God hath prouided al thinges necessary to him froÌ„ his youth to his age Psal 36 Eccle. 1. To whom doth Salomon ascribe his greate wisdome From God is all wisedome saithe he And whereby commeth his riches and greate substaunce By his laboure No. Pro. 10. But he saith the blessyng of god maketh riche men Lo now in this wise muste we knowledge that all that wee canne or maye bothe in bodely and ghostly thinges commeth only of god which through Christ wyll gyue to vs all goodnes Wherfore it is meet that al the dayes of our lyfe we geue to him thankes therfore Fourthly this gospell teacheth howe we shulde diligently keepe such giftes as we haue receyued Not to mispend the benefâ—â—es of God not misspende them whan Christ commaunded hys Apostels to gather the fragmentes that they shuld not perish If thou haue receiued more riches of God then the necessitie of thine own house requireth looke thou kepe them well Mat. 6. not to get the great riches treasure here in the earth where the moth and rust shall destroye it and theues steale it awaye But spende it not in any euell vse or waste it in voluptuousnes furfetynge dronkennes and superfluous apparrel as it is spoken of in the 15. cha of Lu. of the prodigall childe And suche as is lefte to the more then for thyne owne necessitye lyke a faithful stewarde and housholder distribute it amongst the poore at tyme conueniente Doest thou thinke that that ys gyuen to the more then for thyne owne necessity and sustentacion that thow hast it to th entent thou mayst mayntaine thy vuluptuousnes pride Thou art deceiued if thou so beleue Thow art ordained a seruaunte ouer all thinges Luc. 12. and for that cause hast thou all that thou hast that therof thou mightest help the poore and needy and make the frendes of the mammon of iniquitye that when neede shal be they maye testifie good of the wherby thou maist fynd grace and fauour with God Luc. 16. What happened to the riche man that despised the poore Lazarus spoken of in the gospell He shulde not haue beene damned bycause he was clothed in purpure and sylke and faryd so daintily yf he had had fayth and had eaten with thankes geuinge and not haue forgotten the poore miserable Lazarus the which sate at his gateful of sores desiryng to be fedde of the cromes that fell vnder his table But what happeneth He vtterly forgat the poore Lazarus and tooke no care at all for hym Besids this he doth misuse his goodes and riches And therfore well worthy to be damned And to be shorte If thou haste more then for thyne owne store helpe thy neighbour therewith and mispend it not in ryot and voluptuousnesse The fyfte sonday in Lente Ioh 8. Ioh. 10. WHyche of you rebuketh me of synne yf I say the trewth why do yee not beleue me He that is of God heareth Goddes wordes Ye therefore heare them not bycause ye are not of God Then answered the Iewes and sayd vnto hym Saye we not wel that thou arte a Samaritane Ioh. 10. and haste the diuell Iesus answered I haue not the dyuell but I honoure my father and ye haue dishonoured me I seeke not myne owne prayse ther is one that speketh iudgeth Verely verely I say vnto you yf a man keepe my sayinge he shall neuer see death Then sayd the Iewes vnto hym Now know we that thou hast the dyuell Abraham is dead and the prophetes and thou sayst Yf a man kepe my saying he shal neuer tast of death Act thou greater then our father Abraham which is dead and the prophetes are deade Whom makest thou thy selfe Iesus aunswered If I honoure my selfe myne honoure is nothing It is my father that honoureth me which ye say is your God and yet ye haue not knowen hym But I knowe hym And yf I saye I knowe hym not I am a lyar vnto you But I knowe hym and keepe hys saying Your father Abraham was glad to se my daye Gen. 17 and. 23. and he sawe yt and reioyseth Then sayde the Iewes vnto him Thou art not yet L. yeare olde and hast thou seene Abraham Iesus sayd vnto them Verely verely I say vnto you yete Abraham was borne Exod. 3. I am Ioh. 10 Then cooke they vp stones to caste at hym But Iesus hyd hym selfe and Luc. 4 wente out of the temple THE EXPOSITION OFtentimes haue I sayde before and it wil be sayde to the end of the worlde that the worde of god can not be preached in this cursed world without persecution and greuous aduersaries seing that christ is set for a token which shal be spoken against Luc. 2. Neyther shuld a man meruayle that suche persecution shulde chaunce to the ministers of the worde seinge that it hapened so to Christ himselfe whiche is the very trewth and did so diligently and most singulerly of all men teach the word of his father In so much that he was put to the vileste death that myghte bee And that yt so was yt appeareth very plainlye in the gospell of this daye He was not only taken and reputed for a Samaritane and a false doctor amongest the Iewes Persecution but also they take stones to stone him to death withal Wherefore seinge that suche dissention betweene good and wicked men shall continew vnto the ende of the worlde we will considre howe a Christian man and chiefly the minister of the word of god shuld behaue himselfe We must always no doute suffre aduersities yet neuertheles we muste alwaies resiste the blasphemers of goddes worde Fyrste Christe stoppeth their mouthes that persecuted his doctrine with his clean and perfect lyuing when he spake vnto theim with gentle wordes in this wise Whyche of you can rebuke me of one synne you doo reiecte my learnynge and wyll not receaue yt what reasones or causes haue you of youre suche counseyle and doynge yf I taught otherwyse then I doo or yf I did otherwyse then I teache then had ye a good cause to forsake my doctrine But now can ye shewe nothinge at all wherein my lyuinge doth dissente frome my learnyng Howebeit your obstinacy ys so great that ye will not beleue Lo here the Iewes be reprehended and know not what to saye thereto or whether to turne theÌ„ For the lyfe of Christ was without faulte as Esaias witnesseth in his 53. Esa 53. chap. Ther is no deceite found in his mouth So shuld euery christian man be specially the minister of the worde of god that a man might not in deed blame his lyfe and conuersacion and chiefly for that cause that the enemies of goddes worde do looke more to the lyfe of the preacher then to his doctrine Yea and how can I blame other when I am not blameles my selfe or when the hearer thereof shall say vnto me Physition helpe thy selfe Luc. 4. When I shall reprehende
and not vnto the worlde Iesus aunswered and sayde vnto him If a man loue me he wyll keepe my saiynges and my father wyll loue hym and we wyll come vnto hym and dwell with him He that loueth me not keepeth not my sayinges And the worde which ye heare is not myne but the fathers which sente me These thinges haue I spoken vnto you beeynge yet present wythe you But the comforter whyche is the hollye ghoste Ioh. 15. and .16 Act. 2. whome my father wyll sende in my name hee shall teache you all thynges and bringe all things to your remembraunce whatsoeuer I haue sayde vnto you Peace I leaue with you my peace I geue vnto you Not as the world geueth geue I vnto you Let not your hartes be greued neyther feare Ye haue hearde howe I sayde vnto you I go and come againe vnto you Yf ye loued me ye wolde verely reioyse bicause I sayde I go vnto the father For the father is greater then I Ioh. 13 and 16. And nowe haue I shewed you before it come that when it is come to passe ye might beleue Hereafter wyll I not talke many wordes vnto you For the prince of this worlde cometh and Ioh. 12. and .16 hath nought in me But that the worlde maye knowe that I loue the father And as the father gaue me commaundemente euen so do I. THE EXPOSITION THe apostels were euer of that mynd The ignorauÌ„ce of the flesh before the holy ghost was confirmed in them that the kingedome of Christe shulde haue ben temporall and wordly wherin he shuld haue mightely raigned as in times paste did Dauid and Salomon Truly when Iudas not the Iscariot according to this saiyng did aske Christ in his laste supper Lorde what is the cause then that thou wilt shew thy selfe vnto vs not vnto the world Christ did lead him with the other disciples away from this hope and trusting of a temporall kingedome to those thinges that were more necessary which was the fulfillyng of his word And therfore he doth teache in this gospell Fyrste of all hee teachethe heere what the frute of oure loue towarde god is whiche muste needes flowe oute of the harte and cannot stande without faith For how can I loue him Loue towards God of whome I hope and loke for no goodnes For in that I loke for goodnes of Christe that I hope and truste in him and set al my consolacion and comforte in him that faith I say oÌ„ly bringeth to passe which receiueth the worde and thereby knoweth that the father wyll be knowen and glorified in this Christe alone Ioh. 1. And that is the meaninge of this sentence Who so euer beleueth not that he receiueth of his fulnes that by Christe he hathe a mercifull father in heauen and remission of sinnes righteousnes and saluacioÌ„ moreouer that it is God through Christ that keepeth vs and defendeth vs frome the ieopardyes and periles of this worlde hee loueth not Christe but rather his owne propre workes righteousnes and wisedome Moreouer where Christ is neither loued nor knowen there of a suertye is his worde neither obserued nor kepte And contrarye wise Where the same mercifull father with all his benefites done vnto vs is knowen and all oure hope caste in hym by Christ yt is not possible but that there shal be trewe loue towardes Christ Trewe loue wylleth that god willeth lyueth accordinge to his godlye wyll hath greate delyte and pleasure to heare what god desireth of vs and when he heareth it he fulfilleth it in worke And suche faith and loue dyd Moyses require of the people of Israell Deut. 6. saying Heare o Israell the lord our God is one lord onely and thou shalt loue the lord thy god with al thy hart with al thy soule c. Faythe Chieffely here note that Moyses as a lawe gyuer requireth faith and hope of the harte towarde the onlye god that he is the same that kepeth and preserueth the people and wil be to vs a mercifull father And after that he requireth loue towardes god though he cannot giue it by the lawe that we shuld loue god with all our hart with all our soule with all our might And on this wise Moyses draweth vs from all creature and directeth vs to god only Moreouer he desireth such maner of loue Loue towardes God that not constrained but frely and volutarily shal serue god and keepe his commaundementes and fulfyll his wil as the nature of loue is Which more plainly we find in the gospel Mat. 13 that the seed that fell in a good grouÌ„d gaue frute c. Here thou hearest that the word of god taken with the hart through preaching bringeth forth frute By the worde we receiue faith from faith cometh loue toward god our neighboure of loue cometh the fulfilling of godê coÌ„maundemeÌ„ts Finally Faith loue bring a godly a christian coÌ„uersacion lyfe Wherefore Christ in the gospell of this day constraineth no maÌ„ by the law but exhorteth them to faith and loue as they that willyngly wolde kepe his word and fulfyll his comaundment accordinge to sainte Paules saiyng 1. Tim. 1 howe that the lawe is noâ— gâ—uen vnto the righteous but vnto the vngodly disobedient and sinners Secondaryly this gospell teacheth The kiÌ„gdome of god ioin the harts of the faithfull wher Christ will haue his kingedome and dominioÌ„ namely in the harts of the faithfull Likewise he promiseth vs here not onli that if we shew this loue outwardly with the word that the father shal loue vs but also more greater and more excellent thinges that is to saue â–ª that he with the father and the vertue of the holy ghost wyll come vnto vs. O comforte O grace It was out dewty to 〈◊〉 vnto him seing that our nature is so corrupte and wanteth so muche ameÌ„demente But behold God wil come vnto vs. so mercifull is our god that he preuenteth vs and promiseth to come vnto vs by Christ And what will he do with vs He wyll make hym a dwellinge place with vs. If wee considre the disposition of oure nature and firste natiuity we shall fynde that our harte is the dwellyng place of the diuell Which alas is to trewe in so much that S. Paul saith Ephe. 2. that naturally we were the childreÌ„ of wrath euen as well as other And for this originall sinne that is grafte in vs god by right might condempne vs wretched creatures But yet considre how mercifully goodly he handleth vs which not all only forgiueth vs our originall and actuall sinne as they call it so mercifully through Christ but also he geueth vnto vs Christ himselfe And so he giueth him vnto vs that he with him voutchsafeth to dwell in vs whereby Satan is expulsed and driuen away 1 Cor. 6. and our hartes made the dwelling place and temple of the holy ghoste He now that here in this worlde
