hygh mysteries of thy diuine wyll we moste humbly beseche thee that all cloudes of ignorancie and darknes dispelled and put away we beyng here gathered together in thy name may thorow the same thy spirite enioye the lyghte of thy eternall veritie and so reuerentely preache and mekely heare thy moste blessed worde at this present that we vnderstandynge the same and beyng enflamed with the loue therof may in all poyntes fashion oure lyfe accordyng to thy holy wyll and seriously prouide that the light of our actes and maners maye so shyne before men that they seyng our good workes may glorifye thee our Father which arte in heauen to whom wyth thy derely beloued sonne Iesus Christe and the holy ghost three distinct persones in deitie and yet one very true and perfect God in essence bee all honoure prayse and glory for euermore Amen A thankes geuynge after the Sermon PRayse honour and glorye be vnto thee O heauenlye Father whiche at this tyme haste fedde vs wyth meate not that perysheth but that abydeth vnto euerlastynge life Graunt we moste humbly besech thee that we hauynge the knowlege of thy word may also practise the same in our conuersatiō that we bothe entierly louyng and vnfaynedly lyuyng bothe heartily fauoryng and earnestly folowyng both couragiously professynge and diligentely practisyng thy holy and heauenly worde maye after this mortall lyfe lyue with thee in that lyfe whyche is immortall thorowe IESVS CHRIST our Lorde Amen Geue the glorie to God alone The first Sonday of Aduent ¶ The Gospell of Mathew xxi AND when they drew nygh to Ierusalem were come to Bethphage vnto mount Oliuet then sent Iesus two of his disciples saying vnto them Go into the towne that lieth ouer against you anone you shall fynde an Asse bound and her colte with her louse them and bryng them vnto me And if any man saye ought vnto you saye ye the Lord hath nede of them and streight way he will let them go All this was doone that it might be fulfilled which was spoken by the Prophet saying Tell ye the daughter of Sion Behold thy kyng commeth vnto thee meke sitting vpon an asse a colte the foale of an asse vsed to the yoke The Disciples went and did as Iesus cōmaunded them and brought the Asse and the colte and put on them theyr clothes and set him theron And many of the people spred theyr garments in the waye Other cut downe branches from the trees strawed them in the waye Moreouer the people that went before and they that came after cryed saying Hosanna to the Sonne of Dauid Blessed is he that commeth in the name of the Lord Hosanna in the hyghest And when he was come to Ierusalem all the Citie was moued saying Who is this And the people sayd This is Iesus the prophete of Nazareth a Citie of Galile And Iesus went into the temple of God cast out all them that solde and bought in the Temple and ouerthrue the tables of the money changers the seates of them that solde Doues and saide vnto them It is written My house shall be called the house of Prayer but ye haue made it a denne of theues THE EXPOSITION THE PEOPLE of Israel had many notable and excellent promyses as concerning Messias or Christ how he shoulde come into this lyfe and set vp an euerlastyng kingdom and deliuer his people from all euyl and geue helpe for euer As it appereth by the writynges of the Prophetes when they preache so magnificently of the kyngdom of Christ to come And these promises were amongest the people But they were greatly hindered by false prophets and teachers whiche dyd so expounde these Promises as though this kyng after the worldly maner shold come into his kyngdom with great magnificence pompe and should aduaunce the people to hygh dignitie and power that all of them might be made lordes and rulers of Prouinces And to this tyme they can not be persuaded to haue any other opinion of Messias kingdom thā that as soone as he commeth they shal be as chiefe heades ouer all other that the Gentiles shal be their bondmen They vnderstand not that they haue nede of Christes cōming to this ende that they might be deliuered from synne and eternall death Wherfore that this lewde perswasion myghte not remaine with the people to their peryll GOD longe before raised vp Zacharie the prophete to shew vnto them that Christ shoulde not come after the facion of other kynges with kyngly apparel with loftynes and great pride of imperie and rule but as he saith like a begger as the hystorie of this gospell that we nowe entreate of declareth Lest this people shold haue any excuse to pretend that they would haue receaued this kyng if they had not ben ignorant of this matter and mysterie For that was opened vnto them many yeares before by the prophete And this act of Christ was not done in a priuie and solitarie place but he came in the lyght daye tyme vnto his people as a begger rydyng on an other mans asse which was nothyng prepared or redy to this purpose in so muche that his disciples were fayn to helpe their poore kyng by casting on their clothes that this pompe myght be somwhat likely Wherfore the Iewes can excuse themselues no ways For the prophecie is euidēt that whē Christ shall come into his kyngdome at Ierusalem he shall not come after the maner of other kyngs with a gret shewe of horses and armie but as the Gospell saieth meke and after the Prophet poore As though the prophete spake it to admonysh them on this wise Marke diligently the asse and knowe that he is very Christe that sitteth thereon Wherfore be wyse and looke for no scepter diademe or kynges robes For Christ shall come poore meke and humble shewynge foorth hym selfe on an asse This shall be all his magnificence and glorie whiche he shall shewe before the worlde in the pompe of his commyng to Ierusalem And this is the cause why Christe vsed thys pompe before he suffred and the matter is done also with great circumspection as Christ declareth hereby sufficiently where as he committeth all thynges to be done with such diligence and where as he commeth not in the night or priuily but openly in the daye and entreth into Ierusalem not alone but with a greate multitude of people which goeth both before him and after him and aduanceth him with praises as the very sonne of Dauid And they wishe that this his kingdome might be prosperous And the matter is done so openly that it must nedes be knowen in all the citie of his commyng Let them behold the asse the poore kynge of the whiche Zacharie prophecied and gaue warning to the Iewes that they should not be offended with the poore shew humble and lowly cōming of Christ but should rather condemne their own imaginations where as they thought that Christ shoulde come gloriously in the sight
