of suche force and might that it putteth awaye death and restoreth lyfe But for asmuche as we knowe that Christ can so soon rydde vs from death and restore vs to lyfe let vs se also how redie he is and willing to do it For there is none amongest them all that desire this of him only is he moued with the miserie of the widow and goeth vnto her without askynge and restoreth her son vnto her alyue again Wherfore let vs thinke that this example belongeth vnto vs that we should not feare death For this was done for our sake As though he shold say It is not vnknowen vnto me that you feare death but put awaye all feare For what power can it haue on you at all It maye make you feare but prouide you such sauegard against it that ye may not only iudge according to your sense which is the verie cause of your feare but haue ye respect vnto me also what I can do what I will do euen that I can as easely raise you from death as you are wont to rayse a mā that is a slepe wil do it gladly desirously so that there can lacke neither power neither will therto Wherfore it foloweth therof that they that are buried in their graues do slepe more lightly then we in our bodies For it is possible that thou be in such a deade slepe that although thou be called ten times yet thou cāst not heare But the dead awake at one word of Christ as ye see by the example of this yonge man of Lazarus Wherfore death before god is not called death before vs it is both death is so called but before god it is so quiet light a slepe that nothing can be lighter And this wold Christ haue to be wel beaten into vs that we shold not feare when the pestilence or death it selfe taketh vs but that we shold with a bold minde answere thus against it What is thy greatest might then Tou layst before me very greuous matters thou puttest me in great feare how thou wil execute punishmēt on me like a tormēter But I wil cōsider what god on the contrarie part can do wil do whē y◠hast slaine me For he feareth thee not neyther do he care for thy outragiouse furie but iesteth more rather vpon the saying O death I wil be thy death o hel I wil be thy destructiō If thou killest my Christians I will kil thee again restore them to life This is the cōfort that Christe setteth forth in this gospell that although Christiā men dye yet they be not dead but slepe a slepe yea that such a light slepe that Christ can awake thē with his litle fingar but this is but a litle praise for death that whē it doth here the worste yet it can do no more by all his rage but cast a mā into a slepe so that Christ may raise him vp with one worde As it is written The hower cōmeth when they that are dead in their graues shall heare the voice of the sonne of man and shall come forth they that haue done wel to the resurrection of lyfe but they that haue done euill to the resurrection of Iudgement This hope haue Christians but the Turkes the Iewes haue it not neyther the Papistes This they knowe that they must die and that there remaineth iudgement and hell But what do they They haue no truste in Christ But they seeke helpe of their diriges Masses trentalles pardons fastes such other thinges And they take Christe for no other but for a Iudge whiche hath onely the office to iudge and condemne This is the greatest wickednes that is that they Imagin that Christe is crueller then death Wherfore when they heare of the day of Iudgement they are afraid they tremble quake in their heartes So do not Christian men They know that Christe in that day shall iudge them that beleue not whiche will not receaue the worde or beleue it And therfore they boldly say I am baptised and do beleue in Iesu Christe my Lord that he dyed for my synnes and that by his resurrection he hath gotten me righteousnes and euerlasting lyfe Why shold I feare therfore he is not mine enemie but my frend and patrone with the father Wherfore although the laste day draweth nigh or death chanceth vnto me by anye other meanes al this shall not put me beside my state My Lord Iesus Christ holdeth himselfe stil for a time at the iniuries that death doth vnto me But when death thinketh that I am wholly opprest then am I only holden with slepe and that with such lyght slepe that Christe can scarselye speake a worde but I heare and rise vnto euerlastyng life Let this seme a necessarie lesson for vs that we may feare neither at death nor at the laste daye For Christ cōmeth not to iudge and condemne vs. He commeth as he came in this place to the widow and to her dead sonne to rayse vs from death that we may heare see speake again and do other thynges After this sorte will he come to all vs that beleue and saue vs. But they that beleue not them will he iudge Wherfore we must accustome our selues to looke for this our Sauiour to beleue in hym that by a litle a litle we may be more and more certified of this oure hope and saluation that we may feare neither death neither the laste day But he that feareth foloweth the fleshe and the olde man and not Christe his worde For the matter is playne that Christ shall come and rayse vs from death Where Christians bodies reaste in their sepulchres slepe vntil Christ come knocke at the sepulchre and saith Arise arise Then shall we rise as out of a most quiet and swete slepe we shall lyue and reioyce with Christ our Lord for euer And thus ought Christians to haue other thoughtes thā the Turkes or Iewes haue whiche are vtterly confounded with feare Yea and the Papistes mōkes all are dismayd in their heartes And this chaunceth vnto them worthily For why come they not to learne this lesson and beleue that CHRIST is the helper of them that beleue the iudge of them that beleue not If thou art a Christian and hast hope in Christ he will not take away his helpe succour and saluation from thee when deliuerance defence shal be requisite for thee against death and the deuill But if thou trustest for helpe any where els and despisest his helpe as the Pope both teacheth doth so in dede looke for no other of Christ but a very Iudge for because thou art the seruant of the deuil the minister of death and takest that on thee that is the worke of the deuill and of hell They hate Christ and care not for his kyngdome Wherfore he can be no other to them then a iudge But for the good
