commaundement vntill Samuel comme and annoint hym kyng yea and the hystorie maketh speciall mention that he had seuen proude and stately brothers whiche despised hym as the yongest But God saieth to Samuell Let passe these stately persones annoint hym kyng whom I shewe vnto thee for I wyll none of the other Dauid when he was nowe exalted of God is not stately For if he had ben so he should haue ben reiected of God after the example of Saul But for as muche as he sheweth modestie and lowlynes although he be put besyde his kyngedome yet dothe he recouer it agayne and is also aduaunced to great renoume of God for that that hee promiseth that Christ shall procede of his stocke and kynred All these thynges are written and declared in sermons to the intente that wee shoulde vse humilitie and beware of pride and not saye after the maner of the stately Who canne abyde thys drudgerie Lette vs couete to lyue more gentylmanlyke But whenne thou thynkest thus thou arte more certayne of nothynge then that GOD is made thy aduersarie therby For thys is trewe that God can not abyde pride and loftynesse as we haue exaumples to proue thys euery where For what other thyng thynkest thou to be the cause of so great trouble in the world and that there is suche a multitude of rustikes barbarous rude and wretched men then because they were delited in theyr youth with pride licētious liuyng wherfore after that God counteth them not worthy to be regarded of hym neither can they euer waxe thriftie in any kynd of lyfe For this is surely decreed that what so euer exalteth it selfe shall be brought lowe Contrarily what soeuer humbleth it self that God can not chose but exalte Moste hearty thankes bee vnto our God whiche hathe shewed forthe to vs this day this doctrine and graunt vs his grace that we may shew our selues obedient to this doctrine through Iesu Christe Amen The xviii Sonday after trinitie Sonday The Gospell Math xxii WHen the Phariseis had heard that Iesus dyd put the Saduceis to scilence they came together and one of them whiche was a doctour of lawe asked hym a question temptyng hym and sayinge Master whiche is the greatest commaundement in the lawe Iesus sayde vnto hym Thou shalt loue the Lorde thy God with all thy heart and with all thy soule and with all thy mynde This is the fyrst and greatest commaundement And the seconde is like vnto it Thou shalt loue thy neyghbour as thy selfe In these two commaundementes hange all the lawe and the Prophetes Whyle the Phariseis were gathered together Iesus asked them saying what thynke ye of Christe Whose sonne is he They sayde vnto hym the sonne of Dauid He sayde vnto them Howe then doth Dauid in spirite call hym Lorde saying The Lorde sayd vnto my Lorde sit thou on my right hand till I make thine enemies thy foote stoole If Dauid then call hym Lorde howe is he then his sonne And no man was hable to aunswere him any thing neyther durst◠any man from that day forth aske him any mo questions THE EXPOSITION IN this Gospel are two thynges to be marked aboue all other The one is of that scribe which demandeth what is the greatest commandement in the lawe The other howe Christ demaundeth again the phariseis as touching Christ whose son he shold be For Dauid in spirit calleth him his lord The first question declareth that the ignorance blindnes of the Iewes was so great that they had forgottē the ten commaundementes which children are wont to learne by heart Wherfore it were an easy thyng for a chylde to geue them answer The first and greatest commandement is Thou shalt haue no other Gods but me But the phariseys and scribes take it not for the greatest and they be fallen to suche foly that they call in question what that commandement should be One saieth that it is sacrifice an other to geue almes an other to fast and to vse a peculiar kynd of apparell c. As we see it to come to passe when men fall from Gods commaundement and worde and ordeyn and sette vp other workes for them selfe of their owne inuentyng For this came to passe with oure religious men also when they became cloysterers they made their profession they had no propre goodes and therwith they forgat also what is faithe and what is charitie And their Religion they called afterwarde the state of perfection But is not a chyld now more able to declare what is the state of perfection then all the monkes The reason is that they haue only in their syght their rules of their profession But a christen man saieth To be perfect signifieth to feare and loue God to profite thy neighbour with al kynd of benefit For god gaue no other cōmaundement But at last the matter came to that poynte that ceremonies be inuented whiche appeare pleasant and full of pompe as when dayes vestures meats be chosen wherin they diffre from the other multitude This moueth the eyes of the rude and turneth them on them selues But in the mean tyme the principall workes and commandementes where as God is commaunded to be loued and thy neighbour to bee holpen is cleane left a side as the example of the phariseys and Scribes is euident in this place Wherfore thys is a notable exaumple where as suche notable learned menne were in so great blyndnesse that they knewe not whiche was the greatest or smallest precepte And yet if a man may say the truthe they were doctours whiche oughte to make declaration to the people howe God was to be worshypped truely As oure religious menne bee also If a man shoulde demaunde of them as touchynge good woorkes and what is to be doone they woulde not putte foorthe the tenne commaundementes but aunswere that he must become a religious man and bye Masses go on pilgrimage faste c. But this is nothyng els then to withdraw men frō the true cōmandements vnto trifles And such reward haue they at length for theyr errors that folow mans doctrine and sett foorth suche workes as touchyng the whych God gaue no commaundement By suche are menne deceaued so that they haue no more respecte to the tenne commaundementes but doo let them wholly passe For yf it were not for that it would not haue ben harde for them to answere that that is the greatest precepte that God commanded But the phariseys Scribes priests and monkes knewe not that Wherefore this erroure is to bee auoyded and your owne foolyshe deuotion is alwaies to be eschued ▪ But contrarily the Catechisme and Christian discipline is not lightly to be regarded yf that menne woulde be instructed to know what is theyr duetie to doo For here we doo learne that GOD is to bee loued and that we muste haue no other Gods that is we oughte to preferre nothyng before the loue of God but rather to lette all thyngs passe and to suffer all thynges for his
The wisedom of this world is foolishnes before God Again The wisdom that descendeth not from aboue is earthy naturall deuillish For this cause the holy apostle termed the great learned wise Gentiles which stode much in their owne conceite thought them selues to knowe all things fooles and vnwise Their foolish heart saith he was blynded in so much that whē they counted themselues wise they became fooles In consideration wherof if was wel said of that great lerned philosopher Socrates which notwithstanding by the oracle of Apollo was iudged of all men the wisest and best lerned This one thing I know saieth he that I knowe nothynge Uerily although a man know all natural morall thynges with the documentes therof and whatsoeuer other doctrine science or knowledge can be reckned vp besides so that in his one brest there is conteined whatsoeuer knowledge hath ben found in the breastes of all naturall men from the beginnynge of the worlde vnto this day or shal be vnto the end of the same yet yf he knowe not Christ he knoweth nothyng Notable is this Distichon and worthy for euer to be remembred Hoc est nescire sine Christo plurima scire Si Christum benescis satis est ▪ si caetera nescis Whiche is thus englished This is doubtlesse to know nothyng at all Without Christ many thyngs to know and see If thou know Christ well as it thee befall Thou nedest no more it is inough for thee But this knowledge of God and of his sonne Christ can we by no meanes obteyn but by the word of God only as our Sauior Christ saith Serche the Scriptures for in them ye think that ye haue eternal life and they ar they which testifie of me And as Abraham sayd to the riche man beyng in the tormentes of hell fyre They haue Moses and the prophets let them hear them Agayn as the Euangelist S. Iohn writeth No mā hath sene God at any tyme. The only begotten sonne whiche is in the bosome of the Father he hath declared hym This word therfore is diligently bothe day and nyght to be read heard considered weighed and pondered Yea our whole delight and pleasure is to be reposed in it that we may truely vnfaynedly and from the very bottome of the heart say with the disciples vnto our Sauior Christ Lord to whom shall we go Thou hast the wordes of euerlastyng lyfe And we beleue are sure that thou art Christ the son of the liuing God And also with the Psalmograph on this maner I haue had O Lorde as great delyght in the waie of thy testimonies as in all maner of rychesse For thy testimonies are my delight and my councellers The lawe of thy mouthe is derer vnto me then thousandes of golde and siluer For I loue thy commandementes aboue gold and precious stone And I am as glad of thy word as one that fyndeth great spoyles O how swete are thy wordes vnto my throte They are sweeter then honye vnto my mouth They are more to be desyred then gold yea then much fyne golde sweter also then the hony combe The woordes of the Lord are pure wordes euen as the syluer whiche frome earth is tried and purifyed seuen tymes in the fyre c. Moreouer thys worde of God is that hydde treasure in the fielde whyche whenne a manne hathe founde euen for verye ioye thereof he goeth and selleth all that he hathe and bieth the field Yea it is that precious pearle whiche when a merchant man by long sekyng hath ones found he selleth all that euer he hath and byeth it It is that swearde for byenge wherof Christe commandeth vs to sell our very cote signifieng hereby that aboue all thynges the worde of God and the knowledge therof is to be gotten as he saith in an other place Seke fyrst of all the kyngdome of God and the ryghteousnes therof And as he sayd to Martha which was busyly occupied about housholde businesses and preparynge for meate for the body her sister Mary sittyng at Christes feete hearynge his worde and doctrine Martha Martha sayd he Thou art carefull and troubled about many thynges Uerily one is nedeful Mary hath chosen the good part whiche shall not be taken away from her It is that meate which perisheth not but abydeth vnto euerlastynge lyfe Yea it is that heauenly Manna whych that princelike Prophete and moste counnyng musitian Dauid the Psalmograph calleth the bread of Angels and the wyse man termeth it not only the foode of Angels but also suche a meate as was very pleasant and of good taste It is that rock and fountayn of liuyng water wherof who soeuer drinketh shall neuer be more a thirst but the water that he shall drinke shal be in hym a well of water springyng vp into euerlastynge life It is that piller of fyre which geueth lighte to them that walke in darknes and syt in the shadow of death to guyde theyr fete into the way of peace as Dauid saithe Thy worde O Lorde is a lanterne to my feete and a lyght to my pathwaies And Salomon saith The commandement is a lanterne and the lawe a light yea it is the waye of life Likewise saith S. Peter We haue a right sure word of prophecie whervnto if ye take heede as vnto a lighte that shyneth in a darke place ye do well ▪ vntill the day dawne and the day starre aryse in your heartes To ende it is the power of God vnto saluation for so many as beleue Furthermore who is able to expresse what a ioyfull iewell precious pearle incomparable ouche and moste noble tresure the worde of God shall be founde if we in fewe wordes consider the commodities fruictes and profites that come thereof It turneth soules saieth Dauid It maketh of an vnfaithfull man a faithfull beleuer as the Apostle saieth Faith cōmeth by hearyng and hearing commeth by the word of God It maketh of an Idolater a true worshipper of God as the Psalmograph saieth The people whome I knewe not hathe serued me in the hering of the eare they haue ben obedient vnto me It maketh of a sinner a righteous person as we reade of Noha Loth Moyses Dauid Manasses Zachee Peter the thiefe Mary Magdalene c. It conuerteth synners and maketh them to be sory for theyr former wycked lyfe and to become newe creatures as God saieth by the Prophete Ieremie Loke that thou kepe not the worde backe if peraduenture they will herken and turne euery man from his wicked way Likewise said the Angell of Iohn Baptist to his father Zacharie the priest concernyng his preachyng He shall turne many of the sonnes of Israell vnto the Lorde their God And he shall go before him in the spirit and power of Helias to turne the herts of the fathers to the children the vnbeleuers to the wisdome of the iust mē to make
hygh mysteries of thy diuine wyll we moste humbly beseche thee that all cloudes of ignorancie and darknes dispelled and put away we beyng here gathered together in thy name may thorow the same thy spirite enioye the lyghte of thy eternall veritie and so reuerentely preache and mekely heare thy moste blessed worde at this present that we vnderstandynge the same and beyng enflamed with the loue therof may in all poyntes fashion oure lyfe accordyng to thy holy wyll and seriously prouide that the light of our actes and maners maye so shyne before men that they seyng our good workes may glorifye thee our Father which arte in heauen to whom wyth thy derely beloued sonne Iesus Christe and the holy ghost three distinct persones in deitie and yet one very true and perfect God in essence bee all honoure prayse and glory for euermore Amen A thankes geuynge after the Sermon PRayse honour and glorye be vnto thee O heauenlye Father whiche at this tyme haste fedde vs wyth meate not that perysheth but that abydeth vnto euerlastynge life Graunt we moste humbly besech thee that we hauynge the knowlege of thy word may also practise the same in our conuersatiō that we bothe entierly louyng and vnfaynedly lyuyng bothe heartily fauoryng and earnestly folowyng both couragiously professynge and diligentely practisyng thy holy and heauenly worde maye after this mortall lyfe lyue with thee in that lyfe whyche is immortall thorowe IESVS CHRIST our Lorde Amen Geue the glorie to God alone The first Sonday of Aduent ¶ The Gospell of Mathew xxi AND when they drew nygh to Ierusalem were come to Bethphage vnto mount Oliuet then sent Iesus two of his disciples saying vnto them Go into the towne that lieth ouer against you anone you shall fynde an Asse bound and her colte with her louse them and bryng them vnto me And if any man saye ought vnto you saye ye the Lord hath nede of them and streight way he will let them go All this was doone that it might be fulfilled which was spoken by the Prophet saying Tell ye the daughter of Sion Behold thy kyng commeth vnto thee meke sitting vpon an asse a colte the foale of an asse vsed to the yoke The Disciples went and did as Iesus cōmaunded them and brought the Asse and the colte and put on them theyr clothes and set him theron And many of the people spred theyr garments in the waye Other cut downe branches from the trees strawed them in the waye Moreouer the people that went before and they that came after cryed saying Hosanna to the Sonne of Dauid Blessed is he that commeth in the name of the Lord Hosanna in the hyghest And when he was come to Ierusalem all the Citie was moued saying Who is this And the people sayd This is Iesus the prophete of Nazareth a Citie of Galile And Iesus went into the temple of God cast out all them that solde and bought in the Temple and ouerthrue the tables of the money changers the seates of them that solde Doues and saide vnto them It is written My house shall be called the house of Prayer but ye haue made it a denne of theues THE EXPOSITION THE PEOPLE of Israel had many notable and excellent promyses as concerning Messias or Christ how he shoulde come into this lyfe and set vp an euerlastyng kingdom and deliuer his people from all euyl and geue helpe for euer As it appereth by the writynges of the Prophetes when they preache so magnificently of the kyngdom of Christ to come And these promises were amongest the people But they were greatly hindered by false prophets and teachers whiche dyd so expounde these Promises as though this kyng after the worldly maner shold come into his kyngdom with great magnificence pompe and should aduaunce the people to hygh dignitie and power that all of them might be made lordes and rulers of Prouinces And to this tyme they can not be persuaded to haue any other opinion of Messias kingdom thā that as soone as he commeth they shal be as chiefe heades ouer all other that the Gentiles shal be their bondmen They vnderstand not that they haue nede of Christes cōming to this ende that they might be deliuered from synne and eternall death Wherfore that this lewde perswasion myghte not remaine with the people to their peryll GOD longe before raised vp Zacharie the prophete to shew vnto them that Christ shoulde not come after the facion of other kynges with kyngly apparel with loftynes and great pride of imperie and rule but as he saith like a begger as the hystorie of this gospell that we nowe entreate of declareth Lest this people shold haue any excuse to pretend that they would haue receaued this kyng if they had not ben ignorant of this matter and mysterie For that was opened vnto them many yeares before by the prophete And this act of Christ was not done in a priuie and solitarie place but he came in the lyght daye tyme vnto his people as a begger rydyng on an other mans asse which was nothyng prepared or redy to this purpose in so muche that his disciples were fayn to helpe their poore kyng by casting on their clothes that this pompe myght be somwhat likely Wherfore the Iewes can excuse themselues no ways For the prophecie is euidēt that whē Christ shall come into his kyngdome at Ierusalem he shall not come after the maner of other kyngs with a gret shewe of horses and armie but as the Gospell saieth meke and after the Prophet poore As though the prophete spake it to admonysh them on this wise Marke diligently the asse and knowe that he is very Christe that sitteth thereon Wherfore be wyse and looke for no scepter diademe or kynges robes For Christ shall come poore meke and humble shewynge foorth hym selfe on an asse This shall be all his magnificence and glorie whiche he shall shewe before the worlde in the pompe of his commyng to Ierusalem And this is the cause why Christe vsed thys pompe before he suffred and the matter is done also with great circumspection as Christ declareth hereby sufficiently where as he committeth all thynges to be done with such diligence and where as he commeth not in the night or priuily but openly in the daye and entreth into Ierusalem not alone but with a greate multitude of people which goeth both before him and after him and aduanceth him with praises as the very sonne of Dauid And they wishe that this his kingdome might be prosperous And the matter is done so openly that it must nedes be knowen in all the citie of his commyng Let them behold the asse the poore kynge of the whiche Zacharie prophecied and gaue warning to the Iewes that they should not be offended with the poore shew humble and lowly cōming of Christ but should rather condemne their own imaginations where as they thought that Christ shoulde come gloriously in the sight
