of the worlde He shal be a kyng saieth the Prophet but yet with pouertie miserie without al princely reputation if the matter be consydered after the custom of the world of princes This Prophete also speaketh of an other power of this kyng For he calleth hym righteous and a sauiour and not riche fortunate or a glorious kyng before the worlde but righteous and a sauior whiche bryngeth with hym iustice and saluation and destroyeth synne and death the enemie of synne and death whiche shall delyuer all from synne and death that beleue in hym and take hym for theyr kyng and are not offēded with the borowed asse They that do this haue geuen vnto them remission of synne and remedye agaynst deathe to the attainement of euerlastyng lyfe And althoughe their body dye and be buried yet is it not to be called death but rather a slepe And this it is that Zacharie wyll teache vs of Christ when he geueth him these two names that is of a righteous and Sauior whiche may be the deathe of deathe and destroy the power of the deuyll and by this meanes deliuer vs that beleue in hym from sinne and death and transpose vs into the kingdom of angels wher is life and saluation He left for the kynges of the worlde their glorie richesse towers palaces Let them lyue in glorie neuer so muche buyld they neuer so gorgeously be theyr apparell neuer so costely yet haue they not this power whiche this poore kyng had For there is no emperor kyng or pope so mighty with all hys power that can delyuer vs from the least synne that is and that can heale a small disease with all the richesse that he hath And what shall I say than that they haue muche lesse any power agaynst euerlastyng deathe and hell But this poore kyng onely helpeth therin and that not only against one synne but against al sinne and not only agaynst my synnes but agaynst the synnes of the whole worlde He came not onely to take awaye diseases but also death and not onely death but also the deathe of all the world Tell this sayth the prophet to the daughter of Syon that she be not offended for his lowe behauiour but that she shut vp her eies and open her eares and let her not consyder howe poore this kyng is in syght but what the word doth teache of this kyng The pouertie is open forasmuche as he commeth on an asse without ridyng apparell But in that he forgeueth synne deliuereth from death geueth saluation and euerlastyng life to them that are sanctified that is not sene wherfore the word therof is only to be herd and to be beleued So saith Zacharie Tel the daughter of Sion that she may knowe and not be moued nor offended that he commeth so pore vnto his people and dyeth so shamefull a deathe For all these thynges be doone for thy sake that thou by thys Sauior mightest be saued against the deuyl death his purpose is to sanctifie thee and to delyuer the frō synne All endeuours are in vayne when we regarde not the sence of the eares but loke to haue it allowed by the eies For this kyng differeth very muche from other kyngs What so euer they do they do it in great magnificence and pompe But in Christe it is not so which fyrst in Baptisme gaue vs this strength wher by we ar deliuered from sinne from death Here the eies se nothing but cōmon water ▪ which is included in the word and pronunciation therof Here the eies see nothing then the breath of a man but this we must be ware that we folowe not the iudgement of the eyes The eies ar to be shut vp and the eares to be opened and the worde to be heard Whiche teacheth that our Lord Iesu Christ shed his bloode for the remission of synnes and euerlastyng lyfe These gyftes are founde for a suretie in the holye Baptisme in the Supper of the Lorde in the preachynge of the Gospell This is true But because of the simplicitie therof they ar not thought to haue so great efficacie by the lauer of water supper of the Lorde But beware thy eies bring the not to this straite It semeth an absurde thyng in the eies of the people that he that came on a vile asse and after was crucified shoulde be thought to haue power agaynst synne death and hell No mans sight was so clere as to see that But the prophet saith it Therfore in this matter there is no nede of eies but of Faithe and eares Wherfore sayth the Euangelist Tell the daughter of Syon And the Prophete sayth Reioyce Syon be glad daunce and leape for ioye O Ierusalem beholde thy kyng commeth What maner of kyng A righteous kyng and a sauior which shall sanctifie thee and saue thee For he wyl communicate his righteousnes and saluation with thee that thou myghtest be free from synne and he wyl dye for thee that thou by his death mayst be delyuered frome eternall death Wherfore let not the great pouertie that is in hym offend thee thy lyfe and saluation lyeth hydde in hym Geue thankes for the benefyte and vse it to thy comforte For all these thynges are doone for thy saluation Wherfore this is our kyng Iesus Christ this is his kingdome and office He handleth no taxes and tributes he careth for no towers nor for worldly magnificence But when we are now come to the marke of deathe so that we can lyue here no longer Then is it the office of this kyng that we by his passion and death may walke into Paradise and say on this maner I am sanctified through my kyng Iesus Christe whiche for that cause came after a vile forme and would be crucified that he myghte sanctifie me and that in me he might slea synne and death He that beleueth this on this wise as he heareth and is preached in the Gospell shal be sure of saluation For therfore was Baptisme ordeined of Christe that by it he might put his iustice on the and that his holynes and innocencie may become thyne by right For al we are miserable synners But in Baptisme Christ doth comfort vs and saith Geue me thy synnes and take thou my rightousnes and holynes Let thy death be taken from thee and my lyfe put on thee Wherfore this doctrine ought gladly to be receiued and the godlynes therof then also it ought to be declared in our lyfe that God myght not seme to haue geuen this lyght in vayne vnto the earthe But it chanceth contrarywise and the world is made oftentimes the worse for this doctrine And here is the very diuel reigning with al his kingdom in the vnkynd worldly man for all this greate grace of God The matter is playne that there is nowe more auarice couetousnes crueltie impudent lechery aduoutrie and wickednes then was before vnder the popedome What is the cause Uerily no other thing then
from the curse of the law from desperation from death from hell from the wrathe of God and from euerlastyng damnation and are translated and remoued vnto the heauenly countrey that glorious kyngdome of the moste glorious God Last of all we opened vnto you how we ought by faith to take and chalenge vnto vs those moste singuler and inestimable benefites so forme and frame our conuersation and lyfe after the example of Christ that it may outwardly appere that we be the thankfull disciples of Christ and the faithful and louing children of the heauenly Father And for as muche as we can not doo this of our owne strengthe and power let vs moste humbly pray vnto God that he for Christ Iesus sake may geue vs his strength and spirite that we may liue before him in pure faith vnfained loue in the great day of the Lord appere fautlesse among the dere and welbeloued children of God and so heare out of his mouthe which suffered and dyed for vs this moste swete and comfortable saying Come ye blessed of my father possesse the kyngdome whych was prepared for you from the begynnyng of the worlde To this lord CHRIST our alone Sauiour and most perfect redemer with God the father the holy ghost our moste swete conforter be all honor glorie praise for euer Amen The Gospell on Easter day Iohn xx THe fyrst day of the Sabbothes came Mary Magdalen early when it was yet darke vnto the Sepulchre and saw the stone taken away from the graue Then shee ran and came to Simon Peter and to the other disciple whom Iesus loued and sayth vnto them They haue taken away the Lorde out of the graue and we can not tell where they haue layde hym Peter therfore went forth and that other disciple and came vnto the Sepulchre They ran bothe together and that other disciple dyd outrunne Peter and came firste to the Sepulchre And when he had stowped downe he sawe the lynnen clothes lyinge yet went he not in Then came Simon Peter folowynge hym and wente into the Sepulchre and sawe the lynnen clothes lye and the napkyn that was about his head not lying with the lynnen clothes but wrapped together in a place by it selfe Then went in also that other disciple whiche came fyrst to the Sepulchre and he sawe and beleued For as yet they knewe not the Scripture that he shoulde ryse agayne from death Then the Disciples went away againe to theyr owne home THE EXPOSITION IN as muche as thys daye accordyng to the auncient and commendable custome of Christs church we celebrate the laudable feast and worthy memorie of the moste noble and victorious resurrection of oure Sauioure Iesus Christ it is mete and conuenient that we speake and entreate of the same at this present For the true sanctifying and halowing of feastfull days consisteth in the true worshippyng of God which is none other thing praiers thankes geuing ones done then to exercise the worde bothe in preachyng and readyng We therfore at this tyme wyll make our conference according to the tyme of the glorious resurrection of our moste louyng Lorde and swete Sauiour Christe Iesu. And in this our conference we will firste of all consyder what maner of Resurrection the risyng agayn of Christ frome death vnto lyfe was After that we will declare what vtilitie and profyte what fruicte and goodnesse the moste victorious and triumphant Resurrection of Christe hathe broughte vnto vs as we haue to