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
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
we haue bestowed and suffered but rather we would condemne our owne nicenesse except we had suffered it Who then will tutne frome the crosse wher as deliuerance and great glorie are set foorth to all them that are in peryl for the gospels sake But great grefe springeth hereof to the fleshe and to the old man It wyll not be gladly combred with this crosse Wherfore we muste neuer let this example goe out of our eies We must diligently consider the word that we may be defenced in temptation Let vs haue recourse vnto Christ which sleapeth among vs sheweth as though he had no regarde of vs. But let vs with ardent and earnest praier aske help of him we shal surely fynd it most present The which thyng as it is setforth vnto vs with sure knowlege as touchīg gods will so god graūt it now come to passe in dede prosperously vnto the glory of god the saluaciō of our soules Amen The fyfte Sonday after twelfth daye Upon the Gospel Math. xiii THe kingdome of heauen is lyke vnto a man whiche sowed good seede in his field but whyle men slept his enemye came and sowed tares amonge the wheate and went his waye But when the blade was spronge vp had brought forth fruite then appeared the tares also So the seruauntes of the housholder came and sayde vnto him Sir didst not thou sowe good seede in thy fielde from whēce then hath it tares He said vnto them The enuious man hath done this The seruauntes sayde vnto him Wilt thou then that we go and wede them vp But he said Nay left whyle ye gather vp the tares ye plucke vp also the wheate with thē let both growe together vntil the haruest and in the tyme of haruest I will say to the reapers Gather ye first the tares and bynde them together in sheaues to be brent but gather the wheate into my barne THE EXPOSITION IT appeareth that this Gospell in tymes paste was very easye to vnderstād specially bycause Christ him self setteth forth the meaninge of that parable as concerning the field the sower the corrupter the good seed the tares c. But this difficultie hardnes afterward sprange in this Gospel that was so playn by the doctors not agreing together herein so that we must take the more diligēt hede leaste the true sentēce shold be takē from vs. Some say that tares signifie heresies therby gather that it belōgeth not to the ciuill powers to punishe heretikes Of the which opinion Augustin graunteth hym selfe to haue ben But he sayeth that he was constrained by sure reasons and by experience it selfe to yeld vp this opinion Some make no differēce betwene a ciuil officer and seruaunts of this housholder and expounde tares to signifie common offences and so conclude that a Christian officer ought not to be iudge in matters of life and death Ther be some of the whiche sorte is the Pope and his adherentes that while they regarde not that Christ forbiddeth to plucke vp the tares by their owne Iudgement pronounceth the doctrine of the gospel to be tares and therfore they neuer cease to moue persecution againste the gospell the professors therof by murderinge and kylling them Wherfore seing the meaninge is so diuers first muste we inquire and entreat of the true meaning and than of the common question what ought to be done with heretikes And as touching the true meaning this it is Christ putteth forth generallie the parable of the kyngdom of heauen in a maner declareth the fashion of the church shewing and geuing an example on the which al godly men and especiallie the rulers of the congregation ought to haue their eyes attent lest they sholde by their owne imaginations swarne and turne to a contrarie kyngdome and dreame of vndefiled felowshippes of sainctes in earth For this worde Kyngdome of Heauē semeth to receaue no kynde of mans filthines For it maketh with reason that nothing ought to be receaued into an holy place but holy thinges As God suffered not man defiled with syn to be in an holy place yea for this cause he forthwith repelled Lucifer with all his from hym Wherfore this is the nature of the kingdome of heauen As the sea can suffer no dead carcase in it so no vncleane thinge that is defyled with syn can be abidyng in the kyngdome of God This is one consideration of the kyngdome of God But this gospel entreateth not especially herof For the condition of this kyngdome is vnpossible for sinners An other kyngdome of GOD or of heauen in earth is reuealed by the sonne of God That GOD wolde haue to be suche that in it might be set vp the horne of saluation and rightuousnes for synners In this hath synners an interest and right and are receaued into it for their synnes There riseth in this kyngdome holines and iustice whiche is remission of synnes through Christe whiche is the wisedome rightousnes and satisfyinge And these thinges are not belonginge to determinat tymes or prescriptions concerninge this or that person For God will haue at no time that the waye to repent should be taken stopped from synners there are no other thynges which are more necessarie for the executynge of this matter than the synner