lyfe And to this comforte belongeth the goodly similitude of the trees In the spryng sayth he when wynter is at an ende and all the earthe is renewed when colde departeth and heate approcheth and the bare trees begynne to bee greene wyth newe bowghes no other thynge foloweth hereof but that the trees bryng foorthe buddes and after that spreade abroade theyr leaues Then it is the common saying Wynter is gone and goodlye Sommer draweth nyghe We gladly let wynter depart and imbrace pleasant Sommer at hys commyng Therfore in his similitude of the trees may we haue euident resons declaring after what maner we ought to loke for this last day For as after leaues commeth sommer so when the earth shal be moued and the heauens shall tremble and when the sonne and Moone shall appere mourneful let these thyngs seme no more dreadfull vnto vs then when the tender leaues crepe forth of the trees when sommer begynneth to come in For these sygnes are to vs euen as the leaues and iuyce of the trees that we may ioyfully looke for that euerlastyng sommer For this presente miserable lyfe is very well compared to bareyn and euil fauored winter In the whiche all thyng dye and wyther awaye But these thynges shall then come to their ende and euerlastynge sommer shall come in theyr stede that is the kyngedome of GOD whereby the kyngdome of the deuyll shall peryshe Why are there so manye myseries geuen as a punisshement in the earthe because ye lyue amongest the couetous and wycked that blaspheme and curse the Gospell and stirre vp all mischiefe in the worlde This muste we see and here and looke daiely for worse Frome all these thynges will I deliuer you by my commyng that ye may not be constrayned to behold any longer their wickednes Wherfore this terrible state of the world doth not com for you but for your enemies They haue a good cause to be afrayde and sorowfull But reioyce ye as godly Loth dyd whiche sayth Peter dwelt in Sodoma and was constreigned with his innocent eyes and eares to heare and se the detestable synnes vntill they grew to such fulnesse and ripenesse that God coulde no lenger refrayne There came two Angels whyche ledde godly Loth out of the citie Surely this thyng was not without a terrible sighte when the element was horrible wyth clowdes when thunder was hard and the clowde wente aparte with a great wydenesse and brymstone and fyre fell downe by rayne and the gaspyng of the ground ensued and swalowed in all thinges It is not otherwise to be thought but that Loth was greatly dismayd at these thyngs But this comfort was at hande that this horrible and dredful tempest dyd not strike hym but the Sodomites whyche beleued not the word of God but gaue themselues to all kynd of most abhominable lewdnesse yea and that without al mesure These must nedes be meruailously troubled at this fyry rayne But godly Loth behelde this tempest as a pleasant tree in the spryng tyme that putteth forth his buddes and beginneth to be grene For he feeleth and receyueth helpe and mercyfull deliuerance against the wicked So shall it chaunce to vs also in the latter daye if it befall in oure lyfe tyme. It shall seeme a terrible thyng when heauen and earthe shall burne and we shal be changed in a moment and dye But a christian man must not here take his eyes for iudges but marke howe Christe doeth expound it That these flowers and boughes are moste pleasant So that albeit that the greuous syght of the worlde shall terrifie and abashe reason yet let the heart truste to the worde of God that it may not feare that outeward syght but say Mystrust not there is no hurte or damage This dothe not signifie as Christe sayth any euyll but that my redemption and redemer is at hande Hayle my redemer Christe therfore and come on as thou art wyshed for as I haue desyred oftentymes and prayed for whyle I lyued that thy kyngdome myght com vnto me He that can receyue Christ at his commyng after this maner shall in a momente be chaunged into that glory that he may shyne with the sonne for euer After this sort dooth Christ teache vs to knowledge truly the last day that we may lerne how great succour we haue therin and why also we ought to loke for and feruently to desire his comyng The Pope preacheth of Christe that he is a seuere Iudge and that we must haue healpe before hym by our good woorkes and that the Intercession of saintes are to be hadde yf any manne wyll be sure from damnation For so hath he put it foorthe in picture howe Christe commeth to iudgement and howe he holdeth a swoorde and a rodde in his mouthe whiche bothe are signes of wroth And where as Mary and Iohn standeth on bothe sydes it shewethe that the prayers and intercessions of them and of other suche good Sainctes muste be soughte for and trusted in As the good father Bernard persuaded hymself that when the mother sheweth her pappes to the Sonne that he can not denye her any thyng Whiche was an euident proofe that Christe should come lyke a seuere Iudge But in this Gospell he teacheth vs otherwyse that is that he shall not come to iudge and condemne vs but to deliuer redeme vs and that he wil graunt in dede that that we praied for and bring vs to his kingdom And as for other that beleue not in him and vexe the Christians with railyng and reuilyng he will by his sharpe sentence punishe greuouslye Thys saieth he beleue ye onely and looke for my cōmynge ioyfully for it shal be to your welthe that ye may be saued by me for euer from synne deuyll deathe hell and the worlde This is a greate comforte But in thys place one thyng remayneth wherby the fearefull consciences are troubled For Christ saieth that that daye shall come vnloked for So that it shal chance likewise to men as it chanceth to byrdes which flee in the mornyng hungry out of the woddes to fynde meat somwhere suspectyng no euyll bycause they were not deceiued of their hope in that place before and sodeinly they are wrapped in the nettes taken and killed But thei that feare God wil take hede therof And because they proue by dayly exaumples howe soone they that stande fall they are weake hearted and soone ouerthrowen For they thynke it vncertayne what shall become of them to morowe Perchance the houre wil come when thou shalt be most vnready and dydst not see it before orels thou shalt be entangled with this or that sinne Then art thou vndone and this ioyfull day shal be chaunged into mourninge In this doubt Christ leaueth vs not comfortlesse but teacheth christen men howe they shall bee rydde from this pensifenes and sayth See that your heart be not ouerladen with surfet dronkennes and with the cares of this lyfe least this daye oppresse
you vnwares But watche at all tymes and praye that ye maye bee founde woorthye to escape these thynges which shall chance and stand before the sonne of man This is an excellent and a necessary doctrine whiche ought neuer to fall out of our myndes Christ geueth here no iniunction to forbear meat and drink wholly neither as the Pope dothe commandeth to cast away all thynges to lyue oute of the worldes trouble God doeth not disalowe the vse of meate and drynke neyther is it vngodly to prouide thyngs necessary for our household For God for this cause made vs to worke But take hede of this that your hartes be not opprest with these things so much that ye forget my cōmyng but watche that is loke that at all times ye wayt and be armed with the feare of God and with a good conscience Do this fyrst Then ioyn herewith prayer that your temptations and hard combrances may be escaped and that ye may stande before the sonne of man As it is comprised in the two last petitiōs of the Lordes prayer Leade vs not into temptation but deliuer vs from all yll If ye do so there wil be no peril whether this daye come when we be suppyng or sleaping whether we be in the churche or in the market place it is all one for it shall fynd vs in the feare and protection of God But in this place it is to be noted that God can not well be prayde vnto neyther can the prayer bee true when a man careth not to leaue certayn vices and to amende his lyfe Wherefore to true prayer is required true repentance and that no man sinne wittingly so hynder his conscience After that let vs call vpon God for mercy in the name of our Lorde Iesu Christ that he will kepe vs in true feare of him and by the holye ghost helpe vs agaynst synne and preserue vs in true fayth vnto the ende that we may ioyfully looke after this helthfull daie and that we receaue Iesu Christe as our Sauior with all confidence Such prayer thorough Christ is heard without doubt Wherfore let vs folowe this counsell and precepte and on this wyse prepare oure selues to the expectation of this daye The whiche thyng our lord and redemer Iesu Christe graunt vs. Amen The thirde Sonday in Aduent ¶ The Gospell of Math. xi WHen Iohn beyng in prison heards the woorkes of Christ he sent two of hys disciples and sayd vnto him Art thou he that shalt come or doo we loke for an other Iesus answered and sayd vnto them Go and shew Iohn agayne what ye haue hearde and sene The blynd receyue theyr syght the lame walk the lepres are clensed and the deafe heare the deade are raised vppe and the poore receyue the glad tydynges of the gospell and happy is he that is not offended by me And as they departed Iesus began to say vnto the people concernyng Iohn What went ye out in to the wildernes to see A rede that is shakē with the wynd or what went ye out for to see A man clothed in softe rayment Behold they that weare foft clothyng are in kynges houses But what wente ye oute for to see A Prophete Merely I say vnto you and more than a prophete For this is he of whome it is written Beholde I sende my messanger before thy face whiche shall prepare thy way before the. THE EXPOSITION IN THIS Gospell are sette foorth two doctrines Fyrst that we should highly esteme Christes worde and set greate price therby For it is a thyng of great weighte Then shal be described the shamefull and wicked vnkyndnes of them that here this word and see the signes and yet regarde it not neither beleue it Whiche is a very horrible thyng First therefore that the word of Christ ought diligently to be hearde it is taught hereby in that Iohn whē he was now in bandes as soone as he heard of the workes of Christ sendeth his disciples vnto hym commaundynge them to aske hym whether it were he that should come as concernyng whom so many thynges were written in the old Testament prophets afterward so many thinges shold be spoken in the new Testamēt that is whether he was that promysed Christe of whom it was written that the kyngdome of the people and the lawe of Moses shold endure vnto his cōming and afterward that he should be heard For that was plainly spoken of before in the Prophetes That Christe should haue no corporall kyngdom but that he should be a prophet lyke vnto Moses and yet should come with an other kynde of doctrine then Moyses dyd This deede the Iewes wel know Wherfore when this chanced by by after the bandes of Iohn and Christe preached of eternall lyfe and of the kyngdome of God it seemed good to Iohn to sende hys disciples vnto hym And he sent them not onely to here the testimonies of the Prophetes but to see with their eies that this prophet was come at last whome all looked for according to the prophecie of Moses Wherfore such a message is no other thyng than as if Iohn shold say this As for me I knowe that this is very Christ but men do not beleue it Wherfore nowe go ye vnto hym and learne of hym that ye may depart from me and from the tradition of the Iewes and become his Disciples in whome are all thynges that are necessary for your saluation and for the Saluation of all the worlde This is the chiefe cause of this message vnto Christe that Iohns disciples myght see hym before their eyes and here and begyn to be acquainted with hym and so beleue in hym and be saued But what dooth Christe answere the messangers he neyther denyeth neither affirmeth but answereth symply by his workes and sayth ye se heare and fele that I am he For as Esaie and other prophetes shewed before that by Christe the lame should goe the blynde shoulde see c. that nowe see ye wyth youre eies ye haue nede of no further declaration or answer if ye wil behaue your selues vprightly in this matter Thys aunswere of Christe is wounderfull and it compriseth very proprely what oughte to be taughte of Christe It settethe foorthe hys kyngdome and what a magnificent thyng it is that is called Christes kyngdome That is suche a kyngedome to the which belongeth the lame blynd leaprous the spechelesse the deade and especially the poore and myserable synners and there are they sure to haue succoure This ought to be taught Thys doctrine shoulde be commonly proclaymed that he is a kyng which wold healpe the wretched the vexed in soule and body the whiche coulde not be healped by all the good in the worlde For there was neuer suche a Prophete that coulde delyuer the blynde and the leapres frome theyr dyseases As there was neuer also suche a teacher that coulde teache the Gospell to the poore that is promyse sure healpe
strengthned made ioyfull And that is not done by the doctrine of the lawe but only by the gospel This is a chereful happy tidinges that Christ hath satisfied for oure synnes This belongeth to the poore saith Christ this is myne entent For with the righteouse I haue no place which wil not be rebuked as synners which persecute the gospel condemne it as heresi saying that good workes are forbid therby that these words are blasphemous against Moses the lawe Wherfore Christ saith after blessed is he that is not offended by me ye truly blessed For al the worlde is offended with this king wisheth that he might sone be cōfounded For they say that he turneth al vp syde doune that he condemneth the righteous and suffreth them not to be in his kingdom that he is redy to geue heuē to the sinners What kind of doctrine is this say they wherin is no respect of good workes and wherin the wicked haue such an easy way to heauen Christ could not be scotfree from this sclander amongest his owne neither can we be where as we are so bacbited of our aduersaries that we teache agaynste good workes make the way of saluation to easy But in thys place is a sentence Blessed is he that is not offended in me For if thou consider Christes doctrine well thou shalt perceaue that this doctrine is not against good workes as the Papisticall dothe falsely report this by vs. This we teache that these thynges are necessary and earnestly to be cared for that nothing may be done agaynst the word and conscience Wherfore the gospell dothe not disanull the Ciuile power it dothe not abrogate the offices of the Maiestrates Why then doth it offende thee and why doest thou imagine that it forbyddeth good woorkes The Gospell dothe not disalowe neyther forbydde good workes But it forbyddeth thys that when wee muste nowe dye and departe into an other lyfe and when we are broughte to our straightes that then we put no trust in oure own rightuousnes workes that we haue no more succour remaynynge but onely in Christe and muste stycke to his merite and satisfaction only that by him we obtayne grace and euerlasting lyfe For God geueth suche a body vnto vs to this ende that we should not be idle as long as we liue that we walke on our fete put our handes to worke that we speake with the mouthe and see with our eies c. And for this hath he put forthe his worde the tenne commandements that we might compare all our workes with them and not do contrary to his glory and the profyte of our neighbour This gospell doth not onely permyt but also commaunde vs to doo it diligently But now when a man is alone and voyd of all these thynges and gothe out of the world to the iudgement seate of God then dothe the gospel teache the to go an other ways about wherfore if thou haste done that is godly in thy life thou couldest not maintayne otherwaies the name of godlynesse in this life thou muste thanke God for that gifte But in death beware that thou put no truste in this godlinesse as though thou hadst deserued heauen therby but yeld thy self wholly to this king Iesus Christ whose office it is as saith the Euangelist to help the blind lame lepres the deafe and dead to preach to the poore that is to comfort the troubled consciences For he is sent from God the father not to punishe vs for our sinnes but to profite vs to susteyn and comfort vs. They that wil not vse hym after this sort but are offended rather with him and despise him as the Iewes and the hipocrites doo yet to this day Those shall he represse at his tyme. And this is one of the offences that ar to be auoyded Then also is Christ an offence when men dare not cōfesse hym for fear of the crosse and fall from hym in temptation Furthermore it is called an offēce when we haue more respect to our hart and conscience what is their entent than to the gospel That is when the sorow of our worke syn is greater then comfort for Christes mercies sake This is the cōmon offence wherby al christen men at vexed So is Christ euery wher in the world an offenceful teacher as he wil shew more plainly after this gospell that men by this doctrine are offended begin to despise and persecute it And that the worlde shall be iudged for this the sermon of the three cities Capernaum Corazim Bethsaida dothe declare Likewyse the greuous cōplainte of Christ against the Iewes is this where he declareth Iohn that rigorouse teacher of repētance dyd eat only hony and locustes dronke water liued a hard life But what preuailed he therby ye said that he had a diuell But I saith he eate drink shewe my self moste full of humanitie to all men they call me a drinker of wyne The adders are so froward that no man can satisfie them Yf a man lyue at libertie he is blamed yf he lyueth straightly he can not please them What shall we do then to please the froward worlde It wold be pleased very well yf all that it doth were allowed where as neuer the lesse it dothe nothing that good is Suche offences must be paciently suffred For if it wer in such a hard case whē Christ taught him self al things were full of his miracles that the blinde dyd see the lame go the dead rise it yet could nothing preuayle herby but that the word was despised Yea rather Christe the auctor of this doctrine was moste shamefully crucified the Apostles driuen out of Iurie no where safe in al the worlde for this words sake what maruell is it then if the worlde hateth the gospell without mercy resiste it handle it moste vilainously Such was the fortune of Christ his apostles at that tyme so that it may seme more maruelous in them because they did not only preach but also wrought many notable famous miracles Wherfore we must endeuoure oure self to beare this miserie of the worlde and to take this rudenes wel a worth For the fortune of the gospell shall neuer be otherwyse It is a doctrine wherewith men are alwayes offended and thei be not of the common sorte but men very holy righteous wise and mightie in the worlde as experience teacheth Blessed are they that knowledge that this is the word of God they are in good case and haue both confort and helpe against these offences But they that knowe it not are inflamed for their good workes sake they fall from this word to their owne righteousnes and thinke that this doctrine is full of offence and sedition And this yt is to stumble and be offended and yet it chaunceth to them whiche before the worlde are counted moste holy Wherfore we haue a iuste cause to complaine with Christ of the
obstinate blindnesse of the worlde We haue songe vnto you and ye wold not daunce and at oure lamentable songes ye wold not lament For neither cā the doctrine of the lawe neither of the gospell further and moue men either to lament either to reioyce that is neither will they suffer theyr sinnes to be rebuked neither geue place to confort against their synnes They will neither be blind nor yet see As the examples of oure aduersaries the Papistes are at hand to proue this And now muste we learne the other thing also out of his gospell that the gospell is suche a doctrine as is so vnkindly and horribly despised in the worlde that all men be offended at it seing kinges Princes Pope Cardinalls Bishops Priests Monkes citizens and rustikes that is all the mighty and excellentest in the worlde do not only not receaue it but also scorne and persecute it Suche was the fortune of Christe for all his miracles For what cause had he els to say Blessed is he that is not offēded with me if it chāced so to thee O Christ wheras thou mightest haue stopped all mens mouthes with diuine miracles we maye wel refrayn from complainyng when we are despised for the Gospels sake and laughed to scorne and persecuted This doctrine of offences is very necessary and specially in this our tyme wherin this offence is most greuous The fyrst doctrine is also necessary For ther in consysteth our saluation and euerlastyng lyfe that we knowe howe Crist is the Kynge of comfort which is gladde to shewe his bounteousnesse towarde oure troubled consciences and to comforte them in synne and healpe vs to euerlastyng lyfe For althoughe that the strayghte kyngedome of the worlde is hys also yet it is not his principall kyngdom seyng it shall not euer endure This is the chief and euerlastyng kyngdome of Christe when we falle acquaynted with hys worde which must be preached to the poore that whā we dye we may say I beleue in Iesus Christ my lord whiche can restore and geue syght to the blynd whole lymmes to the lame clensyng to the leapre to the dōbe the vse of speache to the dead lyfe He wyll be my helper he wyll not see me forsaken at my moste nede For this is the cause that he became man and descended into the earthe vnto me He that beleueth this truely departeth from this myserable lyfe to the celestial and euerlastyng ioys The which thing that it may chance to vs our Lord Iesu Christ myght graunt Amen The fourthe Sonday of Aduent ¶ The Gospell of S. Iohn i. THis is the recorde of Iohn when the Iewes sente priestes and Leuites from Ierusalem to aske hym What arte thou And he confessed and denied not and sayd playnly I am not Christ. And they asked hym what then art thou Helias And he saith I am not Art thou the Prophete And he aunswered No. Then sayde they vnto hym What art thou that we may geue an aunswere vnto them that sent vs What sayest thou of thy self He sayd I am the voyce of a cryer in the wyldernesse make straight the waye of the Lorde as saide the prophete Esaie And they whiche were sent were of the Phariseis and they asked hym and sayd vnto hym Why baptisest thou then if thou be not Christ nor Helias neyther that prophete Iohn answered them saying I baptise with water but there standeth one among you whome ye knowe not he it is whiche though he came after me was before me whose shoe latchet I am not worthye to vnlose These thynges were doone at Bethabara beyonde Iordan where Iohn dyd baptise THE EXPOSITION THIS Gospell also is one of the especiallest gospels that proueth a hygh article of our religion which belongeth not to the tenne commaundementes or workes but to a hygher matter teachynge what is Christe and what he hath done Wherefore it is almost one with the gospell of the laste Sonday and conteyneth the same doctrine excepte that the matter is sette foorthe with other wordes and other persones For the laste Sonday ye heard how all the matter consisteth in this poynte that we haue chiefe respect vnto this person CHRIST that nothing besyde be had in so great estimatiō that all our mynd and thought reste in this man For he that swarueth not from hym fyndeth remission of synnes and deliuerance from deth and hel For so is it wholly decreed with God that in this man all thynges should be He is the way truth and lyfe and by hym onely the patriarkes prophetes and Apostles be saued from the beginning of the worlde This knoweth Iohn and sendeth his disciples for this cause vnto hym that they should not lacke so great a tresure and goodnes This doth God wel perceiue that this is our fault to be desyrous to serche out many ways And one for the loue of monkerie becometh a monk an other fasteth an other slepeth on the ground and so euery man foloweth his owne deuise and goeth forth in his owne ways that may bryng him to heuen Wherfore God talketh with vs by the gospell and protesteth that he alloweth not that as seme good to vs But that he putteth forthe his word to shewe vs the true way that is his sonne Iesus Christe Wherefore he that strayeth from hym shall depart voyde of saluation although he fast pray neuer somuche Contrarywyse he that cleaueth vnto him by faith hath remission of sins and life euerlasting neither can the diuel or synne deceaue him of his trust This way did the Patriarkes and prophets walk obtained saluation through Christ ▪ For if any should be saued by workes and by theyr owne rightuousnes surely they must nedes be the prophets and apostles which out of mesure wrought and suffred many thinges But here they do all dispaire of their owne rightuousnes and toke hold by that sede with a firme faith that shold breake the serpentes head But the Iewes wil not walke in this way they could not beleue that ther was such help in a carpenter thinkyng this with them selues we must so worke by fast almes praier that we may be with God it is a foly to thynke that this craftesman can saue And for this cause God toke this order that Iohn shold come as a trompetter before Christe and this is the meanynge of the trompet that all at the sound therof should haue their eies attent and mark that mā well that cometh after Iohn as the true expectation of Israell Wherfore when the Iewes sende Legates and demaunde whether he be Christ Elias or any Prophete He aunswereth I am not When they are instant sayenge Who arte thou then and what recorde geuest thou of thy selfe He aunswerethe I am the voyce of a cryer in wyldernes make readye the waie for the Lorde That is I am a trompetter before the kyng Wherfore be attente to my worde for he shall come after me incontinently whiche was before me and