fore shewed of his Passion and deathe As touchynge the fyrste lette vs not thynke that the resurrection of Christ was a common resurrection frome deathe as was the Resurrection of Lazarus but besydes thys that Christe rose agayne in the fleshe and corporallye he also spiritually became the Lorde of deathe and ouercame it and broughte with hym euerlastynge lyfe so that all that beleue are risen agayne with hym and haue ouercome deathe And by this his resurrection he hath not onely obteined a temporall life but also a spirituall lyfe For as he before by the temporall deathe of the Crosse dyd slea and vtterly abolyshe the spirituall deathe of synne and hell So he lykewise by his resurrection hath not only recouered and broughte agayne the temporall lyfe and quietnesse but also euerlastynge lyfe and perpetuall ioye Wherof wee may learne that Christe is rysen agayne twoo manner of wayes Fyrste after the fleshe by the whyche Resurrection he made hys deade body quicke his despised body glorious His weake and feeble body mightie and stronge his naturall body supernaturall and spirituall Of this resurrection we reade in many places of the scripture Among all Paule hath these wordes in the chronicle of the Apostles Actes where he speaketh on this maner And we shewe vnto you that the promise whiche was made vnto the fathers God hath fulfilled to their children euen vnto vs in that he raised vp Iesus as it is written in the first Psalme Thou art my sonne this day haue I begotten the. And in his firste epistle to the Corinthiās he saith that Christ after his resurrection was sene of more then of fiue hūdred brethren And moreouer that he shewed himself before to the .xii. and to many other brethren as we maye see playnly written in the Euangelistes Secondly there was in Christ also an inward spirituall resurrection in that he escaped from the horror of death hell syn and the wrath of God and came vnto euerlasting ioy life health peace gladnes Of this he glorieth and speaketh by the mouth of that prince like Prophet sayinge Thou haste made the wayes of lyfe knowen to me Thou shalt fill me ful of gladnes with thy countenance Againe Thou hast turned my heuines into ioye thou hast put of my sackclothe and girded me with gladnes All these ar gratulations reioycinges and thankes geuynges that God the heauenly Father hath deliuered his sonne Christ from the horror of hell and death and not him only but also with him and through him all faithfull christians Whereof we shall speake more largely hereafter How the resurrection of Christ was don according to the historie how he rose again on Easter day betymes in the morning before the sonne was vp howe the women found the sepulchre emptie Again howe they were conforted of the Aungell and admonished of his resurrection This with diuers other things appertaining vnto the resurrection of Christ ar diligently written of the foure Euangelistes and ye your selues haue hertofore both heard red them Therfore at this time we will speake nothinge of that matter but we will rather declare set forth vnto you the profites and fruites which Christ hath gotten for vs by his glorious and royal resurrection and opē vnto you how we ought to enter into a newe lyfe with Christ. But before we come vnto this matter let vs speake somwhat of the innocencie and Godhead of Christe by the whiche he
could we beleue on Christe of whome we hadde not hearde as it is wrytten But howe shall they heare without a preacher Fayth commeth by hearyng hearyng commeth by the worde of God Therefore Christ suffered that victorie ouer death and hell and also that his glorious Gospell to be published to the whole world and all nations thorow the preachyng of the holy apostles and other godly doctours and teachers to be inuited bydden and called vnto it The seuenth fruict of Christs Resurrection is that Christe wyth his rysynge agayne frome death hathe iustified vs thorowe Faithe For as hee by his deathe hath abolyshed and put awaye synne euen so by hys Resurrection hath he brought vnto vs ryghtousnes as Paule saieth Christe was betrayde for oure synnes and rose agayne for oure iustification And blessed Peter sayth Blessed be God and the Father of oure Lorde Iesus Christe whyche accordyng to his abundant mercy begate vs agayn vnto a lyuely hope by that that Iesus Christ rose agayne from deathe to an inheritance immortall and vndefyled and that perysheth not reserued in heauen for you which ar kept by the power of God thorough Faythe vnto saluation Thus hath Christe by his resurrection made vs godly and ryghteous thorowe Fayth that we shold not onely by hym be made free frome synne but also become holy and righteous in hym if as Peter saith we beleue in God thorough hym which raised him vp from the dead and gaue the glorie vnto hym that we myght haue faith and hope toward God The eyght fruicte of Christes Resurrection is the glorious blessednesse and eternall lyfe of the soules whyche foloweth of Iustification and Faythe wherof the holy Apostle S. Paul speaketh in hys Epistle to the Ephesians sayenge GOD whyche is ryche in mercye for hys greate loue wherewyth hee loued vs euen whenne wee were deade in synnes quyckned vs together in CHRIST by grace are ye saued and raysed vs vp together with hym and made vs sytte togyther wyth hym amonge them that are in heauen The Prophete Osee also saythe He shall make vs alyue after twoo dayes and on the thyrde daye he shall rayse vs vppe that wee maye lyue in hys syghte Hereof commeth it that S. Peter calleth Christe the Lorde of lyfe For he that confesseth wyth hys mouthe and beleueth wyth his heart that GOD raysed vp Christe he is saued Thys lyfe and euerlastynge saluation Christe by hys Resurrection hath purchased and geuen vnto vs. Therefore Christ sayde to Mary Magdalene that she shoulde telle hys disciples that he would go vp vnto his father and their father As though he shoulde saye Nowe we haue a common inheritaunce one father one kyngedome and an euerlastynge lyfe common to vs all For hee that sanctifyethe and they that are sanctifyed are all one The laste fruite of Christes resurrection is the glorification and dignitie of our mortall bodies For as Christe in his Resurrection dydde caste awaye frome hym all weakenesse of mannes bodye because from hensefoorthe he shoulde bee no more mortall weake hungrye thyrstie nor haue any other infirmities but immortall and withoute all infirmitie and weakenesse So shall our mortall bodies bee lyke vnto hys glorious bodye at the Resurrection of the deade and shall for euer remayne in that glory and honour worldes without ende Of thys speaketh Sainct Paule sayenge Our conuersation is in heauen from whens wee looke for a Sauioure euen the Lorde Iesus Christe whyche shall transfigure and chaunge thys oure vyle bodye that hee maye make it lyke to his owne glorious bodye accordyng to the power wherwyth he is able to make all thynges subiecte to hymselfe And in an other place Paule reioyceth wyth all the Christians that we haue an euerlastyng dwelling place in heauen although this oure corruptible body destroyed and put awaye For yf we beleue that Iesus dyed and rose agayn then shall God bryng them with hym that are fallen a sleape by Iesus So shall we bee glorifyed with Christe as he before was glorified by hys Resurrection and made hys mortall bodye immortall and brought it vnto glorie As he also before gaue a shewe of this matter to hys Disciples in mount Thabor where his face dydde shyne as the Sunne and hys garmentes were made whiter thenne snowe He that desyreth to heare more of this matter lette hym reade the .xv. Chapter of saint Paules first epist. to the Corinthiās There shall he abundātly find how Christ rose again how manyfold and great fruict he hath purchased and gotten for vs by that his glorious resurrection Nowe forasmuche as we haue hearde and do perfectly knowe what great and singuler benefites we haue receaued by the victorious and triumphant resurrection of our Lorde and sauiour Iesus Christ How he hath ouercome synne death deuyll and hell and hath made vs not only free and safe frome them but also holy godly and rightous thorowe fayth so that we shall haue with hym euerlastyng lyfe and a glorified body it becometh vs as thankfull children with Christ to take vpon vs a new pure syncere vncorrupt and fautlesse lyfe as S. Paule exhorteth vs in his Epistle to the Romains saying We are buryed with Christe by baptisme for to dye that likewyse as Christ was raised vp from death by the glorie of the father euen so we also should walke in a newe lyfe Nowe what other thyng is a new lyfe then to eschew sinne and to doo that whiche is good and godly As Paul saith in his foresaid Epistle We ought no more from hensforth to serue synne And in an other Epistle hee sayth that Christ dyed to this ende for all menne that they whyche lyue shoulde from hensefoorth lyue not to them selues but to hym that died for thē and rose agayne So lykewyse doothe Paule reioyce that he lyueth not but Christ in hym And he exhorteth the Corinthians that forasmuche as they through faith in Christe are holye and righteous and yet for the remnantes of the vncleane fleshe are synners and vnrighteous they would purge out that olde leauyn Know ye not saith he that a litle leauen so wreth the whole lumpe of dough Purge out therfore the olde leauen that ye may be new dough as ye are swete bread For Christ our passeouer is offred vp for vs. Therfore lette vs kepe a ioyfull feast not with olde leauen neyther with the leauen of maliciousnes wickednes but with the swete bread of purenes trueth In the whiche wordes Paule doth euidentlye expresse require that we should leaue the olde vnpure lyfe whiche we haue of Adam and in spirite begin exercise a newe spirituall lyfe vnto the whiche Christe hath brought vs and that we should from tyme to tyme if anye olde leauen of wyckednes we fynde in our selues purge it out and vtterly cast it out awaye from vs so that for euer after as in profession so lykewise