comminge to the remission of sinnes It is not demaunded when and of what kynde his sinnes were done or be If he can but prouide for one thing euen that he surely beleue that his sinnes are forgeuen for Christes sake that he neuer counted gods mercy to be lesse then that it can be sufficiente to pardon his sinnes This strange kyngdome doth God set vp in the gospell of his sonne and appointeth a certaine tyme to the administration therof whiche is from the first vttering and reuelie of hym vntil Christ come to iudge both the quicke and the dead and now Christ wheras he compareth the kyngdome of gods saluatiō mercy which is only necessary for synners with the capacitie of the worlde in the which the dyuel that cā neuer be fauorable to the kingdō of God seketh diuers occasions to fulfill his will He forseeth in his mynde great offences to come which by wickednes shall ryse in this kingdō of Gods mercie For the word of God taketh roote in very fewe and this few esteminge the grace of God truely embrace it with a true faith are renewed with the holy ghoste which alway moueth thē to haue faith thorough Christ in Gods mercie and to performe such obediēce as is mete for them that are new borne to praye waight alway for certaine ayde for Christes sake Al the other multitude although they wil be lothe to be named forsakers of their Christian professiō to be counted out of Gods kingdom goeth to that professiō in word but for as much as they be void of righteousnes wtout the holy Ghoste therfore they are subiect to the diuels
for enuy thei had deliuered him When he was set downe to geue iudgement his wife sent vnto him saying haue thou nothing to do with that iust mā for I haue suffred this day many things in my slepe because of him But the chief Priests Elders persuaded the people that they should aske Barrabas and destroy Iesus The deputie answered and said vnto them Whether of the twaine wil ye that I let lose vnto you They said Barrabas Pilate said vnto them what shall I do then with Iesus that is called Christ They all said vnto him let him be crucified The deputie said What euil hath he done But they cried more saying Let him be crucified When Pilate saw that he coulde preuaile nothing but that more busynes was made he toke water and washed his handes before the people saying I am innocent of the bloud of this iust person se ye Then answered all the people and said His bloud be on vs on our childrē Then let he Barrabas loose vnto thē and scourged Iesus and deliuered him to be crucified Then the souldiors of the deputie toke Iesus into the cōmon hal and gathered vnto him all the cōpany and they stripped him and put on him a purple robe and platted a crowne of thornes and put it vpon his head and a reed in his right hande and bowed the knee before hym and mocked hym sayinge Haile kyng of the Iewes And whenne they hadde spytte vppon him they tooke the reede and smote hym on the head And after that they hadde mocked hym they tooke the roabe of hym agayne and putte hys owne rayemente on hym and ledde hym away to crucify hym And as they cam out they found a manne of Cyrene named Symon hym they compelled to beare hys Crosse. And they camme vnto the place whyche is called Golgotha That is to say a place of dead mennes skulles and gaue hym vineger myngled with gaulle to drynke And whenne he hadde tasted thereof he woulde not drynke Whenne they hadde crucifyed hym they parted hys garmentes and dydde caste lottes that it myghte bee fulfylled whyche was spoken by the Prophete They parted my garmentes amonge theym and vppon my vesture dydde they caste lottes And they satte and wacched hym there and sette vp ouer hys head the cause of his deathe written Thys is Iesus kynge of the Iewes Then were the twoo theeues crucifyed wyth hym one on the ryghte hande and an other on the lefte They that passed by reuyled hym waggynge theyr heades and sayinge Thou that destroyedst the Temple of God and dyddest buylde it in three dayes saue thy selfe If thou bee the sonne of GOD come downe frome the Crosse. Lykewyse also the hye Priestes mockynge hym wyth the Scrybes and Elders sayde He saued other hym selfe he can not saue If he bee the Kynge of Israell lette hym nowe comme downe from the Crosse and we wyll beleue hym Hee trusted in God lette hym delyuer hym nowe yf he wyll haue hym For hee sayde I am the sonne of GOD. The thieues also whych were crucified with hym caste the same in hys teethe Frome the sixthe hower was there darkenesse ouer all the land vntyll the nynthe hower And aboute the nynthe hower Iesus cryed wyth a lowde voyce sayinge Ely Ely lamasabathany That is to saye My God my God why haste thou forsaken me Some of them that stode there when they hearde that sayde Thys manne callethe for Helias And streyghte waye one of them ronne and toke a spunge and whenne he hadde fylled it full of vineger hee putte it on a reede and gaue hym to drynke Other sayde Lette bee lette vs see whether Helias wylle come and delyuer hym Iesus whenne hee hadde cryed agayne wyth a lowde voyce yealded vp the ghoste And beholde the vayle of the Temple dydde rent in two partes frome the toppe to the bottome and the earthe dydde quake and the stones rente and graues dydde open and manye bodyes of Sainctes whiche slepte arose and wente out of the graues after hys Resurrection and came into the holye Citie and appered vnto many When the Centurion and they that were wyth hym watchynge Iesus sawe the earthequake and those thynges whiche hapned they feared greately saying Truly this was the sonne of GOD. And many women were there beholdyng hym a farre of whyche folowed Iesus frome Galilee mynistryng vnto hym amonge which was Mary Magdalene