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
dissimulation fayned frendshippe contempte of true religion and such other most vile and wicked vices which are practised in this our time that the bellye may not lacke Forasmuch therfore as this belly care prouoketh men vnto all kynde of wickednes and suffreth them not to aspire vnto any point of godlines our Sauiour Christ in this our gospell laboureth to heale this disease and to cure this mischiefe by fedyng a great multitude of people in the wildernes by this meanes declaryng what a fatherly care he hath for all them that seke the kyngdom of God the righteousnes therof and that we therfore ought not to be carefull for corruptible thynges appertainynge vnto this mortall lyfe but rather study to walke worthely and faithfully in our vocation and callinge and as for all other thinges cast our care vpō him Therfore taking an occasion thorowe this miracle we will exhorte all godly men to caste all care for their liuinge vpon Christ which is careful for the faithful as a most kynde and louing father for his children and liberally nourisheth and fedeth them I beseche you therfore geue good eare and harcken well to that whiche shal now be spoken in this behalfe For the often meditation of this miracle shal be a moste present remedy againste the vngodly carefulnes whiche many times disquieteth and vexeth our mindes It shall therfore be your parte diligētly to cōsider this miracle that ye may be the more able to ouercome the tentation of hunger and learne to truste in Christ and to looke for all good things at his hande Christ accordinge to his naturall disposition and singuler bountie was greatly moued with the necessitie of the people and miraculously fedde in the wildernes a mightie great company of people that we mighte haue a moste certein signe and sure argument of his carefulnes for vs and so commit all oure whole life vnto him with all that euer partayneth to the same We ought worthely and not without a cause to cast our care on Christ which can none otherwise do but be careful for the faithfull that put their truste in hym And that hath he here declared by this present miracle For when Christ was accōpanied with great multitudes of people and they had nothinge to eate He was streightwayes moued with their necessitie willingly without any motion of other cōsulted with his disciples concerning meate to be prepared for thē before they should fall into daunger for lacke of sustenaunce Whom woulde not this singuler goodnes of Christ moue to commit him selfe wholy vnto him If this example can do no good nor take any place with vs ▪ then are we no true Christians but falsly and vniustly chalenge vnto vs that name which ought only to be appropriated to the faithfull For he is no Christian that disdaineth to cōmitt the care of his belly to Christ. In cōsideratiō wherof Christ himselfe admonisheth vs of oure dutie sayinge Be not carefull sayinge What shal we eate or what shal we drincke or wherwith shall we be couered Do not the heathen enquire after all these things your heauenlye father knoweth that ye haue nede of all these things Seke ye rather first of all the kingdom of God the righteousnes therof and all these things shall be cast vnto you Christ doth here take away frō vs the care of temporall liuing ▪ attributeth that to the prophane Gentiles which are without faith It is therfore very vnsitting vnwourthy a Christen man after the maner of the heathen to be troubled with belly care whereby also he degenerateth groweth out of kynde is made of a Christiā an Ethnicke an heathen an Infidel Christ requireth this in a godly and faithfull man that he should auoyde the carefulnes of the belly and labour for the kyngdom of God that is to say the gospell wherin he shal finde heauenly treasures as Christ saith in an other place worcke for the meate not for that meate which perisheth but for the meate which abideth vnto euerlasting life We ought not only directly and plainly to caste awaye from vs all belly care but we are commanded of God in his holy worde So to do For what other thing meaneth this commandement Thou shalt haue no strāge gods in my sight but that we shold trust to the goodnes of god alon aske and loke for at his hande all good things both for body soule He that is infected with belly care depēdeth not on god alone neither can he beleue that he shal receaue all good thinges of him yea he putteth all hys hope and confidence in worldly richesse for the prouision of his life This incredulitie and vnfaithfulnes doth merueillously fight with the law of god whosoeuer is infected therwith he worshippeth that foule dombe Idoll Mammon in stead of the most noble God and liuyng Lord which thing Christ himselfe also reproueth saying ye can not serue two maisters eyther he shall hate the one and loue the other or he shal cleaue to the one and neglect the other I meane ye can not serue god and Mammon Here is it euidēt that belly care and the true worshippinge of God can not agree together Therfore that we may not fall awaye from true godlines it is necessarie that we cast awaye that filthie care for the belly Furthermore the holy scriptures with many promises do commend and set forth vnto vs the fatherly goodnes of God For thus saith that Princelike Prophete Dauid in his psalmes They that feare the Lord shall haue no scarsenes They whiche seke the Lorde shall want no good thing Beholde the eyes of the lorde are vpon them that feare hym and vpon them that trust in his mercy that he may deliuer their lyues frō death and nourrishe them in time of honger Laye thy care on the lorde and he shall nourrishe thee All creatures depend vpon thee O Lorde and thou geuest them meate in due time For thou geuing it them they take it and thou opening thy hand they are well satisfied The eyes of all thinges loke vpon thee O Lord and thou geuest them meate in due season Thou openest thy hand and fyllest euery liuing thing with thy blessing The Lord geueth meate to the hongrie Kynge Salomon also Dauids sonne saith The Lorde wyll not let the soule of the righteous suffer honger but he putteth the vngodly frō his desire The blessing of the lord maketh men rich there shall no griefe accōpanie thē Iesus the sonne of Syrach sayth Trust in God and abyde in thy place For it is an easey thinge in the sight of god quickly to enriche a poore man Old Tobias said to his son Feare not my son we lede a poore life Notwithstanding we shal haue plentie of al good thinges if we feare the Lorde departe from syn and do well The blessed Apostle S. Paule saith The lord is at hand Be not carefull for any