Secondarilye this is to be noted that as the scripture geueth a peculiar name vnto CHRIST and calleth hym the worde of GOD So doth it also geue a proper name to the sprite callynge it Spiritus Sanctus that is the holye Ghoste whiche by his grace doth sanctifye the heartes whiche were before vnholy and defiled with synne This name bringeth greate conforte to all good Christian men For they perceaue that they are weaker then the deuill and vnable at all times to resyste hys temptations And as they are verye sorowfull that they fele the euyll spirite sore sette agaynste them so are they put in good hope that by CHRIST they obtayne the holye Ghoste whiche pardoneth theyr synnes and styrreth them to obeye God truly But howe the holye Ghoste dooth bringe thys to passe it is shewed in Iohns Gospell The holye Ghoste shall reproue the worlde of synne of iustice and of iudgement For so are the properties of the Trinitie discerned in the articles of our faith that GOD the father gaue vs bodye and lyfe and made vs to his Kyngedome And after that oure parentes became the firste synners and vnder deaths danger and we also as by enheritance succeded vnto their synne and forfet The sonne of god was made man and thorough his death restored to vs that that was loste deliuered vs from sinne and death This deliuerance doth the holy ghost set forth by the Gospell and so instructe the heartes of men to beleue therin that is to haue sure confort therin that CHRIST died for them and that they maye not doubt but that they are reconciled to God the father by that death so that he wili no more remember their synnes but will forgeue them for Christes sake This doth signifie the sanctifiynge of the heartes or the purifying by fayth as Peter speaketh in the Actes of the Apostles And wher as is suche remission of synnes by faith so that we do not despaire althoughe diuers sinnes remaine but take sure conforte thorowe the death and resurrection of CHRIST There foloweth at the lenght the second sanctifyinge of the holye Ghoste wherein oure bodyes also are sanctified by the holye Ghoste as when we geue ouer oure selues no more to sin nor be delighted therwith but abstayne and studie to do those thynges that please God as Paule teacheth He that stole set hym steale no more but rather let hym labor with his owne handes that that is good that he maye haue to geue to the nedefull c. This is the propertie of the holy Ghoste to begin in vs a newe and true obedience towarde GOD that we maye resiste synne and mortifye the fleshe and so obtaine remission of oure sinnes by faith But this sanctifying is not parfect by and by with the first For if the fyrst were not the second coulde not muche preuayle For fleshe and bloud are full of infirmitie but the deuill is excedynge mighty against vs and we haue receaued onely the firste fruites of the spirite Wherefore this obedience can not be parfect and there is no sanctifyinge to attayne vnto ryghteousnes before GOD and euerlastynge lyfe than the sanctifyinge of fayth wherof is spoken before For thereof dependeth the whole matter wheras the second sanctifyinge when it hath done all that it can confesseth his owne vnprofitablenes and stycketh onelye to the sanctifyinge whiche commeth of Gods grace and mercie Hereof then is it plaine why the holye Ghoste is so called because it doth make holy and sanctifye that is by the word it stirreth vp in vs fayth towarde CHRIST that thereby we maye obtayne remission of oure synnes Besyde this office of sanctifyinge the holy Ghoste hath other offices as he hath other names in scripture For Zacharie calleth hym the spirite of prayer because he encourageth the heartes to truste surelye in GOD and to call vpon hym in their necessities Also CHRIST calleth hym the conforter whiche helpeth oure heartes by stirringe vs to take paciently all thynges that they shoulde be feared by no misfortune or combrance of the worlde Also he calleth him the spirit of truth because to withstand lies and heresies and to confirme the pure word and true faith he is alwayes bent Wheras contrariwise the deuill by our reason and false doctrine woulde caste vs hedlong into errours and lyes These are the proper offices of the holye Ghoste besyde that he garnisheth the heartes of the faythfull with diuers vertues and gyftes and is suche a conforter that bydeth with vs alwayes where as all the worldlye conforte is but for a tyme and at laste forsaketh vs. Seynge then that the holye Ghoste dooth worke suche greate thynges in vs. This also is to be learned Whiche is the waye to attaine to suche greate gyftes and howe they maye begynne to growe in vs and that we maye receaue the holye Ghoste and thereby be sanctifyed and saued As touchynge this thynge CHRIST hymselfe doth teache vs. Luke xj Wheras he sayth on this wise Seynge that you that are euyll can geue good thynges to youre sonnes howe muche more can youre heauenly father geue his holye spyrite vnto them that aske it of hym Yt is a sentence worthy to be rehearsed teachynge fyrste that GOD woulde that the holye Ghoste shoulde be obtayned by prayer of hym and that he geueth it to them that wyth humble prayers desire it of the father Wherefore when thou haste a desyre in thy mynde to obtayne the holy Ghoste of GOD continewe in prayinge and doubte not but thou shalte obtayne This is the redye waye to obtayne the holye Ghoste For CHRIST hym selfe dooth teache thee so to doo and to call vpon GOD the father often for the holye Ghoste but this prayer as all other prayers muste be made also in the name of IESV and on suche wyse muste we praye GOD that he for CHRIST his Sonne sake wyll geue vs the holye Ghoste And to the attainement thereof haue greate helpe in that that Christ ascended to the father for no other cause but to receaue these gyftes of the father and to geue them vnto vs. Wherfore in our prayers we can not doubt for it is not onely commanded of God that we shoulde praye for the holye ghoste and also promised that we shall obtayne but also his wil is redie to geue it For as muche as Christ therfore sitteth at the right hande of God the father to distribute amongest vs these gyftes For he also receaued them of the father as it is writent in the .lxviij. psal Not for hymselfe but for men to geue them vnto them Besides prayers there are other things also necessary to the obtayninge of the holye Ghoste For we muste haue a feruent studie to read or heare the worde of God and to vse often the Sacraments that all these thinges ioyned to gether may make opē the way for the holy ghost For this is once for all
Turne O turne from your wicked waies and wherfore will ye dye O ye house of Israell For where as our hertes thynke that God is a cruell Iudge with whome synners haue no hope of forgeuenesse of theyr synnes it is a false imagination For thys ought not to take awaye our hope from the mercy of God because the lawe is so fierce and vnmercyfull agaynst synners For the Lawe dothe but her office declaryng what the Iudgement of God shall bee agaynst synners Neyther canne the cause of synners bee otherwyse if it be examined by the Lawe whyche accuseth curseth condempneth woundeth and kylleth so manye as it fyndeth gyltie withoute exception For synners muste needes abyde the sentence and Iudgemente of the Lawe because of the ryghtuousnesse which GOD lawfully requireth of all menne Yet for all that the Lawe is no lette vnto God but that he by hys grace maye restore theym and sette them withoute all daunger that were before condemned of the lawe Who so euer therefore appeale frome God thorowe the decrees of the lawe cruell and suche one as wil not be intreated vnto god mercifull and such one as wyll not the deathe of synners and falle downe before the Lorde with this seruaunt and desyre mercye they without doubte obteyne the inwarde mercy of Gods moste mercyfull bowels as the testimonie of Christe is here that the bowels of God yearne and are moued when synners are driuen by the lawe and synne to destruction and euerlasting bondage Wherfore when thou feelest thy debt haue thy recourse with this seruaunt to the mercye of God and thynke for a suertie that it is Goddes will that thou sholdest not dye but haue euerlastyng lyfe And what is the meane by the whiche God would haue mercy vpon vs the Gospel sheweth in other places euen that the sonne of God Iesus Christ is becom man for vs synners and toke our syns vpon him and satisfied for them by his death Loke where this faith is as touchyng Christ his deathe there is the wrath of God ouercome so that he suffreth himselfe to be reconciled to man and is no more angry with him For he hath declared in Iesu Christe that he hathe a verye prompt redy mynd to mercy whiche hath mercy on vs as the father on his chyldren For he forthwith as soone as the kyngdom of death and of synne was set vp by Adam and Eue set forth a hope of saluation agaynst thys kyngdome by the promyse as touchynge the seede of the woman And thys is oure doctrine which thanks be to god in our Churche is sette foorth syncerely and withoute fault that remission of sinnes cometh vnto vs only by the grace and mercy of God As it is described in thys place by the seruant which oweth such a great summe but yet obtaineth a quittance of it not by merite and desert but onely by mercy and grace and that only for this that he sticketh sure to grace and prayeth for the mercy of God Wherfore the doctrine of the Papistes is erronious false and blasphemous whenne they preache as concernynge remission of synnes For they caste menne with theyr vnpayable dettes vnto