faith is sufficient but we muste do good workes And so they make not the holynes of Christ their ground and piller as Iohn dydde which is gladde to forgo his owne holynes and count it not so much worthy as the cloutes wherwith durty shoes are made cleane He testifieth plainly that his holynes is not so muche worth as a vyle cloute and how much lesse worthy dothe he iudge it to wipe CHRISTES nose and to do any higher office This doth the Pope and his Churche refuse to doo They extolle them self highly with their workes and that they haue euerlastyng lyfe for them And can not abyde that their workes and holynes should be counted as vyle cloutes Yea rather they doubt whether they may iudge Christe worthie to haue this holines geuen in steade of almes and sacrifice This heard the Iewes but thei despised and persecuted it and vnto this tyme is not this cōtempt and persecution lefte But as this madnes chaunced to the Iewes destruction so shall it by Gods grace chaunce to the Papistes Wherefore we muste diligently marke this example where as Iohn that moste holieste man which as Christ saith hathe none lyke him amōgest all that are borne of women which passed all mounkes and priests farre yet dothe he so demitte and humble him self and saith that he with all his holines and workes is not worthy to be as a clout to wipe shooes Truly this example is worthye to be folowed Good workes muste be doone and that with great diligence For so hath God commanded in the ten preceptes But when we come to that pointe that we muste entreat of this man as Iohn doth all is to be caste downe at his feete we muste confesse hartely with Iohn that it is not worthy to doo him the leste seruice that is Before mānes iudgemēt hereof is had chief respecte that thou art no aduouterer no thefe no robber that thou geuest almes that thou seruest well in thy vocation These thynges are boasted of amongest men and had in highe estimation But when the matter is tried in the sight and iudgement of God be not lothe to say this O Lorde I know that before thee the excellentest thinges in me are nothing worthe Wherfore iudge me not accordīg to my workes I am willinge to byde the losse of them And can wishe no better thinge yf so be I might haue my desier therin I may thinke my self well blessed So doth Paule also to the Philippi I am saith he an Israelite after the profession of the lawe a Pharisei and as touchyng righteousnes vnblameable so that no man can reproue me It is not much sene that one should stande so in these thyngs against the iudgement of men Yet he saith I thinke all this but chyppes and all my trust and confort resteth herein that I may be found not hauing my owne righteousnes which is of the lawe but the righteousnes which is by fayth in CHRISTE whiche righteousnes belongeth to faith as God saith Wherfore that I might take fruite of this man I caste away all my owne righteousnes as chips The saying of Paule is more cōtumelious against good workes thē Iohns For he is cōtent to suffer them to be estemed cloutes but Paule nameth them very chips paryngs or scrapyngs Paule the Apostle nothing feareth the reproch of vnciuilitie wheras he vseth suche vnpure words Suche examples are very necessary to maintayn the study of honesty and sobernes before the worlde that men might not haue any cause to reproue vs. This righteousnes is belonging to this lyfe and hath his ende with this lyfe as it is knowen Good men are put into the graue as well as the euill the matrones as well as the harlots But whē thou wilt make thee a way to euerlasting lyfe say this Christ is my refuge and his righteousnes which he promiseth and geueth in Baptisme by his worde and in the supper by his body and bloud At last I shall stand by hym as a poore worme That so by this meanes there may be put a difference betwene oure righteousnes whiche consisteth in the functions of this common lyfe and betwene the righteousnes whiche is before God The Ethnykes also hath shewed honesty and sobernes in theyr lyuinge and donne and suffered many thyngs for their natiue countreye for the which they haue their due renoume But when death commeth nothyng therof will steppe foorth to take their part For by suche righteousnes and good workes we can not attayne to the remission of synnes But whyther must we then go for righteousnes and such holynes that is accepted before GOD and alowed in the euerlasting lyfe There then is this holy anker to be caste this muste be oure refuge that we come humbly after the precept of Iohn and thynke vyle of oure self or as Paule saith shamefully In the eyes of the worlde this maye perchaunce seme excellent but before God it is but a cloute to wipe the shoes of the sonne of GOD. Whose righteousnes I wold gladly haue to be geuen to me by the helpe wherof I might be certayn of saluation wheras for my owne righteousnes I ought not to refuse damnation in hell And this is the cause that we say surely that Mounkes Priests cooles and all things of this sort is destinate to damnation For they applie not their works to the obedience of God to honest lyuing to the auoyding of offence but that they might hereby obtayne saluation Wherfore they sell these thyngs also to other and this it is to denie CHRIST and to mocke and despise him as the Iewes mocked and despised hym Lett vs beware of such abomination and here let vs learne how to aunswer suche Iuglers Woldest thou wretched mā be so mighty with thy workes and righteousnes that thou mightest purchase me saluation therby The vertue of Iohn Peter nor of any other was euer of suche power If it had ben otherwyse they would neuer haue thought so lightly of it as their words shewe If the vse of the Abbeis were turned to the instruction of youth to the trayning vp of them in scriptures no man could reproue it because it was done with great reason But they can not be brought from their wicked order They referre all to the obtayning of saluation Wherfore yt were better that suche Abbeis were cleane put downe than that men shoulde fall into offence thereby and straye from CHRIST and lose both body and sowle Learne therfore of this Gospell to lyue godly righteously and chastly and to be diligent in good workes For suche obedience doth God require by his lawe and wold haue vs to do it And when we do it not let vs know that punishement is redy for vs and if he seeth vs not to amende by bodyly paynes he will punishe vs euerlastyng These things are to be done before mē but yet before God say on this wyse Lord for as much as belongeth to my works
doing this message So ought we to do also We ought to vse our giftes wtout pride to other mēs profit saluatiō to despise no mā The exāple of Christ as touchīg this is more euidēt He regardeth euery man so much that as he cam poore nedy into this world so he taketh vnto him the pore nedy that seke helpe that hath nede of hym for this cause is he called sauiour The great estates of Ierusalem neuer thought that Christ pertayned vnto them The bare shepheards haue nede of this and therfore are iudged worthye to heare first this short sermon of the angels as touchyng the byrth of our sauiour Christ. Wherein the Angel wold vs to vnderstād the a sauiour is geuen vs against syn death and the dyuel For these are the words of the sermon Feare ye not this day is borne for you a sauiour which is Christ the Lord. These are no mannes words neither haue they their beginning of mannes hart For the wisest that be know nothing of this But these words are put out with a godly reuelation And we thāks be to God are chosen to this felowshippe For it is al one whether thou readest or hearest these words of the Angell as though thou hadst heard them presently of the Angell For the shepheardes sawe not the Angels only they dyd see a light brightnes they heard the words of the Angels whiche yet are rehersed in sermons and read in bookes if we had the grace to learne them put them in practyse Now if any mā should cōpare this word of the angel with that word of Moses which he heard of the angels in mount Sinay he shal fynd great differēce For this it was there Al things wer applied there to terrifie mē almost both body and lyfe was in daunger by thūder lyghtning such other things But here do the Angels preach to banishe feare to make men cherfull to put away dread and to truste for saluation and to begin to looke for better and that they might be of a good courage specially for this childes sake which is called oure sauiour is so named of the Angell and entitled Christ the Lord. For whatsoeuer ther is writē it is that we should always hope wayte for him that is called Christe For the law could do no thing against syn death works and euery mans righteousnes preuayled not All the saluation was sett in Christ that he might be trusted vnto in trouble This doth the angels beholde and testifie that it is he in whom dependeth all hope of saluation and remission of synnes Then muste we cast away al doctrines religiōs wherby saluation eternall lyfe is wrought without Christ. For if Christ be he thē cā not Mary his mother Peter Paule nor Austyne Frances nor Dominike with his rules wheras in the Papacie their doctrine led men to intercessions of saintes and obseruations of Mounkerie But how doth this agre with the angels sermon Yea or how doth it agre with the verse that is songe in the Church Wherin we that glorifie Christ condemne the Pope all his Iusticiaries of a moste greuouse wickednes wheras we syng after this sort If this childe had not bene borne for vs surely ther could haue bene no way foūd to saue vs If all them that are without Christ are damned what helpeth the Mounkes rule or the Priests Masse to saluation All things are subiect to damnation Ther is no exceptiō because the speach is vniuersal If they loke for saluation they haue it not by Mounkerie massinge faste and canonicall howers but by Christ which hath that name is called a sauiour This sermō of the Angels was lefte in the Papacie with that verse that is vsed in the church vnto this tyme but no man vnderstode it For there lacked true and faithful preachers therfore wher as no preaching and wher these words are not set foorth effectuously There be these things both song reade but no man vnderstandeth them For no man cā denye this but that all the other things were in the Papacie Baptisme the Lords supper the texte of the Gospell the prayer of the Lord the articles of the faith the ten commandements And euen now the Papistes haue all these things with vs sauing that they haue changed the supper of the Lord and hath peruerted his testament But al these things are domb with thē Wherfore when they reherse reade or otherwyse vse them they neither vnderstād the words nor the ceremonies Al the fault is that they regarded not the doctrine that by it men might be certified of the meaning of the words that are dayly vsed in hearing reading singing But he cā not wel stirre vp other that is a slepe himself The preacher must be earnest vigilāt For if he be cold he will make his audiēce wearie be they neuer so attēte as we may se this true by the Pope for he was dalying in al kind of Idlenes pastance Wherfore he cold not take hede to this sermō And although he set it forth with versicles lessons as we do yet they know nothīg of it nor vnderstād it And bi this meanes both these things are amōg the papistes They reade in the Gospel that a sauiour is borne they singe it in the Church that if this child had not bē borne no mā could be saued that this saluation is for al men Yet neuer the lesse they cal on the virgin Mary they faste they worship saints they go on pilgrimage to their relikes they hire bye masses What is this then to make an other sauiour not to be cōtent with the testimonie of this sermō but to set vp Mary other sayntes yea and the beggerly works of men in the rome of this sauiour borne child Wherfore we haue no small cause to pray to God for couragious earnest preachers to enkēdle the light of this doctrin that we not only heare reade but also vnderstande wher suche preachers be not ther is no other hope but that we falle therby in peril as it is now What good can a nutt do if thou can not come by the kernel what profiteth a treasure if we haue no power to bryng it abrode The sermon of the Angel is euident inough To you is borne a sauiour Yet it is not so pythye that an old papistical doctor cā perceaue it For if he did perceaue it he wold not councel men to mounkerie to pray vnto sayntes to purchase the merites of men to seke other sauiours But wher God sendeth a diligent wittie preacher that can stirre vp the vehemencie of such words in the mynds of the hearers he geueth a great power by this doctrine to iudge of all false doctrines deceytfull spirits Neither is it possible although the dyuell tourneth him self in to all sorts but that he must nedes be perceaued and reproued
to hell This is the imperie of this chylde and for this condition and state doth the fruite redound vnto his people He wyll geue no bodyly saluation but as farre as the soules helth and his glorie requireth for he is poore and nedy Wherfore let no man come to the kyngdom of Christ to the entent that he may enlarge his goods and encrease his substance Ye may loke for this of the Pope and of men of that sorte He aduanceth his creatures to imperie he getteth them riches parteth amōg them all Prouinces as Daniell prophecied But the princely power of this childe is to be felte only in this that thy synnes may be forgyuen that he maye iustifye and saue thee that he may geue his holye spirite and transpose thee out of the kyngdome of the worlde and of death into the kyngdome of God And to this now is Faith requisite and as I sayd before that thou kepe sure the worde of God For he that letteth passe Gods woorde and foloweth his owne thoughtes shall lose Christ neither shall he knowe hym for a king but for a Iudge he shall be in hatred and feare as the dyuell is For they are wont to feare hym also when they feele them selues gyltie for their synne least he shoulde take them to be punyshed wheras Christ in the meane season confesseth hym selfe to be the lord and prince of his people to delyuer theim from synne and to transpose them into the kyngdom of grace For his people are no other but myserable synners which tremble at the felyng of theyr synne and are afrayde and would fayne be in Gods fauour So that herby may the playn description of the Prophet be perceyued Fyrst that he shal be no bodyly prince nor yet exercise spirituall punyshementes agaynst wyckednes but to geue saluation to all men that beleue in hym agaynst synne the deuyll death and hell For of suche a prince there is sure hope of Saluation And thus farre doo the Scribes recite the saying of the Prophete and no farther They feare peraduēture lest this be to muche For they perceaue well that this is Herodes entent to seeke some way howe to slea and to take this kyng of the Iewes out of the way Wherfore they reherse not the whole sentence before Herode and they do almost professe by worde that at this time they acknowledge no other kyng of the Iewes besyde Herode And yet is it in the Prophete that a Prince of the Iewes shoulde come and shoulde procede oute of Bethleem Therfore they leaue this vnperfect neither dare they to pronounce any farther But the Prophete although he was not lyuyng at that tyme yet dothe he procede and describe what maner of captayn or kynge this should be whiche belongeth also to his persone in these wordes Et egressus eius ab initio a diebus aeterni tatis And his out going hath ben from the beginning and from euerlastyng This dyd not the Scribes reherse to Herode no neither they them selues dyd vnderstand it For ther is more obscuritie therin than was in the words before And that his byrth should be in Bethleem and he him selfe be a captaine ouer all Israell it is not obscurelye spoken and there is a sure signe that he shal be a man But wheras the Prophet sayth furthermore His procedyng is from the begynnyng and from the dayes of eternitie It signifieth that he is the eternal and euerlastyng God whiche had not his beginnyng in Bethleem Of a trouth he was born in Bethleem and this is one maner of procedyng But there is an other also beside this Which is sayd to be from the beginnnyng and from the days of eternitie The wordes of the prophete are not to be changed Fyrst he sayth Out of the shall procede Here do the priestes and scribes testify that to procede to be borne signifieth all one Wherfore the same word afterward must nedes signifie the same thyng when he saith Whose procedyng is from the old dayes and from eternitie that is before that tyme that dais and houres were Wherefore if thou wilte know frō whēce this child is borne mark this prophecie He is born saith he frō Bethleē But what more hath he no other birthe then this the prophet saith furthermore yes he was rather borne before al creatures heauen earth the sonne and moone But that may be determined by no wordes and it is nothyng els then that he was borne without begynnyng eternally before there was any tyme or dais This did neither Herode neither the Iewes vnderstand neither wer they worthy to vnderstand it And this is the prince king which was born at Bethleem a very man which neuerthelesse hath this name also Procedyng from the old dayes which proceded and was born before the world that is which is a true and eternal god and also a true a naturall man And this is the cause of so great stir rynges motions in the worlde For it can not vnderstand this to be procedyngs and birthes without discention that this child also should haue his procedyng before there was sonne or moone The Iewes could not abyde this and afterward there sprang vp many heresies whiche spake agaynst it But this matter is left to be consydered of the which hast gods word put foorth vnto the. Out of whome then was he borne if he was borne before the world Uerily of no other but of God only This must reason nedes confesse if it beleue that God made heauen and earth For what other thyng could be before heauen and earth than God If this childe then proceded was borne before heauen and erth was made it must nedes folow that he was borne of God and is very God For besydes God and his creatures was there nothyng And this is surely a sentence which conteyneth the ground foundation of all things For if Christ were onely a pure man death wold haue confounded hym with all other mortall men For in that that he was born of a virgin it hath not so great strength against death But this is a greatter miracle where as God made Eue of a ribbe thā in that that a virgin brought forth a chyld For a virgin is of that sexe and kynd whiche is borne to bryng foorth children Wherfore that thing coulde not represse the dyuell nor deathe because he was borne of the Uirgin Marye But all the healpe consysteth herein that the virgin Mary is not onely great wyth chylde but also with suche a chyld which was borne before the worlde Wherefore the dyuell deathe and all the kyngdom of the dyuell is ouercom in that they proue maistrie with suche a manne whiche hadde hys procedynge or begynnynge beefore the worlde If it were not for this and if he had his procedynge out of Bethleem only he coulde haue the vpper hande ouer death no more than we all he should be in danger therof aswel as his