God vntyll at laste they yealde them selfe wholly into the kyngdom of the deuill And so shall they haue at the last a worthy reward of their foly and madnes neyther is there any other ways for them Withoute these troubles and miseries there can bee no man lyuynge although the Gospell be away There are always mutuall wronges hatreds battailes c. The imperie of Rome which neuertheles was most mightiest in power coulde not be without calamities diuers cōmotions yea before they hadde the Gospell Wherfore it ought not to be imputed to the Gospell in that they wer plagued after the receiuyng of the Gospel All the faut therof lyeth in the deuyll and in our vnkyndnes The dyuell can not abyde the Gospelle he woulde haue it wholly destroyed and for that cause he stirreth vp so great tempestes at the commyng therof and by howe muche the clerer the lyght of the Gospell goeth abrode so muche the more cruell and greuous is the deuyll agaynst it But God is moste offended with oure vnkyndnes for that that we regarde not suche a greate treasure and wyll not suffer oure selues to bee helped in a matter that bryngeth death He punisheth the vnkynde as it is mete with all calamities and plagues that men may perceaue that there is no helpe in idols against these euyls And this is the first part of the thre matters whereof wee purposed to entreate If thou lykest the state of Christianitie refuse not to abide tempests But if thou doo not thou shalte not be violently handled therfore but thou shalt perceaue what thou haste doone when thou muste suffer the agonie of deathe The seconde part is as concernyng Faith which in temptations agonies fleeth to Christ and awaketh hym This also is worthy to be printed in mynde For our aduersaries the Papistes doo all that they can to deface faith But they greatly extoll fre will But they should wyshe for this that they might be receyued into this shyppe that they myght at the lest proue what power and strengthe free will hath in temptation and daunger The apostles fele how the matter goeth For although their faith was very smalle yet if this smalle faith had not ben they would haue despaired through their free wyll and sunke downe with desperation but when there is but a lyttell fayth as Christ witnesseth sayinge O you of lytle faithe they are helped so that they doo not vtterly perishe They flee to Christ they wake hym they call to hym for helpe If a small and lytle fayth can doo so muche what can a greate and stronge fayth doo As of late the examples of the leapre and Centurion declared Wherfore freewylle when his vertue and strengthe was moste requisite was nothyng at all It vanysheth away and can not stande styffe Then man feleth no other wayes to escape peryll but by wepyng and cryinge and wysheth hymselfe afarre of That is to saye freewyll can geue no comforte in peryll but casteth vs into desperation by a lytle more and more so that at the last they tremble at the sounde of a leafe blowen by the wynde But Faith although it be litle and weake yet standeth and striueth against desperation As it is perceyued in this place by the Disciples For the waues fell so vehemently that they couered the shyppe who would not be afrayde in suche a doubtfull danger and peryll But Faithe although it be but lytle yet it standeth sure as a rocke of the sea and as lytle Dauyd holdeth vp hym selfe agaynst great Goliad comyng towarde hym that is agaynst deathe synne and all daunger It despaireth not but seketh helpe there as it should that is of CHRIST It styrreth hym out of slepe it cryeth Lorde saue vs wee peryshe So is Faithe wonte to doo Althoughe destruction and myschiefe hangeth ouer vs yet it looketh and prayeth for helpe As sayth the Psalme I beleued and therfore I haue spoken and prayde For no man can praye excepte he beleue And free wyll can not doo it For it onely beholdeth the peryll and daunger but it consyderethe not the persone of whome he must aske helpe in suche a tyme. Neyther can a man be defended against synne and deathe by any thyng that belongeth to free wyll But faythe be it neuer so lytle yet dothe it apprehend Christe and obteyneth helthe And if this faythe were strong and sure as was the fayth of Ionas the Prophete whiche endured in the whales bealy thre days they myght haue sayde to the sea and whaues We no thynge feare you neyther all your ragyng and vnrulynesse we shall haue a quiete hauen agaynste youre wronges in the myddest of youre surges for to escape all perylle This is therfore true Faith which hath not respect onely to thynges presente as hath freewyll and therfore it feareth and dispaireth but it considereth the promyse whyche is not yet presently perfourmed and in the myddest of mischiefe hopeth for saluation Wherfore although he be in the middest of the wide chaws of deathe yet he casteth not of hope of saluation but trusteth constantely that he shall come to lande As it appeareth in this place in the small faithe of the disciples Wherfore faith is a thing of no common small efficacitie neither is it without strength but it is the power of God which cōmeth not by fre will but by the word through working of the holy ghost Our aduersaries the papists know not this for if they knew it they wold not set thēselues so stoutly against this sentēce wherin we say that only faith iustifieth saueth that is only faith bringeth comfort when synne death hell and damnation falleth on vs sheweth all their poison against vs. wherfore they ar only fierce and stout when the sea is calme the wether fayre But when a dark cloude stādeth ouer the hed that maketh it to seme night and winter when the water waxeth darke There dothe their heartes fall into their heles and desperation ensueth forthwith For they haue no faythe but freewyll whiche is voyde and without helpe because it forgetteth the worde of God and fyndeth no where any place of refuge And this a very dangerous thyng that Christ sleapeth when they are in peryll of death and lyfe Which thyng perchance came hereby for that he was wearye of teachyng in the day and praying and fightynge against temptations in the nyght For this doo I surely thinke that he was muche vexed in the night season of the diuell whiche tempted hym As he complaineth in the .88 Psalme I am poore and in greate trauaile from my youth I haue dronk of thy wrath and was troubled And this was the cause that he was counted of the people a melancholike person which shewed mery countenance but seldom but went musyng and hangyng downe his heade shewyng outwardlye no pryde or stoute stomacke And although this slepe had a trewe cause yet it behoued that