theyr owne workes But when we teache that remyssion of synne is onely to be asked of God by Christe they condemne it as heresie and false But iudge thou thys by the true meanyng of the Gospell which of vs both do preache more truly as touching remission of sinnes whether we that cōmend the mercy of God in Christ or they that persuade mē to works and satisfactions To be brief al this sermon tendeth to this end that we shold learn that God hath mercy on vs freely and forgeueth all our debt for naught Christ admonisheth vs here as touching this grace that we also by this exāple shold behaue our selues likewise shew no crueltie towarde our neighbour for that we haue receaued the remittyng of so great debtes from God For other wise can they not do that acknowledge truly the remission of sinnes before GOD. And this is the fyrst cause the whyche Christe hath set foorthe and in the meane tyme hee doothe teache what is the way vnto Saluation whereby we myght obteyne grace and Remission of synnes The seconde cause is when Christ requireth of vs to consyder well the wronge and damage doone vnto vs. For yf that wee trye all thynges by a iust balaunce we shall perceaue that oure debtes to God be alwayes tenne myllions of talentes in comparyson of the debte of the hundred pence that our neighbour dooth owe vnto vs. If thys bee welle consydered it wylle admonyshe vs where as GOD hathe forgeuen vs so greate a summe that we shold not to straightly require our minute but iudge al things according to equitie For what are a hundred pens in respecte of tenne millyons of talentes Wherfore these thynges wyll make vs ashamed and not without a iuste cause yf that wee whyche haue gotten Remission of so greate thynges wyll not pardon our neighbours in lytle thyngs They do not well esteme the mercy of God that are so strait to their neighbors The third cause is that Christe in this Parable calleth vs all seruauntes Thys seruant sayeth he went foorth and chaunced vppon one of his fellowe seruantes that owed vnto hym an hundred pence Thys also might worthily adhort vs vnto mercyfulnes and withdraw vs from reuengyng For we are but felow seruauntes and all we haue one Lorde whose propre office it is to reuenge all trespasses whose maiestie is not to be resisted nor hys power to be mynished neyther will he suffer thee if thou do so as he saith in an other place Leaue to me the reuēging I wil reward saieth the Lorde For without thy reuengyng it is Gods office to punyshe syn And to thys ministration he hath not onely the deuyll that vexeth the body and goodes when GOD permytteth hym so to doo but he hath also certayne powers in the earthe that euerye one for theyr parte shoulde punyshe and reuenge that is the parentes and officers All these are commaunded to be a terrour and feare to euyll woorkes To these reuengers must al flee vnto that suffer wrōg eyther in Cities or in housholdes For they are all felow seruantes and ought not to reuenge their owne wronges If any haue an office to punyshe and yet punysheth not GOD wyll not leaue hym vnpunyshed For hee doothe not onely challenge thys for his owne office But hee hym selfe also whenne these reuengers appoynted of hym ceasse frome dooynge their dutie exerciseth reuenging for the oppressed and vexed Wherfore all men must beware that they reuenge not their owne wronge This is the meaninge of Christes saying wheras he sayth in the parable This seruant fell vpon one of his felow seruants The fowerth cause is He that will not also thinke vpon the greatnes of Gods mercie and the litle and small debt of his felowe seruant in whom he hath no power
that mē do not gladly receiue this doctrin as it behoueth them to do but all set naught by it They care more for golde and riches then this incomparable treasure which Christ the sonne of GOD brought downe to vs from heauen Wherfore this punishement is deserued wherwith God plagueth these vnkynde persons If thou sayth he thinkest thy self vnworthy to geue me thākes for that I delyuer thee from great euyls frome syn from death be it so truly And I wil make that thou shalt greuously trauaile vnder sinne and death seyng thou louest it so wel And wher as before thou were in the danger but of one diuel nowe shalt thou be vexed of seuen worse Wherfore I adhorie you to here this doctrine with a godly feare and to be thākfull for it and to pray God with all your harts that he may confirme you in this fayth that ye may kepe suche doctrine Wherby it shall come to passe that we be made daily more sobre more obedient more gentle more chast and better For this is the nature of this doctrine to make men more ful of modestie and softnes of obedience and chastitie But they that cast it from them becom seuen tymes worse then they were when they were without this doctrine as examples doo testifie euery where Wherfore take ye hede truly the tyme will come it will come without doubt when God shall reuenge this vnkyndnes and then shall it be sene what the world hath deserued by this vnkyndnes Wherfore marke wel the hystorie of this gospel For seyng that the Iewes woulde not here the voyce of the prophete this is sayd vnto vs that our kyng commeth meke and poore that we shoulde not be offended neither haue respect to the pōpe riches of the worlde But let vs consyder that this our kinge is righteous and a Sauiour whiche deliuereth vs from sinne and from deathe And when this is taught receaue it gladly and louingely and geue God thankes least after that ye be fayne to receiue the deuyll with howling wailing and gnashing of teeth To the whiche thyng we are adhorted also by the example of the Apostles and of other which were in the trayn of this kyng For seyng that Christ is a kyng he must nedes haue a kyngedome and people and this people muste shewe their due seruice to their kynge What seruice this is the hystorie declareth For here be found some that knowlege that the Lord Iesu the kyng is come and be not ashamed to be amongest the waiting men of this asse and poore kynge Amongest these are the Apostles first which knowledge the Lord Iesu Christ to be the true Messias that shall iustifie and become a sauiour agaynst synne and death Wherfore they bring vnto Christe an asse that is they councell the Iewes to go to Christ whiche hytherto haue lyued vnder the lawe haue borne the burden therof lyke asses Then with the asse they bryng a colt also vnto Christ that is the Gentiles that be not yet tamed neither wer vnder any lawe For Christ is the Sauior of all men Wherfore al true Euangelists and teachers ought to bring men vnto Christ And this is one seruice that is due to this kyng that he be knowen receyued and glorified of all men for the rightuous Sauiour The second seruice is that we sing Osanna to Christ on the Asse that is that after we haue receaued this Sauiour and knowledge hym for our kyng that men wyshe well to him and to his kyngdom and that they do all thynges that belonge to the aduancyng of thys kyngdome although it offend the Phariseis and chief priestes neuer so muche For Osanna signifieth Saue O lord blesse Lord the sonne of Dauid As we say in the Lordes prayer Thy kyngdome come For the diuell and his membres will not cease to go about to abolyshe or at the leaste corrupte this kyngdome Here haue we nede of prayer that it may please God to infringe and represse this enterprise of the diuell The third is that we do not only pray but also put of our clothes and sprede them to our Lord Christ in the way that the pompe of his comming may be more syghtfull and not so beggarly And this is then done when accordyng to our abilitie we helpe the ministery of the worde that there may be plentie of teachers good men which both by teachyng and lyuyng maye be gouerners of the congregation And also that they that nowe are ministers may so be handled that they may see to their duetie and geue them selfe to studye and not to fall away from their ministration for lack of lyuyng or to be busied with other thyngs that they can not haue leasure to doo theyr duetie To be short what soeuer thyngs or riches is bestowed to this vse that the ministrations in the cōgregation may be wel ordred and maie haue true pastors It is to be vnderstanded by the clothes which ar spread for Christ that his commyng may be somewhat more kynglike Thus must this seruice be doone to this kyng neither care thou for the Priestes and Phariseys whiche are moued for this sclender pompe and do al that they can to let it But Christ doth not suffer this For where as he is kynge he canne not be without a people and he hath nede also to be serued like a kinge And happy are they that serue this king For he is such a king that he will serue vs againe not with riches and store for that were to base a thyng for this king but with righteousnes agaynst synne with saluation against death and dampnation Wherefore it is expedient that we should be redy and glad to doo this king seruice Neither let vs be offended with the example of the Pope and bishops and suche other which bring not the asse to Christ as the Apostles did to put him theron but that thei may ride vpon the asse themselues and may kepe men vnder the danger of their doctrine as they list but thei make Christ go on foote neither can they suffer him to come through his Gospell and to turne mens eies vnto hym These false doctours haue their disciples also whyche flatter with theim and strawe boughes of Palmes and Oliues in their waye but they cast stones at Christ. For they persecute hym and his gospell and all that professe it These in that daye shall knowe with the Iewes that they haue despised the righteous kyng and Sauiour and therfore shall suffer the wrathe of God for euer Wheras contrary they that haue receaued hym and confessed hym and hath become parteners with him in all that they haue shall obteine by hym iustice and euerlasting lyfe The whiche thyng as our truste and wishe is might chance vnto vs through our Lorde Iesu Christe and Sauiour Amen The seconde Sonday of Aduent ¶ The Gospell of S. Luke xxi THere shal be signes in the Sonne and in the