and Mary the mother of Iames and Ioses and the mother of Zebedes children THE EXPOSITION THIS daye is redde in the Churche as ye haue hearde the storye of the paynefull Passyon and dreadefulle death of our most louynge Lorde and swete Sauioure Iesus Christe And although the passion of Christ oughte at all tymes and euery daye dylygentely to bee remembred of vs and of euery Christian seyng it is that onely and alone precious treasure whereby wee are delyuered and sette at lybertie frome all the power of helle from Sathan synne deathe damnation c. yet the aunciente Fathers of Christes churche in tymes paste haue well prouyded that we shold haue euery yeare a certayne peculiar tyme appoynted for this purpose in the whyche we myght doo and exercise this eyther priuately or publykely For by this meanes shall the Passion of Christ be the more dilygently inculked and beaten into the youthe and also bee the more surelye engraffed in the memorie of the Elder sorte of people Nowe forasmuch as the Passion of Christe hathe in tymes paste ben meruaylouslye abused by vayne meditations and cogitations of superstitious and ignorant hypocrites we wyl at this present leaue all suche vanitie and declare howe the passion and deathe of CHRIST oughte trewely and profytablye to bee consydered weyghed and pondered vnto oure synguler consolation and comforte and also vnto the amendement of our lyfe and conuersation Thys shall bee brought to passe if wee dilygentlye expende weyghe ponder and consyder these principall poyntes followynge Fyrst what the Passion of Christe is Secondly what prouoked and moued hym to suffer thys Passion Thirdly how Christ bothe outwardly and inwardlye suffered Fourthly what fruite and profite he hath procured and gotten for vs by his Passion Fyrst the passion of Christ is none other thing then an vnmeasurable dolour sorowe torment and payne whiche he of a singular vnoutspekable loue toward vs for our synnes that hee myghte purge them and vtterly put them away thorow his satisfaction outwardly in his body and inwardly in his soule susteined and suffered tyll at the laste he died on the crosse which shal be opened declared more playnly herafter Secondly there are fyue causes that moued Christ to suffer his most dolorous and peinful passion The first is our synne which could none otherwise be clensed purged and put away but only by the passion death of Christ. The second cause is the greate and vnoutspeakable charitie loue and fauor that Christ and his heauenly father bore toward vs men whiche charitie coulde not abyd
synnes in our owne woorkes contrary to the woorde of GOD. For the Lord Christ doothe not instructe vs here of our woorkes but of the woorde whyche he putteth in the mouth of his Disciples and sendeth them euen as he was sent of his father Nowe where forgeuenesse of synne is and the heartes as Saincte Peter saythe are purifyed by Faythe There out of that good and purifyed hearte shall vndoubtedly issue and flowe foorthe abundance and plentie of all good and christen works For Faythe is not ydell and the holy Ghoste accordynge to hys nature and propretie alwaye mouethe and prycketh forwarde the faythefull vnto the obedience of Goddes holy wyll and vnto the mortification of the flesh and synne God through CHRIST gyue vs hys grace that we may beleue this and truly fele it in our heartes Amen The second sonday after Easter ¶ The Gospell Iohn x. CHriste said vnto his Disciples I am the good shepheard A good shepheard geueth his life for the sheepe An hired seruaunâ— and he which is not the shephearde neyther the sheepe are his owne seeth the wolfe comming and leaueth yâ— sheepe and fleeth and the Wolfe catcheth and scattreth the sheepe The hyred seruaunt fleeth because he is an hyrede seruaunt and careth not for the sheepe I am the good shepheard and knowe my sheepe and am knowen of myne As my father knowethe me euen so knowe I also my father And I geue my life for the sheepe And other sheepe I haue whiche are not of this folde them also muste I brynge and they shal heare my voyce and there shal be one folde and one shepheard THE EXPOSITION THis Gospel as likewise the other workes of Christ may be handeled two maner of wais First coÌ„cerning faith SecoÌ„dly touching charitie It is the doctrine of Faith because it teacheth that Christ is the alone shepherd none other that dieth for his shepe For vnto this work that Christ dieth for vs no maÌ„ no saint no nor yet angâ—ll was mete that he might restore man which was slain of that deuil in Paradise thorow synne so that it shold be the very proper work of this shepherd Christ with whom none is able to compare as none of all his other workes which he dyd in this behalf I meane in making satisfaction for our sinnes can be of any creature imitated folowed and expressed Therfore no maÌ„ can speake these wordes of himselfe which Christ pronouÌ„ceth in this place I am the good Shepherd A good shepheard geueth his lyfe for his shepe so that by these his wordes he allureth vs vnto hym and teacheth vs that we shoulde beleue that none can be like vnto hym in accomplishyng the work of our redemption whyche he broughte to passe by his Passion and deathe Moyses and the Prophets were men of great authoritie and of singuler excellencie whiche taughte truly what we ought to beleue and to do yea they suffered many thynges for this their doctrine yet as concernyng this worke wherof Christ speaketh here I meane to dye for the shepe they are only mercenaries and hirelynges neither can they defende the shepe agaynst the wolfe For this is without all doubt that Moyses and the Prophetes when they had taught a longe tyme and done all thyngs aswell as they 