The second Sermon of Simeon in the Temple ¶ The Gospell Luke ii AAnd beholde there was a man in Ierus a lem whose name was Simeon And the same man was iust and godlye and loked for the consolation of Israell and the holy ghost was in hym And an answere had he receyued of the holye ghoste that he shoulde not see death except he first sawe the Lorde Christ. And he came by inspiration into the Temple THE EXPOSITION THis is a notable hystory wherwith is ioyned also a notable Sermon whiche Simeon preached openlye in the Temple as concernynge the childe Iesu. And it pertayneth vnto other reuelations openynge this child to the worlde especially to make him knowen amonge his owne people The fyrste reuelation was made to Marye by the Aungell The second to Ioseph and that also by an Aungell The thyrd by Elizabeth Iohns mother whā she receued mary great with child and when the child sprang in her wombe The fourth by Zacharie Iohns father And although he named not the person yet he declareth euidētly that Christ was cōme that it was the time of Messias to be borne in wheras god being mīdful of his holy couenaunt now performeth it And after these reuelatiōs whiche be fel before Christs byrth other folowed whē Christ was newe borne The firste was of the Angell vnto the shepherdes watchinge their flocke And the shepherds also kepte it not priuie but spred abrod the sermon of the angell euery where After that was there made a reuelation by the starre vnto the wise men And last of al these two reuelations by the testimonie of Simon and Anna the prophetesse which both bare record in the temple of this child That he is the comforth of Israell whiche shall helpe the worlde againste synne and death And first let vs accordyng to the description of the Euangeliste consider the matter as concernyng Simeon And he saieth the texte was a righteous man godly and suche a one that feared God lokyng for the consolation of Israell that is hauing a ful hope that God would shortly fulfill his promesse send Christe And it is a sure token that he had a pefect hope faith in this for that it was reueled vnto him that he shold not see death before he had sene Christ the anointed of the Lord. And this faith was not a vaine opiniō nor rashlye conceaued as men do commonlye imagine in matters that fall by chaunce and fortune But the holy ghost had touched his heart that doubtles by gods worde after that he had considered the prophecie in Genesis That Christ shold come at that time when the sceptre was taken from Iuda and foreiners had it likewise he had caste the count and duly numbred the times as touchyng the weekes of Daniel These prophecies cōpared with the tymes semed plainlye to him that the time was come wherin Christe shold be reueled But this motiō in his minde was wrought by the holy ghost and by his peculier operation that he shold liue vnto that time and see Christ the Lords anointed with his eyes Wherfore by the singuler procurement of the holie ghost when Marye and Ioseph came into the temple to present the childe before the Lorde and to redeme hym by an offeringe Simeon also commeth into the temple not by chaunce or of custome but by the motion of the holy ghost which put in his minde that it was the very houre wherin he might behold the borne Messias in the temple whome he had hitherto loked for Wherfore he toke no doubtful deliberation about the matter when he saw the child but went forthwith and toke him in his armes shewinge therwith all maner of ioye myrth that is accustomed to be shewen in suche greate and comfortable matter And there he pronounceth before them all suche an hartie thankes geuinge vnto God that teacheth that he truely estemeth this gyfte and certified other also of this great matter And he appered to other and especially to the priests not to do this of any custome Simeon semed to them not to haue his right wittes For all that was done was litle estemed the chyld beyng yonge the parents poore and nothing had in estimation But Simeon is nothing moued with this poore shew neither regardeth he the iudgement of other in this behalfe but boldly and frelye affirmeth that this is the very child in whome God hath ordayned succour and saluation not only for the Iewes but for the Gentils also and for all men If a man shoulde demaunde of Simeō howe he knewe this wher as there appered at this tyme in hym no notable thynge more than in other wher as there had ben many before this time more likelye persons whiche for their magnificence might seme more apte for this purpos he might haue had a iuste cause so to haue done Wherfore this is a merueilous case that causeth the parents Ioseph and Mary to wonder when they see this man Simeon without externall signes to perceaue such an inwarde light in this childe as wherby he acknowledgeth Christe notwithstandynge that he was hid by that poore shewe The parents were certifyed of this child what he was by the Angels neither could these thīgs appeare to be opened and reueled to Simeon by flesh bloud And this was a certain token of the church and congregation of GOD at that tyme when certayne were confirmed by reuelations from GOD. They that were chief at Ierusalē as the high priests Herod the Scribes the Leuites and Phariseis dyd not muche regarde the scriptures and the promises as touchyng Messias All their mindes were bent to encrease their power their dignitie their authoritie and riches And amonge them was there a litle number despised and vnknowen of the faythfull Of the which was Mary Ioseph Zacharie Elizabeth the sheppeherds Simeon Anne the prophetesse These had all their hope fired not in wordly things but in the promises as touchinge Christe They looked for them to be fulfilled and with them they comforted themselues and obtayned them as they trusted wheras the hye Priests and suche lyke were sent awaye emptie And after lyke maner is the state of the church at this tyme. There is alwayes a people that is poore hungrye whiche hath God and his worde for their falsegarde That doth it only regard without anye further care Wheras the Pope and his adherentes in the meane time which are named the holy churche knoweth nothing of God nor of Christ nor of his worde For they regard and esteme only things of this worlde boaste themselues for Christian men because that they can do more with their riches and power than the other common sorte in the congregation Wherfore you must beware in both parts that ye be not seduced The hie priest execute the administration yet they are not in the true church And so y◠pope the bishops take vpō thē the gouernance of