man that of God mannes nature might be made one person The diuell can not ioyne him self so nighe to mā But God is made man and yet he remayneth a man And by this meanes he set him self more depely in mannes fleshe than the dyuell can which may enter into mannes body and vexe it but he can not be made man that the diuell and man might become one person Betwene these two natures is ther alway remayning a difference of persones not only in substance but also in person But in CHRIST that is borne these things be one For the sōne of God is made one flesh and one bloud borne of the virgyn Mary after the course of nature as all be excepte that he was not conceaued of mā but of the holy Ghost and hath escaped the fylthy mark of the dyuell and was borne with very pure flesh and bloud wheras oures is full of synne In all other things he is lyke vs which was subiecte to all naturall actions in all poyntes as other men As sayth Paule He was found in behauiour as a man so that all that sawe hym or heard hym dyd affirme that he muste nedes be a true and naturall man not any phantasme or appearing only for he had all the properties that belonge to this lyfe And this is the ioy as touching the which speaketh the Angel I speake only of the glorie not of the fruite For therof is it wont to be declared in the history of the passion and resurrection Now do we speake only of the glory that GOD is so nighe ioyned vnto vs that he is of my flesh bloud and soule very man as we be With this so great and meruailous glory hath he begon this matter and aduaūced mankind therby to high renoume And the Angell setteth this forth vnto men and sayth I shew you great ioy which shall be to the whole people The word sheweth that his mynde was rauished with some great ioy He telleth it boldly to the shepheards He wold that all men with hym shold know of this great honour wherby mannes nature is come to such dignitie that GOD whiche made all things is become oure flesh and bloud And if we wold ponder this well although we had no other profite therby yet wolde it make together amongest vs a great flame of charitie and loue I speake not yet as I said before of the profyt vse but only of the glory therof If we were moued earnestly therwith yt wold suffer no malice to remayne amongest vs. The reason is Who is there that wold hate this kinde or hurt it which is euen as oure God in body and sowle shall we not for this glories sake wher with God hath garnished vs loue all men do the best that we can for all men The Angels are more excellent creatures then we men are But this glory is not geuen them God was not made an Angell neither an Angell was made God Furthermore the Angels are innocent and holy which condicion was more agreable with Gods maiestye But it semeth otherwyse to him he choseth the viler creature which was subiect to syn which is hold captiue vnder the kyngdom of the diuell and the tyrannye of death Whom the dyuel vexeth and troubleth extremely He could not humble him self any lower But should not we be stirred hereby to loue and charitie to esteme one an other and not to neglecte but to proue mastries who can do other moste good Certayn of the fathers and amongest them as it now cometh to mynde Bernarde thought that the diuell whan he was in heauen did se before that the sonne of God should become man and for that cause enuied at man and began to hate God because he had not chosen rather to become an Angell than a man and that for this enuie and pride he was caste out of heauen Whether this were fayned or done in dede yet wold the holy fathers signifie hereby howe great is oure renoume in that that God became man and tooke the very same mannes nature which belongeth to vs all whiche haue ben in the dyuels daunger and captiue to synne and death In what wretched case then are they whiche are ignorante of this renoume But yet are they much more wretched which when the Angels or Apostles shew such things that God hath visited mans nature and tooke it on him and made it Lord ouer al creatures yet do not reioyce O how wretched are they that are not moued with this tidings If one amongest many bretherne should come to be a kīg how wold al the other reioyce how bolde would they waxe As Iosephs bretherne may be an example of this And this is a naturall zeale But how chāceth it that we reioyce not in such a great matter that we are not moued neither do geue thanks to GOD that oure God hath taken oure flesh and bloud and now sitteth at the right hand of God Lord ouer all creatures He therfore that wold esteme this as it is in dede wold loue all flesh and bloud in the worlde for this flesh and blouds sake and wold hate no mā The only gloriouse sight and contemplation of the humanitie of Christ oure God wold so chere vs replenishe vs with ioy that we should neuer be angry with any man Yea and he that beholdeth this image continually that the sonne of God is made man wold not loke for any wrathful displeasure frō Christe but hope for all goodnes at his hand For no man is angry with him self or hurteth him self Now is Christ one of vs and a man How could he hate him self that is to say vs which are his flesh bloud And if this sight were well printed in vs it wold sone put away all exāples of Gods wrathe out of oure myndes as is Noes floud the punishement of Sodom and Gomor All that wold vanishe away at such a contemplatiō if I wold muse of this only man which is God hath estemed mannes nature so greatly that he became man But be these things neuer so inestimable yet some mē are so mad that they care not they caste away this treasure and set their mynd on other things to heape vp riches to purchase get whereto mens myndes are wont wholy to be stirred And this is the cause that we fele no ioy rise in vs at the tydinges of the Angell Wherfore this thing may wel make vs ioyful and proude that we are preferred before all creatures in this renoume yea before Angels and may boaste and say My flesh my bloud sitteth on the right hand of God and hath the rule of all No Angell or creature hath suche renoume but my flesh and my bloud This fier ought to melt as it were in one all mens hartes and to inflame men with suche mutuall loue that we should embrace one an other with al oure hartes But this is the continuall working of the diuell to make vs forget
wherein euery man must beare a burnyng candell And so by this meanes the Papists passe ouer the daye wyth shewes and triflyng games and yet they cloke al theyr doyng wyth an holye pretence of Goddes seruyce Wyllynge that it shoulde bee taken for a memoryall of the commynge of Ioseph and Marie wyth the chyld into the Churche They make dyuers expositions also what the candelles shoulde sygnyfye And if a man shold demaunde of them why they doo all these thynges Here they doubte not to answere that it was a maner of the Gentiles at the Calendes of Februarie to cary about fier brandes both in cities and townes And that Pope Sergius ordeined that it should be turned out of a Gentile ceremonie into a christian ceremonie And here ye maye see how welle they doo that learne of the Gentiles howe to honor God and so ordeyne their christianitie therby For the most part of all their seruice is grounded on suche a foundation that either they folow lyke apes the law of Moses or els while they go about to correcte the abhominations of the Gentiles they ordeyne by lawe in the churche more greater abhominations And they are euen well rewarded for their foolyshnes For why would they not heare Simeon preachyng of this saluation and lyght of synners and glorie of the righteous Now is it conuenient for vs to haue respecte to this lyghte and to geue God thankes for it and always to be myndfull of this doctrine of Simeon as touchyng this chyld God our heauenly father blesse the gyft of this lyghte and graunt vs saluation therby Amen The Sonday called Quinquagesima ¶ The Gospell Luke xviii IEsus tooke vnto hym the twelue and sayde vnto them Behold we go vp to Ierusalem and al shal be fulfylled that are written by the Prophetes of the sonne of man For he shal be deliuered vnto the GeÌ„tiles and shal be mocked and despitefully intreated and spitted on And when they haue scourged hym they wyll put hym to death and the thirde day he shall ryse agayne And they vnderstode none of these thinges And this saying was hyd from them so that they perceyued not the thynges whyche were spoken And it cam to passe that as he was come nigh to Hierico a certayne blynd man sate by the high way syde beggyng And when he heard the people passe by he asked what it meant And they sayd vnto hym that Iesus of Nazareth passed by And he cried saying Iesu thou sonne of Dauid haue mercy on me And they which went before rebuked hym that he shoulde holde his peace But he cried so muche the more thou sonne of Dauid haue mercy on me And Iesus stode styll and commaunded hym to be brought vnto hym And when he was come nere he asked him sayeng What wylt thou that I doo vnto thee And he sayd Lord that I myght receyue my syght And Iesus sayd vnto hym Receiue thy syght thy faith hath saued thee And immediatly he receyued his sight and folowed hym praisynge God And all the people when they sawe it gaue prayse vnto God THE EXPOSITION THere be two partes of this Gospell The first is a prophecy wherin Christ sheweth his disciples of his passion to come And these be the wordes whiche are repeted by the Angels to the women at Christes sepulchre wheras they said RemeÌ„bre that he said vnto you before when he was in