vs. For it is neuer suffered in any place of the worlde long without persecution For the dyuell can not abyde it It is a very busy and styrryng kyngdome of hys He suffereth not his seruauntes to be ydle as we proue and feele by the Papistes dayely more and more Thyrdely he muste take diligent hede in this poynt also that the thornes trouble it not that is that he regard not his substance rychesse pleasures concupiscence of the flesh and eies and the pompe and pryde of lyfe so muche as he dothe the woorde And worldly trauayle is not more to bee estemed then the worde of God But as CHRIST saythe Fyrste seeke the kyngdome of GOD and the ryghteousnesse thereof When the heart is becom studious strong religious with the fear and loue of God then it is pure and apt to this purpose to yeld fruict in pacience and long sufferance For the crosse tribulation affliction caÌ„not be lacking at al. For as Paul saith all that will liue godly in Christ shal suffer persecution Wherfore pacience is a necessary remedy in christian men and so is praier For fyrst of all our greatest incommoditie is that wee are tangled and combered wyth suche lettes we can not by reson of our natural inclinatioÌ„ neglect and despise worldly things Besides all this the deuil letteth no occasion passe but deuiseth all meanes possible to take the word from vs and to put in the place therof couetousnes pride wrath and other thinges of like sort As there be exaÌ„ples to shew For ther shold be many excellent persons in the coÌ„gregation if they wer not hyndred by auarice ambition lechery so that they can not regard Gods word Wherfore it is very expedient diligently to marke our vicious nature and not to lyue so carelesly as the most part doo but to entreate God for the gift of the holy ghost which he promised for a suretie to geue vs. The father geueth that holy ghost to all that aske it that he may remoue froÌ„ vs all suche stops and staies and that he wold cut a sunder these thornes and snares that we may heare and kepe the worde of God and bring forth true fruicte of faith in Christ. By the which faith we may shew not onely obedience to God but may become also his children and heires For this is the chiefest cause why this seede is spread and the Gospell preached throughoute all the worlde euen to yelde suche fruictes into euerlastyng lyfe Nowe after this description of true godlynesse and hope of good encreace therof this doctrine is not to be let passe in this parable Let it not seme any meruaile vnto vs that Gods worde shoulde not euery where yelde fruict For that we learne by the distinction that Christ maketh of fower kynds of hearers wherof one onely is good the other thre ar fautie Yet they ought not to hynder or let the fourthe in doyng theyr duetie For the maner of Gods worde is suche neither can it be otherwise It is put forth to men for their saluatioÌ„ But in the most part of men it nothing preuaileth as this parable specifieth Howebeit the worde and the precher is not in the fault as the ragious and furious Papists thinke they may boast against vs in that behalfe for that there rose also many sectes and offences with the settyng foorth of our doctrine But if this made any thing against vs what wold they saye to the example of Christ Iohn and the apostles Were not all thynges in their tyme also full of greuous offences and trespasses Do not hystories record that there were that hearde Iohn and yet sayd that he had a diuell Herode hym selfe that so greatly estemed hym and was delighted with his doctrine as the Euangelistes testifie at last caused hym to be â—mprisoned beheaded They heard Christ the sonne of God and yet crucified hym Why saiest thou not nowe that Iohn Christe and the Apostles were false teachers for that there was suche incredible stubbornes and malice that verye fewe were conuerted by theyr woorde But here they dare not speake what they thynk lest they should openly betray them selues to be Antichristes They think that they haue a lauful cause therfore to raile vpon our doctrine What is the cause of oure doctrine and by what right we may maintayn it and set it foorth I will not shew at this tyme I haue only respect that it is Christes worde For thus he sayth The sede is the worde And verily it can not fall into a wicked Papistes heart to saye that this worde that Christ speaketh of here is euill and corrupt But now what saieth Christ as touchyng the pure and good ground what encrease coÌ„meth therof The fourth part saith he commeth to good and groweth to ripenesse Who therfore can doubt but that the worlde continueth in wickednes without amendemeÌ„t although the worde and the doctrine be pure true and without faulte I pleade not the cause as I sayde before for our doctrine But we at the least proue this that oure aduersaries the Papists can not but confesse whether they will or no that the wickednes of the worlde can not bee amended thereby or taken awaye althoughe that bothe pure doctrine and preachers come vnto it The very example of Christ besydes Iohn and the Apostles sheweth sufficiently that the matter can not be brought to suche case that all shall beleue and embrace the worde It is the greater parte and it wyll be alwaies euyll lewde and vnfruictfull and very fewe be conuerted and brought to beleue Now if it so chanced to the sonne of God what meruaile is it if it chaunced so to Iohn and to the Apostles and now to vs also at this time Shal the fault therfore be layde to the doctrine Why doo they not as well blame and denie the good sede that fell vpon the way the stones and the thornes But they should rather folow the truth and refrayn from railyng and backbityng His worde is the sede that is sowen And that is neuer euyll neither dooth it of his owne pure nature bring forth any other fruicts then good And if fruicts folow not thereafter beware thou blame not God and his word The fault is in the ground wherin the good sede is hurte corrupte and made vnfruictfull Wherefore this is but a sclander of the Papistes where as they mysreport our doctrine for that it is assaulted with so many offences and sectes Let them condemne them selues rather and such other that wil not receiue the worde with a true heart For the fault is not in the word but in the hearte and mynd They are corrupt also stirred by the diuel to forsake Gods worde As Christe sheweth in an other parable of a good ground which is sowed with good sede and yet it can not be without tares If ye demand how this commeth so to passe the diuel saith Christ soweth theÌ„ in the
matters when he coulde not by fyne and subtile meanes But as for worshippynge hym selfe and Idolatrie he maketh a light matter of it And that that he could not worke by guyle he assayeth to brynge it to passe by power might For there is no redier waye to destroye and peruerte the truth then to geue the setters foorth therof rule and worldly dominion The example of the Pope sheweth what great strength force this temptation hath wheras he estemed so greatly the occasion to take the kyngdome vpon him that he hath euer sythens behaued himselfe as an obedient seruant in all points to the deuil for that For it must needes be that as they which are appointed to beare any office in the kyngdom of god can not come vnto dignitie and power excepte they haue a certayne kynd of lyfe appointed to them so the deuill maketh roome for them in his kyngdome that they maye lyke wise make roome for the deuill in the kyngdome of God They muste crepe vp to this kyngdome by the pretence of religion And this is the very worshipping of the deuil when religion is pretended and yet all is done and applied to outward holines and hypocrisie well allowed by reason And in so doinge they performe two thinges First they paye the deuil his rewarde for his kyngdome and then obtaineth greate authoritie with reason for the beawtiful shewe of coūterfet religion And this is the subtiltie of the deuil in this temptation He setteth forth the kyngdome of the worlde to be a wayghtie thinge profferyng it apon a cōditiō that he may be worshipped how be it there is no great peril in this temptation But when he goeth so to worke that religion hereby may seme beautifull to reason and worthie of kyngdomes and all highe renoums and promotions eyther that through religion thus transformed great patrimonies of kyngdomes and other thinges maye be retained and kept now is this a deuyllishe condition of worshipping Wherefore it is necessarie to haue redie before oure eyes a description of godly worshipping and holines That as often as we be moued by the stirringe of the deuil to thinke that the true religion shold be so fashioned that it might please reason or haue the profittes commodities of wordly thinges ioyned therwith and not be vexed and troubled with the kyngdome of the deuil that then we may haue recours to the true maner of worshippinge For who do not perceaue that ther appeareth to sight greater praise and commendation in mennes traditions then in all the obedience that is geuen to Gods word For wher is it counted so holy a thyng to be a maried person to fynd maintaine his children to do houshold busines to shew obedience fidelitie therin As it is to weare this wede or that not to dwell or lyue as other do not to eate flesh on friday to kepe vigils and prescripte fastes to visite saincts relikes c. This obseruation of traditions is so beautifull and glistring to sight that the heads of the world as emperours and kinges are in loue with them highly reuerence them The Pope by suche seruice inuented by mans traditions rose to such renome with all his secte so that it might better be called a trym then a true religion For he should neuer haue rysen to such power by the true seruice of God pure doctrine of sincere godlynes But this made mē loke vp vpon thē when they went aside into an abbey forsoke all the world as they say applied them selues to Gods seruice laying a side al worldly cares For these were the cōmādatiōs of the monasticall lyues although we know that it was nothing so But to be brief this was a diuellyshe temptation For this religion came not of Gods cōmandemēt neither is this the true seruice worship of god which yet neuertheles is only to be worshipped to be serued as Christ saith here And whē the worship is not geuē to God only forthwith it falleth turneth to the worshyp of the diuel which rewardeth his worshyppers as he promysed here to Christ. He geueth thē the cōmodities of this lyfe as fat prebends lordships and suche lyke But he that wyl worshyp God let him folow the cōmaundement of his word If they be children let them honour their father and mother if they be seruants let them do their dutie and seruice in the familie with diligence fidelitie If they be masters of housholds let thē beware of all kynd of offēces let thē do their dutie cause their seruāts al persons in their familie diligently to apply their mind to godlines And this is the seruice that is due to God and to his word not to diuers persons For his word is playne wherin he commaundeth such thynges to be done Therfore whatsoeuer name before the world such offices and duties haue that are done to fathers mothers to masters of housholdes to neighbors to children and to citezēs they are all counted Gods seruice because they are cōmanded by Gods word which saith Thou shalt loue thy neighbor and shalt in thy outward works declare the office dutie of loue vnto him In that the Pope regardeth not this cōmandement and appointeth certain peculiar worshippings of god deuised of his own brayn as the wearyng of coules the necessary vse of certain meates oile and fyshe to bee eaten in steade of fleshe and butter and suche other triflyng traditions it is altogither diuelyshe For they agree not with the cōmandement of God Yea they make as muche vnto the true iustice before God as it doth vnto the building of a substancial house when children make them houses of papers And this is the reason There can no worshyp be geuen vnto God but that only which is agreable to his worde Therfore where the cōmandement of God is not we worship not God but frewyl and only alone foolyshe fancye And vnto suche worshippers God saith Ask thy reward of hym whō thou seruest For I commanded thee to obey thy parents and the higher powers and to loue thy neighboure But this thou regardest not but doest that whiche I neuer commanded and yet wylt thou that should be taken as a true worshyppyng of me But it can not so bee Of these thinges it is euident that the Pope and all his are playne Idolaters and worshyppers of the deuyll For he dothe not onely despise the word but he also persecuteth it and yet wyl he be counted a good religious man for these outward worshyppynges that he hathe deuised in shauen crownes in coules in vowes in fastynges in meates in massyngs and such lyke And yet from this wickednes he can by no meanes be brought The cause is The diuell hath shewed and promised him the kyngdomes of this worlde And this is the cause why he mocketh vs with our doctrine and woorshyppinges of God For wee mainteynynge the true religion lyue
not they are not to be obeyed but to be frely spokē agaīst althoughe losse of life shold folow therof For the gospell spareth no mā but reproueth the sinnes of all men generally without exceptiō Therfore let the pastors preachers diligently consider the greatnes wayght of their office remēbring that they must geue an accoūte therof at the great day of iudgemēt if they frely speake not to all men without feare rebuke those thinges that are worthy to be reproued be the persones of hye or low degree Why then shold we preachers for thy cause O thou maiestrate cast our selues into daunger serue thy lustes cōtrarie to our office It is not our worde Neither are we in this office to serue thy tourne as men hyred of thee to teach such things as maye please thy fansye the preachers may not do so neither wyl they do so nor yet ought they so to do He that is not willing to heare these thinges let him seke other that may serue his lustes so that this ministery be free wherunto God hath geuen authoritie power to rebuke sinnes yea the sinnes of all men And these are the three kindes of men whom Christ in this his most noble miracle hath censoures Iudges The first praise it allow it meruel at it the secōd hate it blaspheme it The third wolde haue such miracles wrought as they appoint neither are they any other at all times before whom the gospell is preached in the worlde Therfore the preachers in this behalfe must as Christ did dispute reason cōtēd with the aduersaries by no meanes suffer them or wincke at them but stoutly and valeauntly defende the Lord Christ his cause worde what soeuer aduersitie foloweth and not to regarde thoughe they seme to labour in vaine and to profite fewe We haue done our dutie if we haue disclosed their blasphemies If they heare not farewel they so that they vnderstand what they haue done and whom they haue contemned despised set at naught blasphemed and rayled vpon Christ first of al answereth thē that sayde he cast out deuils by the helpe of Beelzebub prince of the deuils These he cōfuteth with such a reasō as no reasonable mā can deny it That kingdom saieth he which is deuided in it selfe must nedes come to desolation If therfore one deuil cast out an other this then foloweth that y◠deuilles are together by the eares amōg them selues so must their kyngdom come to naughte And this is so true that euen in families or housholdes discorde maketh hauocke of al thinges For if the man the wife be at variance amonge them selues stryue one to hurte an other one to speake euill of an other then must the familie and housholde nedes perishe come to naught Examples do teache that discorde weakeneth maketh feble and vtterly destroyeth whole Empires Kyngdomes Cittes comon wealthes houses families Therfore the Phariseyes and Scribes are here vtterlye besyde them selues and clene out of their wyttes wantyng not only the Iudgemēt of the spirit but also of reason as our aduersaries also the papistes are madde vtterly estraūged from all reason whyle they contemne and condemne so manifest trueth For althoughe we had no scriptures yet were we able to defende our matters and confounde theirs euen with very reason But this helpeth nothyng al our labour is but loste so styffnecked and vncircuncised both in heartes and eares are our aduersaries the papistes And this here is worthy to be noted that Christe sayeth the deuill hath a kyngdome and suche a kyngdom as greatly agreeth in it selfe and defendeth their matters with high concorde and perfecte agrement so that whosoeuer prouoketh one deuill prouoketh and stirreth vp all He that hurteth one maketh all the residue his enemies otherwise if they lyued not in suche a concorde we shoulde plucke awaye many mo from the papistes vnto oure side That all do not beleue receaue the worde the cause is that the kyngdome of the deuil is so mightie and defendeth all their thinges by diligent coniunction and coupling together of consentes myndes This kyngdom doste thou disturbe and greue when thou receauest baptisme hearest the worde of God receauest the Sacrament of the body and blood of Christ. That the deuill doth not ouercom thee it is because that as in the deuils kyngdom there is hygh agremēt so likewise in the kingdom of Christ there is most true concord and singular linkyng together of myndes Therefore when the deuill assaulteth thee and goeth about to vexe and trouble thee he hath also to his ennemy hym that sitteth on the right hand of God the father euen Christ thyne heade as he saide vnto Paule Saul Saul why persecutest thou me This is to be taken for a myghty and strong defence yea and an inuincible fortresse I meane to be a christen man seynge we haue so myghtie a kyngdome against vs yea we shoulde not be certaine of our helth and saluation one moment of an houre if oure helpe were not sure and certain in the grace of God if God did not assist vs and be present with vs thorowe his holy spirite But here may an obiection be made against Christes confutation that the Exorcistes or cōiurers although they be a wicked kinde of people cast out deuils also Uerily al this cometh not of God but of the deuill We reade of a man that was possessed with many deuils yet a certain priest that was a coniurer and vsed sorcerie was so bold as to put his hād into the mans mouth that was so possessed And what other thing is this then one deuil to cast out an other I answer Paul saith that the deuill in the latter days shall worke wonders and do miracles yet shall they not be true miracles but fained counterfait and false For he worketh not those miracles to aduance the Gospell of Christ and to sette forth the glorie of God but to bryng men from the true faythe and to caste them headlong into all kynde of idolatrie There haue bene certain sainctes as they were wont to calle them as our Lady of Ipswiche our Lady of Walsingham the Roode of rest the roode of Grace S. Peter M. Iohn Shorne c. to whom they were wont in tyme past to sende such as were possessed with the deuyll that they myght there bee made whole and so manye tymes it came to passe But the deuyll was not therfore caste out as though he coulde no longer haue there remained but he was content gladly to depart to confirme them in their superstition and vnbeliefe As the deuill also hath many tymes fained that he is afeard of an halowed candell salt palmes holy water holy bread holy fyre c. When notwithstandynge he dyd it only to this ende to encrease superstition to banishe all true faith and religion to driue men from the lyuyng
that we shoulde perishe and be damned in our synnes The third cause is the euerlastyng councell and prouidence of God wherwith he determyned by this meanes to shewe his loue and to deliuer mankynde frome synne The fourthe cause is the trewe and faithfull promise whiche he made in tymes paste Oute of the whiche afterwarde foloweth the blyndnes and indignation of the Iewes whiche is the fyfte cause As touchyng the fyrst cause I mean our synne the holy Prophete Esaie speaketh on this maner He was wounded euen vnto the death for our synnes and broken on pieces for our wickednesses In these wordes the Prophete declarech wherfore Christ was so euyll handled and so greuously punished verily not for his owne synne For he is the onely begotten and derely beloued sonne of God which neuer committed synne neither was there euer found any guyle in his mouth yea for our synne for thyn and myne iniquitie was he wounded and broken on peces Therfore saith the prophet For our sinne Now that he saith Our that is for the synne of all men did he suffer and die For whē he had ones takē vpon him our infirmities diseases then must he also die for our sinnes and wickednesses as the prophete saith in the afore recited chapter the Lord hath laid the iniquitie of vs all vpon hym And a lytle after the prophete speaking in the person of God sayth For the synne of my people haue I striken and smitten him And in the ende of this chapter he saieth He bare the synnes of many and paide for transgressors Dauid in like maner complaineth in a certayne Psalm and speaking in the person of Christ saith The rebukes of them whiche rebuked thee he meaneth the heuenly father fell on me And a litle afore I paid the things that I neuer toke We haue greuously offended God dishonored his holy name and greatly obscured his glorie All this must Christ pay satisfie make amendes for it Therfore saith Peter in his fyrst Epistle Christ suffred ones for our synnes the iuste for the vniust Herof doth it folow that not only the Iewes whiche lyued at that tyme neither the souldiors nor yet Pilate Herode c. are gilty of the passion and deth of Christe but also all sort of vs whyche all without exception haue synned For for Oure synnes was CHRIST slayne and nayled on the Crosse. Neyther are wee better thenne they that crucified hym Althoughe that the Iewes dydde not knowe hym as the sonne of GOD otherwyse they would not haue crucified the Lorde of glorye yet for all that euen of very malyce and enuie agaynst hym they layde hand on hym as a gyltlesse manne accused hym and flewe hym But he hadde neuer come to that poynte if our synnes had not ben for the whyche hee was stryken wounded and slayne So lykewise made we hym to serue in oure synnes and through hym much sorow with our iniquities Therefore lette vs no more bee angrye with that myserable caytife Iudas Pylate Herode Cayphas Annas c. as the maner heretofore hathe bene yea rather lette euery man be angrye wyth him selfe accuse hym selfe and impute the fault to hym selfe as vnto hym whych for his synnes dyd cast Christ that innocent lamb of God into this most horrible and intollerable payne Te seconde cause is the excedynge great charitie loue and mercye of GOD whyche he shewed vnto vs miserable men wicked synners without any merite or desert on our behalfe wherwyth the heauenly Father beyng prouoked spared not only his begoteen sonne as Sainct Paule sayth but for vs delyuered him vp euen vnto death This declareth Saint Iohn in his Epistle saying In this thyng hath the loue of God appeared that he sente his onely begotten sonne into the worlde that we myght lyue thorough hym In thys is loue not that we loued God but that he loued vs and sent his sonne to make satisfaction for oure synnes And Christe hym selfe saythe GOD hathe so derely loued the worlde that he hath geuen hys onely begotten sonne to the ende that all that do beleue in hym shoulde not peryshe but haue lyfe euerlastynge Thys Charytie and Loue moued CHRIST alsoo to obeye hys Father in thys behalfe so that he came down into this world and toke oure synnes vpon hym as the Prophete Esaie saeith In his loue and in his fauour hath he redemed them And S. Paule saith God setteth forth his loue meruailously towarde vs in this that when we were yet synners Christ dyed for vs. And Christ hym self saith No man hath a greater loue then thys that a manne shoulde geue his lyfe for his frendes Of these places of the holy scripture tofore alledged it appeareth euidently that the seconde cause of the death of Christ is the loue of God towarde all mankynde whome oure miserable and wretched state did so greatly moue and strike with tender compassion that he sent his onely begotten Sonne whyche also of very loue towarde man obeyed hys fathers wyll euen vnto the deathe the moste ignominious and spitefull death of the crosse into this worlde and gaue hym ouer into the handes of synners that he by his death and passion myght delyuer vs from euerlasting death damnation Wherof we may learne to loue one an other and so to bee mynded one to an other as Christe was mynded towarde vs. Of this thyng dothe S. Iohn admonyshe and teache vs in his Epistle where he saieth In this haue we knowen loue that he gaue his lyfe for vs we ought to geue our liues for our brethren Paule also in his epistle to the Philippians exhorteth vs that after the examples of Christ we shold humble our selues and serue one an other euen as Christ serued vs. The thirde cause is the euerlastynge councelle and prouidence of God which by his vnoutspeakable wisdome determined from euerlastynge to delyuer mankynd by the death of his sonne before the world was made as Peter in his sermon testifieth wher he after many wordes of the crucifying of Christ saith thus Hym Christ haue ye taken by the handes of vnrighteous persōs after he was deliuered by the determinate councel foreknowledge of god and haue crucified slayne him And Christe himselfe in the gospell telleth aforehande in many places geueth his disciples forewarning how that this passion death shal chaunce and comme vnto him by the euerlasting councell and decree of his heauenly father as he said also vnto Pilate Thou shouldest haue no power at all ouer me excepte it were geuen thee from aboue The fourth cause is the faith and trueth of God For when this councel was determined from euerlasting then god wold not haue it kept in secret but did make open the same before many times and promised that Sauiour in many places of scripture by his holy Prophetes as S. Paule testifieth in his epistles This promes