〈◊〉 were not yet able to recouer them selues out of death What then could they be able to do for the shepe against the wolf whiche is the deuill death And verily it is euen as Christ saith The hireling which is not the shepherd to whom the shepe do not belong seeth the wolfe coÌ„ming forsaketh the shepe fleeth and the wolf catcheth scattereth the shepe But the hireling fleeth because he is an hireling the shepe do not pertaine vnto him Therfore he that in this perill desireth to be without ieoperdy not to be rent torne of the wolf must diligeÌ„tly take hede that he put not his coÌ„fideÌ„ce in the law or in good works For ther is no help in the law yea yâ— law is rather against vs accuseth condemneth vs neither can good workes helpe any thyng in this behalf Therfore all our trust concernyng our owne righteousnes and good workes must we vtterly caste awaye and lerne with true faith to resorte vnto him alone which saith I am the good shepehearde I geue my life for my shepe For he fleeth not the wolfe neither is he afraide of him yea he rather offereth himselfe o the wolfe for to be rent and torne on pieces then that one of his shepe should perishe and decay Therfore when we are in daÌ„ger we must resort and flee vnto him alone And this is one thing that we muste stedfastly beleue We our selues can do nothyng in this behalfe but Christe that good shepheard he alone doth it and worketh all good thynges for vs and commandeth vs to embrace it with a sure faith and stedfastly to beleue it The second doctrine is that this act of our shepherd is set forth vnto vs for an example as Peter witnesseth sayinge Christ hath borne our sinnes in his body vpon the tree that we being dead to sinne might lyue vnto righteousnesse by whose stripes ye were healed For ye were sometime as shepe that runne astray but ye are turned vnto the shepheard and curate of your soules This is the doctrine of faythe whiche he afterward applieth vnto Charitie saying Christ hath suffred for vs leauyng vnto vs an example that ye shold folow his steppes As Christe died for vs that by his worke he myght redeme vs without our worke from synne and euerlastyng deathe so are we bounde one to helpe and confort an other when soeuer any man beyng in daunger hath nede of our helpe and confort This is to folowe the example of Christe that euery christen man also shoulde be a good shepheard For although I with my death can not redeme other from death and synne for that is the only worke of thee alone and true shepheard Christe Iesu as ye haue tofore heard yet may I geue my life that other by thys example may be allured vnto the worde and brought vnto the knowledge of Christ as S. Iohn saith By this haue we knoweÌ„ the loue of God because he gaue his lyfe for vs and we are bound also to geue our lyfe for the brethren For this we right well knowe howe great the hatred of the world and the deuil is against the word of God And specially the Pope laboreth with all mayne to oppresse the word yea and so many as be the true pastors preachers therof Therfore we haue nede of faithful and good teachers whiche seyng they be redemed by the deth of Christ ought also they them selues to imitate and folow the example of Christ and also to die for the sheepe and to geue their life for the word This death redemeth not other for saluation cometh only by the death
not this voyce It is the voice not of a shepherd but of a wolfe For thus is the report of this beast that is to say of a shepe It hath this nature and propretie that amonge all beastes there is none that hath so quick an eare and so sharpe and redy sense of hearyng as the shepe hath as experience declareth For if neuer so many crye and call it regardeth them not It refuseth all excepte her owne shephearde Hys voyce shee knoweth and heareth Unto that she goeth and maketh haste In lyke maner yong lambes euen in the greatest flockes euery one knoweth the bleatyng of his owne damme and foloweth that so long tyll at the last he hath founde her Christ hath respect to this nature of the shepe and compareth his Christians wyth theym that they also after the same maner should moste diligently hearken to the voyce of the shephearde that they be not deceaued And this is his meanynge that where the voyce of Christ is not his shepe can not be allured nor moued there to geue any eare And herein he geueth vs a playne commandement that if we will be his shepe we muste haue fyne and picked eares whiche may discerne the voice of CHRIST frome all other although those voyces seme to be neuer so clere pleasant and swete Therfore in this place it is to bee learned that wee geue diligent attendance to heare the word of GOD yea and that alone and none other that thorowe it we maye be able to sette oure selues agaynste all the subtilties of the ennemie whyche he craftily gothe about to conueye into our heartes and also beware of false and corrupte doctrine For a woolfe is euer a wolfe neither can he geue ouer his nature If he hath not hys purpose by false doctrine then doothe he inwardly imagine disceit thorowe pestilent and poysonfull thoughtes Here must thou followe the shepe and saye I care not for thys voyce It is the voyce of a wolfe and not of a shepheard The voyce of my shephearde is I am the good shepheard and I gaue my lyfe for my shepe But thou woldest bryng me to that poynt that I shoulde despaire haue no hope of saluation in my shepheard and flee from hym Thus maist thou haue healpe and comforte agaynste that tentation wherwith the deuyll goeth about to dismaye thee to take away thy courage to driue thee into erroure to make thee sorowfull and to brynge thee vnto desperation We must therfore aboue all thyngs