which shuld dispise his flesh Iohn 6. shuld sai The flesh profiteth nothing which allonly mai be vnderstaÌ„d of our flesh And therfore that we may learn that god man is one Christe his flesh profitable holsom wherof it is right wel spokeÌ„ It is my flesh which I wil giue for the lyfe of the world Christ wold not heal this deaf maÌ„ allonly with worde but woulde adde therevnto both spittle haÌ„des fingers Which things whaÌ„ he did adde ther unto he loked vp into heueÌ„ sighed Psa 110 O how happy are we that ar so receiued of Christ that he for our sake loked vp vnto heaueÌ„ sighed as a true high prieste bishop prayed to his celestiall heauenly father Christ also did praye for Peter Luc. 22. for all thapostles that their faith shuld not faile and was heard And now likewise if he for our sake sigheth and praieth wee neede not to care for hee will bringe it to passe And that he will do the same for vs he doth testifye it with the deed so that we knowledging our weaknes corrupte nature beleue hope that he likewise as he did help this deafe maÌ„ wil help haue mercy vpon vs. After this hoâ—som handlyng of this man his voice bursteth out and said Hâ—pheta that is be opened Can Christes mercy benigniti be more plainly described vnto vs He taketh the deaf aside froÌ„ the people wherin he sheweth that he wold help him He speaketh a word helpeth him therby declaring how he could helpe him Now seing he can help vs and will helpe vs what greate blyndenes is than in vs that wee seeke or crye vnto anye other for helpe Is it possible that the opprest beeing in necessity canne be helped by any other meanes than by god through Christe The prophete Dauid saith When I am in trouble Psa 120 I call vpon the Lorde and he answereth me Thou turnest the same cleane contrarye and saiest When I am in trouble I call vppon the saintes c. What if it chaunce lyke vnto the as to the foolyshe virgynes which desiered oyle of the wise virgins Mat. 25. Shal they saue the which could not helpe them selues but allonly were saued throughe the grace and mercye of Christ I do not speake this to dishonour the saintes but to stablishe the glory of Christe which will giue hys honour and glorye to none other Esai 4â— It is Christe alone that can helpe vs and will helpe vs which forgiueth sinne and iustifieth sinners Now if thou canst not abide to hear the truth nor to confesse it thou arte strycken with the same disease that this deafe and dumme man is strycken withall Therfore get the vnto Christ and disclose vnto him thy sicknes disese he shal helpe the. Which yf thou doest not doubting of his benignity truly he wyll make the hole euen as hee made this miserable creature hole Howe was that done Immediately saith the Euangelist his eares were opened and the bond of his tunge was lowsed and he spake right Thirdly we find here an excellent frute of faith in those that out of this miracle acknowledged and confessed Christ to be their sauiour For thei saide He hathe doone all thinge well The praise of Christe The deafe hath he made to heare and the dumme to speake Thinkest thou not this to bee an hyghe prayse of Christe They saye Hee hathe doone all thynges welle Of whome vnder heauen myghte thys bee sayed Oure fyrste father Adame so behaued himselfe in Paradyse Rom. 5. that throughe his disobedience deathe and damnacion entred into the worlde And we folowynge oure fathers footesteppes daylye prouoke God to angre that if hee were not so mylde and mercyfull he myght by right thrust vs recheles and disobediente chyldrene into euerlastinge damnacion Phil. 2. And for that cause was Christe sente into the worlde to helpe vs and was obediente to the father vnto deathe yea the dethe of the crosse and hath taught vs faithfully the way of truth He hath allured vs intised vs vnto him through workes myracles Iohn 8. wherin he sought nothiÌ„g els theÌ„ the glory of the father our saluacioÌ„ And to be brief he left nothing vndone in his office but did all the ê‘tained other to the glori of his father or to our saluacioÌ„ Therefore by righte we muste adsribe vnto our selues all confusion and shame and to Christ all glorye For that same thing which we through oure inobedience and sinne had loste Christ through his death and merites hathe recouered againe Hereby we are reconciled vnto the father and of deafe men be made to heare and of dumme men and spechles haue obtained our speache The cause why Christe commaunded the people here that they shulde not manifest nor publyshe this miracle and yet other where commaunded the same to be shewed we can not nor will not reason of yt why hee did it he knoweth himselfe best For if it had bene meete for vs to haue knowen it he wolde not haue hidde it frome vs For that which cause we wyl not examen his iudgemente but rather call vppon hym for grace that we may be able to here his word and to vnderstand yt with our harte and afore the world whiche is so froward and synful frely to confesse it Which god through Christe graunte vs Amen The gospell on the thirtenth sonday after trinitye sonday Luc. 10. ANd he turned to hys dysciples and sayd secretly Mat. 13 Happy are the eyes which se the thynges that ye se For I tel you that many prophets and kynges haue desyred to se those thynges whyche ye see and haue not seene them and to heare those thinges whyche yee heare and haue not harde them And beholde a certayne lawyer stoode vp and tempted hym saiyng Mat. 22 Maister what shall I do to inherite eternall lyfe He sayde vnto hym What ys wrytten in the lawe How readest thou And he answered and sayde Deut. 6 Mat. 22 Mar. 12 Loue the lord thy God with all thy harte and with all thy soule and wyth all thy strength and with all thy mynde and thy neighboure as thy selfe And he sayd to hym Thou haste answered righte Thys do and thou shalte lyue But he wyllyng to iustifye himselfe sayde vnto Iesus And who is my neighboure Iesus answered and sayd A certayne man descended from Ierusalem to Hierico and fell amonge theues whyche robbed hym of hys rayment and wounded hym and departed leauing him halfe deade And yt chaunsed that there came downe a ceâ—ayne Prieste that same waye and when he saw hym he passed by And likewise a Leuite when he went nyghe to the place came and loked on him and passed by But a certaine Samaritan as he iournied came vnto him and when he sawe hym he had compassion on him went to and bounde vp hys woundes and poured in oyle and wine
doth bothe scorne deride and blaspheme the doctrine workes and myracles of Christe ye his harte in his bodye laughed at it But what get they thereby Herken The people is put forth that they shuld not be present at the raysing of this dead vnto lyfe Lo so it goeth with them that scorne and dispise the gospel of Christ Rom. 1. that god giueth theym vp vnto shameful lustes and blyndeth their foolishe hartes so that they shal neither se nor vnderstand the great misterye of the death and resurrection of CHRIST but shal be euerlastingly dampned Herevnto is to bee referred the saying of Dauid the prophete saying Psal 1. Blessed is the man that goeth not in the councell of the vngodly that abideth not in the way of synners and setteth not in the seate of the scornefull But delyteth in the lawe of the lorde and exerciseth himselfe in his lawe bothe daye and nyghte Scorners calleth Dauid here all those that thynketh all to be both foolyshnes and trifles that god hath spoken and doone Scorners And hee counteth theym blessed that medle not and haue nothinge to doo with suche scorners Out alas howe full is the worlde nowe a dayes of suche scorners They bee counted glorious and goodly felowes in this world whiche scorne dispise persecute and blaspheme the woorde of CHRIST They bee loued and muche made of yee with goodes and ryches accumulated so that they shall lacke nothyng neither cease to skorne Christ and his membres But good menne shall here thynke and haue in remembraunce howe this is not onely chaunsed vnto theim but afore tyme hath suche like blasphemye happened to our sauiour Iesu Christe For if they haue called the good man of the house Mat. 10 Belzebub howe muche more shall they call them of his householde so Besydes this wee haue also a cause of greate consolacion and comforte insomuche as our quarel is iust godly conformable and consonant with Goddes holy woorde For wee can not glorifye God more highely then to adscribe vnto his onely begotten sonne whom he hath for great loue and mercy that he bare vs sent into the worlde to bee crucifyed to bee our righteousnes holynes and redempcion so that we may remayne and assuredly stande nowe in him as oure onely saluacion For if we should adscribe vnto our workes righteousnes or saluacion we could neuer be sure Wherfore lette all the worde skorne blaspheme and persecute this our doctryne Hereof wee are sure that God Christ the woorde of God and all the Angels in heauen bee all on oure syde From the beginnyng the preachyng of the gospel was foolishenes vnto the Gentyles and occasion of fallyng vnto the Iewes 1. Cor. 1 as sainct Paule beareth wytnes and so shall remayne vnto the ende God almightie so merciful geue vs grace through the vertue of the holy ghost that we may dayly more and more increase in holsome doctryne true fayth and godly conuersacion vnto th ende that at the last through Christ we may obtaine and get euerlastyng saluacion Amen The sonday next before Aduent ye shall fynde in the fourth sonday in Lent and is written Iohn 6. Here endeth the sermons vpon the sondayes through the whole yere IESVS Suffre the children and forbid theim not to come vnto me for of suche is the kyngdome of heauen Math. 19. Come vnto me all ye that labour and are laden and I wyll ease you Take my yoke vpon you and learne of me for I am meke and lowely in heart and ye shall fynde rest in your soules For my yocke is easye and my burden is light Math. xi THE SECONDE PARTE of this boke contayneth the sermons vpon the gospels whiche commonly are read on the feastiuall dayes through the whole yeare The Gospell on sainct Androwes day Math. 4. AS Iesus walked by the sea of Galilee he sawe two brethren Symon whiche was called Peter Andrewe his brother castyng a nette into the sea for they wer fishers he sayth vnto them folowe me and I wyll make you to become Ier. 46 Eze. 46 fyshers of menne And they straight way left the nettes and folowed him And when he was gone furthe from thēce he sawe other two brethren Iames the sonne of Zebede Ihon his brother in the shyp with Zebede their father mendyng their nettes and he called them And they immediatly Luc. 5. left the shyp and their father and folowed him THE EXPOSITION ORDINATELY and very fruitful hath sainct Mathewe the Euangelist discribed howe and by whom it were mete and necessary that the kyngdome of Christ wer ministred For inasmuche as the same is brought to passe through the worde of God by ministers therefore he declareth fyrst in what maner of wyse Christ begāne his preachyng and afterward howe vnto the same gift of preachinge he called certaine of his disciples and sayeth From that time forth beganne Iesus to preache and saye c. Here he nameth the man that fyrste preached the gospell yea which by his word offered vnto all men the grace of God vnto saluacion and nameth hym Iesus and that for the same intent and purpose that we might clearly perceaue and vnderstand by the name what manner of preacher he is For he doth not onlye preache and offre vnto all men saluacion freely and willynglye but also hee wyll geue it vnto all those that hope and truste in him onlye by his propre merites and desert without any respecte of our works yee of mere grace and mercy Iohn 1. according to the saying of Saint Iohn which saith The lawe is geuen by Moyses but grace and truthe by Iesus Christe The sum of the preaching of Christe Now peraduenture thou wilte demaund of me what the preachinge of Christe was and the some thereof In shorte woordes he spake as foloweth Amend your selues for the kinkedome of heauen is at hande To amende our selues to walke in a newe lyfe and to forsake our olde vitious lyuynge requireth the preaching of the law of penaunce And forasmuch as the preaching of the gospel of the grace of god bringeth little vtilitie or profite to mā except he first be brought to the knowledg of his offences sinnes Rom. 3. haue a contryte harte therefore it is very requisite necessary that the lawe whereby we be brought to the same knowledge be euer fyrste preached and taught The kīgdome of heauen Whych done the other foloweth namelye this The kyngedome of heauen is at hande The kyngedome of heauen in this place is taken for the godly grace of the gospel As though Christ would say If I may this only thyng obtayn of you that your synnes may earnestly displease you aske for grace with all your whole heart it shal be brought to passe that grace shall not bee denyed you For nowe truely that acceptable tyme and daies of saluacion be at hand in the which remission of synnes is not onely offered vnto you but through my
and shoteth beside the marke brustyng his head against this stony rocke of saint Paules wordes Rom. 11 Gala. 3. where he sayth If then righteousnes be of the woorkes of the lawe Christ is dead in vayne Of this fayth I say spryngeth loue Loue. which in this gospel Christ so earnestly cōmaundeth vnto vs. 1. Co. 13 But what doth this loue She forbeareth lōg she is gentle she enuyeth not she is not froward she is not proude she is not ambicious she seeketh not her owne she is not angry she imagyneth not euil she reioyseth not vpō iniquitee she ioyeth wholly in the truth c. 1 Tim. 1 Therfore sayth sainct Paule in an other place also The ende summe of the cōmaundement is loue that commeth of a pure heart and a good conscience and an vnfayned fayth Further forasmuch as Christ knoweth that there cōsisteth a great wayghty matter in true loue that spryngeth of fayth therfore in this his last sermon he taught not many preceptes of good workes but only commaundeth this that they should loue one another As he would say If ye haue fayth and loue ye shal also right easely performe all other thynges what soeuer I haue commaunded you to do Secondarily The crosse from whence it commeth forasmuche as Christe had before shewed his disciples that the crosse shuld come vpō theim and had before tolde theim that they should suffre muche aduersitee in this worlde nowe here Christ repeteth the same and also sheweth the cause wherfore If the worlde sayd he hate you knowe you that it hated me fyrst The worlde Christe here calleth all them the worlde that haue not receyued his worde haue not obayed the gospel nor knowen the father in him nor him in the father And breifely whosoeuer they be that want fayth acknowlege not the righteousnes of fayth seme thei neuer so vertuous righteous holy wyse in their owne eyes Christ calleth them all by this one name The worlde declareth them to be his enemyes After this sort doth sainct Ihon vse this worde saiyng Iohn 1 He was in the worlde and the worlde is made by him and the worlde knewe him not Then when Christ sayth If the worlde hate you knowe you that it fyrst