holy ghoste doth rebuke the worlde because it hath sinne for asmuch as it beleueth not in Christ that it hath no righteousnes because it knoweth not neither hath any conforte therin that Christe is gone to the father so likewise doth he rebuke it of iudgement because it knoweth nothing hereof and therfore feareth where nothinge is to be feared if it wolde heare him and receaue his worde For this is an extreme miserie and a lamentable plague to haue syn no righteousnes and besides that not to knowe of any consolation and conforte againste sinne death and all other euilles In this also sayth Christe is the office of the holy ghost that he should preach of iudgement and procure to be pronounced and set forth by the gospel that the prince of the worlde is iudged and that therfore he can not hurte them that beleue in Christ and put their cōfidence in his goinge vnto the father He maye vexe them with diuerse tentations but he can neuer preuaile againste them For although he be the prince of the worlde yet the prince is iudged he is spoiled of his pallace armour and with the chaines of darcknes as Peter speaketh is he bounde of Christ. There is no cause why Christen men should feare him or all his kyngdome For if the prince be iudged the world also whiche is his kyngdome muste nedes be iudged and depriued of all his power This the vngodly knowe not Therfore althoughe somtime they heare the worde and begynne to beleue yet so sone as the worlde rageth and goeth about to persecute they straightwaye are a frayde and fall awaye both from Christ and his worde as Christ saith in the parable of the sower parte of whose sede fell vpon the stones But the Christians are constant and stand stedfaste lyke a stronge and an inuincible bulwarcke For this voyce whiche rebuketh the prince of the worlde is alwaye in their heartes and eares Why sholdest thou feare why shouldest thou be faint hearted geue ouer to these tentations knowest thou not that the Prince of the worlde is iudged He is no more a lorde or a prince Thou hast a Lord that is mightier then he euen Christe Iesus whiche hath ouercome and bounde this prince Therfore let hym threaten bragge and boaste let him be as madde as he luste yet feare thou not For he shal hurt thee no more then that cruell beaste whose violence and crueltie is repressed and restrained with stronge and mightye chaines If thou wilte only beware that thou comest not nighe vnto hym and so willyngly cast thy selfe into daunger thou nedest not feare Thou arte without peril He shall do thee no harme Wherfore this only is required that the Christiās do not make light of the enemie kepe them selues in the feare of God diligentlye praye and the enemie that is iudged shall neuer hurte them Contrariwyse he that wyll not take hede but be secure and carelesse he shall sone be caste hedlonge into diuers perilles of this prince although iudged And of this cōfirmation strenghtening they haue moste nede which are the instrumentes of the holy ghoste in the worlde and do rebuke it of synne and righteousnes For there is no accusation that the worlde can les beare then of synne whiche is a thing most haynous and of righteousnes that it hath none at all Where this publique accusation is as it ought to be that world waxeth wode maketh an hurly burly and attempteth all kinde of violence tyrāny againste the ministers of the worde But the holy ghost by this iudgemēt setteth forth cōsolatiō For if this were not the preachers could neuer endure againste the violēce of the world but must nedes feare tremble And for this cause specially is the holy ghost called Paracletus that is to say a cōforter or an Aduocate which in aduersitie trouble stādeth by the preachers cōforteth thē encourageth thē boldly stoutly to cōfesse the truth forasmuch as they heare that the prince of the worlde is iudged And this is the doctrine of the office of the holy ghost euen what misteries of most worthie matters he shall declare and most specially set forth vnto men in this worlde He can be no Christen man that not only not knoweth these moste excellent misteries but also that when he knoweth thē doth not set more by thē then by all the goodes in the worlde For as for all other thinges they are transitorie and passe awaye but these thinges are euerlastinge which shall neuer decaye as Paule sayth The gospell is the power of God vnto saluation for so many as beleue This going awaye therefore whereof Christ here speaketh is greatly to be estemed and to be reioyced in as a moste singuler benefite for the whiche we are bounde dayly to geue god oure heauenly father most hartie thanckes and to desire him with feruent prayer that we maye dayly more and more fele in our selues thorowe fayth the fruite of this his inestimable benefite namely remission of sinnes and euerlasting righteousnes again the consolation and conforte of this iudgement that the prince of this worlde is iudged Nowe goeth Christe forth in his sermon and saith I haue yet many thynges to saye vnto you whych you can not nowe beare But when that spirite of trueth shall come he shall teache you all trueth How the Papistes interprete this sentence of Christ it is well knowen All their traditions innouations and alterations they defende by this saying of Christe and make the holy ghost author of them al as though Christe had to fore spoken of them But this is not true For this is the righte vnderstanding of Christs wordes that the holy ghost shall teache the Apostles and the churche and instruct them concerninge suche matters as Christe him self had to fore taught them whiche by the reason of their carnal iudgements they could not vnderstād nor attaine vnto the knowledge therof No new doctrine but the same doctrine that Christ tofore had taught shall the holy ghost teache as Christ declareth more plainely by these his wordes He shall not speake of him selfe but what so euer he shal heare that shall he speake and he will shewe you thinges to comme He shall glorifye me for he shall receaue of mine and shal shewe vnto you Again The conforter whiche is the holy ghost whome my father will sende in my name he shall teache you all thinges and bring all thinges to your remembrance whatsoeuer I haue said vnto you The holy ghost openeth and lightneth the darke mindes of the Apostles with the golden glisteryng beames of his godly influence He maketh plaine vnto them and vnto the whole church the true doctrine of Christe concerning sinne righteousnes and Iudgement He maketh them to haue a righte iudgement of Christes kyngdome whiche they looked for to be a carnall and glorious kingdome in
holy ghoste after these fewe dayes When they therefore were come together they asked of hym sayinge Lorde wylt thou at this tyme restore agayne the kyngdome of Israell And he sayd vnto them It is not for you to know the tymes or the seasons whiche the father hathe put in his owne power But ye shal receyue power after the holy ghost is come vpon you And ye shal be witnesses vnto me not on lye in Ierusalem but also in all Iewrye and in Samaria and euen vnto the worldes ende And when he had spoken these thinges whyle they behelde he was taken vp on hye and a cloude receyued hym vp out of their syght And whyle they loked stedfastly vp towarde heauen as he went behold two men stode by them in whyte aparell which also sayde Ye men of Galile why stande ye gasynge vp into heauen This same Iesus which is taken vp from you into heauen shall so come euen as ye haue seene hym goe into heauen THE EXPOSITION THis daye is celebrated and kepte holy the feast of the Ascention of Christe that we maye the better be instructed concernynge thys Article of the Christen Fayth He ascended into heauen and sytteth on the ryght hand of God the Father almyghty frome thense he shall come to iudge the quycke and the deade For the trewe vnderstandyng of this article two thynges are necessarye to be knowen One concernynge the hystorie of the Ascention of Christ. The other as touchyng the mysterie of Christes Ascention what he hath done why he dyd ascende and what profyte he hath brought to his Churche and faithefull congregation by that hys meruailous and glorious Ascension As concernynge the hystorie blessed Luke in hys Chronicle of the Apostles actes dothe very diligently describe it and set it foorthe when he maketh mention of the daye of the place and of the persones that were present after this maner That the Lord after that by the space of fortie days he had shewed hymself aliue to his Disciples after his resurrection spokē vnto thē of the kingdom of God gathered them together and brought them vnto mount Oliuete not farre frome Hierusalem and gaue them commaundemente that they shoulde not departe frome Hierusalem but to wayte there for the promise of the Father euen the Holy Ghost and that afterwarde they shoulde publyshe the Gospelle thorough out the worlde And when he hadde spoken these thynges whyle they behelde hee was taken vp on hye and a clowde receaued hym vp oute of theyr syghte And whyle they looked stedfastly vp towarde heauen as he went Beholde sayth Luke two men stoode by theym in whyte apparell whyche sayd vnto them Ye menne of Galilee why stande ye gasing vp into heauen Thys same IESVS whyche is taken vp frome you into heauen shall so come euen as ye haue seene hym go into heauen This is the historie of the Ascention of Christ as it is described and sette forth by blessed Luke In this hystorye fyrst of all is this miracle woorthye to be obserued that the Lorde Christ before hys Disciples is caryed vp into Heauen and by a cloude taken oute of theyr syght whiche is a manyfeste declaration vnto vs what the state of glorified bodies after the generall Resurrection shall bee For it is not the naturall propretie of mens bodies to be caried vp Notwithstandyng that shal be the condition of glorified bodies that in a moment they maye go to all places without impediment of any thyng as the example of Christe teacheth whome when he rose agayne from death vnto lyfe the stone of the graue could not hynder hym nor afterwarde the doores shutte coulde kepe hym out He pearceth thorow all thyngs He maketh hym selfe vysible when he wyll agayn inuisible when his pleasure is That same felicitie and blessed state shall our bodies also haue after the resurrection when the bodies shall be immortall and no more subiecte to infirmities as they are nowe in thys lyfe wherein we are combred with many diseases and necessities But of these thynges we shall speake more at an other tyme whenne wee shall treate of the Article of the Resurrection of the deade Lette vs nowe come vnto the principall poynte of the whole matter wherunto also the Angels had speciall respecte when they called agayne into the waye the Disciples that gased here and there that they should rather consider why Christe is ascended into heauen then how he beyng a littell afore seene is nowe seene nomore The doctrine of the Apostles in all thynges moueth specially to this poynt that we should consider vnto what ende all the actes of Christe were doone as for an example They referre Christes deathe vnto our sinnes and his resurrection vnto oure Iustification and so likewise of the other After this sorte muste we nowe also see why Christe ascended into heauen and what commoditie and profyt we haue by that his ascension And fyrst of all lette vs behold the nature and state of his kyngdome For in that that he is gone vp into heauen he declareth that his kyngdom is not of this worlde and that his administration shall not be after the maner of worldly kyngdomes When the Disciples demaunded of Christe at what tyme he woulde restore the kyngdome to Israell they were of this opinyon that Christes kyngedome shoulde be a corporall and worldly kyngedome But by his ascension they are taught otherwyse to thynke of his kyngdom that is to saye that it is no worldely kyngdome oute of the which great richesse dignities and promotions are to be looked for but rather a spirituall and euerlastynge kyngedome in the whyche hee shoulde geue Spirituall gyftes vnto menne Therefore lette no manne become one of Christes flocke to the ende that he wyll gette temporall goodes and worldely possessions or to come vnto great honour for these thynges are not to be found in this kyngdome Baptisme the ministerie of the worde and the Lordes supper were not instituted for tēporall thinges neither shold Christ euer haue ben reueled in the world if it had not bene for a more graue and weighty cause then this For our euerlastyng saluation and rightousnes came he down from heauen There was therfore an higher greater matter why the sonne of God did either descende or ascend verily that he might prouide for vs euerlasting goodes as are the fauor of God remission of sinnes the gift of the holy Ghost righteousnes euerlastyng lyfe Such gyfts must we loke for at Christes hand which continued not in this life but wēt into an euer stinge life euen into heauen and there hath begun a spirituall inuisible and euerlasting kingdome Whych thing was longe before prophecied by Dauid in a certaine Psalm which S. Paule reciteth in his Epistle to the Ephesians and interpreteth it of the Ascention of Christ and of his spirituall kyngdome The words are these Thou art gone vp on hie thou hast led captiuitie captiue and
desyre hym that he will conserue kepe vs in this grace at the last geue vs the ioyeful enheritauÌ„ce of his moste glorious kingdome for Iesus Christ his sonnes sake our alone Sauiour and our alone redemer our alone aduocat and our alon mediatour our alon lawfulfiller and our alone peace maker to whom with God the father and God the holy ghost be all honour glory and praise both nowe and worldes without ende Amen The Sonday after the Ascension ¶ The Gospell Ihon. xvi WHen the comforter is come whom I wyll send vnto you from the father euene the spirite of trueth whiche procedeth of the father he shal testifie of me yee shall beare witnesse also because ye haue ben with me from the beginninge These thinges haue I sayde vnto you because yee shoulde not be offended They shall excommunicate you yea the tyme shall come that whosoeuer killethe you wyll thinke that he doth God seruice And such thynges wyl they do vnto you because they haue not knowen the father neyther yet me But these thynges I haue tolde you that when the time is come ye may remember then that I tolde you THE EXPOSITION IN this gospel are specially to be considered two thinges The first is coÌ„cerning the holy ghost The second is of the persecution whiche shall come to the confessours and professours of the gospell before the worlde As touchinge the holy ghost we confesse that he is almightie euerlasting god Christ calleth him by a special name euen the conforter And by this he declareth that true godlines can not be without the crosse and affliction For what nede should there be of a conforter if there were no troubles no persecutions But Christ describeth setteth forth the persecutioÌ„ to be such that the godly shal not only be slaine whiche is a most haynous offence but also they shal be counted such people as are verye aduersaries open enemies of all true religion godlines and therefore by no meanes to be suffred but by the iudgement of all men to be taken out of the earth by the most cruel death that can be deuised as pestiferous persons and intollerable heretikes hated both of god man so that the punishment of the Christians shal excede all other And they are somtime also troubled in their conscience by thincking that they haue ben to muche vehement and haue gone to farre or that they might haue done spoken more circumspectly warely and so shold lesse danger haue chaunced they haue liued longer done more good Thus are the ChristiaÌ„s troubled outwardlye of the tyrantes of this world inwardly of the weakenes of their conscience In consideration herof doth Christ call the holy ghost a conforter as though he should saye I know into what great troubles miserable afflictions blouddy persecutions other vnrestful griffes ye shall fall howe the whole worlde and all that euer is in it shal be againste you But I wil prouide helpe for you se that ye shall not stick in the myre nor be left confortles Yea when there appeareth no confort at al no helpe no succour ye your selues also thorow the weakenes of your coÌ„science shal be troubled inwardly theÌ„ wâ—il I send vnto you the holy ghost which is the conforter that he may coÌ„firme make stroÌ„g your mindes that ye despaire not encourage you to abide by that which he shal say vnto you Now are there two maner of coÌ„solatioÌ„s or coÌ„forts The one is a worldly coÌ„fort which is but an vncertein vaine coÌ„fort For it dependeth altogether on riches power glorie frendship good wil of princes great men but saith Christ none of al these shal you my disciples haue yea these thinges shall be against you not with you NotwitstaÌ„ding let it not dismay you that ye finde no coÌ„fort at the worldes handes For that coÌ„forte is of no great waight neither is the coÌ„tinuaÌ„ce therof long Som sodeÌ„ mischauÌ„ce displeasure of great meÌ„ sicknes agewe plague pestilence misfortune maketh sone an end of worldly coÌ„forte But I saith he wil prouide for you an other conforter euen the spirite of truth which shal then coÌ„fort confirme and strengthen you when ye shall be combred and opprest with terrours fears infirmities miseries calamities outwardly before the worlde inwardly in your mynde For for this cause hath the holy ghost this name that he is called a coÌ„forter not an accuser or troubler For where sadnes perturbation is it is a token that the holy ghoste is not there And this conforter is also called the spirite of truth For he coÌ„forteth not as the world doth where nothyng is sure coÌ„stant but his coÌ„solation or confort is perpetual euerlastiÌ„g which no maÌ„ is able to destroie But here again is a scrupule or doubt for the conscience answereth Thou speakest muche of conforte but I fele it not I fele rather the contrarie that the worlde is mery and ful of pleasure But the ChristiaÌ„s mourne are euer vnder the crosse Iohn Baptiste is beheaded But Herode and his harlotte Herodias are frolike and mery And euen so goeth it with vs. The worlde enuieth vs a bytte of breade and euery man thincketh that whatsoeuer mischiefe he doth to a Christian it is well done when in the meane while the pope the Cardinalles the Bishoppes and all that hate the gospell lyue all in pleasure and iolytie in reaste and peace in idlenes and heartes ease and without all affliction trouble Is this therfore a conforte Christ answereth that it is a conforte but we must make a distinction betwene confortes The worlde also hath his coÌ„forte for if it had not it could neuer be so secure careles mery and without all care but that is not the conforte whiche coÌ„meth from the spirite of truth but it is a deceitfull confort For it maye sodenly come to passe that in those things wherin the worlde reposeth his conforte and staye there may be founde no coÌ„fort nor helpe at all But the holy ghost which is the conforter of the Christians is the spirite of truth whiche inwardly conforteth vs with most certein sounde and sure consolation Therfore although Iohn haue not that conforte that Herode with his whore hath but is caste of them into prison where he lieth most miserably afflicted and withoue all consolation tyll at the laste he looseth his head yet the holy ghost conforteth coÌ„firmeth him secretly in his hearte speaketh vnto him on this maner Be of good courage O Iohn and let no aduersitie dismaye thee neither be thou disconforted that thou art so miserably vniustly caste into prison and that the wycked worlde doth so hate thee and reuile thee Thou knowest this that all worldly thinges can not continew long it now hath the ouerhand but the tyranny therof shall not longe endure For
