deuyl is the cause that men remeÌ„ber not the word and doctrine Luc. 21. Gen. 3. Howe dangerous a rhynge it is lyghtly 〈◊〉 regarde Gods worde Math. 13. What maner of thynge a good hart is Math. 6. Fruicte in pacience 2. Tim. 3. Luc. 11. The word is not euerye where fruictfull Math. 11. Math. â—14 Marc. 6. Luc. 9. The word of Christ himself was not euery where fruitfull The cause why the worde is not fruictfull Math. 13. Leui. 12. The fyrst begottâ—n male muste be presented to the Lorde Exod. 13. Nuâ—â— â— The Turke taketh the first borne Exod. 11. Christ an example of obedience Of the fyrste borne The first begotteÌ„ by pride waxed worst Lucifer Cayne Ismaell Esau. The Iewes Dauid 1. Reg. 16. Carnall prerogatiues ought not to be applied to pryde Psal. 103. Luc. 1. 1. Pet. 5. Gen. 49. They that beleue in Christ are the first be gotten Math. 20. Ephes. 4. God hateth pride Iac. 4. â— Pet. 5. Iob. 4. 2. Pet. 2. Howe Christ is reueled Luc. 1. Math. 1. Luc. 1. Luc. 2. Math. 2. Luc. 2. The reuelation of SimeoÌ„ came by the holy ghost Gene. 49. The state of Christes churche in this worlde is poore and miserable Death maketh hartes to feare Rom. 6. Simeon learned not this way to dye by man Math. 1. The law and good workes caÌ„ do nothing against sin death The worlde ordaineth his sauiours besyde Christ. The saluation of God canonly saue How this sauiour saieth Iohn 1. Good works Simon hath no more prefermeÌ„t in this saluation then we haue Christ is the saluation of all men Simeon putteth no difference betwene the Iewe and the Gentile Gene. 22. What reason thynketh of Esai 9. 1. Timo. 2. The cause why all are not saued Note well There is no saluation but in Christ alone God is not the author of any mannes damnation Christ giueth lyght to the Gentiles Iohn 3. A syngular comfort for al synners The diligent study of Simeon in the prophetes Gen. 49. Dan. 9. Esa. 49. Rom. 3. Galat. â— Halowyng of candels The Papists borowe the most parte of their religion of the Iewes of the Gentiles Luc. 24. The disciples of Christ vnderstande not Christ. The workes of God are not vnderstanded before thei â—â—me to passe Faythe is requisite The example of Dauid 1. Reg. 17. Baptisme the resurrection of the dead God is almyghty can doo what he wyll Math. 19. Luc. 1. Reson ought not to Iudge Gods works Math. 13. Iohn 20. Luc. 15. Luc. 18. The word of God deceueth not although it seme impossible Note Howe we must praye We must be instant in prayer The praier of the blynd Iohn 16. Prayer prouoked God Luc. 1â— Prayer with out faith is a mockyng of God Luc. 4. TemtatioÌ„ is 〈◊〉 for Christians Diuersitie of temptation Howe we must staÌ„d sure when we are tempted Christ lead of the spirit Note well Our proper imagination without the worde is nothyng Rom. 14. Math. 15. The first teÌ„ptation that he shoulde haue no trust in god Two sortes of bread Psalm Iohn 6. The second temptation is to make to trust more in god then his worde requireth Psal. 91. Mat. 27. Deut. 6. To teÌ„pte god The deuill vseâ—h scriptures Math. 19. Anabaptistes Baptisme Iohn 3. Marc. 16. WheÌ„ that angels defeÌ„deth vs not The third teÌ„ptation is to make theÌ„ cast awaye true religion for riches poore Riches corrupted religion A change of the spirituall kyngdome in to a wordly of the wordlie into a spirituall Worshippyng of the deuill The popes religion is rather trymme then true A general admonition What is worshâ—ppinge of God God ought to be worshyped accordynge to his word and not after meÌ„s traditions Deut. 6. The dignitie and excelleÌ„cie of this gospel The deuyl is moste buly at the hower of deaâ—h The woman of Cananee diuersly temâ—â—ted 1. She is a Cananite Math. 10. A greuous stomblynge blocke Faith obteyneth al thynges of Christ Why this historie is sette foorth All thynges must be asked of God alone for Christes sake 2 Christ answereth nothing We must continually prayr and not cease â–ª Note and practise 3 Christ denyeth to helpe The constancy of this woman Marc. 7. Continue in prayer 4 Christ recouÌ„teth the woman as a dog Faith is before God a thyng most excâ—llent Faithe interpreteth all thyngs to the best Iohn 1. Roma 