hated me Wherwith he semeth to say Wondre not if the wyse and righteous in the worldes estimacion and also the mightie menne in this worlde do resyst you and persecute you for suerly there is no litle cause why they so will do The worlde holdeth and defendeth with to the and nayle the righteousnes of workes but your doctrine shall be cleane repugnant contrary for if ye will purely and sincerely preach my worde ye shall maintayne and defende the righteousnes of faith And if ye wyll do so earnestly as it shall be your duety nedes must ye cast of all that is in the worlde that is all carnall wisedome vertu righteousnes strength freewill as ye knowe that I haue doone How shall ye in so doyng be at vnity with them Ioh. 12. Now is the iudgement of this worlde And furthermore the holye ghoste shal be sente for the same purpose to rebuke the worlde as I haue done Now if for this gentle rebukinge the worlde shall hate you and take all thynges to the worste and imagyne all manner of myschiefe against you knowe you that euen so did the worlde by me If I had approued and alowed their workes as I dyd reproue disalow them I had hadde the high Priestes myne especiall good friendes with the Phariseis and all the Iewes but when I would needes do myne office truly and fully accomplyshe my duty needes must I lose all their frendeshippes and also for that cause suffre so many of their false accusacyons checkes and rebukes Nowe woulde you speede better than I There is also and other cause why the worlde can not loue you For you are not of this worlde If you were of this world the world woulde loue that whiche is his owne but bicause you are not of the world but I haue chosen you out of the worlde therfore the worlde hateth you You heare in this place that if the world hate you it ys an euident argument that you ar not of the world And euen so saith S Paule Gala. 1. Yf I shuld please men I shuld not be Christes seruant And a lyke testimony doth Christ giue his apostels that thei ar not of this world Why so For thei shal rebuke the world reproue and damn the carnal iustice of the world earnestly affirm preach the righteousnes of faith for they ar not of this world that is thei seek not a carnall iustice as the world dothe their confidence is not in their good workes as the worlds is but thei earnestly preach the merits of Christ as the only cause of our righteousnes saluacion Now bycause the world can not bere this ther is mortall warre and contynuall hatred betwene theym and the worlde euen as Christe saithe here agayne in this gospell But all these thinges shall they doo to you for my names sake bicause they knowe not him that hath sente me Fynallye Bycause the worlde knoweth not the father therfore knoweth it not the son And because it knoweth not the son neither knoweth it them whom the sonne hath sent Wherfore seing that the world neither knoweth the father nor the son nor yet the apostels whom the sonne hath sent needes must it then persecute hate and condemn both the truth and also those that preach it Thirdly Christ in this persecutiō Our cōforte in aduersity is in the worde of God which surely is euer annexed to the gospel in this world cōmandeth vs to take sure holde of his woorde as that only comfort whereby Christians in all tribulacions solace them selues Remembre saithe hee my woorde which I haue saide vnto you This text teacheth vs as it semeth that there shal be no nother comfort vpon yearth especially in persecucions except only that worde and doubtlesse it is euen so in dede For what consolacion may bee in that mannes heart which hath refused and put frō his sight the worde of God Cōtrarily what I pray you shal hynder or hurt him that taketh holde vpō the worde and by fayth printeth it in his heart For he doubtles knoweth very well that he must nedes suffre pesecutions and tribulacions that is a very true tale but yet he knoweth also this that persecucion shall shortely haue an ende and at the tyme ordayned of God it shall be chaunged into perpetual ioy Rom. 8. as sainct Paule sayth Surely I thynke that the passions of this tyme are not worthy to bee iudged equal to the glory that shal be reueled among vs. Iho. 16 And of this speaketh Christ saiyng A woman when she trauaileth hath sorowe for her houre is come But when she hath brought furthe her manchylde she nowe remembreth not the pangues for ioy that
shal come or do we loke for an other Iesus answered end layde vnto them Go and shewe Iohn agayne that ye haue heard and seene Esa 6. c The blynde receaue theyr syghte the lame walk the lepers are clensed and the deafe heare the deade are raysed vp and the poore receiue the glad tidynges of the Gospell And happy is he that is not offended by me And as they departed Lu. 11. d Iesus began to say to the people concerninge Iohn What went ye out in the wildernes to see A reed that is shaken with the wynd Or what went ye out for to see A man clothed in softe rayment Beholde they that weare softe clothing are in kinges houses But what went ye out for to see A prophete Verely I say vnto you and more then a prophete For thys is he of whom it is written Mal. 3. Mar. 1. Behold I send my messanger before thy face whiche shall prepare thy way before the. THE EXPOSITION FYrste of all in this gospell we are taught The office of a preacher what besemeth the ministers of the worde to obserue as well in their lyuyng as in theire learnynge For Saint Iohn is here so sette before our eyes that no man can denye but that he was a good preacher as for the office of a trewe preacher is this together with the faith that is in Christe What penauÌ„ce is iÌ„ scripture earnestly also to teach instructe of penauÌ„ce PenauÌ„ce I cal wheÌ„ a maÌ„ with his hert is sory for his sinne willinge to amend and after that to liue iustely as scripture speaketh of this penaunce Flee from euell and do good Psal 30 Ephe. 4 and He that hath stolen let him steal no more It is alwaies necessarye that I acknowledge my syn and corrupt nature if the preaching of Christ shall any thing profite me Now seyng that I must come to suche knowledg of corrupte nature and hatred of my synne then must needes the minister of Goddes worde sette before me the law fear me ther with Esa 40 shewing vnto me that all fleshe is as haye the glory thereof like the floure of the felde that is That I am a greate damnable sinner and that of my selfe I can nothinge doo and so muche the lesse shuld glorye or magnifie my selfe Knowlâ—â—ge of synne is sprituall pouertie And where suche knowledge of sinne is there the gospel is sowen with fruict in the whiche through Christ allonly is geueÌ„ vnto vs remission of syns And peradueÌ„ture this is the pouertye that Christ speaketh of in this gospel These two thiÌ„gs shalt thou find in S. Iohn First he speaketh of penauÌ„ce ccoÌ„cludeth euery maÌ„ to be vnder sin lest thei shuld glori in the selues And for that cause dothe baptise in water as a token of penaunce Rom. 3. And after he hath brought the people into the knowledge of theire sinne he teacheth the Gosspel Iohn 1. saiyng Behold the lambe of God that takith away the sinne of the worlde And in this wise vseth saynt Iohn the office of a good preacher and continueth in the same in so muche that he sendeth his disciples to none other but to Christe not that he doughteth of Christ but that thei should also learn that Christ is the only sauiour of the world and the very samet hat sainct Iohn testifieth of Christ also praiseth him for his coÌ„tancy and stablenes sayinge He is no reede that wauereth hither thither with the wind nor is of that sorte that to daye teacheth this and to morowe in contrary wyse And to this purpose it pertaineth also that Iohn is more then a prophete Which thing againe muste be referred to his office The prophets before him did only prophecie that Christe our Lorde and saue oure shulde come Iohn poynting with his fynger dyd shewe him then present The lyfe of sainte Iohn Wyll ye heare any more of the life of Iohn then is mentioned in the third chapter of Mathew Hear what Christ sayeth here He is not clothed in softe garmentes as who saith His lyfe is not set in voluptuousnes but is mortefied from all carnall concupiscence and pride and liueth iustly to Gods worde Neither sytteth he in the palace of a kynge but in fetters and cheynes Now lyke as Saint Iohn did sincerely execute his office and kepte him selfe in good conuersation so likewise it becommeth the ministers of the Gospell to do Also in this gospell the person of Christ is so touched and set forthe The goodnes of Christ that thow maist know wel him to be gentel meke and lowly For he dyd not hardly intreat or driue away the discipls of Iohn althogh they were of small fayth but gentely in worde and deede did instructe them And saide Go your way and tell Iohn what ye haue seene The blynd doth see and the lame doth go c. As who sayeth Iohn knowech very well by the prophete what workes Messias shal do and yet go you and shew vnto him what ye haue sene that afterward he may tel you whether I be the same Messias that the prophecy speketh of or whether any other be lokid for Esa 35. Thys be the words of the prophet God hiÌ„ selfe shall come and redeme vs. Then shall the blind see and the defe here Then shale the haiting lepe like the harte and dume men shall speke And Christ further saith Poore meÌ„ do hear the glad tidings of the preachers of the gospel As he shuld say again Hitherto ye haue had Moyses the law But Moyses could not geue you the spirite wherwith ye myght haue fulfilled the lawe And nowe ye heare of an other maner lernyng that is the gospell verely by the which they that be poore in spirit and knowledg their synnes do frely through Christe receiue remission of synne without merite of workes and shal be pertakers of the kyngdom of heauen with the childreÌ„ of God so that they beleue in Christ Rom. 1. The very poore And in suche wiâ—e also speaketh S. Paule The gospel is the power of God to euery man that beleueth to be saued thereby And Christe speaketh by these wordes Tel Iohn Lo yt is preached to the poore people that is to them that be contrite in herte and be destitute of all helpe and comforte A ioy ful mesage trewly that through my benifyte they shal hereafter haue a mercyful God remission of all sinnes iustice and euerlasting helth by very grace and mercye withoute any merite of workes And now yf Iohn hear of these thinges agayne yt muste playnly be manifest vnto you whether I be Messias or not And he knoweth wel ynough wher to suche message is sente vnto hym namely that he shulde shewe it to men Lo in this wise Christe teacheth Iohnes disciples not with wordes alonly but with deeds also that they might beleue and obtayn euerlasting lyfe Now if any man were taught outwardely by this worde
thinke that vnaduisedlye or by chaunce it might so be but rather for that cause that we shulde learne thereby that none of vs do intermedle or take vpoÌ„ vs the office of a preacher but he that is of God by lawefull meanes called thereto For the fruicte of this calling is that the worde of God be purely sincerely delyuered out as thou maiest se in Aaron Esaias Christe the Apostels and other faithfull ministers Howe often times doth Christ in the 5. Iohn 5. 6. and all other chapters of S. Iohn say Rom. 1. that he is sent from the father of heauen As we do also se in S. Paule wher he nameth him selfe the seruauÌ„t of Iesu Christ the Apostell but yet called And in contrary wise it is greate hurte and dammage amongest christian meÌ„ whan a minister not called wyll take vpon hym to declare the gospell Ier. 25. Where as the calling is false not of God there must nedes the doctrine be wronge out of course And of this thing thou hast a dredfull example in the religious persones of our time that lyue vnder the dominioÌ„ of the bishop of Rome Thei came in at the wiÌ„dowes back dores and therfore as S. Iohn saith in the 10. Ioh. 10 chap thes be theues spoilers And likewise doth not S. Paul in the Actes of the apostels speak of the same Act 10. saieÌ„g And amoÌ„gst your selues shal rise such as shal speak peruersly decline froÌ„ the right trade Here thou hast that diuelish calling of theÌ„ that teach not the right way Thou seest the fruites of this manner of callynge But Iohn that he might shewe his callynge to bee of God saide For they loked for an answere I am the voice of one that cryeth in wildernes c. As though he shulde say Ye knowe by the prophet Esay Esa 40 that one shall come before Messias to prepare his way And ye can not be ignoraunt in that that he that shal come in that place shal be called the voice of one that crieth in the wildernes Euen the verye same voyce am I. And for that cause am I sent froÌ„ God nor of my selfe do I anye thinge that I doo Nowe euen as the minister sente from God muste preache the worde of God accordinge to the example of S. Iohn so likewise muste he bee receyued and taken in the steede of God Fleshe Thirdely wee maye see in this gospell what â—he fleshe may doo that is not renewed by the spirite of God I cal the fleshe the hole nature of man which of him selfe bringeth forth none other fruictes then synne Iohn 3 as scripture saieth in the 3. chapter of Iohn That that is conceiued and borne of fleshe is flesh Of this thinge thou haste heere a goodly example There came to Iohn that passed all other of the Iewes in learnynge and behauioure and they had herde who sente him to preach and baptise and that of the prophete that with them was chiefest yet dyd they not vnderstande S. Iohn Whereby thou mayst perceyue that the knowledg of God and Christe oure sauioure commeth not throughe oure power and strength but by the spirite of Christe It is the gifte of God leste any man shoulde glory thereof in him selfe Thy wisedome is very foolishe before God for so scripture sayeth I wyll destroye the wisedome of the wise 1. Cor ... and cast away the vnderstandyng of the prudent If than nother wisemeÌ„ holy men preests nor leuites without the spirite of our