worlde commeth and hath naughte in me But that the world may know that I loue the father And as the father gaue me commaundement euen so do I. THE EXPOSITION THis gospell is a part of Christes Sermon whiche he made to his disciples before he suffred And for that cause ought it greatly to be estemed For Christ setteth forth in it a singuler doctrine and lesson whereby he teacheth that all reason is but superfluous to the attainement of the knowlege of God if it take not his first foundation of the loue of Christ. When this is not taught all thinges are vncertaine wauering of no strength that are eyther taught or imagined of god For they can not be comprehended or knowen by any meanes But he that loueth Christe is so farre brought that he loueth the father also But what is the cause of this worde why doth he make mention of loue and speaketh not after his olde customable maner saying he that beleueth in me Is loue the cause of our saluation and not faith wher as he saith if any man loueth me But they are both of like efficacie power strēgth For thou canst not loue Christe except thou beleue in him and dost put thy trust in hym with a certain and sure faith And the worde of faith is somwhat more euident wheras it declareth that we muste withholde our eyes from all other thinges that be and fasten thē in Christ Iesu only For this is the nature of loue that it embraceth that thinge only that it loueth in that thinge doth it set al here felicitie therwith only it is satisfied and careth for nothing besides Suche maner of loue doth Christ require of vs that we shold embrace hym with all oure hearte whiche thynge can not be done but by fayth Wherfore this sentence maketh nothynge againste faith But is spoken to the entent that the nature and condition of fayth with his proper vertue and efficacie might be the better vnderstanded An other cause of this worde is that Christ dyd perceaue that he that receaueth the worde and purposeth to kepe it can not do it without greate endeuor and industrie For diuers temptations do chaunce to them whiche do rebuke and embrayde suche as hath entered into the profession of Godlines of folie and rashnes wher as they reason on this wise with them selfe Alas what haue I done whan I tookee vpon me the office of teachynge I might haue holde my peace and thought wyth my selfe that GOD woulde haue set foorth other Other might haue come that shoulde haue had better successe in this matter Nowe am I in doubt and do not onely litle profit but put my selfe also in perill of lyfe If we will ouercome suche kynde of temptation that the worde maye be surely maintained this onely succour must they especially vse as Christe here sheweth that they loue Christe and put their hole delight in him so that all the professours of the gospell al the good may thus conforte them selues whatsoeuer be cometh of me let it be at the pleasure of God for whose cause and glorie and not for mans sake was this begon of God Wherfore I must endure it And looke wher this loue is not ther can they not endure saith Christe For I geue not goods nor golde but euerlastinge life wherof the possession is not taken in this life but after this life Wherfore all the matter resteth herein that ye loue me If loue be in you ye wil kepe my saing and contineue constantlie although that ye should do it to the perill of your life But if ye loue me not ye wil not kepe my wordes For ye shall haue so many dangers calamities and afflictions that they shall make you faint and put you in desperation But he that knoweth Christe truly beleueth in hym and loueth him he is troubled by no aduersitie For he thinketh surely Christ dyed and was buried for vs and rose againe wherby all suche gather surely that Christ doth greatlye fauor them So that this loue procedeth of faith which afterward is able to withstand all perils and dangers neither doth it feare the greate threatnings wrath of the worlde For it setteh more by Christ and his worde then by all these threatnings and displeasures of men And that is it that he saith if any mā loue me he wil kepe my word my word of my death resurrectiō not the worde of Moyses or ten commaundements That worde is not to be caste awaye nother is any thing to be done contrarie therto For God commanded that worde to be fulfilled but with that worde is there ioyned no consolatiō as is with my worde the conscience is not therby made quiet but the more that we therby know our disobedience toward GOD so much the more we dread feare the wrath indignation of God For the worde of Iesu Christ is the fondation and pillar of all thinges He that hath this saith Christ neither suffereth hymselfe to be plucke frō thence ought not to doubt but my father doth loue him And this is the peculiar phrase of Iohn whiche hath a proper kynde of speache beside all other Euangelistes that first he ioyneth men to Christe and then thorough Christ bringeth them to the father For this is the order and proces in this matter As Christ here teacheth that first we must know Christ loue hym and take him for one that is most desirous of our saluation and profit When we haue suche trust loue toward Christ there foloweth also a sure confidence that the father also loueth vs. And although we had none other confort before our eyes but only this perceauinge and vnderstanding that we nede not feare any crueltie or any wrothe or yre of God yet were that sufficient to certifie vs that we nede not feare synne or the deuill because god loueth vs for that that we loue Christe This is a great confort in all tribulation to beleue constantly that GOD is not againste vs but he louinglye embraceth vs if so be that we loue Christe kepe his worde stedfastly But in the tyme of tribulation oure heartes can hardlye thus be persuaded But we thinke rather contrariwise that God hateth vs and hath no regard to vs but that he goeth about rather to prouide punishmēt for vs. But these thinges are false For Christe doth not lye whan he sayth yf we procede so farre that we loue hym and count it abhominable to hate hym that then we muste not doubt but the father doth loue vs and will so declare hys loue toward vs that he wyth his sonne and the holy ghost will haue their abyding with vs. It is a greate matter and a singuler confort that a righteous man by fayth doth not say in his heart who is ascended in to heauen c. For in whatsoeuer place he be whether he be at Ierusalem or at Rome or
defende them selues thereby against this daunger He was after the descripciō of Christ moste wretched But because he suffereth not the promesse of Christ to be taken from his mynde but loketh stedfastlie for euerlastyng life in the meane season obeieth Gods will in all poinctes he is gloriously recompensed for all this at his tyme and in stede of a little paine he obtaineth euerlastyng pleasure and comfort This is the example of Lazarus whiche christian men in al their crosse and trouble ought to beholde that thereby thei maie be admonished what is beste for theim to doe The other example is of the riche man whiche in this life liued in prosperitie at his desier but in the life to come was in all miserie and paines And here muste wee consider the certaintie of Christes testimonie For he putt foorthe this example speciallie that carelesse and coueitous hypocrites might knowe of their miserable ende in the life to come Wherefore we ought to consider the truthe of this matter with our eyes howe the riche man is horriblie tormented in flames in suche wise that it can not be written with penne nor expressed with wordes And that the chiefe and speciall cause of these tormentes and paines is bicause he beholdeth the felicitie of Lazarus whom before he despised and disdained neither can he haue asmuche as a droppe of water from him to coole his burning therewith And furdermore he is constrained to suffer this paine perpetually without hope of remedie But what is the cause why that miser is caste into suche pain without ende Not his riches neither for that he apparelleth hymself and liueth by his gooddes For these are the giftes of GOD so that there bee measure in vsyng them and be not wasted riotously For if these thinges be vsed in the feare of GOD and with thankes geuyng GOD will not disalowe it But this is the cause for that this riche manne hath store of goodes clotheth hymself and liueth riotouslie yet he hath no respecte of the life to come he hopeth for no longer life when this life is come to an ende he careth not what becommeth of him in the other life All his care and studie is to geue him self to pleasure and pastyme in this life as though he had nede of nothyng els As Christ doeth admonishe in the Gospell of this that our heartes be not ouerladen with surfet and drounkennes and with the cares of this worlde This is one cause of his damnacion For of this it foloweth that he regard not the worde of GOD neither is he any thyng moued either at his promises or at his threatninges so that in this life he maie not bee defrauded of his luste and desires The second cause is that he sawe Lazarus nede before his face but yet accordyng to the Prophet he openeth not his hand to the nedie but rather after the Euangelist the dogges shewed more humanitie to this miser then did the riche man He thought not on this that the great plētie was geuen to hym to th entent that he should help the needie But like an vnsaciable gredie gutte he loued greate heapyng of all thynges together and yet is he nothyng moued with other mens lacke and nede These sinnes crieth for vengeaunce before God that after a little pleasure of this life he maie haue euerlastyng punishement This example doeth Christ setforthe before vs that we might beware of his iudgement and of synne that we might not geue our selues without care to surfetting in this life as though there were no other life to come and that we should not forget the poore For he that hath suche plentie of goodes that he maie helpe the poore and yet doeth not he shall in the laste daie suffer greate paine and tormente at what tyme he shall see the poore whom he despised before his face in greate ioye and felicitie to his owne greate sorowe as the riche manne did the Lazer Contrary wise he that hath helped many and doen them good shall take greate pleasure thereof in the life to come This is a more harde case that the riche man in all his heate and burnyng is denied a droppe of colde water Wherefore let vs not forget the poore and nedie but let vs helpe and succour them not onely after the accustomable maner as when we geue a half-penie to beggers or suche like as euery man is able after his degree But an almose shall then bee moste acceptable when euery man after his power in his vocation doeth maintaine the commō felowship and whom he can That is that euery manne vse and tourne his crafte and gaines and what so euer he occupieth to suche purpose that no man be deceiued no man be defrauded and that loketh not onely to his owne vantage that he deceiueth no man by waight and measure For it is not vnknowen what craftes and guiles be emōgest them that fell A daie were to little to expresse all the fraudes that are vsed in certaine occupations for gaines Wherefore when it is vprightlie doen yea in the leaste contractes and bargaines that be it is in a maner a very almose deede And contrarywise that that is doen with fraude and deceite is plaine theft And thei shall be iudged no otherwise then for theues of GOD in his Iudgemente whereas all these couetous and riche shall behold Lazarus whom thei haue deceiued so many waies in their bargaininges and hath spoiled them of their goodes and after the maner of this riche man thei shal be punished with euerlastyng paine After this sort maie euery man make his craft and occupaciō to be an almose pleasyng God and not onely temporall blessynges shall therof ensue but as Christe saieth we shall gette vs frendes in this life whose testimonie shall profite vs in the life to come But the worlde can not bee brought vnto this beliefe He that hath a stocke will nothyng diminishe thereof but rather encrease it He that hath none studieth al that he can to make hymself an heape of substaunce caryng not how he come by it Wherefore God can not but plague the worlde vntill at the last hell maketh an ende of all And yet can not the worlde be amēded neither by plagues neither by threatnynges But is not this the greatest madnesse that is to prouide in perilles that we suffer not hunger when there is scarcitie of victuals But why then doe we not take hede in that case whereas if we offende there shall ensue eternall paines This iudgemente is so muche the more greuous bicause it can neuer be chaunged beyng ones dooen For there remaineth no hope of remedie Abraham and Lazarus as thou hearest here are not onely vnwillyng to coole the heate with a little water but also vnable What an ouerthwartnesse is this then that we so little regarde this greate daunger of ours and seke not rather remedie for it The light trifles of this life
doe sore vexe vs while we se to our dignitie and to suche as bee ours that we maie make prouision for theim with all the commodities of this life And when men haue gotten these thynges now thei labour no farther as though thei had gotten all But when thei haue not that thei endeuour with all studie and care to come thereby But in the meane season thei haue no regarde of this thyng that is moste necessarie vntill thei fall sodainly into this snare euen into this iudgemēt and damnacion And this is the cause why Christ putteth forth the example of the riche manne to withdrawe vs from the care of thynges present and to make vs geue more hede to euerlastyng life For if this rich man had not geuen ouer his heart to worldly prosperitie but had rather trusted in the liuyng God he had neuer come to this place of tormente and destruction But now contrary to the precepte of God He drowneth vp himself with riches and forgetteth his state to come He applieth all thynges onely to his desiers and lustes and will suffer no other thyng to come into his mynde Contrary to this teacheth Christ that we should watche least we suffer with the riche man euerlastyng death as a recompence for this little ioye These twoo examples are suche as neuer ought to fall out of memorie that firste of all in tyme of trouble we might haue a suer trust and comforte Then also that in the prosperitie of this world we fall not into daunger of euerlastyng death And to this also doeth that belong ▪ that Christ speaketh after that the riche manne perceiuyng his owne cause to bee paste remedie yet careth for his brotherne and desireth that Lazarus might be sente to his fathers house least that if thei continue in their olde conuersacion thei also should fall into like punishemente But Abraham denieth hym that and saieth Thei haue Moises and the Prophetes let them heare theim But when the riche man proceded alledged that there should ensue muche profite by this message if the deade should goe preache to theim that liue Abraham answered If thei heare not Moises nor the Prophetes neither will thei beleue if any should come to thē from the deade Now this riche man vnderstandeth that he that will escape this hath neede of repentaunce and perceiueth ▪ that that maie chaūce to other as it chaunced to hym that although the worde of GOD and the Preachers thereof abide with men in the worlde yet it doeth not moue thē neither to repentaunce neither to amendement of life Wherefore he thinketh it beste for his bretherne if one frō the deade that could tell of thinges inuisible should come vnto theim Neither would this seme to vs also other wise then the matter requireth if suche a Prophet should come emongest men But Abraham can not be perswaded to allowe this and therefore he saieth He that will escape this paine muste haue respecte to nothyng but to the Prophettes and that this is the onely waie to escape the daunger of eternall damnacion But he that will heare neither Moses nor the Prophettes it were in vaine if one should rise from the dead or if an angell or GOD himself should preache For suche would neuer bee brought to beleue This is an high praise of the worde of GOD and of the ministerie thereof whereas men are necessarily bound to it so that thei ought not to thinke that there is any other meane to auoide this pestilence and destruction But what doeth Moises and the Prophetes teache these two thinges specially First thei shew the promised sede of the woman that should breake the serpentes head that is should depriue and strippe the deuill of all his power and make good the damage taken in paradise Unto this seede that he is the sonne of GOD and bryngeth diuine power and righteousnesse to vs in the yearth bothe Moises and the Prophetes are whollie applied and of this thei teache and commaunde that when this cometh the Gospel is preached that men should heare geue credite there to He that after this sorte heareth Moises and the Prophetes firste of all he will despeire of his owne workes and power and will trust onely in this seede that it onely is the blessed seede and that it dooeth restore to vs that are accursed the blessyng So then faithe in Christe Iesus is the onely and true waie whereby we maie be deliuered from synne and death and get saluacion This sauiour with his comforte was not regarded of the riche man He tooke his wealth end felicitie to be a sure token of his owne righteousnes For as men are wont to gather by aduersitie that GOD is angrie with them so like wise whē thei are in prosperitie thei take it for a token of Gods fauour whereas yet temporall blessyng is of no great weight And commonlie it chaunceth that the vngodlie are more fortunate then the Godlie But if thou canst heare him that geue thee good councell beware thou trust not in thy riches but trust onely in hym of whom Moises and the Prophettes speake or els thou shalt haue none other ende then had the riche manne whiche had Moises and the Prophettes and yet beleued not The seconde thyng that Moises and the Prophettes teache is this that forasmuche as al trust of righteousnes and of saluacion consisteth in the promised seede we shewe obedience to GOD and dooe that he biddeth and flee that he forbiddeth For that is as muche as to feare GOD and to kepe his commaundementes But he that had rather obeye his owne lustes then Gods lawe he can not glorie in this that he is the soonne of GOD and careth for GOD but rather he can neuer be without this care wherein he feareth least GOD should come sodainly and iudge hym emong the damned So that these twoo thynges must nedes be ioyned together that is faithe obedience toward GOD. Faithe is required to deliuer vs from our synnes and to make vs the children of GOD. Obedience or Charitie and her workes are also required that we might shewe suche obedience as belongeth to children and that wee prouoke not GOD to wrathe by our synnes and that wee haue a good conscience whiche thei can not haue that continewe still in open synne without repentaunce And finallie feare GOD and keepe his commaundementes and yet truste not in that righteousnes before GOD. But onely trust in Iesu Christe then shalte thou be out of all perill For suche faithe onely is able to preuaile against sinne and death And for as muche as GOD hymself hath commaunded obedience he doeth alowe it although it be vnperfite For that is not alone by it self but is ioyned with faithe by the whiche wee are pardoned of that that is lackyng in obedience And so Moises and the Prophettes are to bee heard that we maie learne thereby faithe in Christ and true obedience This