3. By fayth and prayer Christ is ouercome â—ohn 6. Why Christe shewed himself so hard to the woman Faithe obteyneth all thynges of God PerseueraÌ„ce in prayer Gen. 49. God for triaâ— of our faythe sometyme deferreth his helpe Gods promise is to be apprehended with strong and coÌ„ +stant faith Iohn 16. God geuethe more then we can or dare aske Ephe. 3. An extremities God heareth oure of hande When God â—eferreth to heare Abacuck 2. The Pope the Turk extreme enemies to the Churche of Christ. Iohn 36. Prayet made in fayth obteyneth all thynges of God Christ ouercometh the deuill Christ at this daye casteth out deuils by the worde and SacrameÌ„ts Esay 55. Baptisme Iohn Rom. 6. The declaration of Gods mercy to penitent sinners Math. 17. Iohn 20. Mat. 11. The Supper of the Lord. Math. 26. Marc. 14. Luc. 22. 1. Cor. 11. Luc. 1â— Iohn 14. Colos. 4. A Christiane must coÌ„tinually fight agaiÌ„st Satan 1. Pet. 5. Iac. 4. Iohn 12.16 Christ and in hym all Christians haue gotten the victory ouer the deuill and the worlde 1. Iohn 3. The papecie The wickednes of the minister hindereth the dignitie of the worde or sacraments nothing at all The worde the sacrameÌ„ts oughte to be had in greate reuerence The worde of god driueth awaye Satan Rom. 1. Esay 6. It is a greater miracle to driue the deuil out of mens heartes then out of their bodye Three sortes of people iudg of this miracle The first meruell at the worke The second blaspheme Beelzebub what it is in Englishe 2. Cor. 4. The godly reioyce in the gospell the vngodly blaspheme it The aduersaries grauÌ„t many thinges to be true yet they go forth to persecute 2. Cor. 4. The power of the deuill is not to be set lyght by The papistes in persecuting the true ChristiaÌ„s thincke they do God great seruice Iohn 16. The thirde seke signes from heauen The wise of the world are offeÌ„ded at the word because the preachers therof are so homly poore creatures The glorious worldlinges can not abyde to be reproued for their wycked lyuing Rom. 13. 1. Pet. 2. Exod. 22. TeÌ„porall rulers owe no lesse obedience to God hys worde then subiectes do Esa. 53. Iohn 16. Preachers haue authoritie to rebuke the sinnes of all men without exception Preachers may be no meÌ„ pâ—easers Gala. 1. Marcke this well O thou preacher Christ confuteth his aduersaries Discorde The kyngdoÌ„ of the deuill Why so fewe receue the worde Why the deuyl preuaileth not agaynste Gods electe Acts. 9. Obiection Exorcistes Answere ii Thess. ii The deuyll worketh miracles to confirme
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
here the word yet ar no more moued therby then blocks as we se the plaine experieÌ„ce herof by the examples of the couetous byers and sellers of husbandmen and townes men and especially of our aduersaries the Papistes which regarde the doctrine of the gospell no more than the wolfe dothe the lambe Thinke here verilye that the diuell dwelleth in their hearts and swaloweth vp al the word of God that coÌ„meth therein that they may not beleue be saued For if the diuel wer not present or if this forgetfulnes came of nature as we se that one man hath a better remeÌ„braÌ„ce memory then an other yet the ferueâ—t desyre losse of it would constrayn hym to thynk this How miesrable am I that I can not remember muche O Lord bee mercyfulle to me and fashion thou my mynde that I may regard and marke these thynges whiche are set foorth vnto me in thy Gospel With such as on this wise thirst after the worde and embrace it with their full wyl the deuil can not preuaile For this hartie desyre and the deuyll can not abyde together But these forsayde persones that are described of Christe care not a iote when Gods word is sente vnto them No they thynke it not so muche worthe as is a lytle gaynes or lucre Lette no man thynke otherwise but that these men are in the deuils power And verily the greatest part of men ar of this sort they here the word and regard it not because the deuill plucketh it out of their heartes The other two sorts ar not so wicked but ar weake they despise not to be instructed they begyn well and are delighted therwith Wherfore Christ doth not here say that