But the vngodly couetous regardeth this not But consider thou whether this curse be not effectuous wheras they with all their goods are compassed about with all troubles and miseries Wherfore this is not to be estemed lightly wheras Christ in this place sheweth howe we should beware that we geue no occasion to make our felow seruantes to complaine vnto the Lorde and shewe what they haue seen in Iudgementes For it is an horrible thing that foloweth The lord saith he called the seruant vnto him And this is the fyfte cause that thou mightest thinke wel vpon this end For if thou wilt shewe no mercie vnto thy felow seruaunt but requirest thy right rigorously thinke not that god wil winke at it lay nothing to thy charge for it But he will declare this his reuenging both at other times specially in the latter IudgemeÌ„t wheÌ„ he shal geue his greuous senteÌ„ce against thee Euen that thou be deliuered to the tormenters vntil thou payst the whole debte What speciall thing shalt thou haue then for thy stubburnes Wheras thou with thy gentlenes mercy to the neyghbour sholdest haue god mercifull vnto thee and shouldest haue escaped scotfree from all thy debtes Nowe shalt thou fele him vnmerciful that he wil pardoÌ„ no part of thy debtes And this is nothing els theÌ„ according to the Prouerbe to take vp the stalke let go the eare wheras thou castest awaie many thousand to winne one halfpeny Although this parable is farre beneth the matter wtout the which a maÌ„ can not obtaine remission of sins but is constrained to sustaine the euerlasting wrath of god Wherfore Christ coÌ„cludeth saith thus shal my heauenly father deale with you also if you forgeue not euery man his brother froÌ„ the bottom of your heart al their offences He sayth that we are brothers therfore there ought to be no enmitie and hatred among vs. Howbeit our infirmitie is so great that we shal neuer liue without offending eche other But what doth god require of vs euen that we shold not liue in hatred and strife but from our heartes forgeue one an other and thynke this he is my brother why shold I be so cruell against him Seing God is so good vnto me and forgeueth me suche a great summe freely for Christes sake what should I estime my selfe so highly and disdaine to forgeue my brother suche triflynge debtes If I maye come to that point that he will forgeue me I will be right glad to suffer my neyghbours debte to be stricken out of my counting booke Yea and will thancke god also for that he of his mercie hath pardoned me wheras he might haue required of me vnnumerable debtes and caste me to be bounde in euerlasting chaynes And this is the doctrine whiche the Lorde Iesus Christe putteth forth to his people this day euen that we should refraine our selues from wrath and reuenging forgeue our neygbour gladlie that so we may be sure that god forgeueth vs. But daylie experience teacheth howe disobedient we are in this behalfe and howe obedient we are in folowing the deuil whansoeuer he moueth vs to wrath to reuenge and to all that he requireth of vs althoughe it be to our greate damaige For Christes saying is true If thou forgeuest thou mayeste be sure god will forgeue thee so that if thou be mercifull thou shalt still obtaine gods mercie If not loke for asuretie that God wil be mercifull vnto thee If thou hast a pleasure to reuenge then muste GOD do likewise vnto thee And yet thou canst reuenge and hurt for a time but gods reuenging and wrath which thou procurest by thy folishe and impotent wrath hath no end And this reuengynge of thine hath no iust cause For all power of reuengyng belongeth to God and not to thee And thou mayst be sure that if thou resigne thy right of reuenginge to god and preuentest him not through thy hastie wrath then he wil reuenge and punishe it muche more greuouslye then thou woldest desire But howe it goeth with them that are so desirous to reuenge may wel be perceaued if men wil coÌ„sider but this how synne is punished by him For they that are geueÌ„ to wrath desire of vengeance are so fare out of Charitie through ire that at last they cease from saying of the Lords prayer For here is the sharpe nayle alwaie in their sore which continually pricketh Then wheras they are coÌ„manded therin to pray vnto god for the forgeuinge of their trespaces as they forgeue other that trespace against them Here they know that if they caÌ„not obtaine forgeuenes of their owne trespaces except they forgeue other that then they shall neuer obtayne it Wherfore lest they shoulde by this meanes geue iudgement to their owne damnatioÌ„ they neuer say that prayer And what thynge maye we thyncke that the deuil can deuise more greuously and cruellye against a man than to brynge hym in suche case by wrath and anger that he dare not pray And what shal a Christian man do if he can not pray If prayer whiche is the onelye refuge of Christen men be taken froÌ„ them than must all go to nought Yea and all suche also beginne to refuse the communion and so therby depriuen themselfes of great confort and solace which they thereat shoulde receaue againste syn and greife of conscience But were it not muche better for them to suffer wrong to lay aside all wrath rise it neuer of so iust a cause then this by their stubburnes to purchase gods