it not yet properlye he toucheth the thynge that was meant by the name so that he consenteth in all points with the Angell whiche brought this diuine name from heauen causynge hym to be named Iesus because he shoulde saue his people from their synnes Simeon calleth him the saluatiō of the Lord that is whome the Lorde himselfe ordained to be a sauiour And as touching this name I haue spoken before of the childe Iesu that wheras God hath ordayned the maiestrate the parēts and such other necessary offices to be our sauiours in corporall and temporall affaires as the phisitions in sycknes lawyers in expoundynge what is euery mans right So yf this chylde had not cōme with an other kynd of saluation Simeon could neuer haue had suche great confidence in his matters as to expound that his death was but a licence to depart or a salfe conducte to go in peace he could neuer haue regarded synne and death so lyghtlye Wherfore sith Simeon confesseth that he shall depart in peace out of this life bycause he hath sene the saluation of God he defineth plainly that he is a sauiour againste sinne and death For how colde he els haue suche sure confidence of peace in a sauiour that was a man This description is not lightlye to be regarded For it cōprehendeth a great wayghtie matter in fewe wordes It is but one child whom Simeon so nameth Wherfore it is herby euidently proued that whatsoeuer is beside this childe seme it neuer so commendable through the name or outwarde shewe therof yet can it haue no power to bring to saluation or to put awaye death and synne But whosoeuer suffereth it to be applied vnto hym for saluation worketh his owne damnation Wher Simeon by this worde mindeth to abolishe and derogat all rites and ceremonies and all the obseruations of the lawe that no man shold put any hope of saluation in them and that whosoeuer trusteth in the lawe in his workes shall neuer obtayne to be saued For wheras he by a notable praise calleth this child the saluation of God it is easye to gather therby that all ayde and remedie againste death remaineth onely in hym Wherof then commeth this hope in the Iewes that put suche trust in the law and his workes What meaneth the Pope and his adherents so highly to extoll Masses Pilgrimages pardons as though saluation came by them syth this is the name of this child only neyther may it be geuen and communicat to any thyng or creature besydes The only wordes of Simeon may be taken for an argument against these wicked persuasions and opinions For mine eyes saith he hath sene thy saluation I say euen that thou almightie father hast ordayned hym to be a saluation to synners For the worlde must nedes finde out saluations againste sinne The Iewe thinketh it saluation if he obserue the law The monke and religious man thinketh it saluation if he bynde himselfe to a certaine kynd of life by a vowe and some chose certaine of the sainctes to be their patrones and defenders against synne and hell All thinke that purchasyng of saluation cōsisteth in their maner of lyuing But who can number the workes that procede of mēs traditions and Idolatrous seruice in the popedome wherin consisted their chiefe hope of saluation Yf they had well considered this verse of Simeon they shoulde haue perceaued that this ought to haue ben auoyded as a most haynous sacrilege and robbing God of his dewe honour and they wold not haue ordained any other sauiours thā was determined by the saying of Simeon They wolde haue suffered hym onlye to haue this glory whom God had appointed so to be in whome no man that trusteth can be disapointed For to this ende came this child and for this purpose was he sent of God euen to bring saluation vnto vs. Wherfore in this saluation whiche God hath prepared there is suche store of sauing helth that the conscience may therby haue perfect quiet and neuer more dreade the crueltie of death or violence of synne or the ragyng tyrannie of the deuill for as muche as he hath the sauing health of God prepared redie that is the almightie and euerlasting saluation whiche lacketh no kynde of succoure and helpe to saue vs againste synne and death and geue vs abondance of lyfe and rightuousnes Let vs only with this Simeō embrace this child that is stycke vnto hym with a true faith that we maye conceyue a sure comfort by hym For when this is surely printed in our heart that this child is that prepared saluation ordained to helpe vs againste synne and death then doth ensue therof suche peace of cōscience that syn and death skeareth vs but in vaine For our sauiour is redye to helpe vs against it And to entreat more at large of the saluation that commeth by this child let vs take the record of Iohn the Baptist discribynge hym thus Behold the lambe of god that taketh awaye the synnes of the worlde In these wordes is described the sacrifice vpon the crosse for syn and the conqueringe of death by his resurrection to iustifie vs and to make vs rightuous Wherfore to the obtainment of this saluation he by his death and resurrection geueth vs helpe against sin and death And albeit that a Christian man must not omitte to do good workes yet is not saluation obtained therby neither remission of syn but this is only obedience due vnto god which god requireth And he that will not performe it is not deliuered from his sinnes for his disobedience For this is the only true way to obtayne that euen that he that seeketh howe to be deliuered from syn and death sholde whollie flee to this saluation that is prepared for vs of god that it might take our synnes vpon hym and make satisfaction for them so deliuer vs. He that doth this may say with Simeon Whatsoeuer feare or dreade by death and other perils is set before vs this is my sure comfort againste them all that thou Lorde lettest thy seruaunt departe in peace He that trusteth to anye other thynge shall in steade of peace fynde anguishe and extreme miserie in suche a tyme. For he shall not haue this sauynge health but in death and damnation shall he perishe Neither muste we make anye suche difference betwene vs and Simeon as thoughe he myght more boldlye truste in this saluation because he had power to take the childe in his armes and to beholde hym and we not so because we haue no suche power For as touchynge the effecte of the matter the bodely presence is not auaylable or hath no great importance Many other Iewes doubtlesse dyd at that very time beholde CHRIST and yet obtayned no saluation therbie Only this was effectuouse in Simeon and furthered hym to saluation for that he thorowe the inspiration of the holy Ghoste embraced this childe whiche nothynge differed from other children by reason and