they are so farre in the diuels daunger as the fyrst are although neuerthelesse there appeareth not in them the true fruites of godlynes that should therof consequently succede And first ar they of both that in tyme of persecution temptation forsake the worde Which after the maner of corrupt fruicte as long as they are not shaken with the wynde abyde in their place with the other but as soone as a tempest ryseth shaketh the tree they fall of one after an other So they also accordyng to Christes wordes for a tyme beleue but when they see the crosse commyng they can not abyde that terrour and they seke how to be out of danger as the multitude dothe So that here can not folow the fruite of euerlasting life nor any other good fruict that springeth of the worde and faith The thyrd be they that for loue of worldly riches pleasures regard not the worde For he that is geuen to worldly cares seketh sercheth scrapeth togither bestoweth all labour that he can to get hym store of riches This man ouerladeth his heart as Christ saith in Luke and so it cometh to passe that the fruicte of godlynesse is choked vp euen as the corn is with thornes Substance must be gotten by labour and euery man acording to his vocation is bouÌ„d therin to shew industrie and diligence as God hath coÌ„manded But when al the mynd care is bent al thy heart wholly addict geueÌ„ to such kynd of study care that almost thou studiest nothyng els this is that mischief of thornes that presseth down Gods word that it cannot grow vp to bring forth fruit For it is not studied as it shold be but other things are alwais set more by then it And these are the thre sortes in whom Gods word taketh no place neither can it bryng forth in them the feare of euerlastyng lyfe which thing is not to be couÌ„ted any small losse Wherfore Christ exhorteth all that heare saith Se that ye geue good eare For to him that hath shal be geuen and to hym that hath not shall that also be taken from hym that he thinketh that he hath By these wordes it appereth that he speaketh of no light matters For it is no litle daunger thus to neglect and contemne the word As when a maÌ„ doth this deuise with hymselfe I wyl without cessyng vse my customable trade in bargainyng in occupying in gaynyng in winnyng in takyng my pleasure in folowing my heartes lust and in dissemblyng what I thynk of gods truthe and worde I shall haue tyme sufficient to heare it and to lyue accordingly therunto hereafter when I shal haue more leisure to take the fruition of my goodes But take diligent hede that thou be not preuented in making thyne accompt Thou knowest not how long thou hast to liue neither whether thou shalt euer again haue such oportunitie occasioÌ„ to heare it neither what chaÌ„ce god shal seÌ„d the. And al this deuise is to thyne owne peril danger only Al thy craft shal turne to no mans hurt but to thyne owne Wherfore heare Christ when he warneth thee He that hath eares to heare let hym hear By the which saying he meaneth that we shold not in this busines prolong lynger and delaye the tyme as it is the maner of vs all Begynne nowe sayth he whyle thou hearest to study for this that death may not come out of season Wherfore let vs so order our selues that we maye be in the fowerth sort although it be small Let vs by prayer and diligence so prouide that our mynde be not sinistrall and vntoward Let vs regarde the worde of God and kepe it and bryng forth good fruicts And of this sorte is the company of sainctes I meane not of the Pope holy sainctes which are disguysed shorne whyche are Massmongers and fryday fasters whose holynes is in their wedes strange vestures c. But they that heare the word of God wher as contrary wise the Pope his holy ones as it euidently appereth are very extreme persecuters of Gods worde They that heare the word bringeth foorthe fruicte yea a hundred fold that is much and plentifully or as Mathew speketh in parcels som a hundred fold som sixtie fold som thirtie fold For as the ministrations offices ar sundry so are the fruits vnlike The ministration of the precher in the church is better in the coÌ„mon congregation thaÌ„ is the craftesman