lorde Iesu Christe canne attayne to the worde of God doughteles neither canst thou not without the grace of God be broght to beleue Fourthly S. Iohn putteth a difference betwene his baptisme the baptisme of Christ wheÌ„ he saith I baptise in water and preach penauÌ„ce The difference betwene the baptime of Iohn the baptime of Christe But Christ doth not only paptise in water but also forgeueth syn sendeth the holy ghost Mark here that S. Iohn putteth no differeÌ„ce betwen yâ— outward signe of water that he ministreth the same that Christ vseth The exteriour signe both of Christe and S. Iohn is al one for S. Iohn preacheth the worde of God and baptiseth with water as also the Apostels doo Iohn 3. But S. Iohn maketh a distinction betwene his persone and office The office of Christe and the office and person of Christe For Christ as is saide before besydes that that he preacheth and baptiseth doth also by his owne power forgeue synnes and send the holy ghoste that shal lighten and renewe our hartê which Iohn cannot doo but by his misterye And this is the cause whye he doth so greatlye commende and prayse Christe for that he is the very lambe of God that takethe awaye the synne of the worlde And likewise yt is he that was before me and shall come after me as who saieth He is more then Iohn and forgeueth synne also I am not worthy to lose the latchet of his showe Is not this the verye waye to knowe prayse and describe Christ And yet when wee are baptised wee be baptised bothe with the baptisme of Iohn and Christe also The lawe is fyrste preched that is It is necessary that that olde Adame be layed vnder feete as it is signified by that outwarde signe before Christ dothe baptise in fyer and the spirite Moreouer wee muste also come to the knowledge of synne by Iohnes preachyng And when we be brought in this wise to the knowledge of our sinne then Christe fyndeth place for the exercising of hys office to remitte synnes and geue into our hartes the holye ghoste which he will do accordyng to S. Iohnes wordes This is he that baptiseth in the holye ghoste And yt is necessarye that by faithe wee attayne that yf we will be made newe creatures The ende of this Exposition Foloweth The gospell on Christemas daye Luc. 2. ANd it chaunsed in thoâ—e dayes that there went oute a commaundemente from Augustus the emperoure that all the worlde should be taxed And this taxing was the fyrste and executed when Sitenius was liftâ—anâ—e in Syria And euerye man wente vnto his owne cuâ—e to bee taxed And Ioâ—eph also ascended from Galile oâ—re of the citie called Nazarethe into Iewry vnto 1 Re. 20 the citye of Dauyd whiche is called Bethlehem bycause he was of the house and lynage of Dauyd to be taxed with Marye his spoused wyfe which was wich chylde And it fortuned that while theye were there her tyme was come that she should be delyuered and she brought forth hee fyrst begotten sonne and wrâ—pped him in swadâ—inge clothes and laide him in a maunger bycause there was no come for them in the Inne And there were in the same region shepcherdes watchynge and kepynge theyr flocke by nyght And lo the aungel of the Lord stode harde by them and the bryghtenes of the Lorde shone round about them and they were sore afrayde
mammon Mammon And in like manner these worke maisters as thei be called haue their priuate god that is the trust in their own works and merites Of the which false god Esaias sayth Esa 2 They haue worshipped the workê of they re owne handes And I pray you what shuld the birth of Christ haue profited those men if it had been shewed vnto them Mat. 7. Holy thinges maye not be caste to dogs nor perles to swyne He that putteth his trust in any other creature then in Christ to him Christ is vnprofitable Lykewyse he that by any other meanes seketh his iustificacion but by Christ to him also is Christ vnprofitable as S. Paule in manye places wytnesseth his eristle to the Galathians saiyng Gal. 2 Yf Iustificacion come by the lawe then died Christ in vayne And bycause Christe here requireth suche a herte that shuld not put hope or trust in any wordely goodes or in his owne power and righteousnes but should holy stycke to his passion Mat. 5. death and merite Therfore he chose none but poore folkes and not such as wer pore in this world after the flesh but poore in spirite that is they that knowe all they re owne sinnes frailnes misbeleue and corrupt natur and abid only in his word And to them also saithe he in an other place Mat. 11 Come to me al ye that be laden and I shall refreshe you Also If any man thirst let him come to me Iohn 7 and I shal geue him drinke These and such like wordes the riche men and they that wil be iustified by their owne workes do not receue nor regarde of the whiche the blessed virgin Mary in her songe singeth Quod dimittantur inanes They are seÌ„t awai empty Luc 2 Therfore this birth of Christ ioiful messaÌ„ger is shewed onli to the pore shepards Thirdely we may learne of this gospell that when this helthfull birth of Christe is layde forthe vnto vs by the ministers of the gospell which for the more part in scripture be signified by aungels and we therby assertained Mal. 2. that our saluacion consisteth in the same wee maye in no wise so dooe that wee shuld be forgetful of so great a benefit or be founde vnkind therin Thanks geuing but rather shuld with continual thaÌ„kes geuing praise and extol the same and alwaies sing with the angels Glory be in heauen vnto God c. Here God is praised of the Aungels heauenly company chiefly for this cause that he of his onlye grace mercy hath geuen his onlye begotten son a sauioure to the world that through him the way shuld be to euerlasting lyfe for al men and that by his goodnes syn deth the deuel and hel shuldde taken away Ys not this benefite worthy of praise coÌ„mendacioÌ„ Yes trewly no man can geue worthy thankes therefore Neueuertheles yet we must persist to say with the prophet Dauid Ps 146 My soule praise the Lord I wil praise the Lord in my lyfe I wil sing to my God as longe as I lyue And considre here that this honour and thankes geuing can not bee yelded to God where this oure Christe is not or not throughly knowen And that no peace or good will can abide with vs without Christ Ioel. 17 And in contrary wise wher Christ abideth and by his word is wel knowen ther also the heuenly father is knoweÌ„ praised extolled as such a father that hath geueÌ„ vs his only son Christ for a sauiour into al the world And there also is found the trew peace when we beleue that God the father wil not vs to bee damned but of his ineffable grace wil receiue and geue vs euerlastinge lyfe by Christe Who I praye you wolde not be of good chere when he hereth the aungels bring this peace quietnes of harte to vs And besides all this God reioyseth in vs through his sonne And againe they that beleue doth reioyce in all his workes singing without ende Glory be in heauen to god peace in earth good wil to men The gospel on the first sonday after Christemas Luc. 2. AND his father mother meruailed at those thinges whiche were spoken of him And Simeon blessed them and sayde vnto Mary his mother Beholde this chylde is sent to be the fall and vprysinge againe of many in Israel and for a signe whiche is spoken againste And moreouer the sweard shal perse thy soule that the thoughtes of many hertes may be opened And there was a prophetisse one Anaa the doughter of Phanuel of the tribe of Aser which was of greate age and had lyued with her husbande seuen yeares from her vyrginitie And she had bene a widowe aboue foure score foure yere which departed not from the temple but serueth God with fastinges and prayers nyght and day And she came forth that same hour and praysed the Lorde and spake of hym to al them that loked for the redemptioÌ„ in Ierusalem And when they had performed al thinges according to the law of the Lord they returned into Galile to theyr owne city Nazareth And the chylde grewe and waxed strong in spirite and was filled with wisedome â— Reg. 2. and the grace of God was vpon hym THE EXPOSITION IN this gospell we haue sufficieÌ„t testimony of Christ that he is the trew Messias the blessed sede of AbrahaÌ„ in that which all people shuld be saued SimeoÌ„s testimoni of Christ First we haue the great testimonye of Simeon which of long time had loked for the consolation coÌ„fort of Israel was enformed by the holy ghost that he shuld not se deth before he saw Christ And when Ioseph Mary had in the day of purificatioÌ„ takeÌ„ the childe Iesus set hiÌ„ before the lord in Ierusalem according to the custom made their host oblacion Lo Simeon also through the holy ghost came in to the temple toke the child in his aâ—mes called him the sauiour sent froÌ„ God the lighte of the gentiles and glorye of the people of Israel What it is to blesse And afterward wished al thinges prosperous ioyfull to the child and his parentes and that is signified by that that he did blesse them as it appeareth in the 24. cha of gen And theÌ„ said he to Mari Lo this child is set to the fal and vprisinge of many in Israel And for a signe which shal be spokeÌ„ against Of these words of Simeon it is manifest that Christ is the trew Messias sauiour of the world promised in holi scripture or els why wold he cal him the lyght sauiour glory of Israel yf he could not help saue iustiâ—i Iohn 1. Yea if he wel not the very sauiour by whom we take our saluacion verely he mighte seme but a dispised sauiour And besides this he shuld not haue byn called the light of the GeÌ„tilê if he shuld not haue lightned al meÌ„
2 where shee had her childe with her Wherefore yf Christe did not spare his welbeloued mother but will teache that we muste come into heauen through many tribulacions verelye he will not suffre vs to bee withoute vexacion and trouble Act. 14. What thinkest thou that Mary coÌ„ceaued in her mynde when shee had loste her welbeloued sonne Doughteles she thought on this wise Alas God committed this childe to me that I shulde take the charge of hym And how is it that I haue thus loste him Verelye it is throughe my faute And paraduenture God nowe wyll not lette meÌ„ anye lenger take charge of hym Such thoughtes withoute doute dyd very sharpely perse throughe Maryes harte And heere nowe shee hadde not onlye the losse of her sonne but also the losse of faythe whyle shee toke this care thynkinge God is angrye with the and now paraduenture wyll let the no longer norishe his sonne Psa 24 These be the greate weighty temptacioÌ„s that God suffereth his electe sometime to fall in leste they shulde glory in them selfe and not learne to knowe that al perseueraunce and continuauÌ„ce in faith and vertu cometh of hym Christe is found in his worde And Mary findeth comfort no where but in the temple where she founde her sonne not ydel but hauing the word of God before hym And shee receiueth no comfort with her kinesfolkes and frendes nor in the citie of Ierusalem but in the temple So likewise we as often as we fall into tribulacioÌ„ yea into such depe temptacions that no man vnder standeth but he that by experience hath lerned we shulde seeke for helpe and comforte no where but with Christ which neuer offereth hiÌ„selfe to be seene but in the temple that is in his word althogh that oftentimes for a while he wil be hid from our eyes Beleue allonlye and dispaire not Esa 57 for the scripture saith He wyll not be angry for euer The obedience of children Forthly we lerne here the obedience of children towarde their parentes For although Christ saide to his mother that he must be busied in his fathers busines yet he submitted himselfe when he hadde done his fathers busines and went home with his parentes Here do we lerne not onlye that obedience shuld be gyuen to our parentes but howe and in what manner and howe longe also it shulde bee geuen As longe as thy parentes be no hinderauÌ„ce to thi faith in Christ but studieth to set the forward therein and agreeth therein with the then in no wise must thou deny thy dyligente attendaunce toward them Thou hast besydes this for an example the commaundement of God Exo. 20 Honoure thy father and mother And to this commaundement is added a promise which none of the other hath Wherby it appeareth that it is greatly required that this commaundement be obserued But if thy parentes will cal the from thy faith in Christ to olde abuses and mens tradicions then know thou that obedience is no longer to be geueÌ„ to them in as much as pertayneth to religion but we must folowe the saiyng of Christ Mat. 10 Luc. 14 He that hateth not his father and mother c. is not meete for me And in this wise did Christe For when he must be in his fathers busynes then did he forsake Ioseph and Mary But after that busynes done he cometh and is subdued to his parentes againe The second sonday after Epiphany day Io. 2. ANd the third day was there a mariage in Cana a citye of Galile and the mother of Iesus was called there And Iesus was called and his disciples vnto the mariage And when the wyne fayled the mother of Iesus saide vnto hym They haue no wyne Iesus sayth vnto her womaÌ„ Luc. 2. what haue I to do with the mine hour is not yet come His mother saith vnto the ministers What so euer he saith vnto you do it And ther was staÌ„ding ther vi water pottes of stone after the manner of purifienge of the Iewes contayninge two or thre firkynnes a peece Iesus saieth vnto them fill the water pottes with water And they filled them vp to the brim And he saith vnto them Draw out nowe and beare vnto the gouernoure of the feast And they bare it When the ruler of the feast had tasted of the water that was torned into wyne and knewe not whence it was but the ministers which drewe the water knewe he calleth the bridegrome and saieth vnto hym Euery man at the beginning doth set forth good wine and wheÌ„ meÌ„ be dronken then that which is worse but thou hast kept the good wine vntill nowe This begining of miracles did Iesus in Cana of Galile and she â—ed his glory and his disciples beleued on them THE EXPOSITION FYrst in this gospell it apeareth manifestlye that matrimonye pleaseth God greatlye in so much that Christ was not only preseÌ„t at this mariag Mariag but with his miracle did adorne the same And howe shulde not the creature and ordinaunce of God please hym Gen. 1. It must needes be very good that he himselfe made This is veri necessary to be knowen of euery christian man that will geue him selfe to that state of lyfe Gen. 3. In the first booke of Moises it is shewed that for the transgression of oure first parentes a greate yoke and paine was geuen to matrimony Man saith God in that place shal eate his bread in the swete of his face and woman in sorowes and paine shal conceue and bring forth children and be subiecte to her husbande c. And that sorowe sawe Sainct Paule when he saide Yet shall suche haue the affliction of the fleshe Now then yf this kinde of lyfe so compassed with many troubles and vexacions were not agayne decked with consolations and comfortes of God who I pray you wold loue it or who wold iudg matrimonye to be a good thing ye who could suffre so manye bruntes of all manner aduersities Wherefore we maye here learne that seinge God himselfe did ordaine matrimony and by Christe dydde so noblye sette it forthe that trewly there is nothinge vnder this crosse but the very grace and mercye of God And if therefore vnder this crosse and carkes and laboures of this lyfe is hidden so greate grace of almighty God no man shuld be afrayd or abasshed of that state of lyfe what bruntes or sorows so euer he shal think to abyde but rather shall by all meanes geue his dilygence that in this crosse or sorowe In the crosse we shuld loke to the good wil of God he haue a respecte to the good will of God by the which yf anye afflictions bee sente they are both sente and dryuen awaye also And for that cause wee trauaile in this worlde that oure wyll maye be broken Mat. 19 and Goddes wyll whiche alwayes is good be fulfilled Therefore yf anye manne thynke hymselfe not mete to kepe him chast and wyll auoyde the horrible