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
thing They wold more sooner beleue that the poison might sooner be expelled by medicines What doth it profite saith reason to saue the life if a man beleue in Christ The commandementes of the lawe must be fulfilled also and synne must be auoyded and than ther is hope of saluation Therfore few men perceaue this that all the meanes to come to saluatioÌ„ doth depende hereof that we beleue in Christ. But som be made Monkes they fast they pray c. And euery man seeketh saluation and lyfe by an other meanes then by the syght and faith in Christ But in this place marke this perfect sentence The corruption an contagion the which is ingendred in thee by the deuill is greater then that thou mayst be deliuered from euerlastynge death by thy owne power and might Neiher mayst thou be deliuered from this greate euill by any other meanes then by this syght that thou beholde Christ lyfted vp on the crosse how that he died for thee and offred his owne lyfe for thee and by his death satisfied for thy sinnes and so reconciled thee to God If thou beleuest this and be baptised then no doubt art thou newe borne by the holy ghost to the kyngdome of god For I â—â—yd before that this new byrth is of this sorte that there is nothynge open beside the sounde that is to saye we must sticke sure to the worde and beleue that most constantly And this is the plaine doctrine of this gospell that first we are al sinners damned to eternal death TheÌ„ that by this we are deliuered from eternal death wheÌ„ we behold the man Iesus Christ on the crosse that he made satisfaction for vs and vanquished death â–ª and brought vs at one with god and made vs partakers of euerlastinge lyfe This is the doctrine that forgeth new men and new heartes so that we may say in sin death Although I am deadly stoÌ„g of the old serpeÌ„t and can not deme it yet this thing maketh me haue sure hope of saluation that in the man Christe Iesu there is so great vertue that if I loke vpon him being crucified I get therby sure deliuerance from sin death and the deuill Wherfore there is nothing that can feare me be the bytting of the deuil neuer so great defileth he all thinges neuer somuche with matter and blacke poyson Christe on his Crosse doth confort me with his righteousnes For his blacke wan woundes are there set for my health And looke wher this confort is in the hearte againste this continuall poyson forthwith will ther ensue an other maner of lyfe that euen as we obtaine saluation be Christ So lykewyse we are redie to seke the sauing of other men by geuing helpe succour councel confort defence c. And although a Christian man be hurte of other yet he goeth not about to reueÌ„ge but more rather he hath pitie For he seeth the cause that all those things come by the bytinge and poyson of the deuill in all whiche thinges we could not but perishe if it were not for the remedie prouided by Christ. Wherfore he leaueth nothynge vndone but seketh alwayes possible to bringe men to this felowship and companie of saluatioÌ„ that they may be deliuered from this poison as he was deliuered So that this doctrine is the spring and fountaine wherout floweth al vertues confort ioy tranquillitie The almightie god and our most mercifull father preserue vs thorough Iesus Christ his sonne in this doctrine and graunt vs therin daylye to encrease that this syghte may neuer fall out of our syght and that by true fayth in Christ we maye be deliuered from eternall death Amen Here endeth the fyrste part of the Postille ¶ The seconde parte of this Appostell beginnyng at the firste Sondaie after Trinitie Sondaie vpon the Gospell of Luke xvj THere was a certain riche man whiche was clothed in purple and fine white and fared deliciously euery daie And there was a certain begger named Lazarus whiche laie at his gate full of sores desiryng to bee refreshed with the crummes whiche fell from the riche mannes borde and no man gaue vnto him The dogges came also and licked his sores And it fortuned that the begger died and was caried by the Aungelles into Abrahams bosome The riche man also died and was buried And beyng in hell in tormentes he lift vp his eyes and sawe abrahaÌ„ a farre of and Lazarus in his bosome and he cried and said Father Abraham haue mercy on me and sende Lazarus that he maie dippe the tippe of his finger in water and coole my tongue for I am tormented in this flame But Abraham saied Sonne remember that thou in thy life tyme receiuedst thy pleasure and contrariwise Lazarus receiued paine But now he is comforted and thou art punished Beyonde all this betwene vs and you there is a greate space set so that thei whiche would go from hense to you can not neither maie come from thense to vs. Then he saied I praie thee therefore father sende hym to my fathers house for I haue fiue brethren for to warne them least thei come also into this place of tormente Abraham saied vnto hym Thei haue Moises and the Prophetes let them heare them And he saied Naie father Abraham but if one come vnto theim from the deade thei will repente He saied vnto hym If thei heare not Moises and the Prophetes neither will thei beleue though one arose from death againe THE EXPOSITION THere is in this historie a singuler example the like wherof is not founde in al the scripture as touchyng the iudgement that after this life shall come Neither is it necessarie for vs to dispute whether it bee an historie or a parable For seyng that Christ doâ—th name the persones and describeth the life of theÌ„ bothe and also what is bothe their endes that the riche is tormented in fier and Lazarus is comforted it semeth requisite to beleue that it chaunced so in deede Yea and this we maie be bolde also to saie after the councell of Christ with a sure faithe that it shall likewise befall and chaunce to all suche as are like in condicioÌ„s to this riche man and to this Lazarus As Christ declareth wheras he putteth forthe this example to terrifie and to feare the couetous Phariseis There are put forthe here generally twoo examples for the whole worlde The one of hym that is riche in this worlde and after that poore without ende The other of him that is poore in this world and after that blessed and salfe for euer that euery manne might folowe that state that he thynketh beste For pouertie and other discommodities ioyned with godlines are not to bee refused so that thou maiest thereby come to saluacion As contrarie wise prosperitie putteth not a man in suche safetie as though he neede not feare vngodlinesse but rather for riches and wealthes sake should a man suspecte the more the perill of Idolatrie and of vngodlinesse