in rulyng his owne house And yet bothe are Christians made free from synne and death and ordeined heires of euerlasting life through Christ. Let vs be of this number which truly is small But we haue nede of a toward and pure heart as Christ saith that is suche a heart that is not negligent and forgetfull but careth earnestly for Gods woorde For that thynge is fyrst of all necessary that the deuyl may haue no waye in leste he come and steale awaye the word Secondarily it is necessary to haue a strong and a couragious heart and not a feareful dastardly that wyll be moued with terror and dreade or care for mens hatred or fauor For except we loue God aboue all thynges and dread hym the woorde can not longe endure with
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
workes that they myght be deliuered from their synnes and haue quiete consciences But at the last they were compelled to graunt that neyther garment nor monasticall order nor prayers nor fastynges nor Masses nor Pylgrimages nor anye other kynde of paynefull dedes coulde appease and quyete the griefes and tourmentes of theyr conscience Why so Because that synnes can neyther be retayned nor remytted by any other waye then by the worde as we haue tofore hearde Therfore who soeuer embraceth not this word wherin alone is Remission of synnes he muste nedes be vnder that worde wherein synnes are retained For there is none other waye or meane to forgeue synne but the worde Therfore whatsoeuer a man dothe yet shall his synnes be retained excepte he commeth to the worde For the Lorde our GOD hath sette the forgeuenes of synnes in no worke that we do but in thys one onely worke that Christ hath suffred and rysen agayn from deathe And this worke by the woorde hath he putte in the mouthe of hys Apostles and preachers yea in the mouthe of all christen men if nede require that by it they may distribute and declare remission of synnes to so many as desire it If thou wilt fetche forgeuenes of thy sinnes from thens thou shalt not be deceaued of thy purpose For the cōmandement of Christ is at hand that synnes shold be forgeuen If thou wylt not fetch forgeuenes of thy synnes from thens I meane from the word of God thy synnes shall styll be retayned and holden doo what thou wylte For as it hath bene many tymes sayde Wythout the worde there is no Remission of synnes CHRIST hath put thys woorde in the mouthe of his Apostles and mynisters yea in tyme of nede in the mouth also of al the Christians to declare the same vnto the comfort of all troubled consciences He that will not fetche it there and beleue the worde he shall dye in hys synnes doo what he wyll For this commaundement is strong and sure that the Lord taketh away from the whole worlde and from all works the forgeuenes of synnes and repose it onely in his word there hangeth all the matter But this is not onely to be vnderstanded of absolution or of the preachyng of the worde but as it was sayde in the begynnynge Christe comprehendeth the whole ministerie in this commandement that remission of synnes should be declared and distributed to the faythfull bothe in the worde and in the sacramentes For to this ende is the Gospell preached that menne may knowe theyr synnes afterward thorow faithe bee iustified and so for euer after leade a godlye and vertuous lyfe We also to this ende are baptised that oure synnes should be forgeuen vs thorough the death of Christe Agayne the sayde Christe hath ordeyned his holy Supper vnto this ende that we shoulde beleue that his body was betrayde for vs and that his bloud was shedde for vs and that wee shoulde not doubt of the remyssion of our synnes And that faith myght be constant sure and throughely perswaded that oure synnes are forgeuen vs thee and me and the whole worlde if the whole worlde would repent beleue and amend Christ hath ordeyned not that one for an other shold be baptised and receaue the Lordes supper but that euery one should be baptised receiue the lordes Supper for him self and require priuate absolution if he can not be sufficientely confirmed and comforted by the publike preachyng so that no man ought any thyng at all