diligently heare and certainly knowe the voyce of oure shephearde by thys meanes shall there bee betweene vs mutuall knowledge and loue For howe can he hate vs when he bestoweth his lyfe for vs taketh awaye from vs death synne and all euyls and freely geueth vs euerlasting life These thynges can come to vs by none other voyce Lette vs therfore so much the more diligently embrace it and make muche of it Moreouer this is greately to oure comforte that Christe in thys Sermon calleth hym self a shepheard and tearmeth vs whyche haue and heare his voyce sheepe For by this meanes a Christian hath no cause to complayne that hee is destitute and wantethe a shepheard He may want money substance health c that it may appere that we be left confortlesse with out a shepherd among wolues as Christ also sayde to his disciples Behold I send you as shepe in the mids of wolues And we daily se none other thing then this miserable face that the church is redy to bee deuoured of Antichriste euen as a shepe of the wolfe It semeth as though we had no shepherd that careth for vs and yet he neyther sleapeth nor slombreth that kepeth Israell But thus muste it nedes be that we shold loke for none other cōfort but only at the voice of this our shepherd wherof Christ himself saith My shepe heare my voice He that heareth the voice of Christ and foloweth it He may in this behalf glory that he truly knoweth his shepheard and that his shepheard also knoweth him For he that regardeth the word foloweth that the deuill can not hurte him For what soeuer chanceth concernyng his lyfe goodes wife childrē c. He kepeth alway freshe in memorie this voyce of his shepheard Thou arte my shepe for thou hearest my voyce and knowest me and I knowe thee so that all his cogitation meditation studye and exercise is altogether in the woorde and faythe and in nothyng els at all as Christe hym selfe sayeth I knowe my sheepe euen as my father knoweth me and I know my Father For when Christ the sonne of God was in the earth he shewed none other power that he had but as though it had ben in the free choise of the deuill and of wicked men to deale with hym euen as they them selues lusted GOD seemed vtterly to forgette hym euen as thoughe he neyther cared for hym nor knewe hym But when Christ hanging on the crosse cōplained said My God my God why haste thou forsaken mee when he dyed on the Crosse when he was buryed and the deuyl in a maner persuaded that CHRIST had no GOD thenne was it euidentely declared that the Father knewe hym For hee dydde delyuer hym frome hell and deathe So sayeth Christe shall the matter goe with you But lette not thys trouble you when all thynges shall so comme to passe as though I dydde not knowe you For a Christen man in thys worlde muste be assaulted and combred with calamities crosses myseryes afflictions troubles and wyth all kynde of aduersities so that there shall appeare no difference at all betwene hym and the vngodlye For outwardly the lyfe and deathe of bothe are in a manner all one yea that more intollerable and harder is It seemeth outwardly that the condition and state of a Christian manne before GOD is worse thenne the state of any Ethnicke and infydelle For hee is more troubled and oppreste wyth many mo tentations and afflictions But let not this moue thee but holde faste with toothe and nayle that he sayth I knowe my shepe But here thou hearest the deuil and reason making this obiection howe can God haue any care of thee seyng thou arte so myserably afflicted and troubled Answer thou thus I knowe that he knoweth me Neither dothe thys make my faythe to faynt that I dye and suffer all this trouble For I know his voyce and I truste vnto that that as a shepheard vnto hys shepe he putteth forth his voyce vnto me whyche I ryght well knowe and sayth I am thy shepheard I dyed for thee I gaue my life for thee This worde I heare and beleue This is the only and sure token vnto me that he knoweth me and I know hym agayn And although I nowe feele and perceaue otherwise then Christe here speaketh yet shal not all this make me to fainte nor to plucke my fayth from his worde All thinges are full of the crosse
in this worlde for a Christen man But those troubles are shorte transitorie and of no continuance Againste all these thynges the word teacheth me that here after I shal haue euerlasting life And although I feele death must nedes dye as other do that beleue not in Christ what then the voice of my shepehearde whiche maketh for me doth most highly conforte me He that beleueth in me sayth he shall neuer dye euerlastingly Again I geue my lyfe for my shepe Therfore I doubte not but that my moste faithfull shepehearde Christe Iesu knoweth me But this knowledge is therfore thus hydde and kepte secret that it maye be an exercise and triall of my fayth Otherwise if straightwayes after baptisme we shoulde be comme cleane righteous and immortall we shoulde nede neither the worde nor faith But for asmuch as the worde remayneth it necessarilye requireth fayth neyther shall oure matters haue altogether good successe before that great daye of Iudgement For then shall we se oure shepehearde face to face euen as he is and beholde all this matter without fayth Therfore it is not to be doubted but that so sone as a man is baptised there chaunceth vnto hym high◠glorie so that he is vtterly without synne and endued with perfect and euerlastynge righteousnes For so saith Christe He that beleueth and is baptised shall be saued But this is not perceaued with our sences neither can reason attaine ther vnto yet is it true if we iudge after the worde and determine according to the voyce of our shephearde Wherfore this only remaineth that we