Galilee The sonne of man must be deliuered into the handes of synners and be crucified ryse agayne the thirde day For this iourney of Christe is now from Galile to Ierusalem where as he was crucified The second part is a miracle of the restoryng of syght to the blynde Thyrdely the Euangeliste saythe that the Disciples vnderstoode not the Prophecie of Christe They suspected that it was an allegorie and that it oughte to bee taken otherwise thenne it was spoken They coulde by no meanes beleue the wordes to bee trewe as hee spake them They gathered the myracles whiche Christe wrought when he raised vp the deade and gaue sight to the blynd that god was surely with him And that the kyngdome semed hereby to become his and that they shold be lordes dukes Earles in that kyngdom vnder hym For what daunger in the world or what case would put downe suche a mighty man that coulde with his worde take awaye death and all euyll Neyther could they thynke but that there was fellowshyppe vnitie and coniunction betwene God and hym and therfore that hee coulde not be so forsaken of God that any euyll shoulde haue the vpper hande of hym And what man that is ignorant of the greate secretes of God coulde iudge otherwise But in the mean time herby is it signified that this is the nature of al good works that when they be shewed before they come to passe they passe mans capacitie But when they ar fulfilled they ar perceiued and appeare open to the sences And thus dothe Iohn oftentymes reherse that the disciples of Christe perceaued afterwarde that Christ had spoken vnto them Wherefore Faythe is of necessitie required to the worde of God For when God speaketh he dothe it after his maner on suche wyse that hys wordes are of suche thynges as are farre oute of the capacitie of naturall reason And so longe is faythe requisite vntylle the thynge bee fulfylled whyche was spoken of before As for an example The word of God teacheth vs of the resurrection of the fleshe Reason vnderstandeth it not they that take reason for their guide as the wise of the world doo they mocke and scorne christen men because they consente to this article so soone that there should be an other life after this Likewise it can seme nothyng agreable to reason that god shoulde become man and bee borne of the virgine Marye All these thynges are to be receaued only by faith vntill that in the lyfe to comme they shall be felte and perceyued in very dede It semeth a great foly to reason that by the water of baptisme Gods grace and fauour shoulde be obteined without desert or merit or that remission of synne should be geuen by absolution and preachynge of the Gospel It counteth christen men to be very folyshe in this poynt What thynkest thou sayth reason shal be done by these small trisâ—es Thou must rather do such thynges as are comendable before God for their peyn and greate trauayle that muste bee taken in doynge theym We nede not to goe farre to proue this The Popes doctrine tendeth wholly to this ende to make menne obtayne remission of synnes by their workes For it semeth but a fable to reason that men should be made acceptable to God meete for Gods kyngdom by Baptisme The word it self is but a despysed thing And the professoures therof are but weake synners Why shold not reason therfore thynke it a madnes to commyt lyfe riches and all thyngs els to this worde We may thank reason only for that
trēble they as these do 〈◊〉 fele no consolation nor conforte in the worde for he that feleth death and is not armed with the worde of god against death the terrours of the same he is madde wode frantike fareth as though he were in desperation yea and possessed with the deuil Cōsider therfore O dearely beloued what a great treasure precious Iewel ye get when ye diligently gladly heare the word of God The firste is this ye know the ye are of god haue ouercome the deuil and al his infernal armie that neither sinne nor damnation hath any power ouer you Moreouer what soeuer shoulde be obiected againste you to the hyndraunce of your saluation it can not preuaile againste you but ye shall easely ouercome it But contrariwise the worlde with the leaste trouble that cōmeth waxeth madde is impaciēt falleth vnto vtter desperation The Christians vndoubtedly in this worlde haue many troubles For the worlde the deuil hate thē most extremely Therfore are they at al times in daunger of life of goods of fame of al that euer they haue Now how shal they fynde meanes to suffer these thinges paciently verely by none otherwaye then by holdinge faste the worde and cleauinge harde to the same saying let it go as it wil go I am not of the world but of god for if I were of y◠world that worlde wolde deale otherwise with me But I had rather a thousand times that worlde should hate persecute me then loue me so fal out of the fauour good will of god Where the minde is thus affected setled all the troubles aduersities of that worlde passe awaye as a cloude or as a byrde that is swyfte of wynge They shewe them selues a litle while vnto vs but straight way they are gone Let this be your greate singuler consolation that euen in this life ye fele the power of y◠worde but specially then whē death cōmeth which now thorow the faith that ye haue in the worde is euē as a swete pleasaunt slepe And as he y◠walketh ī darkenes perceaueth not the theaues is y◠soner oppressed ouerthrowen yea that befor he be ware euē so goeth it with the faithful the deuil is the theife mur therer hath sworne our bodely death so that we cā not escape it notwithstāding when we are enarmed with the worde holde faste that we shal scasely fele death or any payne therof For the worde setteth men in a ioyeful and quiet state maketh their cōsciences chereful mery and gladde so that they despaire not when aduersitie cōme neither make they any busines whē they loose their promotiōs lyuinges but kepe pacience in all kinde of aduersitie yea when death cōme they embrace it ioyefully receaue it without any feare at al onely this is their conforte that for Christes sake they haue a merciful father in heauen For this they learne in the word without the word they can learne nothing If there were non other cause that we should desyre the knowledge of gods word but only to learne how we ought to take these dayly cōbrances aduersities that chaunce vnto vs it might worthely seme a cause sufficient But this is nothing in comparison of the last miserie that cōmeth by death For as cōcerning that it is euident that then there is no helpe in any phisition or in any other thinge Christe alone our Lord is he which helpeth vs which also ought to be more estemed of vs then al the things in the worlde But how goeth it with vs whē he offereth vs this helpe remedie yea and bringeth it home to our owne dores we despise it and set naught by it This therfore chaunceth vnto vs worthely afterwarde that we be not of God and so by litle and litle dayly fall more and more into more greuous sinnes and become worse worse as it is sufficiently before sayd When suche are at the point to dye they can fynde neyther helpe nor councel And what remayneth there for all suche then lamentation feare tremblyng horroure yollyng out roring yea desperation and damnation Therfore this is the principal point of doctrine contayned in the Gospell of this present sonday that we diligentlye embrace the worde gladly heare it and faithfully beleue it If ye do this then shall ye ouercome synne deuyll death hel c. And althoughe death shall take you out of this lyfe yet shal ye fele no payne of hym but it shal be vnto you as a moste swete and pleasaunt slepe For the worde of God is suche a conforte and present helpe that it bringeth vnto vs a quiet lyfe a mery cōscience euerlastyng saluation As for the vngodly and suche as despyse the worde of God there can no more mischief be wyshed vnto them then they suffer all redy For seing they heare not the worde of God they are not of God As an vnruly childe whiche despyseth the commandement of God careth not for his parentes What can be spoken more vnto his reproche then that he is the sonne of the deuill and not of God This is not lightly to be regarded or to be set naught by For it were better to be the bonde slaue of the Turke or of any other most barbarous and cruell tyraunt then to to be the captiue and bondslaue of the deuyll which is an accuser a calumniatour a picker of quarels a murderer and seketh all means possible to cast vs into vtter destruction Take hede of this mischiefe and dilygently consider with your selfs in what gret reuerēce and estimation ye ought to haue the woorde of God For there is none other reskue help or remedy against euerlasting death deuyl sinne hell c. then to hold fast the word of Christ that is to say to beleue his promise and thorow faith in his worde to haue a sure hope of euerlastyng saluation For when Christ saith He that wyll kepe my woorde shall neuer see deathe He meaneth not the lawe that God gaue to the Iewes by Moyses Whiche lawe although it bee a trewe holy and profitable doctrine yet seyng we because of our vicious and corrupt nature can not obey that doctrine it is become vnto vs the ministerie of deathe and alwaies reproueth accuseth and condemneth our sinne before God Therfore haue we nede of an other word that we may be delyuered from synne and be iustified before God And that nowe is the woorde of Christe where he sayth He that beleueth in me shall neuer se deathe This worde muste be apprehended and layde hande on with a strong faithe so that we may by no means doubt but that it is true which Christ promyseth For he that refuseth the worde and taketh counsell of his owne deuise he shal fynd death and not life Therfore in the agony of death not according to that we fancie but according to