to doubt but that as hee heareth Remission of hys synnes in the name of Iesus so lykewise hee dooth receaue it and is vtterly made free frome his synnes before GOD in heauen Therefore the woorde and the Sacramentes are not to be separated for Christe hathe ioyned the worde and the Sacramentes together so that wythout the woorde the Sacramentes can brynge no consolation or confort at all yea withoute the woorde we coulde not knowe what the Sacramentes were nor vnto what ende they serue Therfore it is not only a great blyndnes and erroure but also a moste greuous myserie that the Papistes prate muche of the forgyuenes of synnes and yet vtterly forgette the worde wherin all the whole matter consysteth and telle the people a tale of a tubbe that they muste gette them Remssions of theyr synnes by theyr owne workes by theyr owne inuentions But seyng that oure Lorde and Sauiour Christ Iesu hath placed forgeuenes of synnes in the worde And as it hath often ben sayde hath commytted the same to his Apostles and to the Ministers of the woorde yea and to all Christians in tyme of necessitie to bee pronounced and declared so foloweth it that we must beleue the forgiuenes of sinnes that this forgeuenesse of synnes commeth vnto vs onely by Faith geuen to the worde and promise of Christe as this is the foundation of oure doctrine that we are freely iustified and saued by faithe alone in Christe For this can no man denye that the word of Christe whyche he put in the mouthe of his Disciples can not be comprehended nor gryped with handes nor yet with the woorkes of fastynges prayers almosse dedes pylgrimages or what soeuer kynde of work it be besides It is Faith alone that laieth hand on this worde and receaueth it and the heart only is the very true cheast wherin the word can be included or shutte in so that by this it is most playne and euident that we are iustifyed by Fayth alone seyng that Remyssion of synnes is onely comprehended in the woorde and the worde can not otherwyse bee apprehended and layd hand on than by Faithe alone But this knoweth not the Pope with all his sectaries neither doo they vnderstand this doctrine of Christe yea they are so blockyshe and doltyshe so mad and so farre estranged from the knowledge of Christen doctrine that they neither can nor will vnderstande it and so blynde that they wyll by no meanes se it yea so stubborne and so styffe necked that in no wyse they wyll receaue and beleue it Therfore bothe Faithe and the worde were neglected and nothyng regarded in the Popes churche The people were taught commanded to trust in the merites of their own righteousnes and woorkes But GOD confounde Sathan Antichriste Pope and all Sectaries which wyth their wycked doctryne of woorkes laboure to obscure yea and vtterly to extinguyshe the glorye of GOD the merites of Christes deathe and Resurrection the Iustification of faythe c. It shall therefore at all tymes bee mooste necessarye and conueniente that wee conferre the Popes doctrine wyth ours whyche is the trewe and sounde doctrine and that we neuer forgette the abhomynations whyche hee hathe broughte into the Churche of Chryste and wyth fyre faggotte sweard halter drownynge and all other kynde of force and tyrannye goeth foorthe to defende the same that we bee not ledde agayne oute of the trewe waye nor seeke remyssion of our
cause for men to depart from his baptisme preachynge ministration of the Lordes supper c. But if he alter not nor change the institution and commaundement of Christe what soeuer he bee although neuer so synfull and wycked persone yet hyndreth that nothyng at all the ministerie Therefore he that wyll ryghtly and truely discerne these two churches he maye not onely haue an eye to the ministerie For the false churche also may haue the mynisterie and yet is it not the true Churche As the false Churche in lyke maner vsurpethe the name of GOD and glorieth of it but we maye not therfore beleue it For the thyrde commaundement chargethe vs that we take not the name of GOD in vayne And where as we aske in the fyrst petition of the Lordes Prayer that the name of God maye be sanctifyed This doothe also