store house might be full therof and flowyng ouer out of this into that And thereby thei thought them self rightuous and for that cause to be blessed of GOD. So doe our Papistes also excuse theim selues Thei saie that our doctrine is true but yet for all that thei muste not departe and swarue from the holy churche leaste there should rise a sedicion and scisme Yea thei thē selues also do feare that if thei should receiue this doctrine that their owne churche and power should decaie and perishe Whereas neuerthelesse onely the Gospell maketh the true churche of GOD and dooeth represse all vniust power and sedicion Furdermore couetuousnes is the cause and impedimente that thei receiue not the Gospell for bicause thei see that the Gospell is defended with a verie simple garde that is with pouertie and persecution But what will be the ende of this Suche as was of the Iewes Thei defended their lawe priesthode kyngdome and riches so longe and so stubburnely vntill at laste thei were all ouerthrowen and loste all so that now thei liue emong straungers as banished persones and sure of nothyng and can not come to the felowship of this supper For the Lorde purposeth now to bid other geastes and bicause he is despised of them he despiseth them also as it foloweth The good man of the house was displeased and saied to his seruaunte Goe out quicklie into the streates and lanes of the citie c. As though he should saie if ye set so muche by your Farmes Oxen wiues that ye care not for my supper that is if ye holde so faste the priesthod the kyngdome and the richesse that ye put a side me and my Gospell this I tel you before that ye shal loose all together And I in the meane season will prouide me other geastes Wherefore thou seruaunt get thee out into the streates and lanes of the citie and bryng hither the same the poore the maimed and weake And so it chaunceth to the Iewes For when the princes priestes and all the chief emongest the people despised the Gospell for the causes aboue rehearsed GOD receiued the humbe fishers whiche is a poore and a despised sorte As Paule saieth to the Corinthians Looke brethren on your vocacion how GOD hath not chosen many wise men after the fleshe nor many mightie nor many of high degree but he hath chosen the foolish thinges of the worlde to confoūde the wise The weake hath GOD chosen to confounde the stronge The obscure of the worlde hath GOD chosen and the abiectes and those that are of no reputacion to bryng to naught those thynges that are of reputacion c. And accordyng to this sentence whatsoeuer thyng in this people had the preeminence in holinesse wisedome power or riches it is reiected bicause thei despised the Gospell Contrarie wise Christ receiued the simple and obscure as Peter Andrewe Simon and Bartholomewe c. whiche were Fishers and verie poore men Whom no manne thought worthie to execute the smallest offices for the chief Princes and Priestes For thei wer the outcastes and as Esai saieth the dragges of the moste excellent wine So that the excellentest of the people the priestes the riche heades the nobles the glorious were caste awaie for their vnbelief euen as a tunne of good wine where remaineth onely the dregges whom Christ here dooeth call the poore the weake and the blinde Those doeth Christ here poinct to the kyngdome of God and not the Pharasei and his whiche doeth faine that thei set greatly by the kyngdome of GOD and the bread thereof But Christ dooeth declare what suche hypocrites doe meane ye would saieth he haue Farmes and Oxen. But as for this supper of the kyngdome of GOD ye care not Wherefore this supper belongeth onely to the poore As it is saied the poore receiue the ioyfull tidynges of the Gospell For the rulers the holie and the wise despise this Supper and be vnworthie thereof He could not haue spoken more geuously against the Iewes and specially against this man that craked of the breade of the kyngdome of heauen and yet vnderstoode no more of this kyngdome then consisteth in Farmes Oxen and other present thynges of this life that their region might not be depriued of the priesthod and kyngdome whatsoeuer becommeth of Christe and his Gospell For thus thought he that he had no nede of Christ to attain thereby the kyngdome of GOD. But that GOD would saie to hym and to all the Iewes Come ye Iewes and high priestes ye holie men ye princes ye excellent citezens for you is the breade and supper prepared But saieth he thus goeth the matter ye are called but ye dooe not regard Ye excuse your selues and affirme that your excuses be lawfull Wherefore I reiect and refuse you and receiue the vile multitude as the lame the weake the blinde the halte the poore c. And thus farre this Gospell belongeth to the Iewes For he speaketh of the lame and weake that are in the streates and lanes of the citie and he calleth the people of the Iewes a citie bicause that people was well ordered and ruled For thei had the lawe ceremonies rites temple priestes kynges and all thynges ordained of God and written by Moises Now he sendeth his seruauntes in to the high waies and commaundeth theim to bryng geastes wheresoeuer thei maie bee had yea the beggers that sitte by the hedges c. And the Lorde saied vnto his seruaunte Goe out into the high waies and vnto the hedges and constraine theim to come in that my house maie be full These that lye at the hedges are wee Gentiles whiche dwell in no citie whiche haue had no forme of seruice but haue been Idolatours and knewe neither our selues neither God Wherefore all that we haue maie well be called an open fielde where all thynges lye open to the deuill at his owne will Goe thither saieth he and constraine them to come in For this is alwaies the frowardnes of the world to resist the Gospell and not to brooke the doctrine thereof Yet neuer the lesse this feast maker would haue his supper often to be vsed For he bestoweth all this coste and charges that he maie not lacke men to be merie and make good chere with hym although he should bee faine to raise theim out of stones And this is the very cause that GOD made the worlde so large and wide whereas yet now of late he hath had sufficient cause for mannes sinne to make bothe it and mankinde more lesse and narowe But he doeth not so bicause as yet he hath not geastes sufficient to furnishe his supper Wherfore wheras his seruauntes bryngeth the Gospell to vs also this is a token to vs that are Baptized and beleue that we pertaine also to this supper For we are those iolie felowes liyng by the hedges that is to saie blinde poore lame and Gentiles moste desperate But how dooeth GOD constraine vs whereas
the Phariseis in in comparison of them selues whom thei thought iuste exclude synners Thei did see that thei were directe againste the lawe of God in their doynges and therfore thei also pronounced plainly that thei ought to haue no place in the kyngdome of God Thei suspect Christ also that he doth not after Gods will bicause he had to doe with such But consider thou this with thy self to what case the matter will come if synners should be excluded from God and his kyngdome as the Phariseis thinke For although thei suppose that there is a kinde of men that liueth without synne yet GOD and the lawe knoweth none suche For although euery manne committeth not adulterie slaughter and thefte yet before God no manne is without synne yea and those synnes are the more greuous if thei fall in a manne that hath wisedome and strength to resist them If then the Phariseis iudgement be true that GOD doeth tourne awaie from synners it maketh as muche against them selues as against other For by the lawe are not onely reproued the sinnes of the Publicās and of synners but also their owne all others Then will it followe that no men haue place in the kingdome of God So that the Phariseis are proceded so farre by ignoraunce that as thei are fore against other so giue thei a moste greuous sentence against them selues But all their ouersight riseth here of bicause thei knowe not why Gods lawe was giuen neither what corruption of synne there is in all men And as in other thynges one errour bringeth an other so here also of the kyngdome of God doe these hypocrites knowe nothing whiche must nedes be set vp by Gods grace and goodnes But Christ groundyng his reason on true principles openeth the misterie of the Gospell vnknowē to naturall witte and to all that followe the rightuousnes of the lawe that is that God hateth not sinners nor willeth their death and that he declareth this his will in Christ whom he sent into the worlde to bring home againe to their foldes shepe that straye from their flockes and that all his intent hath onely respect to the fulfillyng of the Gospell that the loste and straies maie chiefly be regarded and that all the will of God might hereby bee declared and the Gospell opened to the poore This is plainly an other kinde of doctrine then the doctrine of the lawe and Phariseis whiche taketh not here seede and roote in our nature but is brought from heauen by the sonne of God as saith Ihon. No man hath seen God at any time the onely begotten soonne whiche is in the bosome of the father sheweth hym forthe For no man knoweth that will of God that he is not angrie with sinners nor damneth them for their synnes but receiueth them rather to his grace and saueth them but all knowe the contrary Wherefore the feare of the wrothe of GOD is naturally ioyned with synne But Christe teacheth vs here by his Gospell that GOD is otherwise mynded towarde synners and that he is not angrie but mercifull and that the Angelles in heauen reioyce when synners repent and amende This doctrine must be the better marked bicause it semeth contrary to our reason that we by it maie confirme our conscience For he that in suche temptation followeth reason and iudgement goeth hedlong to the Deuill and there is no remedie against desperation Wherefore this goeth the matter we must agree surely with Christ contrary to reason and al other thinges that although we are synners yet that by Christ we must be reuoked and called againe as shepe goyng a straye vnto the place of our saluacion As Christ setteth forth a plaine parable in this place to the declaracion of his moste excellent office In diuers other places doeth the Gospell declare why God casteth not awaie synners as in the third of Ihon that GOD is suche that hateth not the worlde but loueth it so that he giueth his onely begotten soonne for the recoueryng thereof that the worlde maie haue confidēce for these sacrifices sake and maie not despeire for their synne For although God might haue helped vs otherwise yet he purposed to doe it by his soonne so that we should haue no cause to doubte of his deliueryng and redemption For this is moste true that God is more pacified by the death of his sonne then offended by our synnes Furdermore there is an other cause set forthe by Christe why God casteth not awaie synners For he sheweth that sinners are a portiō of Gods substance whiche fell from him yet God hath suche respect to the matter that he regardeth not the greatest thynges that he hath vntill that that is loste be recouered And all this waie of recoueryng is sette vp by Christe as he hymself saieth in this place Wherfore it ought to seme no maruell if he make a searche for synners that straye from Gods houshold to bryng them home againe For he is sent for this very cause to bryng home synners againe and if he should dooe otherwise as the Phariseis appoinct hym he could not execute Gods commaundement But it is verie comfortable to see the affection of Christe toward synners whiche is described in the tipe and figure of this careful and studious shepherd whereas he followeth after the straye shepe takyng no care in the meane season of the reste and when he findeth her he beateth her not but handleth her gētly as though she were blamelesse He taketh her on his shoulders and at his retourne he maketh ioyfull gratulacions with his frendes All whiche declareth the greate bounteousnesse and loue of Christ toward man whiche if it should bee well cōmended and set forthe had nede of a long sermone The declaracion of this loue resteth chiefly in hym that is loste weake and in perill as men doe testifie in suche thynges that thei loue Loue is vncertaine when there is any sure trust of aduauntage But when there is daunger and yet there is more care for that that is in daunger then for all that is safe this is naturall and true loue Yet this maye not bee compared with the shadowe of the greate affection of Christe He searcheth for them of whō he was greuously hurt as shepe goyng a stray and as though thei wer in peril without their owne fault and when he findeth them he put them on his shulders What thyng maie a man inuent that is more comfortable and swete Whereas he followeth after thē that are fugitiues and by their owne fault seke their owne destruction ioynyng theim selues with the deuill that is Gods aduersarie and stoutly defendyng his parte and holdyng with Gods enemie the Deuill againste Gods kyngdome He pursueth not after theim I saie as after his hurtfull enemies but searcheth them out as miserable shepe that are in peril endeuoureth wholy hym self to recouer theim before the Woulfe oppresseth theim that is that thei dye not in
through all our life with sinnes This might worthely be giuen to vs as measure euē death and hell But what doth GOD He putteth awaie that that we haue deserued that is to saie wrathe indignation iudgement death hell c. and bryngeth to vs heauen grace libertie and a quiete mynde from the condemnation of the lawe and of an euill conscience He riddeth vs from al penurie blame and giueth vs all that is good This is truely a large and plentifull measure but whereas thou deniest other the same measure after that thinke not but like measure shal be giuē to thee from GOD as thou giuest other Thou wer fortunate before bicause he helped thee with the measure of grace Now shalt thou haue suche measure as thy vnkinde and craftie behauior deserueth This teachyng is marueilous whereby it appereth that GOD requireth more earnestly thy duetie towardes thy neighbour then towardes hymself For as touchyng hymself he pardoneth synne and will not reken what soeuer we offende against hym Contrarie when we be vnmercifull to our neighbour GOD will neither bee pleased with vs neither forgiue vs any thyng Wherefore all this rate of measuring is to be appointed doen after faithe and not before For before thou haste faithe GOD dealeth not with thee after thy desert but was mercifull vnto thee he opened thee the waie to his worde He promised thee remission of sinnes This is the first measure giuen to vs whē we began to beleue after that this measure was receiued he giueth commaundemente to measure to other likewise And he that doeth so lette hym looke to be doen vnto as he doeth vnto other If he be cruell let hym looke for no mercie of GOD if he iudge he shal be iudged and damned Wherfore this measuryng hath her beginning after faithe when GOD requireth so greatly thy duetie towardes thy neighbour threatnyng that he will reuoke all his grace if we will not be mercifull to our neighbour Wherefore he that thinketh earnestly how to serue GOD let hym doe good to his neighbour let him doe as GOD doeth that is let him not iudge let hym not condemne but forgiue and giue gladly let hym shewe hymself beneficiall and liberall when he maie Els shall it chaunce no otherwise then it chaunced to the seruaunte Math. xviii He had mere mercie shewed vnto hym when the lorde let hym goe scotfree and forgaue all his debt But when he would not forgiue his neighbour an hundred pence neither tary the tyme vntill he were able to paie the whole his free quitaūce that he had in the tenne thousande talentes that wer forgiuen stoode hym in none effect and he is deliuered to the Iailers vntill he paieth the whole And surely it is not possible that we should alwaies folowe this rule We forget mercie oftentymes and whereas mercie was requisite we are wrothfull where we should speake gently we cursse Although it chaunceth thus vnto vs by infirmitie that in this place we dooe contrary to Christes commaundemente Yet let vs beware at least of the sinne of the Phariseis that we continue not therein without remorse of conscience as thei doe but that we might quickly amende let vs put before vs this example to doe to other as the father of heauen hath doen to vs to shewe our selues forgetfull of wronges and not to slacke or cease in well dooyng by the iniquitie of the worlde or vnkindnes of men And to the forgiuenes of synnes it is necessarie that he confesseth his fault that must be forgiuen For it is vnpossible that I should forgiue the Pope and other enemies of Gods woorde their synnes The reason is Thei knowe not theim selues for synners in that thei persecute our doctrine If thei would confesse their folie and professe repentaunce I would not deny theim remission of synnes For there must nedes be synnes if thei should be forgiuen But he that denieth his synne and defendeth it with his rightuousnes as Saul did before Samuell this mannes synnes can not be forgiuen This doctrine is of a Christian mannes life whiche Christ putteth forthe by the example of the father of heauen This doctrine doeth Christ earnestly setforthe by the similitude of a moate and a beame As though he should saie I se that this is hard for you to doe For your owne dammage greueth you the grief thereof is not sone taken awaie Assone as ye se your aduersarie and remēber your wronge anger waxeth rawe againe and all thynges come to stomacke as freshe as though thei wer now dooen wherewith he hath hurted vs with a greate desire also to reuenge Yelde not ouer your selues saieth Christe to wrothe and indignation For although he hath diuersly hindered thy profite and defaced thy good name yet all this is but a Sonne moate in thy eye in comparison of that thou haste dooen to GOD. For that is as a beame in respect of those thynges whiche thy neighbour hath doen against vs. Wherefore many thynges are requisite to hym that will Iudge and condemne In other matter thus it is the teacher muste be better learned then the learner or els shall he be able to teache hym nothyng What kinde of maister canst thou be which professest that thou wilt teach other and art as ignoraunte and as faultie as thy scholars be whom thou takest on thee to teache This ought not to be doen and suffered emong men and how muche lesse can it be suffered in my kyngdome before GOD where as all are to be blamed Wherfore get thee the practise of this parable whē thou hearest seest or sufferest any thyng that is greuous vnto thee that thou maiest alwaies saie Patience This synne is little in comparison of myne GOD hath many more to obiect against me then I haue against other Wherefore I will gladly winke at thēm so that GOD will winke at mine not rubbe me on the old sores But the worlde can neuer bee perswaded but that it will rebuke the moate in his brothers eye and not consider the beame in his owne For where as thou hast one quarell with thy neighbour there hath GOD infinite causes against thee seyng thou neuer keptest his preceptes but haste transgressed them manifolde waies This thou forgettest and therfore in the meane season thou fallest in hatred against thy neighbour for a little woorde If thou canst haue suche a quicke sight in thy brothers little faulte why dooest thou not ponder thy owne beame also Wherfore a christiā man must vse an other waie when he seeth a moate in his brothers eye let him first retourne vnto himself before he begin to iudge and there shall he finde suche a hugeous Beame that he will haue but little luste to iudge his neighboure so that he maie haue GOD mercifull to his synnes Wherefore first he goeth about to take awaie this his owne beame and when he is in doyng that he findeth so muche busines that he sone forgetteth his brothers
not onely be without carefulnes but we should also represse couetuousnes whiche maketh vs almoste as persones besides our selues or out of our wittes For suche wickednesse ruleth and reigneth in the heartes of coueteous people that the more thei haue the more the couite Yea the couetuous man dooeth as well lacke that he hath as that he hath not and for the moste parte couetuousnes doeth so blinde his eyes that he falleth into al kinde of mischief fearyng neither GOD nor manne But he that would consider this miracle a right should be of an other minde I meane he would neither because of plentie bee to bolde or trust to muche nor yet for his penurie despaire or be vtterly dismaied For this he knoweth that he whiche hath Christe hath suche a dispensatour and stewarde as is able to make muche of a little And again contrariwise that where Christe is absent with his blessyng all thinges out of hāde must nedes come to naught be thei neuer so great and plentuous Paraduenture these seuen loaues and a fewe fishes were for Christe and his disciples For seyng this was Christes maner oftētimes to go into desert solitarie places to praie and to fight against Satan it is to be thought that the disciples prepared victuall for their purpose Therefore so sone as Christe taketh the breade into his handes it is straight waies increased as it maie bee perceiued so that although he distributeth thereof yet remaineth there in his handes still more and more This arte and connyng Christ knoweth and gladly exerciseth the same for their sake whiche loue and embrace his worde and yet not before that the lacke be perceiued and felt Therefore he that desireth to haue this blessyng let hym not bee greued though he suffer penurie for a little tyme. Embrace thou the worde constantly and liue accordyng to thy vocation For this doeth Christe require of thee and as for all other care caste it vpon him and he shall nourishe thee For no man hath euer either heard or seen that a Christian man hath perished and died for honger Thei haue been afflicted and caste into prison but after thei haue receiued the fatte almoste of the worde of GOD thei haue founde other meate sufficient neither haue thei lacked any good thing Neither ought this to moue a christian man any thing at all that he hath not suche and so great deinties as the riche worldlynges haue For Christ did not ouer deintely fede his geastes Bread and fishe was their meate water was their drinke He setteth not before thē many dishes and varietie of precious and pleasaunt wines as the maner is of rich men and of men of power that haue plētie and superfluitie of al worldly thinges He willeth that meane meat and drinke shuld be our fare while we are in this world that therwith we ought to be content For what requirest thou more then that thou maiest represse and slake honger and preserue thy health Be therfore content herewith If other fare more daintely thei haue the more cause to thāke God for it and to take heede that thei doe not abuse that their abundaunce and large blessyng of GOD nor make it an occasion of wickednes For experiēce teacheth that deintie fare can not agree with all men and that good health and delicious foode haue seldome concorde betwene them so that bread salte and water with prosperous welfare and good health is more to be wished then al the deinties of the worlde with sickenesses diseases and tormētes of the bodie As we haue examples by diuers riche menne whiche rather followe their beastly pleasures then their naturall appetite of feedyng But thei receiue a reward with their foolishenes For where as if thei would liue soberly temperatly and accordyng to the desire of Nature thei should bothe haue their health the better and also be the more able in good and semely order to doe suche thynges as belong vnto their vocation and callyng and so please both GOD and man Now oppressyng nature by their to muche ingurgilatiō and excesse by their surfettyng and dronkennes thei doe not onely make thē selues vnapt vnto the seruice of GOD of their neighbour and of them selues but also thei fill and infect their myndes and bodies with many synnes and diseases yea and haste death vnto theim selues before the naturall tyme as the wiseman saieth Excesse of meates bryngeth sickenesse and glotonie cometh at the laste to an vnmeasurable hate Thorowe surfette haue many one perished but he that dieteth hymself temperatly prolongeth his life Moreouer through this their to moche delicate fare and varietie of dishes the poore people are defrauded of their porcion For the more that the rich glotons spende thus wastfully vpon theim selues the lesse haue thei to bestowe vpon the poore yea thei are moned nothyng at all with pitie and compassion toward the nedie people as we maie see by that voluptuous Epicure in the Gospell of Luke whiche faryng deintely euery daie hymself disdained to geue vnto poore and beggerly Lazarus so muche as of the cromes that fell from his table so farre was it of that he shewed any obediēce to this commaundement of GOD Breake thy bread to the hongrie As for the nedie and waifaring men leade them into thy house And when thou seest a naked man clothe hym and despise not thyne owne flesh But these cormorantlike Epicures little regarde this and suche like commaundementes of GOD. Therefore in makyng prouision for their owne bellies thei spare no coste but vnto the maintainaūce of the poore all that euer thei geue is not worthe God a mercie We ought therefore to haue a speciall regard to this simple fare whiche is here setforthe and greatly garnished with the moste comfortable blessyng of GOD and therewith to be content seyng as the Philosopher saieth we liue not to eate but we eate to liue And nature is content with a little When GOD gaue to his people Manna in the wildernesse daiely for their foode suche as were thākfull and Godlie minded receiued it not onely as a moste goodly noble meate but thei also thought it to be sufficient for their corporall necessitie neither required thei any other kinde of meate or varietie of dishes But the delicate belligoddes it could by no meanes suffice whiche desired rather to retourne into Egipt and to sitte there emong the greasie fleshe pottes But what the reward of thē was the holie scriptures doe manifestly declare The Patriarche Iacob departyng frō his countrie when he praied vnto GOD asked no more of hym but foode and raiment GOD gaue to Helias the Prophet by his Angell a loafe of broiled bread and a vessell of water At an other tyme he fedde hym by a Rauen twise a daie with bread fleshe and willed hym to drinke the water of the Brooke Cherith Here is no varietie of dishes nor delicate wines Daniel