worlde was cast into such necessitie feare that his father sent an Angel vnto him for to conforte him as Luke in the aforesaid place doth also testifye That stryffe of death is fearefull beyond all measure and taketh awaye all strength of nature as we see in condemned persons whiche are sodenlye taken to be put vnto death What a meruelous torment anger appeareth there in them til nature hath made her selfe captiue to death so that the payne and death it selfe may iustly seme to be nothyng in comparison of that great agonie trouble and feare How excedyng greate vnmeasurable it was in Christe his bloudy sweate that came from him doth manifestly declare whiche thing was neuer done nor hearde of any other This calamitie and fearefulnes was afterwarde wonderfully encreased when he hanging vpon the crosse was forsaken of all his disciples frendes again mocked scorne and spitefully rayled on of his enemyes in somuche that he being in suche an agonie cried out vnto his heauenly father sayinge O my god O my God why hast thou forsakē me wherof we may rede more at large in the xxij Psalme of Dauid In the whiche psalme the Prophete hath exactly painted set forth the bytter complaintes and the afflicted conscience of Christe miserable and forsaken where also thou shalt fynde in what angore and affliction he was for our synnes And here let vs lerne as we sayde before the highe hatred greate displeasure and extreme wrathe that God beareth against synne in so muche that because of that he woulde not spare his only begotten and dearely beloued son nor yet forgeue him seinge he toke vpon him the cause of other mens sins as we may see in the Prophete Esaye And S. Paule sayeth He spared not his onely begotten sonne This signified Christ also when he spake to the women on this wise If they do this in a moyste tree what shall be done in a seare drie tree As though he should say Learne of me whiche beare other mens syns and in my selfe am innocent righteous and holy what punishmentes ye haue deserued and what shall chaunce vnto you which by nature are synners and wycked can do nothing that good is Therfore Christ warneth the women to wepe vpon thē selues which with their sinnes had deserued that payne and punishment that he nowe must suffer In consideration wherof s. Peter sayth If the righteous shall scaslye be saued where shall the sinner the vngodly appeare for God hath here plainly and euidētly set forth before our eyes in Christ his anger wrath displeasure against sinne seinge that he suffred the highe goodnes innocencie wisedome iustice euen his onely begotten sonne to to cōme because thereof into extreme pouertie paine contempt ignominie as though he were the greatest enemie that god hath suche one as is not worthy to liue on the groūd yea god did so shew him self toward him as thoughe he had geuen him ouer for euer euer wold neuer after be reconciled vnto him as Christe miserablye complaineth in the xxij psalme And al this came to passe for other mens sinnes whiche Christe tooke vpon him O how horribly shal god auenge sins in them that naturally are prone and bent vnto sinne and cane none otherwise then sinne and do wickedly seing he declared this so seuerely in his sonne in whō notwithstanding he had a singuler delight and great pleasure O howe greuously shall he punishe them whiche confesse not their sinnes yea whiche wil be counted holye and righteous and wyl by no meanes receaue Christe to be their sufficient Sauiour and perfecte redemer to purge and put away their sinnes but will rather cleaue to their owne righteousnes to their owne workes and to the merites an intercessiōs of other Therfore let all true and faithfull Christians diligently cōsider this matter and with all study and labour beware of sinne and of the wrath of god seing it coste the sonne of God the price of his lyfe seinge also that for the aduoydinge of the same he was enforced to suffer most greuous payne greate bytter sorowe and at the laste the moste ignominious and shamefull death of the crosse that by this meanes he mighte apeace the wrath of GOD kyndled againste man for synne delyuer man from synne reconcile man to his heauenly father and make him enheritour of euerlasting glorie Fourthly let vs consider the fruites and profites of the passion and death of Christ. For this is our ioye and comforte verely as they be greate so are they infinite and innumerable if they were diligently and at large wayghed pondered and considered for Christe is that true wheat corne wherof he himselfe speaketh in the Gospell of Iohn sayinge verely verely I saye vnto you except the wheate corne fall into the groūde die it abideth alone But if it dye it bring forth much fruite Of these many fruites we will declare some yea and those the cheife and principall For those being knowen and perfectly beleued no man shall lyghtly wauer in his conscience nor yet despaire thorowe pusillanimitie and wekenes of minde but he shal be conforted and lyfted vp with a sure hope of the merites of Christes passion and alwayes stand firme and constante in all assaultes of the enemie The first fruite of Christes passion is that Christe God man by his death hath redemed and deliuered vs from the curse of the lawe For seinge the hearte of man by nature is euil and there is no man that doth good but all sorte of vs before the iudgement of God are synners and lyars the curse of the lawe by this meanes cōmeth vpon vs and condempneth vs as despisers and transgressours of the lawe and saith Cursed be euery one that abideth not in all thynges that are written in the boke of the lawe that he maye do them From this curse and iudgement of the lawe hath Christe deliuered vs which hath taken vpon him our cause and satiified the lawe that so many as put their confidence faith and truste in him he shoulde make free from suche curse sentence and iudgement of the lawe and so by his death hath redemed and deliuered vs from the lawe so that it can no more condemne vs as sainct Paule testifieth in his Epistle to the Galathians sayinge Christe hath deliuered vs from the curse of the lawe whyle he became accursed for our sake Nowe howe Christe became accursed Paule declareth more at large and sayth It is written Cursed is euery one that hangeth on the tree This sentence of the lawe was generall ouer all that were crucified and put to death on the crosse Among whom Christe also came and outwardly suffered the ignominie and curse of the lawe and was reputed taken and iudged as a malefactour and wycked person But Christe by suffrynge vnworthely the outwarde curse condēnatiō of the law ouercame did
For whilest thei are so obstinate thei can not be deliuered frō their straiyng so that at the lengthe thei shall be torne and plucte in pieces of the Wolues in wildernesse Wherfore the comfort of the Gospell for sinners ▪ ought not lightly to be estemed bicause Christ their shepherd seketh theim and taketh thē vp as straye shepe Furdermore his doctrine also is necessarie to knowe what is our duetie to this shepherd euen to heare his voyce and to tourne vnto him as the historie of the Publicans and synners maie be an example vnto vs in that thei were conuerted at the woorde of Christe This woorde teacheth nothyng els but that GOD is mercifull vnto synners to saue them for Christes sake so that thei doe not harden their heartes at the voyce of their shepheard and delight with longer wanderyng and straiyng but that after thei haue heard the voyce thei caste thē selues on Christes shoulders whiche hath satisfied for their synnes and reconciled them to God the father And we can not without great synne seyng that GOD hath purchased our deliueraunce so dearely despise and set naught by it but we must with greate and studious labour worship and reuerence his worde and shewe our selues worthie of the companie of sainctes Wherefore this worde ought greatly and studiously to be regarded that we may be defended and strōgly armed against the deuill and our owne hearte least we be in suche an opinion of GOD that he hateth synners For suche a sence and felyng is in all mennes myndes But the helpe of Gods woorde is to bee preferred against this in that that he is the shepheard and doeth proclaime his woorde openly in the worlde to the intent that the stray shepe maie heare it and tourne againe vnto hym Wherefore if thou dooest knowledge this that thou art a straie shepe which by synne art banished farre from the kyngdome of GOD and despaire not but haue respecte to the woorde of Christe as touchyng the shepheard For he is set forthe for thy sake and for all suche as are like thee that thou maiest beginne to repent that thou maiest haue trust before GOD through Christ and walke worthie of God in his kyngdome Neither thinke that thou haste a long respite to take councell of this matter whē the voyce of the shepherd commeth vnto thee but tourne thy self forthwith vnto hym and embrace hym Whiche thing if thou doe thou art saulfe and giuest the Angelles a greate cause of ioye whiche after that will be verie desirous of thy companie and will kepe and defende thee against all perill Where as cōtrariwise the vnpenitent tourne the Angelles to mournyng and therefore are faine to bee without their helpe and defence And in that that Christe is not contente with one parable but putteth there vnto the seconde as concernyng the woman that had loste a grote he doeth it to the intent that other should folowe his example and not vtterly giue vp synners but hunt for them and bryng them to repentaunce For the first parable belongeth onely to Christ our sauiour whiche is onely the true shepherde that embraceth straye shepe with true saluation where as he vestoweth his life for them that thei maie be deliuered from destruction and defended againste the deuill The seconde parable of the woman