argue that this name of God is prophanated and dishonoured of many Therefore when the false churche vnder the name of God and of the Churche curseth and condemneth thee it is nothynge to the purpose neyther nedest thou feare any thyng at all theyr curse and cōdemnation but streight wayes make thou a difference betwene the trewe and false churche and saye I heare well the name of god and of the Churche but the vngodly also can and do vsurpe that For excepte it were so we shoulde haue no nede of thys commaundement that wee shoulde not take the name of God in vayne Wherefore we muste fyrst of all consyder thys whyther they vse the name of God and of hys Church aryght or not And vnto this matter dothe the rule greatly helpe whyche Christe prescribeth in thys place when he in the ryght colours poynteth and setteth foorth the fals churche For the true churche doothe not vsurpe the power of the swearde and of temporall punyshement But the false churche chalengeth this power and moste cruelly persecuteth the trewe Churche as Christe prophecied before that it should come to passe By thys mayst thou well knowe whyche is the fals church But yet this is a more certayn argumēt that Christ saith These things shal they do to you because they neyther knowe me nor my Father Here is also the false churche paynted and sette foorthe in her right colours with her ordinarie power They may cloke theyr matters with the name of God and of the churche and so bleare the eyes of the vnwyse and symple as theyr manner is to doo but yet for all theyr fayre shewe and glorious pretence Christe sayth that they neither knowe hym nor hys Father But what is it to know Christ and his Father It is not to say Masse to be shauē in the crown to wear a typpet a long gowne to be cladde with a monkes coule to vowe pouertie chastitie and obedience at the appoyntement of Antichriste to absteyne frome fleshe and to enforce the bealy with all kynde of daintie fyshe to lyue idelly in the cloyster of other mens labours c. But to knowe Christe is to beleue that Christ is the lambe of God that taketh away the sinnes of the worlde whyche for our sake became man dyed for vs on the crosse rose agayn from the dead ascended into heauen c. Wyth this full persuasion and assured hope that God wyll be mercyfull vnto vs for his sonne Christ Iesus sake And this is to know the Father to be throughly persuaded that he for his son Christes sake will haue mercy on vs and not impute our synnes vnto vs but frankly frely forgeue them for Christes sake Where this knowledge is there is the true churche But where this knowledge is not there is not the true churche although the ministerie and the name of God be there Therfore we muste haue respect to this knowledge aboue all thynges that the true churche may certainly be knowen The scisme or dissention that nowe a dayes is in the Churche offendeth manye that they can not telle to what parte they shoulde ioyne themselues But in thys they fayle and do not theyr duetie in that they wyll not consyder this rule Thys is our doctrine that before God nothing can preuail against synne and death but the alone death and Resurrection of Christ that who soeuer doth truly beleue this is saued But whosoeuer beleueth not this what soeuer workes he dothe besydes he can not be saued Nowe what foundation confirmation and probation we haue for this our doctrine the scriptures both of the olde and newe testamente doo abundantly declare and it hath ben sette foorth afore vnto you many tymes But what hath folowed For this doctrin the Pope and his church most cruelly persecute vs excommunicateth pronounceth and killeth vs as heretikes For this is his doctrin who soeuer loketh to be saued he hymself must make satisfaction for his own sinnes Christe saieth he satisfied onely for Originall synne what soeuer wee offende after Baptisme that muste euery mā make amendes for and with his good workes recompence the same and so pacifye the wrath of GOD. But howe agreeth thys doctrine with the knowledge of Christ For thys is a good consequence If Christ hath satisfied for oure synnes then are not we able to make satisfaction