graunte vs for hys mercies sake To whome wyth God the Father and the holy Ghoste be all honour glory prayse and dominion worldes withoute ende Amen The .xiii. Sonday after Trinitie ¶ The Gospell Luke x. HAppye are the eyes whiche see the thinges that ye see For I tell you that manye prophetes and kinges haue desired to see those thinges whiche ye see and haue not seene them and to heare those things which ye heare and haue not heard them And behold a certaine lawyer stode vp and tempted him saying Maister what shall I do to inherite eternall lyfe He sayde vnto him what is written in the lawe howe readest thou And he aunswered and saide Loue the Lorde thy God with all thy harte and with al thy soule and with all thy strength and with all thy mynde and thy neyghboure as thy selfe And he sayd vnto hym Thou hast aunswered right This do and thou shalt liue But he wyllyng to iustifie him selfe saide vnto Iesus And who is my neyghbour Iesus aunswered and sayde A certaine man descended from Ierusalem to Hierico and fell amonge thieues whiche robbed hym of his rayment and wounded him and departed leauynge hym halfe deade And it chaunced that there came downe a certaine priest that same waye and when he sawe him he passed by And likewise a Leuite when he went nye to the place came and loked on him and passed by But a certayne Samaritane as he iourneyed came vnto hym and when he sawe him he had compassion on him and went to and bounde vp his woundes and powred in oyle and wine and sett hym on his owne beast and brought hym to a common Inne and made prouision for hym And on the morowe when he departed he toke out two pence and gaue them to the host and said vnto him Take cure of him and what soeuer thou spendest more when I come agayne I wyll recompence thee Whiche nowe of these three thynkeste thou was neyghbour vnto hym that fell amonge the thieues And he saide vnto him He that shewed mercye on hym Then sayde Iesus to hym Go and do thou lykewyse THE EXPOSITION THys gospel is long Therfore we wyll selecte and chose out of it one or two partes thereof whyche wee maye remember and fele the fruâ—ct and swetnesse thereof The fyrst part is that Christ greatly extolleth and auanceth hys woorde and Gospell and turnyng hym selfe vnto his Disciples he sayd vnto them Blessed are the eies which se the things that ye do se. For I say vnto you many Prophetes and kynges woulde haue seene the thynges whyche ye doo see and they haue not seene them and haue hearde the thynges whych you heare and they haue not heard them By this Christs mynd is to confirme and strengthen vs agaynst the miserie whiche we see in the worlde for asmuche as nothyng is more vile and more despised in this wicked worlde then the Gospell For the worlde can abyde and heare all other doctrines lyes and heresies but as for the Gospell it wyll neyther see it nor heare it yea the worlde blasphemeth it and persecuteth it moste cruelly and vexeth them with all kynde of tormentes that professe it as there hath bene great store of examples before certaine yeares the more pitie in this realme of Englande and yet is in dyuers places of the worlde Thys seeth Christe and therefore hee comfortethe his disciples and sayth The world blasphemeth the Gospell but hee that is so wyse as to heare it hathe blessed and happy eares and is most indebtedly bounden to geue god thanks therfore that he is made partaker thereof and so he may worthily magnifye that whyche the worlde dothe so contemptuously handle and so spitefully entreate For this is moste certayne that ye are happier and more blessed then Dauid and other kynges For thys was al theyr desyre that they myghte lyue in that tyme when they myghte see me wyth theyr bodylye eyes beholde my myracles and heare my Sermons But that theyr desyre coulde they not obtayne For the full tyme that GOD hadde appoynted frome euerlastynge was not yet come In spirite and with the eyes of theyr Faithe they sawe mee my commynge into the fleshe my byrthe my passion my deathe my Resurrection my Ascension c. and greately reioyced But vnto you it is geuen to see me in the fleshe to beholde my myracles and also to heare my Sermons Therfore see that ye be thankfull to God that suche felicitie is chaunced vnto you that ye may both heare and see me For our state is so miserable â–ª and specially when we are without the Gospell that by lytle and litell errors crepe in yea errour vpon errour is heaped so that ther is almost no ende of errours and heresies in so muche that very hardly many tymes we canne defende oure selues agaynst them as alas for sorowe we had experience hereof to muche in the tyme of the Papacie For at the last the matter came to this poynt that the deuyll was taken for a preacher and credite was geuen vnto hym whatsoeuer he fayned by his busy wicked spirites and moste vayne and lyeng preachers as touchyng Masse pylgremages purgatory pardons and suche lyke trumperie And euen so is at in all places where soeuer the worde is not Errours and lies are there receaued and beleued And then is this the opinion also that that is the way vnto saluation where as in dede it leadeth streyght vnto hell and to the dyuell But on the contrarye parte if the Gospell be present so great madnesse reigneth in the world that very fewe receaue it Therfore I maye well and truely saye that the state of vs men is moste myserable and harde If God denyeth vs his worde we can not be without the destruction of oure soules If he geue it vs all the world refuseth it so that it were beste for men that God woulde haste his commynge vnto the iudgement and shortly make an ende of this wicked wretched synnefull worlde For thys vnthankefulle worlde is neuer the better whether God sendeth vnto it punyshementes or benefites so truely is it sayd of S. Iohn All the worlde is sette vpon wyckednes And this is the fyrste thynge wherof Christ complayneth here which is that he offereth and geueth to the worlde his worde and with that remission of synnes and yet is the worde despised and set naught by Therfore he turneth hymselfe to his Disciples and sayth ye are blessed whiche haue the worde of God and heare it and that ye dyed not before it was reueled brought to light I say vnto you that moste mightie and puissant Kyngs and most worthie Prophetes also would gladly haue liued in this time and haue both sene and heard these thinges And yet such is the wickednes of the worlde whereas it may haue now plentie and abundaunce of so noble thynges it regardeth them not Let not this wickednes of the worlde trouble you but so behaue your selues that ye be