perteineth to the congregacion which is there in her ministracion and office that synners might be called to repentaunce and deliuered from eternall death and damnacion and obtaineth euerlastyng saluacion She reioyceth also euen as doeth the shepeherd when she findeth her grote she lighteth a cādell euen Gods woorde and swepeth the house that is she teacheth of rightuousnesse and of comforte for Gods mercies sake in Christe before the iudgement of God And by this doctrine commeth the loste grote to light And this is the true and glorious commendacion of Gods woorde whiche onely hath suche vertue that it taketh a waie synne and all the infectiō that came thereof as death damnation the deuill and helle so that wee are no more synners and the enemies of GOD but suche as of whom the Aungelles in heauen and the sainctes in yearth reioyce Wherfore we should worthely magnifie this word and highly esteme the teachers thereof to the ende we might achiue and get this greate benefite therby that is be deliuered from this wanderyng and deuilles daunger so be saued for euer The which thyng the moste bountifull and louyng shepherde of our soules our Lorde Iesu Christ graunte vs through the holy ghost Amen ¶ The .iiij. Sondaie after Trinitie Sondaie The Gospell Luke vi BE ye mercifull as your father also is mercifull Iudge not and ye shall not be iudged Condēne not and ye shall not bee condemned Forgeue ye shall be forgeuen Geue and it shal be geuen vnto you good measure and pressed doune and shaken together and runnyng ouer shall menne geue into your bosomes For with thesame measure that you mete withal shal other men mete to you againe And he put forthe a similitude vnto them Can the blinde leade the blinde Doe thei not bothe fall into the diche The disciple is not aboue his master euery man shal be perfecte euen as his master is Why seest thou a mote in thy brothers eye but considerest not the beame that is in thyne owne eye Either how canst thou saie to thy brother Brother let me pull out the mote that is in thine eye when thou seest not the beame that is in thine owne eye Firste thou hypocrite caste out the beame out of thyne owne eye then shalt thou se perfectly to pull out the mote that is in thy brothers eye THE EXPOSITION IN this Gospell Christ teacheth his disciples and vs what we should do one to an other For after we beleue and are become christian men therby bicause we are sure that we are deliuered from death synne and all euill through Christ now is it necessarie to liue after a newe sorte and that frō henceforthe we shewe our selues obedient vnto hym This newe life doth Christ comprise in one worde saiyng Be ye mercifull as your father is mercifull And all knowe this what is mercie truly suche an affection whiche conceiueth a sorowe at the verie hearte when a man seeth his neighbour troubled either in body or soule and is stirred by his will to helpe hym Christe requireth here suche a minde of all men not that there should be suche mercie as is betwene light and lende persones For suche mercie extendeth no farder then emongest the felowes of that leudenes tarieth no longer then thei haue power to do that leudnes As experiēce declareth A thefe is not mercifull to him that stealeth not for if he were he would robbe no man But he is mercifull onely to hym that stealeth with him and this is the mercie of euil doers But we that are christians muste be mercifull euen as our heauenly father is not onely
doctrine aboue the lawe For syth we can not perfectly fulfill the lawe The law causeth vs to haue an euil conscience to feare gods wroth for our synnes sake Wherfore this doctrine tendeth to this ende that thou sholdest learne what is Christ and what he hath done And nowe this is his voyce that he is not onely the son of Dauid as the Iewes beleue but also Dauids Lord that is an euerlastinge and verye god But what dothe he he putteth asyde from hym the forme of god as Paule sayeth and becommeth a man He taketh vpon hym the deathe of the Crosse. And why so Uerilye because he is the sonne of god that is to saye a sacrifice for the synnes of the worlde After that he dyed and rosse agayne the thyrde day from death vnto euerlastinge lyfe and sytteth at the ryghte hande of god This must we learne and beare awaye as touchinge Christ. For he that holdethe this faste is safe He that holdeth it not shall perishe vnder his synnes The reason is we are all synners and the lawe doth not only not deliuer vs from oure synnes but maketh vs more greuous synners agaynst god accuseth vs before God so that we are in greate daunger and can fynde no wayes to escape by all that we can doe In sinnes are we conceaued and borne and the longer that oure lyfe is the more do oure synnes encrease For this burden is put on vs not as an other burden which we may put downe cast of when we will It cleaueth to our very mary bones most secret parts of vs neuer suffereth vs to be at reast as we cā not denie this if we wold cōsider wel proue our strēgth Against this is this the only remedie to learne what is Christ. For assone as thou knowest who he is and then what he doth this is the very way to come vnto saluation The reason why is this If thou be a sinner and haste sinned muche againste God haue respecte to this God sendeth this Christ to suffer for synners to make satisfaction for synnes But what should this debte trouble the whiche that most riche Christe hath taken vpon hym to pay yea and hath payd it allredie wherfore this only remaineth that thou embrace with true confidence and fayth this death and crosse of Christe This can be vnknowen to no man that death is dewe to vs all and no man can haue any hope of a priuilege for the contrarie When we are dead we are vndone We can not helpe our selues But consider wherof commeth death Is it not for sinnes sake Nowe haste thou heard wher thou muste set remission of thy synnes euen in the death of thy Lorde Iesu Christ. This Christ whan he was deade remained not in death But he arose frō death to lyfe And this is a sure profe that he is Lord ouer death Wherfore euen as thou hast remission of syn through hym so by him thou hast euerlastyng lyfe in that he shall rayse thee vp againe thy flesh bodie in the last day And this the true knowing of Christ to know whose sonne he is euen the son of Dauid For he is a mā yet neuertheles the Lord of Dauid which sitteth at the right hāde of god hath for his footstoole his enemis sin death and hel Wherfore he y◠nedeth any helpe against these enemies must not require it of Moses nor of the law nor of his own worke or righteousnes but let him require it of the son Lord of dauid wheras he shal be sure to find it This doth the idle kind of Phariseies not know Wherfore they care not for Christ are cōtent with this that they know out of the law how god the neighbour is to be loued Wheras yet it is not possible that god shold be knowen I will not speake of the loue of him except Christ be knowen firste As he saith in Math. 11. No man knoweth the father but the sonne he to whom the son openeth him And this is the cause why Christ by this occasiō moueth this presēt questiō As though he should saye This ye know that god is to be loued But ye shal neuer loue god with all your heart wyth all your soule with all your mynde excepte ye knowe Christ well and perceaue who he is For how can we otherwise knowe what grace and mercie God hath geuen vnto vs This is no smale thinge that God hath made vs and geuen vs bodie and soule and all thinges But we vse these thinges but for a litle time in this lyfe But herein appeareth moste especially the riches and great goodnes and mere mercy of God wheras he spared not his only begotten sonne but deliuered hym vnto the death of the Crosse for our sinnes that we should be deliuered from sinne and obtayne euerlasting lyfe through hym This is the euerlasting infinite and incomprehensible loue and grace whiche no man can know excepte he know Christ. And therfore he can neuer loue God truely without Christ. Wherfore it appeareth hereby what the Phariseies and Scribes get by their question Euen this verely that they are openly conuicted of Christ before them al that they can talke much of the loue of God But they vnderstande not nor yet perceaue the leaste part therof truely And wheras they knowe not god whiche hath bestowed so great benefittes and liberalitie vpō them how shall they loue their neyghbour that hath nede of their helpe and can recompence nothynge for their pouertie Wherfore let vs highly esteme this doctrine and let vs geue thankes to God with all oure heart that we are deliuered out of vncredible darkenes vnder the Popedome euen like as the darkenes of the Iewes were here And we haue the pure doctrine of Christ wherby we do not only knowe howe we ought to be deliuered and saued from sin but we receaue the holy ghost Whiche by this doctrine moueth oure mindes so farre that we may begin to loue God and our neyghbour The whiche thing our Lord Iesus Christ graunt vs. Amen Amen The .xix Sonday after Trinitie ¶ The Gospell Math. ix IEsus entred into a shipe and passed ouer and came into his owne citie And beholde they brought to him a man sicke of the paulsey lying in abedde And when Iesus sawe the faythe of them he sayd to the sicke of the paulsey Sonne be of good cheare thy sinnes be forgeuen thee And beholde certayne of the Scribes sayde within them selues this man blasphemethe And when Iesus sawe theyr thoughtes he sayde Wherefore thynke ye euyll in your heartes Whether is it easier to saye thy sinnes be forgeuen thee or to saye aryse and walke But that ye maye knowe that the sonne of man hath power to forgeue sinnes in earth Then sayeth he to the sicke of the paulsye Aryse take vp thy bedde and go vnto thine house And he rose and departed to his