redy a perfect people for the Lord. That Iohn turned many by the preachyng of Gods word vnto the Lord it is manifest in the EuaÌ„gelical history What great multitudes of people S. Peter as I may speake nothing of the other apostels turned vnto Christ by preaching the word blessed Luke in his Chronicle of the Apostles acts doth partly declare Was not the holle world in a maner turned vnto the faith of Christ thorow the preaching of the word As sainct Paul saith Faith coÌ„meth by hearing and hearing coÌ„meth by the worde of God But I aske Haue they not heard No doubt their sound went oute into all landes and their woordes into the endes of the worlde In matters of controuersie concernyng religion it declareth and sheweth who maintaineth truthe and who approueth falshode It is the true touchestone wherby we easily discerne the true doctrine of Christ froÌ„ the fals corrupte teachyng of Antichrist And therefore it is called of the Psalmograph the faithfull testimonie or wytnes of the Lorde And in all matters of doubt the Prophet exhorteth vs to flee vnto this word of that to learne the certaintie of al matters coÌ„cerning Faith and Doctrine If any man saieth he want lyght lette hym looke vpon the law the testimonie whether they speake not after this meanyng If he doo not this he stumbleth and suffreth hunger And if he suffer hunger he is out of pacience and blasphemeth his king his God So reade we of the noble men of Thessalonica whiche when they herd Paul and Sylas preache that Christ muste nedes suffer and rise agayn frome death for the saluation of the worlde receaued the word wyth all diligence of mynde and yet notwithstandyng searched the scriptures dayly whether those things were euen so as Paul and Sylas preached And therfore S. Paul afterward writing vnto theÌ„ as one greatly alowing this their act saith in his epistle Quench not the spirite despise not prophecyings Examyn al things kepe that which is good And. S. Iohn in his canonicall Epistle saieth Derely beloued beleue not euery spirite but proue the spirites whether they are of God or not c. It geueth wisedom to the simple to the poore in spirit to the huÌ„ble to the meke to the litle ones to the babes This wisdom is the true knowlege of god of his blessed wil. This wisedom caÌ„ we not haue but by the word as God himself saith by the prophet Unto whom shall I haue respect but vnto him that is poore of a lowly troubled spirit and standeth in awe of my wordes The fyne Phariseys the sawcie Saduceis the subtil Scribes the lustye Lawyers the biteâ—hepe Byshoppes the patteryng Priestes as I maye speake nothyng of the eloquente Oratours noble hystoriographers learned Poetes quickewitted Logitians farre syghted Astronomers c. were before the worlde great wyse learned men and yet vnderstode they nothyng of God aryght The symple ideots and vnlearned men had more true knowledge of God then all they as oure sauiour Christ sayd vnto his heauenly Father I thanke thee O Father Lord of heauen and earth because thou hast hid these thynges from the wyse and prudent hast shewed them vnto babes Uerily Father eueÌ„ so was it thy good plesure Likewise sayth S. Paule Not many wise men after the flesh not many myghty not many of highe degree are called But God hathe chosen the foolish thynges of the worlde to confound the wise And God hath chosen the weake thynges of the worlde to confounde thynges whiche are mightie and vile thinges of the world and thynges whiche are despised hath God chosen yea and thinges of no reputation for to bring to naught things of reputation that no flesh should reioyce in his presence S. Iames also saith Hath not God chosen the poore of this worlde suche as are riche in Faith and heyres of the kyngdom which he promised to them that loue hym It reioyceth and maketh the heart mery as the Prophet Ieremie saieth When I had found thy wordes I dyd eate them vp gredily They haue made my heart ioyfull glad For thy name was called vpon me O Lord God of Hostes. The Prophete Ezechiel saith also I dyd eate the boke and it was in my mouth sweter then hony Were not these the woordes of the two disciples that went vnto Emaus after that Christ had interpreted vnto them the scriptures which wer writen of him Did not our heartes say they burne within vs while he talked with vs by the way and opened to vs the scriptures Who is able to expresse what ioy what mirth what solace what confort Adam and Heua receaued after their transgression when they heard out of the mouth of God that the sede of the womaÌ„ should treade downe the serpentes head Who can sufficiently declare how greatly king Dauid being rebuked of the prophet Nathan for his whoredome and manslaughter was conforted and replenished with all true perfect gladnes when he heard out of the prophetes mouthe these most swete and confortable wordes The Lorde hath put away thy synne thou shalte not dye What ioye and confort the synfull woman conceaued in her heart which before was almost swalowed vp of sorowe for her wicked and synfull life past as her teares and outward behauiour do manifestly declare when she hearde these wordes out of the mouthe of Christ Thy synnes are forgeuen thee Go in peace no man is able to expresse The thefe likewise hanging on the crosse and hearyng these wordes spoken vnto him of Christ Uerily verily I say vnto thee This day shalte thou be with me in Paradise conceaued in his heart an vnoutspeakable ioye Many suche examples fynde we in the Scriptures bothe of the olde and newe Testament The worde of God I meane the Gospel of our Lord and Sauior Christ Iesu apprehended and layde hande on with a sure and strong faith bryngeth to the heart and conscience of man peace rest ioy solace confort c. For thys cause it is called the worde of reconciliation or attonement of ioy of peace of confort of helth of spirite of lyfe c. It lyghtneth the eyes It sheweth vnto men the ryght waie howe they ought to walke to please God and to doo those thynges which are acceptable vnto him It deliuereth men from the cloudes of ignorancie and from the darknes of mens traditions and openeth vnto them the glorious God that they may not stumble and walke safely in that way that the Lord hath appointed declinyng neither on the righte hande nor on the left hande as the Psalmographe saieth Thy worde O Lord is a lanterne vnto my fete and a lyghte to my pathewaies For this cause it is termed of the holye writers Light in diuers places of the sacred Bible Our Sauior Christ saieth This is condemnation that the light is come into the world and men haue loued
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