that thou perceauest not how it should come to passe But when Dauid which was of no high blud heard the word of God by Samuell the prophete as touchyng the kyngdome of Israell the ende and successe therof could not be voyde or frustrate whatsoeuer Saules frendes dyd to the contrarie So is it here also This Ruler where as he requireth a signe and present ayde of Christe somwhat importunately is by Christ wholly dryuen to the worde And although that Christ woulde nowe also shewe a signe and healpe the Ruler out of hande yet he wold haue hym endewed with Faith before he fele healpe And when the woorde appoynteth hym so to doo Go thy wayes thy sonne lyueth There doothe the Ruler beleeue as concernynge the lyfe of hys sonne by the worde And as Faithe foloweth the woorde so doth lyfe folowe Fayth thorough the woorde As we also haue the worde and promyse where as God doth generally confort all the worlde and saieth He that beleueth in me shall neuer see deathe Likewise sayeth Iohn Baptist of hym Beholde the Lambe of God that taketh away the synnes of the world These are vniuersall and generall sermons whiche pertayne to all men For he saythe not when he or this man shall beleue But he speaketh generally He that beleue the in me shall neuer see death Likewise Iohn saieth not that Christ the Lambe sent from God shal take away the synnes of this man or that man but the synnes of all the worlde Wherfore if thou bee a synner and art in the worlde thynke that it appertaynethe vnto thee and doubt not but that thy matter is in hāde and that it is done for thy sake This is the foundation wherin our Faith as muche as belongeth to Remission of synnes and euerlastyng lyfe ought to leane And shall no more deceaue vs that doo sticke thervnto then the ruler was deceaued by his Faith For we must not thinke that it was an easier matter for so great a ruler than it is for vs when Christe puttethe foorthe vnto hym suche a certayne woorde where as hee sayeth Go thy way thy sonne lyueth But it is an harder matter for vs because there is noo suche certayne woorde putte foorthe vnto vs but generallye to vs all For CHRISTE hym selfe althoughe he putte foorthe a generall worde yet as hee speaketh it here priuatly to the Ruler sayinge Go thy way thy sonne lyueth So doth he speake this to euery man by himselfe Sonne thy synnes be forgeuen thee thyne is that life euerlastyng For to what other man dothe he speake thys but to euery one of vs that are baptised Dothe not baptisme belonge to euery man If other wil be partakers of baptisme they muste take it for them selues But what dothe God saye to thee and to all that are baptised Is not the promise that who soeuer beleeueth and is baptised shall bee saued Lykewise thou arte baptised to dye with Christe because he dyed for thee and by his deathe redemed thee frome synne and deathe Howe can God speake with thee more certainly or ioyn thy persone more certainly wyth his woorde thenne it is doone in Baptisme wher as it is bestowed in thee alone and is thy propre Baptisme So whenne thou wouldest bee absolued frome thy synnes and comest to the Mynister or to any other Christian wyth the hope to heare the woorde of GOD and to obteyne conforte thys woorde that thou hearest there openly to all that Christe dyed for the synnes of all is pronounced to thee alone that this deathe is auaylable for thy synnes For the woordes of Absolution bee these Brother myne all we are synners and therfore all shoulde abyde and susteyne damnation But the sonne of God is becom man for our sake and dyed also and rose agayne from the deade for our Iustification Despaire not therfore Christ hath satisfied for thee thou must pay nothyng onely sticke vnto his passion and trust in the same Thus is it also concernynge the Supper of the Lord. There is the body and blood of Christ geuen to thee alone and there is it pronounced to thee alone that his bodye was geuen for thee and his blood shed for the that thou maiest not doubt but trust to such a sacrifice of Christ as though it wer proper vnto thee alone For it is put in thy mouth geuen peculiarly to thee that thou maist eate and drinke for thy self There dothe God medle with none beside he speketh with none but with the that cōmest vnto his supper there doest eate and drink as he cōmanded thee And here consider thinke with thy self what maner of christiās they be which let passe such oportunity neuer come to this most ioyfull supper of the Lorde Wherfore if thou desire not this that God shold cōfort thee alone and speke with thee pronounce vnto thee remissiō of thy sinnes life euerlasting thou art worthy to talke and company with the deuill Wherefore this is not lacking as though God spake not with vs but the fault is in this that we folow not the example of the ruler that we receue not neither beleue it to be true whatsoeuer Christ speketh vnto vs priuately The Ruler also had occasion not to beleue yf he wold haue folowed his reason and hadde no respect to the worde For howe coulde hee beleue that thys lyttell worde woulde haue ben so effectuous so farre of and brought suche a greate thyng to passe He might haue sayde It is not vnknowen to me in what case I haue lefte my sonne Seynge there is no hope of lyfe agaynst so great perill so small a woorde can be of no efficacitie He must nedes come more nere and do greter thynges if he will bryng to passe so great a thing But the Ruler omitteth all these thynges and onely embraceth the woorde and geueth so greate credence therto as thoughe hee sawe the healthe of his sonne presently before his face For except he had ben of this mynde hee woulde not haue departed as contente with this word But he was content as Iohn saith very well The man beleued the woorde that Iesus spake vnto him and went his waie And here doest thou knowe what Faith is proprely if thou seekest the definition thereof euen no other thynge than to beleue that that Christe promyseth Gette thee therfore acquaynted with it and first lerne whenne God promyseth to thee in Baptisme Christe in the Gospell and in his Supper Embrace that promyse with all thy heart and lette nothyng hynder thee therin although thou shalt haue many lettes We fele synne and deathe whyche offer them selues alwayes to our syght and sence And if thou let passe the word in thys case synne and deathe wyll oppresse thee and caste thee headlong into destruction But what doth a Christian he confesseth his synne neyther is he vncertayne of deathe But yet hee despaireth not therefore But hee taketh holde of the worde as muche