for them Good workes ar not to be left vndone but we must do them for an other purpose then to make satisfaction for our sinnes and to deserue euerlastyng lyfe by them euen to shew our obedience to God and to his holy comaundementes to sette foorth the glory of our heauenly Father to stoppe the mouthes of the aduersaries to declare our Faithe in Christe not to be vayne idle or dead to mortifie olde Adam to profite our neighbour to wyn other vnto the trueth of the Gospell c. Thus see you by this rule of Christ whyche is the right and true churche But notwithstandyng we are caste out of the synagoges and excommunicate of the Pope and his sect because we repose and set our righteousnes and acceptation before God in CHRIST in his deathe and Resurrection Nowe where as the the Pope and hys churche chalengeth vnto them saluation by theyr owne workes merites and satisfactions it is an euidente argumente that they neyther knowe Christ nor the Father Forasmuche as we be well assured and certain that we know Christ aright and the Papistes knowe not Christ it ought not to trouble or moue vs any thynge at all although suche a church as neither knoweth Christ nor the father dothe excommunicate vs and pronounce vs Heretikes and the church of the deuil Let this rather confort vs that we know the sonne and the father and nothing at all care that the Pope doth so greatly auance set forthe himselfe against vs with the name of the church whē in dede his church is nothing els then the very synagoge of Satan Let vs in the meane season looke for an other iudgement where not men with their lewde iudgement but God hym selfe
spirituall ministers The power of bynding loâ—sing synnes most wickedly abused by the pope Heb. 9. 1. Iohn 1. what synne 〈◊〉 The breaking of mens traditions is no synne before God In the preachers mouthe in sette lyfe death Note well The wordâ— of Christe and of his minister is all one and of lyke power Math. 15. What is synne properly The diuersitie of synnes Psal. 51. Rom. 7. The lawe openeth synne Rom. 7. 2. Râ—g 12. Math. 13. Gen. 4. Secret synne wyll ones com to lighte The doctrine of the papistes concerning remission of syn A godly practise of the auncient churche Contrition â–ª what it is that it deserueth not remission of synne Rom. 7. Contrition wyth out fayth helpeth nothing vnto saluacion A simâ—lytude Rom. 7. What the papistes call contrition Math. 27. Penaunce enioyned of the papistes In the word of Christ is remission of sins to be sought thorow faith The waye to obtayne remission of synnes is to heare the worde of god and to beleue it Fayth in the worde onlye quieteth the conscience Why the gospe is preached Why we are baptised Why christe ordayned hys Supper Euery man ought to receaue the sacramentes for hym selfe The worde the sacramentes ought to go together By faythe alone in Christ are we freely iustified and saued Why faith alone iustifieth without workes In the Popes churche faithe and the worde were neglected Actes â—â— Gal. 5. The doctrine of faythe that Christ is the alone shepeheard Gene â— 3 Rom. 5. Iohn â— The saynctes of god can do nothynge in the worke of our redemption The wolfe is the deuyl and death Christe only helpethe agaynste the wolâ—e Rom. 7. 2. Cor. 3â— Gâ—la 3. Ioan. 17. 1. Pet. 2. Christe the good sheparde is setforth vnto vs for an ensample â— Ioan. 3. Saluacion comethe only by the deathe of Christe Mercenaries or hyrelyngs wolues Trewe shepardes What is required of the preacher of gods worde 1. Tim. 6. Ministers ought only to require meate drynk cloth A general doctrine Luc. 9 17· Myth 10.16 Christe onlye ought to be preachede to the people Fals teacheâ—â— are to be eschâ—â—wed as the deuyll The pope is an hyrelynge and a woâ—fâ—e Christs voyce is only to be hearde and folowed The property of a shepe Howe shepe are to be folowed A fals teacher is neuer to be trusted The loue of christ toward vs. Math. 10. Psal. 1â—1 The voyce of the shepheard christe is the only coÌ„fort of the churche Math. 27· A Christen man in thys lyfe is alwaye subiect to the crose Christe knoweth hys in the myddest of trobles Constancie in the tyme of trouble declâ—rethe a true Christiane Rom. 8. 