holde fast the worde and by no meanes cast it awaye til al these thinges be reueled brought to light in that euerlasting lyfe that is to cōme which we now heare in the worde and beleue For as this life the life to cōme do differ so is it impossible that the true feling and experience of those thinges sholde chaunce in this life which are to be felt and perceaued in the life to comme Therfore it is a matter of greate waight to knowe a Christen man yea he can not be perfectly knowen in this lyfe For what man can saye this that he is in euerlasting lyfe And notwithstanding we must confesse that this child which is vexed with death sinne and all kynd of miseries where no point of euerlasting lyfe appeareth immediatly after his baptisme biginneth in this worlde euerlasting life But howe commeth this thing to passe There is nothing sene neither doth any thing appeare besydes the olde and accustomed lyfe But yet for all that aboue that accustomed and defyled lyfe God hath ordained euerlasting lyfe wherin we also liue accordynge to the worde and faith although we do not yet se and feele it And this it is to knowe a true Christian not to iudge hym after the iudgement of reason and mans vnderstandinge but by the voyce and worde As a shepes lyfe is in the voyce For when she is destitute of her shepeheardes voyce she can not escape the danger of wolues For without the shepeheardes voice she can not be kept in order and safetie when she heareth that she is safe and without all perill But when that is ones lost she is in danger on euery side After the same maner goeth it with the Christians if the worde be lost there remayneth no conforte But the worde being safe they beholde Christ their shepheard and what so euer maketh for their saluation thorowe Christe that is to say forgeuenes of synnes and euerlasting lyfe Therfore hauing this assured hope a true Christian serueth his vocation doth his worke eateth dryncketh yea and in the middest of his crosse and trouble he is ioyefull and merye For he is altogether geuen to heare the voyce of his shepheard and accustometh hym selfe to iudge not after the sence and course of reason but accordinge to the voyce and worde And this it is that Christ sayth here I knowe my shepe and my shepe know me as the father knoweth me and I knowe the father I geue my lyfe for my shepe This thing must we learne and diligently consider in our heartes that we be not offended nor forsake the voyce of our shephearde though the Christians be afflicted and troubled yea and dye as other do For this is the alone knowledge of the Christians that they cā saye As concernynge the outwarde life I do no see any difference betwene the godly the vngodly Yea many times the state of the Christians is harder and more intollerable they are incombred with mo miseries then other are But in the worde there is greate difference namely that the Christians the vngodly haue much diuersitie betwene them not as cōcerning outwarde thinges but that the Christians heare the voyce of theire shepeheard which the Ethnickes and Infidelles heare not nor yet the Turkes Iewes and Papistes but only the shepe of Christ. As touching all other external thinges there is no difference Wheras Christ speaketh of other shepe which must also be broughte that there maye be one shepehearde and one flocke that began immediatly to be brought to passe after the sending of the holy Ghoste when the Gospell was preached thorow out the worlde and by the Ministers of the word it is yet practised shall be vnto the ende of the worlde not that by this meanes all men without exception shall be conuerted vnto the Gospell For that will the deuill neuer suffer and the worlde also moste extremely hateth the worde and will not abyde to be reproued Therfore there is no hope that the varietie of religions should be taken awaye But this is to be one shepehearde one flocke that god doth accept so many as euer receue the Gospell as his sonnes for Christes sake whyther they be Iewes or Gentiles For this is the alone true religiō to folowe this shepehearde Christ and to heare hys voyce and to be obedient to the same whiche thynge graunt vs that true and only shepeheard and Byshop of our soules Iesus Christe with the father the holy ghoste to whome be glorie honour and prayse for euer and euer Amen The third Sonday after Easter ¶ The Gospell Ihon. xvi IEsus sayde to his Disciples After a whyle ye shall not see me agayne after a whyle ye shal see me for I go to the father Then sayd some of his disciples betwene them selues What is this that he sayethe vnto vs after awhile ye shal not see me and agayne after awhyle ye shall see me that I go to the father They sayde therefore what is this that he sayeth after awhyle we can not tell what he sayeth Iesus perceyued that they woulde aske hym and sayd vnto them Ye enquire of this betwene your selues because I sayd After a whyle ye shal not se me againe after a whyle ye shall see me Uerylye verylye I saye vnto you ye shall wepe lament but contrary wyse