apostels coulde not vnderstand and perceaue the mistery of the gospell without the holy ghost so lykewise we can not attaine or get vs iustificacion and saluacion of our owne power or free will Note and perceiue now this ignorance of the apostels out of the text Christ saied After a little while and ye shal not se me and agayne after a little while and ye shall se me for I go to the father Which are to be vnderstande of his death and resurrection and of his spirituall kingdome What is to go to the rather For to go to the father is none other thinge then to fulfyl and accomplishe al thinges and through the holy ghost to lighten and illuminate mens hartes and to saue theym or as the prophete saith to geue giftes vnto men Psa 67 But howe dyd the Apostles vnderstande these thinges They said amongst them selues What is it that he speaketh After a little while and ye shal not se me and againe after a little while and ye shal se me for I go to the father We know not what he speaketh after a little while and ye shall se me for I go to the father We knowe not what he sayeth The apostles confesse that they vnderstode not what Christe spake thoughe diuers and sondrye tymes before he had declared and shewed them of his passion resurrection and kingdom Wherfore I greatly meruaile what those creatures think that so sharpely and earnestly defend our free wyl and the power of our fleshe seynge that they haue bothe reade and heard in this texte and suche other lyke of the ignoraunce of the apostles I think that they must haue wonderfull gloses to healpe theym withall But rather I thinke that they are in lyke case with the apostles here that they cannot tell what they saye euen as S. Paule hathe written of theim saiyng Some haue erred 2. Tim. 1 and haue tourned vnto vayne iangling willing to be doctoures of the scripture and vnderstande not what they speake neyther what they affirme The summe and effecte of all this is nothing else but that the fleshe can do or bringe nothinge to passe concerninge righteousnes and our saluacion withoute it be geuen thorough the helpe of the holye ghoste and the word For it is written in the prophete Esa 45 All menne shal be lerned of God Of God he saith not of them selues Thirdly while the apostles vnderstode not these wordes and were in mind to axe Christ preuented theim saiyng Ye demaund and enquire amongest you for bicause I saide After a while ye shal not se me c. Verely verely I say vnto you you shall wepe and lament but the world shal reioyse and ye shall be sory Note here with what mildnes gentlenes familiarity he behaueth himselfe toward his disciples He doth not reiect or despise theÌ„ for their ignoraunce but moste familiarly instructeth them and sheweth theim how his wordes be to be vnderstande saiynge vnto theim that they shulde be sory and lament and why bicause they shuld se their lord and maister taken of the Iues and crucified The crosse persecution herefore shal they morne and lament But specially this shall greeue them that the world shuld reiose both at theirs and their maisters misfortune Therfore lyke as Christ here sheweth before to his disciples that he shuld be put to death and shuld suffre and that they shuld morne and lamente euen soâ—t came to passe and chaunced Supposest thou that his passion was easye or a triflinge matter when Christ hanging vppon the crosse muste he are the Iewes iestinge and scourning him saiyng He trusted in god Mat. 27 lette him deliuer him nowe if he will I resite not here wherof he coÌ„plaineth in the psal saiyng Psal 21. But as for me I am a worme and no man the scorne of men and the outcast of the people All they that se me laugh me to scorne c. I think that the apostels wer stricken with great heuines seing this shame and despysinge of Christe Nowe althoughe Christe chiefelye speakethe here of the tyme of his passion whiche shulde bee a greate cause of sorowe and heauines to the disciples yet notwithstanding here he sheweth what fortune and chaunce all faithfull menne shall haue in this worlde For christiane men shall suffre persecution and the wicked shall haue good dayes and prospere Prou. 3. Therefore the wise man saieth My chylde despise not the chasteninge of the lorde neyther faynte when thou arte rebuked of him Is not this a ientle teachinge of the apostels Now further that thing that Christe doth to his apostels he wyll haue it doone lykewise dailye to vs thoroughe his worde and spirite requirynge only of vs that wee suffre patientely to be warned and taughte The sorowfulnes tourned into â—oye Fourhely here is to be noted that though Christ shewed before to his disciples howe they shulde haue sorowe and anguishe throughe his passion yet bicause they shulde not be lefte withoute comforte he sayde Your mournynge shal be tourned into ioye and gladnes That is The worlde wyll thinke when they haue put me to deathe they haue wonne all and that my dayes bee paste But yet on the thirde daye I wyll rise agayne come and comforte you in your greate heauines And though hereafter ye shall chaunce to suffre slaundre and rebuke for my gospel yet that passion and sorow shal be shorte and not endure longe But the ioye that shall folowe the same heauines shal be euerlasting Take here an exaumple of this thinge A woman when she trauayleth hath sorowe for hyr hour is come but when shee is delyuered of the childe shee thinketh no more of the anguisshe for ioye that a manne is borne into the worlde So lykewyse yee bee nowe full of sorowe but I wyll see you agayne and your hartes shall reioyse and that same your reioysynge no man shall take frome you This similitude put forth of Christ is verye full of greate comforte and consolacion Fyrste yt declarethe that the professoures of Christe so suerly shall suffre persecucion as it is suer that a trauailyng woman shall not be delyuered withoute payne How be it in that pointe the worde of God shall be a greate comforte to euerye Christian man Furthermore note Of the sorowfulnes of the apostels that this persecution shal be for a tyme and not euerlasting And finallye that the reioysynge of this worlde dothe not continue longe as Christe saith in an other place Luce. 6. Wo vnto you that laughe here for yee shall weepe and wayle Howe be it in the meane whyle a christian man shall not bee withoute ioye But what ioye shall it be I wyll saith Christe visite you againe and your hartes shall reioise that reioysinge shall no man take frome you The peace of conscience This is the verye ioye and this is the quietnes of conscience to knowe that God by Christe is mercifull and
will reserue vs to euerlastinge lyfe The fowerth sonday after Easter Ioh. 16. BVt nowe I go my waye to hym that sent me and none of you aske me whether I go But bycause I haue sayd suche thynges vnto you youre hartes are full of sorowe Neuertheles I tell you the trewth it is expediente for you that I go awaye For yf I go not away that comforter wyll not come vnto you But yf I departe Ioh. 14 and .15 Act. 2. a I wyll sende hym vnto you And when he is come he will rebuke the worlde of sinne and of righteousnes and of iugement Of sinne bicause they beleue not on me Of righteousnes bycause I go to my father and ye shall se me no more Of iudgemente bycause Ioh. 12. the prince of this worlde is iudged allreadye I haue yet many thinges to saye vnto you but ye can not beare them awaye nowe Howebeit when he is come which is the spyrite of trewth he wyll leade you into all trewth He shall not speak of hym selfe but whatsoeuer he shall heare that shall he speak and he wyll shewe you thinges to come He shall glorify me for he shal receyue of myne and shal shew vnto you Mat. 11 a 11. ◠Luc. 10. Ioh. 3. Al thinges that the father hath ar myne Therefore sayd I vnto you that he shall take of mine and shewe vnto you THE EXPOSITION IN this present golspel The promise of the holy ghoste we are admonished of thre thinges Firste we haue here of the promise of the holy ghoste which Christe going to the father shulde sende vnto his disciples Moreouer what he shulde do and bringe to passe when he came It is nowe oure parte to note well this promise whiche pertayneth as well to vs as to the Apostles Faythe cowlde not be confirmed in the apostles without the vertue of the holy ghoste So lykewise the holy ghoste coulde not be sente yf Christe hadde not gonne to the father The flesh can dooe nothing but sin Here lerne that oure fleshe canne do nothing but sinne if it be not lightened through the holy ghost and that yt is nothinge but hypocrisy though we do outwardly neuer so manye good workes Luc. 18. as we maye see in the Pharisye which thanked God that he was not lyke other men Item All they that saye vnto me Mat. 7. Lorde lorde shall not entre into the kingedome of heauen but they the fulfil my fathers wyl Likewise learne this that we cannot receiue this spirite by oure good workes but by the merites of Christ as Christe sayeth here It is better for you that I go for yf I go not awaye the comforter cometh not vnto you as thoughe he wolde saye Christe giueth the holy ghoste If the infirmity of your fleshe shal be chaunged into the strenthe of the faith the holye ghoste muste needes bring that to passe in you Nowe if this holye ghost shal be geuen vnto you so muste I needes promote you ther unto and obtaine it through my deserte and benefite Wherefore it is very necessary that I suffre dye and that after my resurrection I ascend vp in to heauen that the holy ghost may visite you lighten you and leade you into all trewthe Than the same spirite shall worke and bringe to passe in you and through you that thinge that he was sent for Will you knowe what that is The holi ghoste shall rebuke the whole worlde Rom. 3. harken to He shall rebuke the worlde Here is the glorye of the fleshe the liberty of fre wyll and what so euer is mannes wisedome vtterly caste in the duste Why shuld the holye ghoste rebuke vs yf we were not worthye of rebuke They are all gon out of the waye they be all togither become vnprofitable ther is none that doth good no not one Ye as S. Iohn the baptist saide Esa 40 Mat. 3. All fleshe is as haye and all his glorye as the flowre of the medowe This semed to be rigorously inoughe and more then inoughe spoken to the bysshopes and to those gloryfiers in workes at Ierusalem and also to the papistry of oure tyme if the holye ghoste didde feare theim But he setteth nothing at all for our angre For he was sente to rebuke whiche also hee doth busily And blessed is he that is rebuked of him that by that meanes he may learne to knowe his sinnes For that done the holi ghost leadeth vs further into the faith and knowledg of god so that we being deliuered frome sin through the deseruing and merits of Christ are made the children and heires of god Why the holye ghost doeth rebuke the worlde Secondarily we maye note here wherfore for what cause the holy ghoste will rebuke the worlde Truly for sinne But you will saye Is the worlde ignoraunt that adultrye murdre thefte and suche lyke trespasses are sinne No. But they are ignoraunte that good workes without faith are sinne and that allonly vnbeliefe is the occasion of their damnacion Wherefore it is necessarye and needefull that the holy ghost come that he maye fullye learne and teache vs what sinne is Wherfore let vs considre what Christe calleth sinne Sinne is nothing but infidelitie For they do not beleue in me saieth he Here thou hearest that the greatest sinne vnder heauen is that wee do not beleue in Christ If incredulity be the greatest syn vpō earth then must it needes folow the faith is the most glorious highest thing vpō earth which no mā can deny Faith hangeth on Christ as a faith ful man knoweth that he is saued by Christ so surely doth he good works which are accepted before god for his faith as saith the prophet Thou o lord Iere. 5 lokest alōly vpō faith But incredulity trusteth in his workes Wherfore what so euer goodnes an vnfaithful mā doth outwardli it is not accepted before god for it cometh not of faith For Christ saith He that beleueth not is all ready iudged The worlde Ioh. 5. nature fleshe or reason doth not receaue nor vnderstande this wherefore it is needefull that the holye ghost come to rebuke and teache Moreouer the holy ghost shall rebuke the world of righteousnes How shall we vnderstande that The worlde and reason adscribeth righteousnes to oure workes and both thinke and iudge that righteousnes cometh of mennes workes outewardelye done as the Pharisie boasted himselfe to bee righteous But euer this chaunseth so Luc. 18. that they that wyll mayntaine they re owne righteousnes Rom. 10 bee not subiecte vnto the righteousnes of God Therefore yt is necessarye that the holy ghoste teache shew vs what manner of iustice that is that pleaseth god Frome whence iustice cometh The iustice that pleaseth god procedeth hereoute that I beleue that Christe wente to the Father that is as muche to saye That I beleue that he died for me that he rose and ascended vnto heauen