1. Cor. 10. 2. Cor. 1. 2. Cor. 1.4 Iohn 3.5.8 1. Cor. 10. 1. Iohn 3. Marc. 16. Iohn 3. The word of god only conforteth the true Christian. Math. 23. Marc. 16. What the true religion is A naturall man vnderstaÌ„deth not spirituall thinges 1. Cor. 2. Iohn 20. Luke 24. Trouble dismayeth the weake christeans 2. Cor. 4. Rom. 12. 1. Pet. 4. Math. 5. Rom. 8. This saying A lytle while ought diligently in trouble to be remembred How reason Iudgeth of the crosse How thee worde of god Iudgeth of the crosse Math. 10. Luc. 12. The deuill the world can do no more agaynst the people of god theÌ„ god appointeth and suffereth Psal. 93. A good lesson Reason can not se that our affliction coÌ„meth of the good wyll of god towarde vs. 1. Cor. 11. Affliction coÌ„meth to vs froÌ„ god for our proffite Howe wee should behaue our selues in trouble Note well Heb. 12. Prouerb 3. The ende of Christen meÌ„s trouble is euerlastinge ioye Affliction is a token of godâ—s fauoure â—owarde vs. Why god pvnisheth vs. Examples of affliccion Esa. 53. Psal. 22. Math. 27. Marc. 15. Luc. 20. Iohn· 15. Heb. 12. The cause why god correcteth his children 1. Cor. 11. Psal. 119. Esa. 18. The profites that come by affliction Heb. 12. 1. Cor 10. The crosse semethe intollerable Esa. 37. Iohn 16. Psal. 69. The crosse semeth to haue no ende Iohn 16. Psal. 30. Heb. 12. Iohn 16. Rom. 8. 2. Cor. 4. 1. Pet. 1. 1. Pet. 5. Faythe hellpeth greatlye in affliction Why affliccions are sente vnto vs of god Impaciencye and desperacion are to be eschewed in affliction All our saluacion comethe by the deathe of christe The death of christe getteth vnto vs the holy ghoste victorie ouer satan The office of the holy ghost What the worlde is Rom. 1. Galat. 3. Ephes. 2. Ioan. â— Synne In credulitie is the greateste synne and the roote of all synne Luc. 1â— Rom. 14. What is sinne The iuglynge of the papistes Unbeleif is yâ— greatest sinne and the fauntyne of all euyll The world is the deuyles bondeslaue 1. Ioan. 5. What the worlde is Where vnbeliefe is no worke can please god What faythe is â—ac 2. True faythe is the gyfte of the holy ghost Galat. 5. Delyuerauns roâ—m synne cometh not by workes but by faythe in christe· The blyndnep of mans iudgemente concernyng iustificacion Rightousnes commeth not by workes Galat. 2. Ciuile righteousnes Christes goinge vnto the father is our righteousnes Though good workes iustifie not yet may they not be left vndone for the commaÌ„dementes sake what christes goinge vnto the father is Note well The wycked doctrine of the papistes concernyng iustificacion Math. 16. Christe alone is our ryghteousnes In christe we ouer come the deuyll Faythe Christe hathe perfectly wroughte the worke of our redemption without faith there is no saluation Esai 64. Our saluacion in christ is certen Ioan. 3. 1. Pet. 2. 2. Cor. 5. 1. Ioan. 3. Ioan. 7. good workes Where fayth is not there is no good work Iohn 16. with out faith all thinges are synne Psal. 14. The holye ghoste rebuketh the world of Iudgement Iohn 12.16 Luc. 11. 2. Pet. 2. Math. 13. The true chritians abyde constante and stedfast in the tyme of persecution The deuyl can not preuaile agaynste godes elect â—ac 4. Marke wel The worlde can not abyde to be rebuked Why the holy ghost is called a conforter The goodes of the worlde are transitorie Rom. 1. The scripture abusede of the papistes The holy ghoste taught no newe doctrine Iohn 16 â–ª Iohn 14 The doctrine of the holy ghoste Act. 10. Without the holy ghost we can not but erre Arius Conference of scriptures is necessarie Math. 28. Anabaptists In the aged doctrine is required before baptisme but not in the infantes The errours of the papistes about the Lordes supper Acte â—·9 10 â—1 16.20.2.2.27 The comendâ—cion of prayâ— In trouble we must faâ—l to prayer Iac. 1. Rom. 8. Iohn 17. Heb. 5. The vertue of christes prayer for hys churche God hearethe the prayers of the true christians Wee maye praye in al places and wee shall be heard because we loue christe We maye not differre our praier till we be found worthy of our selues to praye ohn 9. Satan seketh to hinder prayer Iob. 4.25