present should cause him to fall from his faith he straightwayes falleth vnto the cōfirmatiō of the fathers faith bydding him to be of good cheare and not to feare but only beleue He cōmādeth also the people that were present to accōpany the corps vnto the burial for to depart to go out of the house where the dead maid lay As though he should say what haue ye to do here Do ye thincke to cary out the dead ye are deceaued ye muste seke a dead corps in an other place Here is none for you This maide onely sleapeth But they laughed him to scorne knowing right wel that she was dead But Christ affirmeth that she is not dead so that now this only remaineth that he proue his sentence to be true be shewing that she lyueth And amōg al that were there present ther was none of that minde with Christ but the father of the mayde Christ was content therwith so that for him that is to say for his faith sake he worcketh this miracle and sheweth euidently that the mayd liueth If it had not bene for the fathers faith the mayd had neuer reuiued nor had lyfe again before the great day of the generall resurrection but had remained styl not in sleape but in death so noble a thing before God is faith which loketh for health and helpe at the hande of Christ only Therfore Christ cōmeth vnto the mayde taketh her by the hand and by the power of his worde he calleth her again vnto lyfe and streightwayes the mayde rose vp euen as though she had bene waken out of a swete sleape We ought to note diligently these wordes that Christe sayeth here The mayde is not deade but she sleapeth For they are wordes right wel worthie to be remembred yea and if it were possible all that we haue were to be geuen so that we might kepe vnderstand and beleue these wordes euen so as Christ meaneth For he that knew this when he beholdeth a dead corps of a man he wold cōsider and right wel vnderstād that the man is not dead but sleapeth He that could so chaunge his iudgement that he woulde counte him that is dead to be but as one a sleape he might worthely reioyce that he hath learned a most excellent art But this we learne by experience both in our selfes and in other that the more any man excelleth in reason the lesse doth he beleue this and the more laughe it to scorne as a drousie dreame and mere madnes as it appeareth here when they deride the Lorde Christ and laugh him to scorne and thincke on this maner what will this felow rayse vp dead folke vnto life Is it not to be thought that he is madde But so goeth the worlde So high is the wisedome of God that reason coūteth it plaine folishnes For thinck this with thy selfe yf thy child were dead I should saye to the He is not dead but sleapeth onely and he maye be waken and raysed vp from his sleape wyth this litle finger of mine woldest thou not take it for a plaine mocke and a plaine laughing to scorne of thy calamitie and mishappe Euen so Christ in this place is in like maner handled that is to saye laughed to scorne and taken for a foole Wherfore learne thou this of this gospel that death before Christ is but a sleape as likewise sicknes before him is health as we see here He rayseth vp the dead mayde with his finger as one that weare a slepe The woman was deseased but when she cōmeth ones vnto Christ she is diseased no more So likewise of other The blynd when they come to hym receaue their sight synners are iustified the condemned are saued so wonderfully can he deale with vs farre otherwise then either reason can ymagine or beleue This mayd before all men is dead But before mine eyes sayeth Christ she lyueth and only slepeth Dauid before his owne and before all mens eyes is a shepehearde and keper of shepe but before me he is a Kyng All ye that beleue in me before your selues are sinners but before me ye are holy and as the Angels of God For I do no more but speake the word and sin death disease c. streightwayes geueth place and in their steade commeth righteousnes lyfe health c. As I speake the worde so must the matter be Therfore god in this place speaketh so maruelous a worde so against all reason after the iudgement of the worlde when he saith of the maide that she is not dead If he had sayd only she sleapeth mē might haue said according to the comon prouerbe yea she sleapeth S. Michaels sleape which continueth till the daye of iudgement But he sayeth expresly she is not dead other saye Surely she is not aliue It is true before their eyes but before Christ she liueth and that they may vnderstād this to be true he rayseth her vp only with his finger as one child vseth to rayse vp an other whē he is a sleape To be short all these things tend to this ende that we should not consyder our mishappes according to the iudgement of reason but with Christen eyes after the sentence of faith For the Christen eyes are suche that when they loke vpon synne hel death they saye I see not death I fele no sinne I perceaue no damnation but I see thorow Christ lyfe holines saluation In lyke maner when I am poore I feele no pouertie but I perceaue that I haue ynough euen to the vttermost For I haue Christ which in a momēt is able to geue vnto me whatsoeuer I haue nede of although I haue nothing presently He that coulde get suche eyes he might truly glorie of the Christen eyes he should farre otherwise iudge of thinges in the time of dearth pestilence c. Then the world vseth to iudge All men behold loke vpō the present abundāce and as the store is so is their hope concerning the life If there be muche then are they of good confort If there be but lytle Then they despaire So lykewise whē the plague is they that are able prouide for them selues by fleing and thinke they may be sure in other places But a Christian man althoughe he be neuer so greatly diseased and infected with the plague shall notwithstanding thinke thus I haue Christ If it so please hym this disease can not hurt me And vndoubtedly yf we had suche faythe what so euer aduersitie came it shoulde neuer trouble vs but we shoulde be without all feare yea mery and quiet But when we beleue not neyther haue suche eyes but beholde all thinges with carnall eyes herof cometh vnto vs so greate feare and tremblyng that we thincke that the vengeaunce of god will fall vpon vs out of hāde and that we by no meanes can auoyde it So saith Christe in the gospell It is written I am the God of Abraham and the god of