for to send me and all his elect his holy ghost to open vs the filthines of our workes and to instructe vs in the knowledge of god Beholde thus the holy ghost shal learn vs the rightousnes of faith Furthermore Iudgement the holy ghost shal rebuke the worlde of iudgement for as much as they iudge not right in thinges pertaininge to righteousnes and saluacion Which thou shalte vnderstande on this wise The diuell sinne deathe hell are constrained to giue place vnto Christe and his worde for by hym they be ouercome But how doth the world knowe this Truly the world euer regardeth workes and euer suffereth the diuell to blinde them so that thei know not nor yet can deuide nor separate the righteousnes of faith from the worldes righteousnes And so remaineth Christ the stone that menne shall stumble at Luc. 2. 1 Pet. 2. and a signe which shal be spokeÌ„ against For the thing which we shuld adscribe vnto Christ that is to saye whereas we shulde confesse that the prince of this world is iudged through Christ and his worde we adscribe yt vnto our righteousnes For the whych cause yt is needefull that the holye ghost do rebuke vs wherby we may learne to iudg right And here hast thou nowe the righte cause why the holy ghoste shall rebuke the worlde Thirdly here is to be noted that Christ sheweth vs here the infirmitie of the apostles saying The weakenes of the apostles I haue yet muche to saye vnto you but yee can not nowe beare it awaye That is as muche to saye Yf I shuld make many words with you of incredulity of righteousnes and of iudgement and of my spirituall kingdome that after my resurrection I shall entre into you colde not vnderstande it nor comprehend it for bicause you are yet carnall and fleshly and my spirite is not as yet confirmed in you For they that shall vnderstand and geue fayth and credence vnto my doctrine the spirite must worke inwardly in theÌ„ with the outward word that shall be expressed with the mouth Mat. 3. or els that sede shall not fal vpon a fruictefull grounde or so that yt shal be other troden of men or else deuoured and eaten of the birdes of the ayer Wherfore it is needefull that the holy ghoste come and when he cometh he shall leade you into all trewthe The gospel is the truthe The gospell is a doctrine of Christe whole and sounde which doth not alloÌ„ly teache the outward honesty but sheweth also the righteousnes of the harte inwardly wherefore it is called in the scripture the trewth The doctrine of men bee lyes And contrary wise the doctrine of men teacheth hypocrisy fynallye neither vnderstandeth nor teacheth any thing of the righteousnes of the hart Wherfore this doctrine and also the doctoures and teachers thereof are called false and lyars as yt is written in the Psalme Ther is no truth in the their mouth Psal 5. that is ther is no suer and certaine thing amongst theim And againe thou shalt lose and destroye all those that speake lies Now seing that the holy ghost shall leade vs into all truth and not into lyes Let euery christian man gesse in his mynd whether the fathers and the counsels haue had the holy ghost whose ordinaunuces and lawes The couÌ„seiles did erre haue beene commauÌ„ded vnto the church in stede of the gospel For if they had had the holy ghoste they wold haue concluded nothing against the worde of god The holy ghost leadeth vs not into lyes but into all truth Howe goodlye haue they vsed this texte in the defence of mans traditions Seinge the holy ghoste teacheth none other thing then that christ taught Further he teacheth onlye the Apostles and the elect of god to perceaue and receaue the doctrine of Christ which of our selues we cannot vnderstand If they hadde eies they mighte perceaue that the plaine texte reciteth the same He saith He shal not speake of him selfe but that he hath heard he shall speake Item He shall glorifie me for he shall receaue of mine and shew it you Briefely Christ speaketh here of the infirmitie and weaknes of his disciples which shuld be strengthed comforted by the holy ghost is to be vnderstand of vs euery one Mat. 7. and 21. c Luc. 11. Iacob 1. Ioh. 14 and 15. b 1 Ioh. 3 and 5. c The fyfte sonday after Easter Ioh. 16. VErely verely I say vnto you Whatsoeuer ye shall aske the father in my name he wil geue it you Hytherto haue ye asked nothyng in my name Aske ye shall receiue that your ioye may be full These thinges haue I spoken vnto you by prouerbes The tyme wyl come when I shall no more speake to you by prouerbs but I shall shewe you plainly from my father At that day shall yee aske in my name And I saye vnto you Mat. 13 that I wyl speak vnto my father for you For the father himselfe loued you bicause ye loued me haue beleued that I came out froÌ„ god I weÌ„t out froÌ„ the father and came into the world Againe I leaue the worlde go to the father Ioh. 20 Hys disciples said vnto him Lo nowtalkest thou plainlye and speakest no prouerbe Nowe are we suer thou knowest all thinges Ioh. 21 and nedest not that any man shuld aske the any question Therfore â—eleue we that thou camest from God THE EXPOSITION IN the first part of this gospel With promyse and commaundement we ar called vnto prayer we haue a commaundement and a promise wherby we ar allured and entised to praier And truly forasmuch as in all trouble and misery wherwith a christian man is oppressed ther is no greater comfort here preseÌ„t in this world theÌ„ with continual daily praier to open shew our necessity vnto god Wherfore it is very necessary that we do note print in our harts this gospel wherby we may be the more inflamed stirred to praier Who wold reiect and despise praier as a thing not necessary seinge that it is here in this gospell so diligently and highly commended and commaunded to vs of Christe Aske saith he and you shall receaue This commaundemente of Christ bindeth vs aswell as the firste commaundement in the fyrst table of Moyses And this to be trewe wee maye more euidente and playne see in an other place where Christe sayeth Luc. 18. that wee oughte alwayes to praye and not to bee wery Here diligentely note that he saith we ought alwayes to praye Therefore as we throughe a syngular and speciall commaundement of god are egged and entysed to praye so lykewise this presente gospell allurethe vs therevnto throughe a greate and excellente promise Here is promised to vs which be Christian men that oure prayer shall not be in vayne but shal be suer to be heard Wherfore else wolde he confirme and binde this promise with an other Verely verely I saye vnto
sheweth vs so great grace and fauoure and voutchsafeth to haue his kingdome in vs and whiche doth dayly deliuer and defend vs frome all false doctrine and temptacion of the diuell and finally Mat. 17 frome all euell withoute doubte in the life to come will graunte vs also euerlastingly to lyue and raigne with him without ende So that in any wise we take hede in the mean season that we loue and beleue his worde and fulfill his will To this pertaineth the sayinge of S. Paule where he saith that we are the temple of god 1 Cor. 6. And also in an other place that god lyueth dwelleth and moueth in euerye one of vs Act. 17. as it is written in the actes of the apostels Thirdely this gospell learneth vs wherefore and for what cause the holy ghost shal be sent which Christe before with so many wordes promiseth to sende for thus he saieth That Comforter The office of the holy goâ— euen the holy ghoste whom my father shall send in my name he shall teach you al thinges and bring all to your remembraunce what so euer I haue tolde you Whereoute it is euident and playne that the holy ghost is sent into the worlde to teach Now yf wee cannot know god in Christ without the holy ghost muste be presente and learne vs so muste it needes folowe that we as of our selues can do nothing Ioh. 3. in those thinges that pertayne to godlynes and saluacion And that without we are lightned of this spirit there is nothinge in vs but darkenes The fleshe is darknes Ioh. 1. as S. Iohn the Euangelist witnesseth saying The lyght shineth in the darkenes and the darkenes comprehended it not Wher is now I besech you the glory of the flesh what can oure reason and oure wisedome bringe to passe Thinke you that the holye ghoste was promised to the apostels and all goddes electe without a cause But I wolde haue the verely beleue that Christ did well perceaue and know that no mortall man coulde haue come vnto the knowledge of god then by this spirite Wherefore else wolde he haue promised and sente it Nowe for as it is expediente playne that the office of the holy ghost is to teache not part or halfe but al. Print this in thine harte that foloweth He shall bring in to your remembraunce all that I haue spoken For I heare not in this place that he shall teache anye other thinge than Christ taughte before but onlye that he shal bring into the disciples remembraunce the â—â—ataynge whâ—ch Christe had preached The holy ghoste dothe in spite Hereto pertaineth that the foresayde spirite shal be sente in Châ—istes name Moreouer yf the holy ghost shall teache no newe thinge vnto thapostels but make them meete to take and vnderstand the preachinge of the gospell who then hath giuen such power to the Romish spiritualtie to ordaine and make in the church so many traditioÌ„s of men against this text Let a christian man learne here also that the doctrine of Christ is sufficient to our saluacion as S. Peter sayd vnto Christ Thou haste the wordes of euerlasting lyfe And in no wise forget that no mortall man can vnderstande this doctrine of Christ excepte it be written in the harte of man through the holy ghost as the prophet Ieremy clerely sheweth in the 31. chapiter The peace of Christe Fourthely Christ promiseth his peace vnto hys disciples and all his elect in this gospel And there is a notable vehemeÌ„t significaâ—â—oÌ„ in this worde My peace For Christe sheweth here a difference betwene his peace the peace of the world The peace of the worlde The peace of the world thoughe it be an excellente gyft and a gift that all only cometh of god for the which accordinge to the doctrine of S. Paule a Chrâ—stiane man is bounde to praye yet notwithstanding yt is teÌ„poral not song durable And it may oft chaunce that outwardly I shal fele peace inwardly warrâ— in the conscience But it goeth not so with theim aâ—â— peace For though that it haue outwardly resistaÌ„ce and is teÌ„pted yet nowithstanding it remaineth vnmouable not due not â—uerâ—â—â—e bicause it knoweth that with Christ the prince of the world hath no â—ight in him 〈…〉 Christe that god in heauen is a merciful father 〈◊〉 him Yâ— knoweth that nothing can chauÌ„ce vnto him against the good wil of god and that persecution shal not indure for euer Ioh. 14 Finallye Act. 14. that throughe suche lyke tribulacion he shal haue a celestial entringe into glorye This peace Christ left and did giue vs. Furthermore as Christe gaue vs this peace of his great mercy and grace without any deseruing so that it is necessary that we comprehend it in our hartes with fayth For works can do nothing in this behalfe as witnesseth S. Paul saiyng Rom. 5. Bicause therfore that we are iustified by faith we haue peace with god Fiftely this gospel teacheth vs The worde of god doth comforte vs in persecucion that in persecutioÌ„ tribulacion is nothinge so suer comfortable as to be furnished armed with the word of god And for that cause Christe shewed before vnto his disciples that he shulde suffre his passion therby entre into the glory of his father saiyng And now I haue tolde you before yt come that when it is come to passe ye maye beleue Rom. 15 And in lyke manner saieth S. Paule What so euer things are written afore tyme are written for oure learninge that we thorough pacience and comfort of the scripture might haue hope Therefore in as muche as the confession and knowledg of the worde of god and the gospel cannot be brought to passe in this worlde withoute persecution seynge that the diuel is so playne an enemye and aduersarye thereof it is meete and couenience to al trewe Christiane menne to bee so instructed and armed with the worde of god that our house buylded vpon a rock do not fal in tyme of persecution stormes of temptacion Mat. 7 and great windes Whiche God graunte to vs euerye one Amen The gospell on Trinitye sonday Iohn 3. THere was a man of the pharyseis naâ—â— Nicodemus a ruler of the Iewes Ioh. 7. The same came to Iesus by nyght and sayde vnto hym Rabbi we know that tho◠〈◊〉 a teacher come from god for no man couâ—â— do suche miracles as thou doest except god were with him Iesus aunswered and lord vnto him Verely verely I say vnto the excepte a man be borne frome aboue he can not se the kyngedome of god Nicodemus sayth vnto hym how can a man be borne when he is olde can he enter into his mothers wombe and be borne again Iesus answered Ioh. 4. and. 7. Tit. 3. a Rom. 8. Verelye verely I saye vnto the Excepte a man be borne of water and of the spirite he cannot entre into the kingdome of god Ioh.