healpee theym by my worde and they wyll not Therfore if they wil not hear my word let them heare the deuyls worde and let them perishe also in the kyngdome of confusion Thus hath it chaunced to the congregations of the east and to the mooste flouryshynge communalties and to greate regions whyche are nowe vnder the Turke Hungarie also is almoste vndoone vtterlye In other places they wyll not heare the gospel Wherfore for a punyshment they are constreigned to heare the Anabaptistes and other diuelyshe doctoures This is the punishement where as Gods worde is despised and not hearde For it is the greattest and moste haynous synne and therefore the moste greatest and greuousest punishemente is prouided for it This is gods will that we should embrace the worde most louyngly and not onely write it in fine letters in our bookes but also in our heartes But the world will not grant hym this place and it scarcely suffereth it to be in bokes sermons it had rather haue the dyuel in the hert and it shall haue hym at length Wherfore learne this also that God hath cause inough to punishe other synnes of oures But this synne passeth all whenne his worde is set at naught and when they are yll ordered that call men to this mariage He therfore that is holden wyth thys synne lette hym learne to see vnto hym selfe by thys doctrine that he may know that it is no lyttle synne but the moste greatest and most greuous of all synnes whiche God canne not suffer but punysheth it most greuously All men crye out agaynste periurie and auarice that they beare such route in the worlde And thus is trewe that these thynges canne not longe escape vnpunyshed But in that we haue the Gospell and care soo lyghtely for it and in the meane tyme sette our myndes idelly vppon trifles whyle that the woorde is preached this is a synne passynge all other synnes and doubtlesse shall so bee punyshed of GOD that errours and lewde teachers maye enter in wyth all power to take awaye all thynges As it is in Grece and in other Regyons where as nowe Mahomette reygneth whych at thys time dryuethe theym to the abhominations of the dyuell whyche before hadde the worde of GOD but wold not beleue it In the Popedome it chaunced thus also There was first the trewe doctrine When menne were vnkynde and despysed the doctrine God punyshed that synne on thys wyse that they allowed monkery and mooste impudente lyes Nowe also is thys commynge to passe agayn For there must nedes chance to thys synne bothe corporall and spirituall punyshementes where as the dyuell castethe amongest vs Arrians and Anabaptistes For why is not Goddes woorde regarded Why is it not receaued thankefullye Remember ye therefore that we muste beware of thys synne and magnyfye the woorde of GOD and heare it dylygently For although we had none other cause to doo it yet this were a sufficient cause that GOD hathe commaunded it for that it is a mooste acceptable seruice vnto hym For it is no littell matter that we doo serue suche a greate Lorde Hee canne requite and recompence it moste lyberallye Wherefore thys seruyce oughte to be moste acceptable to all Christian men that they might thynk Trewely yf my Lorde and my GOD requyre thys that I shoulde heare hys worde I wyll gladly doo hym thys seruyce that I may boaste of this that I haue bestowed an hower of a daye in Goddes seruice This shoulde be a sufficient cause for vs to regarde Gods word But besydes these there are other causes also more euidente For thys doth GOD promyse to the also yf thou wylt heare my woorde and kepe it Thou shalt subdue the deuyll so that he wyll not be so bolde as to come nere vnto thee For where my word is there am I. And where I am the deuyll can haue no place And besyde all this profite thou shalt haue all thy synnes forgeuen thee and thy hearte inflamed to the true study of religion and obedience towarde God and man and to be short thou shalte obtayne at last lyfe euerlasting For I poynt and prescribe to thee suche seruice to do as for the whiche great profit may redounde vnto thee For if there were no profite for thee at all yet were thou bounde to doo it because it is my will that it should be doone But now I commaunde thee to do such seruice as is moste for thy profite As we proue by experience when we do nothing but repete the ten commaundementes and the Lords prayer there commeth always therof a newe profite that we may vnderstande some thyng that came not to our mynde before And this commoditie is specially therwith that the dyuell therby is dryuen frome thee that he may not hurt thee Wherfore lette no christian be so arrogant that he thynke that hee vnderstandeth now the Lordes prayer and the ten commandementes And if any suche thynge come in mynde iudge it to be a temptation and say If I haue sayd it to day nowe wille I saye it agayne that thou mayest alwayes repelle and put awaye the deuyll frome thee and so shalte thou doo vnto GOD moste profytable seruice If thou doest not so thou shalte offende God greatly But who would gladly proue and fele so greate wrathe of God But alas thus goeth the matter A great parte nothyng regardeth the worde But yet nothyng is more certaine then that if for sinnes pestilence and warre befalleth that God will not regarde thee but that he will stoppe his eares at thy crie Euen as thou also hast deafe eares at his worde As it is in Salomon Because sayth he I haue called and ye haue refused I haue put forth my hand and there was none that would see ye haue despised all my councell and neglected my discipline I also will laugh and scorne you when that that ye feared is chaunced vnto you When sodein miserie shall fal vpon you and destruction as a tempest breake in on you When tribulation and anguishe shall come vpon you Then shall they call m to e and I will not heare them in the morning they shall ryse and shall not fynde me because they hated to be reformed and receaued not the feare of the Lorde and obeyed not my councell but did caste of all my correction This shal be the punishement of this synne when thou shalte at thy appointed tyme be bytterlye punished euen then thou shalte haue GOD to laugh thee to scorne which shall say that this chaunced worthely vnto thee because that wheras he put forth vnto the doctrine of sincere councell thou despisedst it now therfore it chaunceth worthely vnto thee that thou hearest the deuil If thou wilt not heare him that saith Come vnto me all that labour and are heuie burdened I wil refresh you heare thou the vngodly souldier which first curseth and banneth and afterward thrust thee through with a speare Thou cāst not refuse this as
of his worde as we wolde of a power that is almightie For he that hath that hath all and can doe all thynges And he that hath it not can do nothynge againste synne death and the deuill For loke what Christ doth here with the sonne of the ruler wher as he defendeth him by his worde againste death that lyfe shold not be oppressed of death the very same doth he make to worke in vs all by his worde if we do but receaue it and purposeth not only to deliuer vs from corporall euils but also from sin and eternall death Wherfore we muste folow the example of this ruler that in our peril euilles we may here require health wheras the almightie worde hath so redie and present power and wil to helpe vs. For wher as this ruler maketh haste hateth all delay Christ maketh muche more haste and differreth not the helpinge vnto the comming of the father but rather in this very houre and moment he wil haue the sycke child made whole So we also must not doubte but that Christ will be most redie to helpe vs if we do but aske it of him and trust surely for it of him For to this intēt was he sent and came into the earth to deliuer vs from sin death to destroye the tyranny of the deuill and to open the kyngdome of god for vs. For this very cause the father our most merciful god sent him for this cause he came into the earth Wherfore he that asketh helpe of hym shal not depart without helpe as we see in this ruler which only intreateth for bodelye helth Howe much more redie shall his wil be wheras is more perill and where as helpe is more necessary for vs wher as the matter of euerlastyng lyf is in hande This is the first as touching the which it is the vse to instructe and teache when suche kynde of miracles be taught For therfore dyd Christ worke them and afterward they were preserued in monuments bookes that we might know the power and will of Christe and haue our refuge vnto him in all trouble and perill The second whereof we must teach in this history is that a notable example is sett forth vnto vs in the whiche we may know certainly truly what is faith Our aduersaries the Papistes teache none otherwise as touching faith then that it is a certein knowledge concerninge Christ and what he hath don But in this the true Christians haue no more than the deuil hipocrites haue For these also know of Christ of his miracles actes But as concerninge Christian faith the scripture speaketh on this wise that by it we obtaine remission of sinnes righteousnes euerlastinge life For this saith Paule we suppose that a mā is iustified by faith without the workes of the law And the Prophet Abacuk saith The righteous lyueth by faith And Christ saith to Mary whose sinnes were forgeuen Go thy wayes thy faith hath saued thee Wherfore this faith is no faith of the deuil of hypocrites in the congregation whiche know only the history holde it as purely sincerely as Christians do For this could not be hid priuie frō the deuil what he dyd suffered in the earth But although this is necessary for a Christian to knowe yet this is not the true faith by the whiche we obtayne remission of sinnes and life euerlastinge But in this place it is described by an exāple what is true faith euē to thinke surely that that Christ speaketh promiseth is most certaine without all faulte For these two are ioyned together when god promiseth that we shold ēbrace it with faith doubt nothing but that it is most true And that it is most certaine although we do not perceaue it or see it And loke wher the promise is we embrace it with faith that is a true Christian faith as we see in this ruler He commeth to Christe and desyreth him to go downe with him and to helpe his son The ruler tooke it very heuily and was greatlye afrayd For he dreaded greatly least that if he brough not christ betimes his son shold die afterward ther shold be no hope of helpe By this he declareth what maner of faith he hath wher as he knowledgeth christ for his helper For without this meaninge he woulde neuer haue come to Christ. Wherfore this ought to be counted a greate thynge that wher as by nature he despeired of recoueringe of lyfe for men had no longer hope of lyfe in hym Yet he taketh a longe iorney to Christ with that hope that if he myght bring Christe to him before he was deade he should not be past cure But yet could not Christe take this for faith because that although this was a certaine knowledge of Christ yet was it not such as for the setting forth wherof he came into this worlde For he will not be taken and acknowledged onely for an helper in bodilie necessities yea and that so he be present but such worde is set forth as touching him in the promise and reuelacion of the gospel that we may fele that his godly power is present against all euill but speciallie againste spirirual euill If he hath diuine and godlyke power them must his worde be thought almighty And to this point doth he adhorte this ruler that he might rather haue respect to the cause of the miracles then the miracles themselues and that he mighte begine at last to hope for saluation out of the word although ther had ben no miracle shewed For in the miracles is ther alwayes present ayde required But this is true faith that despeireth not of the promise of the worde although ther be no signe of present ayde and succoure And this must be the fayth of al sainctes that god may be glorified and not our will And that if god sheweth not himselfe appliant vnto vs as soone as we will and after what way we wil yet that we shoulde not ceasse from praisyng hym as the hypocrites doe Wherfore he requireth such a faith that can abide patiently althoughe gods miracles be not done at his becke But this faith can not be excepte there be respecte had to this word as touching Christ whiche is that the deadly malediction and curse is by hym taken awaye so that al that are incombred with bodilie euils and with death although they are destitute of other signes in their deliuerance yet should not despeire as touching the final last deliuerāce through the death and resurrection of Christe And Christ commandeth that all shold loke seeke for this signe and as for the other he wold not haue vs careful for them For as touchyng this cheif signe he hath put forth his expresse worde and that without any condition that al might certainly beleue to haue remission of synnes deliuerance from death life euerlasting for Christes sake And he wold that
this example of the Iewes let vs learne our peruersitie and frowardnes We gladly complaine when we are oppressed and alwayes thincke that we haue wrong done vs. And it is true if we consider the state of the worlde we are many times iniured and wronged And afterwarde we thincke that we haue a iuste and sufficient cause to set forth our right and to accuse the violence iniquitie of other so that there is no end of complaining as here the Iewes cōplained of the Romains for vsurping their kingdom For what iuste cause had the Romains against the Iewes Therfore by this cōparison they were certain that they had the best and greatest right and the most iust title to the kyngdome But yet there was a fault in the Iewes For although thy neyghbour doth the wrong yet must thou cōsider the matter more depely and thincke on this maner what if I haue moste greuously offended the Lorde my god and haue longe before this deserued that he shold take awaye from me not only this my ritght but also my very body and lyfe This one thyng must we learne For this semed very greuous to the Iewes to be subiectes to an heathē Emperour They thought thus with thē selues We are the people of God The heathen know nothing of god They are defiled with Idolatrie with adulterie whoredome dronckennes all other kynde of wickednes why then shoulde we serue them knowledge them to be our lordes and rulers But they that feared god prayed vnto god for their deliueraunce trusted litle or nothing at al to their right title neither did they bragge of that matter For they perceaued right well that they had deserued that plague if it had ben much greater For as cōcernyng the doctrine that was publiquely cōmonly taught it was very corrupte vnpure as the Euangelical historie testifieth the common wealth was not iustly vprightly gouerned As for couetousnes vsurie pride drōckēnes bancketing fleshely pleasure suche other vices they were cōmonly vsed yea that frely and without punishment as it is also among vs at this present daye Among the Iewes there was nothing almost in good order whether we respecte duties towards god or mā What shold god now do Shold he dissēble wincke at such so great contempte both of himselfe and of his word in the meane while defende these naughty packes with their right title when they to set forth his honour would do nothing at all nor amende any thing that was amisse Uerely God had here a iuste cause that forasmuch as they did cast awaye so beastly the right of God he also should suffer the right of this people to decay and come to naught For the Iewes had not their kingdome on this cōdition that it should stand for euer For god gaue thē that kingdom vnder a certain cōdition whiche was that they should performe that which he commanded them to do On this maner was his promise If they were righteous and obedient and kepte his commandementes But they would haue this promise wythout any condition although they on their behalfe shewed no obediēce at all A good kynde of people which would haue all things do nothing yea they shoulde haue remembred this rule do thy dutie so shalt thou receaue what is due vnto thee If an husbandeman of the countreye plaiteh the vnthrifte and riotously spendeth awaie that he hath so that he payeth not his rent at the time appointed is he iniuried wronged if he be put awaye from his farme that farme hired forth to an other which is better then he and wil kepe his couenaūtes better Therfore must we also learne to moderat our complaining and not onely consider our right and what vnright our neyghbour doth vs but also what gods right is and howe vnrightly we haue dealte with hym and so paciently and humbly lyftynge vp our heartes handes vnto god mekely reuerently say I haue not deserued that this mā shold do me this iniurie wrong Notwithstāding I must let him go loke vpō my selfe cōsider how the matter goeth betwene god me Oh there finde I a great lōge register which declareth vnto me that I am ten times worse that I haue ten times yea ten thousand times more offēded god thē my neighbour hath offēded me Therfore wil I paciētly beare this litle displeasure that my neyghbour hath done against me lest God seing my fearce cruel minde against my neighbour reuēge also and punishe that wickednes whiche I haue committed against him O Lord forgeue me handle me not according to my deserte and I will also gladly forgeue whatsoeuer is done againste me For it were againste all right that we shoulde so greatly vrge force our right which haue so vnrightly dealt with God concerning his right He that can preserue kepe and defende his right life and goods by lawfull meanes doth wel But he that can not this do let him not outragiously complaine but quieting himselfe let him with a contented minde saye That should be my righte and they that thus wronge me do very vniustly Notwithstanding I franckly and freely confesse that before God I haue deserued farre more greuous thinges And by this meanes we shall not be lyke the Iewes which thorow their own wickednes were the cause of all their miseries and plagues and yet thought to enioye their right and libertie although they had cast out God among them from his right longe afore euen as euill subiectes shoulde require of their maiestrate helpe and defence againste their enemies and yet would be free from paying tribute toll rent subsidie and such other paymentes that are due from them to the maiestrate But God aforeseing this hath geuen the maiestrate a swearde that he shoulde compel the vnwilling and disobedient The cōmon people also would gladly haue Pastours and preachers among them and yet do they defraude their ministers most vniustly of their tythes and other dueties which they ought of conscience to paye And forasmuche as the spirituall Pastour hath no power to compell them that refuse to paye their duties the miserable caytiues poll and pill bribe and steale defraude and conuey from the good pastour which continually both in prayer and exhortation watcheth like a faithfull sheppeheard for the saluatiō of their soules all that euer they can thincke it well gotten good although they haue gotten it neuer so wickedly and vniustly I sweare ▪ say they by Iesus Christ It is wel gottē that is gotten of a Priest The godly maiestrates in this behalfe ought to maintaine the right of the Pastours and seuerely to punishe such rebelles as walke inordinatly and wil not paye their duties The worckeman is worthy of his rewarde sayth our Sauiour Christ. The blessed Apostle writeth who goeth a warfare any time at his owne coste Who planteth a vineyarde eateth not of the