Isaac and the God of Iacob God is not the god of the dead but of the liuinge Ergo Abraham Isaac and Iacob do liue and are not dead When notwithstanding they were dead and buried more then iij thousande yeres past and consumed before many hondred yeres vnto duste so that there remaineth nothing at all of them But Christe proueth for a certeintie that they lyue The reason is For all thinges liue to God but to vs all thinges are dead For the worlde and reason can none otherwise but behold death But the eyes of the Christians see those thinges which they see not only heare in the worde as here Christ and the father do behold the dead mayd And as we haue spoken of death so may it be sayd of sinne The knowledge and confession of sinne is necessarie and the glorie of righteousnes ought to be in sight For the worde of Christe in baptisme is He that beleueth and is baptised shal be saued Again his worde in the supper is this Take eate this is my body that is broken for you Drincke This cuppe is a newe Testament in my bloud which shal be shed for you vnto the remissiō of sins This word must be beleued that it is true and although I fele see the contrary yet is there no credit to be geuen vnto it In like maner when thou seest a Christen man dyinge thy eyes beholde the dead man but thou must shutte and close vp those eyes and open suche eyes as beholde the word and so shalt thou see that the man is not dead but that he lyueth before god For the word of Christ is He that beleueth in me shal neuer se death And this must we learne of this gospell that all that is before our eyes be it neuer so plaine euident neuer so wide and open Yet is it nothing For if death in a Christian is to be reputed and taken for nothyng Uerely blindnes deafnes leprosie pestilence and other diseases are to be counted lesse then nothinge Therfore when pouertie sicknes syn c. offer them selues to thy eyes be not therfore troubled but shut thy carnall eyes and open thy Christen eyes and saye I am a Christian and haue a Lord. Whiche is able to rule all these thinges with a worde Why then should I vexe my selfe For this is certein loke how easely Christ deliuereth this mayd from corporal death euen so easely also wil he deliuer vs if we only beleue haue a sure hope to be relieued and holpen by him For this also must we consider here that this mayd was not restored to life by her owne faith For he that is dead beleueth not no more then he seeth or heareth but her father beleueth and this his faith is so mightie that the maide receaueth life again Again For as Christ saith All thinges are possible to him that beleueth So mightie is faith Be the matter neuer so great if thou canst beleue and haue sure hope in Christ thou shalt neuer be deceaued of thy desire neither shall the deuill or death be able to preuaile any thyng at all against thee as both these miracles testifie whiche are set forth to vs for this purpose and the faith both of the woman and of the dead maydes father commended of Christ that he might prouoke vs also to beleue and that we shold otherwise beholde creatures before god and otherwise before vs. Therfore although before our selues we be poore and dead subiecte to syn and afflicted with pouertie pestilence or any other diseases yet must we beleue that it is otherwise before god boldly say on this maner Although pouertie pestilēce sin death do now trouble me yet this as a christian I know that there is no pouertie no pestilence no sinne no death at hand For before Christ al thinges are wealth health righteousnes life And althoughe I see not this presently yet if the worde should come I should see it with these my carnall eyes And this is true and by no meanes to be doubted of God graunt vs for his son Iesu Christes sake our alon Sauiour and redemer thorow the holy ghost such eyes as may behold all calamities and mishappes otherwise then the worlde beholdeth them and kepe suche conforte light vnto the ende that in this worlde we may receaue ioye and pleasure and in the worlde to come euerlasting lyfe Amen The xxv Sonday after Trinitie Sonday ¶ The Gospell of Iohn vi WHen Iesus lift vp his eyes and sawe a greate company come vnto hym he saithe vnto Philip Whence shal we bie bread that these may eate This he sayde to proue hym for hee hym selfe knewe what he woulde do Philip aunswered him Two hundreth penyworthe of bread are not sufficient for them that euery man may take a litle One of his Disciples Andrewe Simon Peters brother sayde vnto hym There is a ladde here whiche hath fiue barly loaues and two fishes but what are they among so many And Iesus sayd Make the people sit downe There was much grasse in the place So the men sat downe in number aboute fiue thousande And Iesus toke the bread and when he had geuen thankes he gaue to the disciples and the disciples to them that were set downe likewise of the fishes as much as they would When they had eaten enough he saith vnto his disciples Gather vp the broken meate whiche remayneth that nothynge be loste And they gathered it together and fylled twelue baskettes with the broken meate of the fiue barlye loaues which broken meate remayned vnto them that had eaten Then those men when they hadd sene the miracle that Iesus dyd saide This is of a trueth the same prophet that shoulde come into the worlde THE EXPOSITION THe Gospell of this present Sondaye is red in the temples of the Christiās twyse in the yeare Fyrst on the fourth sonday in lent Secondly on this present Sonday as ye haue hearde And albeit we treated of this Gospell in lent and declared what good and confortable doctrine is contained in the same yet for asmuche as it is reade this day in the Church I will speake somewhat of it again that our faith may be increased and we wel cōforted thorow the mercifull promises of god againste the care of the bellye For there is not at this present daye a greater obstacle and let to the gospel of Christ then this belly care It vtterly plucketh vs awaye frō the true faith which we ought to haue in God and in his promises enforceth vs vnto diuerse vices sinnes and wickednesses as we maye see in these our dayes thorow out the worlde For what is it that is not attempted to auoyde belly care and that we may haue wherof commodiouslye and wealthely to lyue One playeth the vsurer an other the Iugler the thirde a baude the fourth an extorcioner c. As I may speake nothing of the whoredome theafte murder periury flattery