our flesh as S. Paule saith We be buried with him by baptisme into death Rom. 6. c. and this is one part of this new natiuity Furthermore in baptysme the hollye ghoste ys geuen vs whych we beyng so mortefied dothe reuyue and regenerate vs agayne ruleth draweth pulleth and chaungeth vs and so worketh in vs that we sauoure and vnderstande now no more carnall but spirytual thynges Wee desire not wordly things but heauenly thinges lyue to righteousnes And this is the other part of thys new natyuitie Wher oute yt appeareth What it ys to bee borne agayne that to be borne agayne ys no other thing then to dye as concernyng syn and to lyne to ryghteousnes through the spiryt and fayth And wher so euer this is there is the kingdome of god sene and the entring thervnto openeth But I besech you what glory hath here the righteousnes of Nicodemus Truelye before god it is but durte dung Phil. 3. eueÌ„ as S. Paule did reckene and count all his righteousnes that came of the lawe he beynge a Iew and circumcised for dunge For not that whiche cometh of oure reason but that the spirite worketh in vs pleaseth god For that that is borne of the spirite is spirituall and of greate reputacion before god Therfore S. Paule to the Ephesians saith on this wise Ephe. 4 So then as concernynge the conuersacion in tymes paste laye frome you that olde man which marreth himselfe through deceiuable lustes and be you renewed in the spirit of your mynd How can reason do or comprehend these thinges when in earthly and bodely thinges he is so rude and ignoraunt that he cannot tell namely from whence the winde cometh or whether it will Briefelye to bringe to passe this newe natiuitie we muste needes haue the holye ghoste thoughe the papistes extoll neuer so highelye the righteousnes of the fleshe Thirdely this gospell teacheth vs Thoroughe Chryste we haue obtained the holy ghoste who hath obteyned and geuen vs this spirite by the which wee are newe regenerate and borne againe trulye Iesus Christe the sonne of man which allonly descended from heauen and ascended vp into heaueÌ„ But wherewith hathe he obtained and deserued this Euen therwith bicause that he was exalted on the crosse like as the serpent was in the wildernes But what serpente was that In times past the children of Israell murmered against the lorde in wildernes then was the lorde angry and sent fierye serpentes among the people whiche bote the people so that there dyed muche people in Israell And Moyses praiynge then for the people the lorde saide vnto him Num. 21 Make the a brasen serpent and set it vp for a token Whosoeuer is bitten and looketh on it shal lyue The serpent is the figure of Christe This figure applieth Christe vnto hymselfe as thoughe he wolde say I shall be crucified and put to deathe and with my deathe the wrathe of my heauenly father shall be pacefied for the sinnes of the worlde that whosoeuer is bitten with sinne and loketh vpon me whiche am crucified that is whosoeuer beleueth in me shall not perishe To beleue in Christe but haue euerlasting lyfe Beholde on this manner Christe is sette forthe vnto vs as hee that only forgiueth vs our sinne and giueth vs the holy ghoste maketh vs newe creatures the sonnes and heires of god so that we beleue and sette oure confidence and truste in him God graunte vnto vs that we may haue a trewe and perfect faith Amen The gospell on the firste sondaye after Trinitye sondaye Luc. 16 THe was a certaine riche man which was clothed in purple and fine white and fared deliciously euery day And there was a certayne beggar named Lazarus which lay at hys g ateful of sores desiryng to be refreshed with the cromes that fel from the rich mans bord and no man gaue vnto hiÌ„ The dogges came also and licked his sores And it fortuned that the beggar died and was caried by the angels into Abrahams bosome The rich maÌ„ also died was buried And beiÌ„g in hell in tormentes he lyft vp his eyes and saw Abraham a far of Lazarus in his bosome and he cried said Father AbrahaÌ„ haue mercy on me and send Lazarus that he may dip the typ of hi finger in water coole my tung for I am tormeÌ„ted in this flame But Abraham sayd Son Gal. 6â— remeÌ„bre that thou in thy lyfe tyme receauedst thy plesure contrary wyse Lazarus receaued paine But now he is comforted and thou art punished Beyond al this betwene vs and you ther is a great space set so that they which wold go from hence to you cannot neither may come froÌ„ thense to vs. Then he said I pray the therfore father seÌ„d him to my fathers house for I haue fyue brethreÌ„ for to warne them lest they also come into this place of tormeÌ„t AbrahaÌ„ sayd vnto him They haue Moyses and the prophets let theÌ„ heare them And he sayde naye father Abraham but yf one come vnto them frome the dead they wyll repent He sayd vnto him If If they heare not Moyses and the prophetes neither wyll they beleue though one to se from death agayne THE EXPOSITION FYrste of all A description of the rych man 1. Ti. 6. Mat. 19 What it is to be ryche this gospell treateth of a riche man in whome was neither faithe nor charitye This worde riche is here taken as Paule tooke it when he said to Timothy Charge them that are rich in this world c. And in the gospell of Mathew Yt is easier for a camel to go thorow the eye of a nedle then for a riche man to entre into the kingdome of heauen In this place a riche man signifieth him whose hart is set vppon riches which thinketh on nothing then vpon riches reioiseth in nothing then in riches Finally whose harte deliteth in nothing then in that diuelish mammon And s Paul chiefly for this cause calleth these rich meÌ„ the riche men of this worlde for that that they be geuen to transitory and worldely thinges more then to celestiall thinges Otherwise if riches of themselfe had bene euell Abraham Salomon Naaman Sirus had beene damned which were very riche but they did not abuse their riches Therefore this rich man is dâ—scribed not as a good but as an euell tre Now yf ye will heare the frutes of an euel tree Loe He clothed himselfe with purple and costly linnen c. Doubtlesse he shuld not haue ben damned for his clothing yf he had not had so great pleasure in theim and sought wordly honour and glorye therin vtterly forgetting the poore Lazarus We reade of Ioseph when he was in Egipte Gen. 41 how excellently he was clothed in riche apparell and a chaine of golde aboute his necke and yet pleased god for bicause his hart was not set vppon pompe and riches And that this riche man had his
vnfearful open mouth let him shewe that this their vniust dealyng is euil and vnrighteous as in ded it is nothyng els but vnrighteous and wycked Tit. 1. And therfore also is it that S. Paule requireth in a bishop that he bee mightie and able to exhorte with true doctryne and to conuince the againsayers Thyrdly wee haue nowe the fall of sainct Peter The presumpcion and rashnes of fleshe whom we ought diligently to consider and marke For we not only beholde in him how foolish rashe and vnwise the presumption of man is but also we learne in him that when a manne hath by frailtye fallen he shulde not by and by dispaire but muche rather looke vnto the goodnesse and clemencye of Christe by the which Peter was againe receiued obtained remission of all his sinnes Doubteles it was a greate presumption that hee promised to go with Christ euen vnto the very death and by this presumtion fel he into so great sinne For how shuld fleshe wishe for death seing that very nature hathe so disposed the flesh that she rather desireth a quiet and pleasant liuinge For euen he that is indued with the holye ghost hath much a do to take heed least in death he be ouercome or dispair much lesse may we thinke that of our owne strength we maye be able to stande againste it Wherefore we oughte to be very circumspecte and ware that we presume not but that we stand in fear euermore yet for all that contynually beseching god the father that he will voutchsafe for his sonne Christes sake to comforte vs with his holy spirite that we be ouercome in no temptacion but that euermore wee maye perceiue and feele his helpe strength and consolacion For certainly this is truthe that the prophet saith The lorde is my helper Ps 117. I will not feare what man can doo to me The clemēcy of Christ towarde synners And thoughe it chaunce sometyme while we liue here that we fal yet let not our heart giue ouer nor we maye not dispaire but by and by arise againe and also call againe for the grace and mercy of god For surely Christe hath euen now the same mynd Anabaptistes erroure that he had then when he receiued Peter againe into his fauoure The Anabaptystes of this our tyme deny that those maye retorne again to grace which ones knew the truth and afterward againe fell into synne and as muche as in them is poore Peter and wee all should perishe and be perpetually cōdempned But sett their folishe bablyng light for they bee vayne and vayne they continue But rather consider thou howe Peter fell and was againe receiued into grace and so shalte thou gette profite by consideryng it In what place Peter fell And note diligently in what place Peter fel commytted that great sinne namely he fell in the Byshoppes palace And of this place mayst thou learne howe great ieopardy it is to preachers of the woorde of God often to vse the courtes of great men of the worlde and especially for these consideracions Fyrst Ieopardyes of the courtes of great men it is an honesty for a man as courtyers repute it oftē to haunt voluptuous pleasures with a certain pride dignitie to excell other whiche thynges in deede as suche tempatacions maye easely moue and breake a right godly man Then furthermore Sathan him selfe also is very ready our fleshe is exceadyng weake so that without doubt here needeth great carefulnes and studious hede to be taken But what shal the preacher of Gods truth do here Forsoth thus He may not haue to great loue vnto the courtly daintie fare nor to muche acquaint himselfe with those whiche in the court do seke none other thyng but voluptuous pleasures honor porte in suche thynges haue their heauen but he ought diligently to remembre his office and geue all his care and studye well to rule with the sworde of God and continually to whet that vpon theim Doubtlesse the maner of courtiers is suche that for a tyme thou shalt be welbeloued accepted and thou shalt haue geuē the swete wordes enough especially if thou seldom talke of the truth and can well lyft a great chalice and be a fayre Masser But if thou wylt play the true preacher and tell euery man his vice and synne as in deede it shal be thy duetie surely thou shalte sone perceiue whether moo Iosephes Danyels dwell in the court or els Herodes and Aman. And to say the truth Herode could very well abyde Ihon Baptist Ihon Baptyst payde for his fauor in Herodes court Mar. 6 Mat. 11 and gladly hearde he him But when Ihon rebuked him for the adultry by and by all his fauour was lost Ihon was fayne to pay no lesse then his head for the great fauor he had in the court Finally In kynges and prynces courtes thou shalte fynde very fewe Daniels but as Christ sayd suche as are clothed in fyne softe sylkes so that thou shalt haue great nede to be verye ware and wyse if thou wylte dwell and be conuersant among courtiers The fourth sermon on the Passion of our Lord Iesu Christ Ihon. xviii THen led they Iesus from Cayphas into the hall of iudgement It was in the mornyng and they them selues went not into the iudgement hall lest they should be defyled but that they might eate the passeouer Pylate then went out vnto theim sayd what accusaciōs bryng you against this man They answered and sayd vnto him If he were not an euil doer wee would not haue deliuered him vnto thee Then sayd Pylate vnto them take ye him and iudge him after your owne lawe The Iewes therfore sayd vnto him it is not lawful for vs to put any manne to death That the woordes of Iesus might bee fulfylled Ma. 20 whiche he spake signifiyng what death he should dye Ma. 26 Then Pylate entred into the iudgement hall againe called Iesus and sayd vnto him Art thou the kyng of the Iewes Mar. 15 Luc. 23. Iesus answered Sayest thou that of thy self or hath any other told it thee of me Pylate answered Am I a Iewe Thyne owne nation hye priestes haue deliuered the vnto me What hast thou done Iesus answered My kyngdom is not of this world if my kyngdome were of this worlde then would my ministers surely fight that I should not be deliuered to the Iewes but nowe is my kyngdome not from hence Pylate therfore sayd vnto him Arte thou a kyng thē Iesus answered Thou sayst that I am a kyng Ihon. 6 For this cause was I borne and for this cause came I into the worlde that I should beare wytnesse vnto the truth And al that are of the truth heare my voyce Pilate sayd vnto him What thing is truth And when he had sayd this he wēt out againe vnto the Iewes and sayth vnto them Ma. 27 Mar. 15 Luc. 23. I fynde in him no cause at all
of the fyrste and of the other whiche was crucyfyed with hym But when they came to Iesus and sawe that he was deade already they brake not his legges but one of the sowldiers wyth a speare thruste hym into the syde forth with came therout bloude and water And he that sawe it bare record and his record is true And he knoweth that he sayth true that ye myght beleue also For these thynges were done that the scripture myghte be fulfilled Exod. 12 Ye shall not break one bone of hym And agayn another scripture sayeth ♣ Zac. 12 They shall looke on hym whome they pearsed Mat. 26 Mar. 15 Luce. 23 After this Ioseph of Aramathia whych was a disciple of Iesus but secretly for fear of the Iewes besought Pylat that he myght take doune the body of Iesus And Pylate gaue him licence He came therfore and toke the body of Iesus and ther came also Nicodemus whiche at the beginninge came to Iesus by nyght and brought of Myrre and Aloes myngeled togither about an hundreth pound wayght Then toke they the body of Iesus and wounde it with linnen clothes with the odoures as the maner of the Iewes is to bury And in the place where he was crucified there was a garden and in the garden a newe sepulchre wherein was neuer manne layde There layde they Iesus therfore because of the preparyng of the Sabboth of the Iewes for the sepulchre was nye at hand THE EXPOSITION WE haue treated dearely beloued in these former sermons very plainly vpon the prisonment or bindyg scourgyng spittyng vpon derision or scornyng lastly the very death of oure Lord Iesus Christ and accordyng to these articles we haue diligently put in your memory that the very chiefe and principal cause why Christ should suffre this was our synnes Furthermore we haue declared vnto you what vtilitee and profite commeth by this passion vnto those that by fayth apprehend it acknowledgyng theyr sinnes and beyng for the same confounded for feare in their consciences that is to say they obtayne forgeuens of synnes accordyng as blessed S. Peter testifyeth saiyng 1. Pet. 3 Christ ones suffered for oure synnes the righteous for the vnrighteous and to bryng vs to God he was mortified in the fleshe but quickened in the spitite And nowe foloweth what was done after his death before he was buryed The Euangelist writeth thus Then the Iewes because it was the preparyng day besought Pylate that the legges of those that wer crucifyed might be broken and that they might be taken doune and Pylate agreed to their peticion and permitted it But was it so done in dede They broke the theues legged but not Christes And this was done that the scripture shuld be fulfylled as the Euangelist allegeth whiche sayeth You shall not breake a bone of him And again an other scripture said Zac. 12 The aduersaris cā do no more then is permitted thē Psa 21. They shall see him whom they haue pearsed But what lessons haue we in this History First we must here marke and learn that the aduersaries of Christ could procede no further in their malice and furor against him thē was permited them of God And although Christ before was come into that angwyshe and necessitye that he cryed My god My god wherfore hast thou forsaken me yet euen then the heauēly father toke the care and custodi of him so that nothīg might chaūce vnto him but that which before was cōprehended in the scriptures testified of him And as in this place he tooke the care for his son and so defēded him that his bones wer not broken euen so wil he mercifully conserue and keep al that beleue that receiue the word of his son Iesu Christ and continue in it vnto the ende so that nothynge may be able to chaunce vnto them but only that which is the good wil of god as we haue an example in Dauid Dauid whome god suffered for a time to be persecuted yea and banished of Saul yet at the laste he made hym king and brought him to honor Also take insample of Iob Iob. in whome god apointed Sathan bothe the tyme and measure how farre he shuld tempt goddes seruant Truth it is the world may take away our liues if god wil so permit them but the eternall lyfe whiche onlye is obtayned by Christ that can no man take from vs. We also learn in this place of this history that seyng the wordes spoken of the paschall lambe in the seconde booke of Moyses ar here by the euangelist applied and referred vnto Christ In this I saye we learne Christe is the true paschall lambe that Christe is therfore the true paschal lambe signified by that lambe in the old testament and now offered vppon the crosse for our sinnes by cause all that beleue in him shall not perishe nor be ashamed but shal haue lyfe euerlasting Doubtles this knewe S. Iohn when he saide Ioh. 1. Beholde the lambe of god which taketh away the sinnes of the worlde And Paule also called Christe the paschall lambe sayinge after this manner 1 Cor. 5. Our Paschall Christe is offered vp for vs. Therfore let vs kepe our feaste not in olde leuen nor in leuen of malice wickednes but in vnleuened bread that is purenes and truthe True holynes of the heart Now to cleaue to this true paschal lamb whose bones according to the scripture wer not broken and by fayth to be planted in him bringeth a farre other holynes then any the Iews had which sought it in extreme outwarde thinges that is it bringeth holynes of the hearte whiche consysteth in spirite faith and truth Secondarily the Euangelist saithe that one of the souldiers opened with a spere Christes syde by and by ther ran forth bloud and water And furthermore though he saith he himself saw it yet bringeth he againe the scripture that ther might bee a more sure testimony out of the prophete Zacharye Zach. 12 Apoc. 1. whiche saith They shall see into whom they thrust their spear Now is this a sure testimony ful of cōfort especially vnto vs taketh away al doubtes from our hartes as if infidelity shuld think Christ is not our redemer hee is not verye god c. These blasphemers I saye are put away for why we see that all thinge that is doone here in the passion of Christ is consonant agreable with the scripture And what signifieth it the there stremeth out bloud water The bloud of Christe signifieth the remissiō of sins frō the side of Christ By the blud Christ wold shew vnto vs that remission and forgiuenes of sinnes shuld euermore continue in his Church as wtout doubt it was obtained thorow the same his most precious blud But for whō was it obtained Suerly for those that come to it bi knowledgīg of their sins and by faith But to the vnbeleuer this most precious treasure may not be propounded
into heauen with the approue confirmacion of the same For thus sayth the texte And the Lorde after that he had spoken vnto them he was taken vppe into heauen and sitteth on the right hand of God c. Hetherto Christ had preached and taught after that he was crucifyed and rysen agayn the thyrd daye from the dead and truely after his resurrection he had muche a do with the incredulitee of his Apostles to whom also at the last he shewed what he would theim to do And after he had all this doone Mar 16 he ascended into heauen and sytteth on the right hand of God that is he taketh to himselfe a newe kyngdome that he perpetually with his father beyng Lord on heauen and yearth may and shal reigne in equal power with God his father What it is to syt on the right hand of God for to conserue gouerne maintayn and defend all that are his from all euils For this to do is to syt on the right hand of God Furthermore lest his assencion into heauen should be without an euident vtilitee and profyte he would sende from heauen his holy ghost which might confirme his in the fayth make them strong in all their troubles and persecucions and defende comfort them against their threttes that hated the word euen as the Prophet did testifi Ps 67. saiyng Hee ascended into the highth and hath ledde captiuitee capteiue and hath geuen gyftes to men Oh deare brethren is not this a mightie Lord that hath coÌ„quered and deliuered vs from the captiuitee of Sathan hath geuen frely to vs his worde and spirit and lastly by this meanes hath made vs the sonnes of God Surely he that wyll not beleue and put his confidence in this god and suche a Lorde doubtlesse his vnbelif shal turne briÌ„g him vnto perpetual dampnacion and losse bothe of body and soule The whiche God vouchesafe to turne froÌ„ vs for his great infinite grace through Iesu Christ our Lorde Amen The gospel on the Monday after Witsondaye Ioh. 3. FOr God so loued the world that he gaue his only begotten sonne that whosoeuer beleueth in him shoulde not perishe but haue euerlasting life Luce. 19 For God sent not his sonne into the world to condemn the worlde but that the worlde through hym myght be saued Hee that beleueth on hym is not condemned But hee that beleueth not is condemned already bycause he hath not beleued in the name of the onlye begotten son of god And thys is the coÌ„demnacioÌ„ Iohn 1 and. 12. the lyght is come into the world and men loued darkenes more then lyght bycause their deedes were euel For ♣ Eph. 5 euery one that euell dooeth hateth the lyght neither commeth to the lyght least hys dedes shuld be reproued But he that doth truthe commeth to the lyghte that hys deedes maye bee knowen howe they are wrought in God After these thynges came Iesus and hys disciples into the land of Iewrye and there he taryed with them Ioh. 4. Mat. 3. Mar. 1. Luc. 3. Mar. 4 and baptized And Iohn also baptized in EnnoÌ„ besyds Salim bicause ther was muche water there and they came and were baptized For Ihon was not yet put in pryson THE EXPOSITION IN this gospell CHRIST setteth out highly The loue of God toward vs that excedinge loue and charitye of oure heauenly father that he euer hath borne vnto man kâ—nde And this loue doth Christe so highly extoll and magnifye that he affirmeth that loue to haue beene the chiefe principall and onlye cause wherfore hee wolde giue his onlye begotten sonne into this worlde Lette vs therefore with most herty attentioÌ„ coÌ„sider this praise wherwith Christ setteth out the loue of his heaueÌ„ly father For in it we shal plainely perceiue what moued god to redeme vs and by whome he would worke our redemtion And what moued the heauenly father to doo thys Dyd men obtaine it with their good works Or deserued they it by theyr honest conuersacion Truly if that time that Christ came into to the worlde he wold haue iudged men accordinge to their merites and workes it was to be feared least as it happein the tyme of Noe he shulde haue drowned all the worlde with water for doubteles at that tyme ther were not very many good in al the world For euen the Iewes which receiued the law prophets and therfore ought to haue been more holier and better then the other nacions these I say were a fewe except more wretched and abhominable then anye other Then needes must ther be a far other cause of our redemtioÌ„ Out of loue and grace ar we saued then the merites of man What is it then Christe answereth God so loued the worlde Do not you heare now that our redemtion dependeth and consisteth vpon mere loue grace compassion and mercy And this loue ought well to styrre vs vp and to bringe vs to faithe For if we wel consider and weye this loue in our hearts it wil sufficiently teach vs how high ye vnspeakable it is For suerly we had deserued by vnbeliefe and our sinnes perpetual damnacioÌ„ god mought most rightfully haue shed vpon vs his terrible wrath furor and indignacion and haue condemnd vs vnto ê‘petual daÌ„nacion but what dyd he So mighty nowe was not his wrathe but his loue that not only he saued vs froÌ„ destruction but also made vs free safe froÌ„ synne death dyuel and hell But howe did he this or by what meane or mediator Wold he do this by his angels or by any other mediator or mean Nay verily But to do this he sent gaue freely his only begotten son Here againe that excedyng loue is glorified which was the cause the god would redeme vs. For truely all that euer god giueth that giueth he of grace no merites goyng before With this agreeth the saying of S Paul If when we wer enemies we were recoÌ„ciled to god by the death of his son much more now that we be reconcyled we shal be saued by his life Here also in this saying the apostell coÌ„fesseth that god receiued vs of grace ye when we were yet his enemies Finally God hath deliuered vs from our sins from hel hath giuen to vs eternall life by free grace loue that hath he done by his beloued and only begotteÌ„ sonne Iesus Christe Secondarily althogh our saluacion be gotten made perfect by Christ only yet this must we learn to knowe how men maye obtaine it And thys also doth Christe manifestly shew in this gospell That euery man saith he the beleueth in him shuld not perishe but shoulde haue lyfe eaternall You heare in these wordes whether saluacion gotten by Christe may be receiued by works or apprehended by faith Without doubte our workes do nothinge in this matter But here muste needes be a true faith and an assured confidence and beliefe in god But wheÌ„ is that beliefe and faithe trewe Fayth When
persecute you for my names sake Now how agre these two to be persecuted to bear temporal dominion power Truthe it is that the Apostels shuld raign with Christ But wher In this world Nay verely The kīgdome of Christ is spirituall For the kingdome of Christ is a far other thing thē a temporal worldly kingdome as the apostles wel proued learned after that they had receued the holi ghost But here as yet thei vnderstād not this and therfore they desire to know who is greatest in the kingdome of heauen But what dothe or saith Christ Suerly as he is wonte to do and saye For as he often bare their infirmity cast them not of for their rude and gosse affectiōs euen so doth he now at this time He taketh a child and setteth him in the middest of them and saith Except ye be tourned and become as chyldren ye shall not entre into the kingdome of heauen Here in this place Christe teacheth his disciple both by word and exāple For he setteth a child in the middest of them and by and by sheweth a cause why he so dothe that is that it was necessary for them to become as children How then do childrē They lyue as nature teacheth thē with out ani craft or malice thei know no pomp no pride or any other vices of the world only flye thei to the milke that they sucke out of their mothers brestes Euen so must a christian mā be minded After what manner we shuld become children For it is necessary that he be whole dead as concernyng to the pompe malyce guyle pride both spirituall and carnal and that he only depende vpon Christe and his worde and neither attempt nor presume none other thyng then the worde commaundement of Christ prescrybeth to him For whersoeuer they do thus there is no pryde no confidence in merytes of workes no guyle no malice but mere pouertie of spirit and innocency Nowe where as is pouertie of spirit and innocency there is fulfylled the saiyng of Christ Whoso meaketh himselfe as this chylde he is the greatest in the kyngdome of heauens And of this chyldehod speaketh S. Paule seiyng 1 Co. 14 Brethren be not chyldrē in wyttes but in malyce be chyldrē 1 Pe. 2. And S. Peter sayth Desyre you that reasonable mylke wtout guyle as chyldren newe borne that in it ye may growe vp for you haue tasted how swete the Lord is Secondarily Christ sheweth with what seueritie and constancy he wyll defend suche as come to this pouertee of spirit that is he wyll take the cure of them whatsoeuer chaunce to them be it good or euil If any good thyng be done to theim he wyll accepte it as done to himselfe as he wytnesseth saiyng Mat. 25 Whatsoeuer you dyd to one of these lytleones that beleueth in me you did it to me Zacha. 2 And in the Prophet Zachary is written Whoso toucheth you toucheth the ball of myne eye Also if any euil be done to them he wyl accompt it as done to himself For he sayth thus He that receyueth suche a childe in my name he receyueth me And he that offēdeth one of these lytleones that beleue in me it were expedient for him that an asse mylle stone were hanged at his necke and he drouned in the depth of the sea Doth not God now defend the beleuers is not he careful for that litle despised flocke that cleaueth vnto Christ I pray you who shal cōtempne the doctrin of suche a Lord that thus careth defēdeth his seruantes Whō would not this so great care moue to beleue in Christ And to vs that are already receiued vnto faith what can be more cōfort or what can we more desire Nowe loke howe comfortable this text is to the beleuers when Christ saith He that receiueth you receiuech me Euen so feareful terrible is it to those that vexe persecute this poore despised people of Christe whiche doth beleue in the worde And forasmuche as Christ shal impute the pesecucion as done to himselfe wtout doubt it shal come to passe when the tyme appointed of God is fulfylled that Christ wyl brydle the furor voluptuous mynde of the vngodly But yet notwtstādyng the vngodly wyll not nowe beleue this tyl as the cōmon prouerbe sayth they haue both their handes ful and the sentence of perpetual dampnacion be declared against them euen as you perceiue it chaunsed vnto Pharao Thyrdly Christ sheweth his disciples before that there shuld come slāder which shuld cōtinue vnto the ende of the worlde also instructeth them how to behaue themselues among suche slanders Wo to the worlde saith he for slanders Nedes must slanders come but yet wo to that man by whō slanders come Christ sheweth plainly that slanders shuld cōtinue in the world vnto the end of this world euen as Paul saith There must bee sectes among you 1. Co. 11 Why so Paule That they whiche are perfect among you might be knowē But wherof shal this offēce or slander arise or wherin cōsisteth it Two maner of slander Fyrst it shal come of false doctrine whiche did arise by by after the resurrection of Christ while the Apostels were yet aliue was by conterfaict apostels and false brethrē taught vnto the people yea and that diligently To omyt the other did it not euē so chance to S. Paul amongst and with the Galathiās He had preached the gospell of Christ to them and had fully and sufficiently instructed them in the matters of faith yea and they had receaued him with suche harty loue and so feruent a desire with such reuerēce Gal. 1. that he confesseth that thei wold haue plucked out their eies gyuen them to him if it had bene possible Yet for all this after his departure ther came false brethren which set forth and taught to the Galathiās other maner of doctrine thē Paul had taught them What slanders thinke ye arose of this Euen in lyke manner chanced it in our daies God hath giuen to vs very plenteously richely his worde and gospel that suerly we ought with whole heartes to thank him laud him for that so great noble a treasure But what chanced now When the word now did florishe and thorow the wonderful goodnes gracious fauour of god it brought forth right bewtiful frutes amōg many one euen did ther burst forth with their slanders the Byshop of Rome with all his Papisticall rablement of Monkes Friers which with the residue of their sectes and doctors dyd with all their power inuade resist so muche as laye in them the plain and true word of god to the great hinderance of the gospel By by vpon this folowed that pestiferous sect doctrin of the Anabaptists which made mē excedīg wood for a time which also hath don no lyttle hurte to the furtheraunce of Christes holye worde What slaunders thynke yee haue