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
oxe stable was his refuge What should I desier any better state seing my kinsman ye rather my brother kinge of heauen is founde so poore in all things before oure eyes Why should I refuse hardnes seing the kinge of glorie refuseth not to take on him all things for my sake Who am I a sinner not worthie to lie amonge sharpe cutting flagges and yet I lie softer than my prince which suffered to lye in hay and abhorred not the maunger And yet after this the case is so vnworthie that we stockes and blockes are so nice and delicate that we can suffer no payne and yet we se before oure eyes the example of Christe what paynes he toke for oure sake But it is not vnknowen what reward we shall haue for oure foolishnes And yet if we had any wit we wold beware Now therfore lett vs briefly reherse bothe these doctrines and lessons The firste is that we regarde our owne honoure in that that Christe is made mā This honour and renoume is so great that if a man were an angell in state he myght worthely and well wish him self a man that he might be counted amongest them which glorie and boste my fleshe and blud is placed aboue the angells so blessed is the creature of man The second is that this might be an example to vs of charitie and pacience which we might folowe and walke in the steppes of oure brother and kinsman Christe helping seruing other men gladly although it be to oure labour and payn The which thing God the Father with the holy Ghost thorough oure Lord Iesu CHRISTE graunt vs. Amen The second sermon vpon the saying of the Angel as concerning that Christ was borne WE haue rehersed vnto you the history of the feast in the which is made mentiō also of the saying of the Angel to the whiche ther were also assembled many thousand of Angels whiche did shewe and synge altogether to these two or three shepheardes This is the sermon of one Angell Feare ye not for behold I declare vnto you great ioy that shall be to all the people because ye haue a sauiour borne for you this day which is CHRIST the Lord in the Citie of Dauid ALthough this sermon of the Angell is repeted euery yeare yet may it now be conueniently renewed agayne in mynde For we shall neuer come to the perfecte knowledge of this thyng as long as we lyue here And this sermon of the Angell was very necessarie For if CHRIST hadde neuer so much bene borne yet should it haue profited vs nothing if it had bene vnknowen For to what purpose is that treasure that lyeth hyd if thou knowest not wher it is Thou shalt take no pleasure nor profite therby as the Prouerbe saith There is no pleasure in the vnknowen treasure A hyd treasure is no treasure For all men passeth ouer it as they do durt caring not for it So is it also with this moste ioyfull byrth if the Angels had not brought tydings therof and had not opened this treasure to men no man could haue taken the fruition therof The cause why is common A man setteth not his affection on that he knoweth not Neither doth this thyng delight or displease but it is as though it were not and neuer shal be Wherfore it is one of the especiallest things in this Gospell that the Angel by his sermō doth speake openly of this byrth and sheweth vs this treasure that we passe not ouer it and that we be not ignorant of the presence therof but come and take part of the confort therof Wherfore he saith I declare vnto you great ioy THESE words are weightie For the shepheards were greatly astonyed at this meruailous light and celestial shyninge as at an vnwonted thyng because there was sodeinly both in heauen and earth suche great light as though all the earth had bene on fyer To this hath the Angell respect and applieth his words therto saying Feare ye not as if he shold say ther is no cause to feare But your feare sheweth that ye knowe not what is in doing For if ye did ye wold put away feare and reioyce at your owne felicitie And I am come to bring you tydings of great ioy of a great work and miracle whiche thyng if ye wold well consyder ye wold much reioyce This is therfore the entent of this Angels tydings to make men to regard it earnestly and not to let it passe without effecte Wherfore he speaketh of no common ioye but of a great ioye and of a thing moste necessary For the diuell by synne hath brought vs to naught and disturbed all that belongeth vnto vs so that we do not only sustayne originall synne and therby eternall deth but also that al that we haue are in his danger that almoste we maye at euery moment looke for his dartes in body lyfe and goodes For all these things are in a thousande perils and casualtyes Yea the Gospell testifieth that the dyuell possesseth men and dryueth them to madnes so that it may be worthely said that such a man is the fylthy puddle and syncke of the dyuell Suche corruption is engendred in vs by synne that we haue no sure helpe in any thing in the worlde I will not speake of the greatest misery of all that they muste abyde the wrothe of GOD and eternall damnation What is if this be not the moste horrible and violent kyngdome of the diuell And when we consider well and compare both together this myserie in the kyngdome of the dyuell can not be compared with this glorie and reward with this great ioy wherof the Angell preacheth hēre that there is a sauiour borne for vs. Wherfore the Angell entendeth chiefely to remoue this myserie out of oure sight and to geue vs this chyld to behold and see ▪ And let him know that he hath done the office of a good preacher if he brynge vs to the true beholding of this sauiour and to the knowledge of oure owne flesh and bloud And doughtles if this were prynted in vs all the plague wherwith the dyuell vexeth vs should seme light be it neuer so paynfull and pernicious But now let vs come to the moste requisite and necessary knowledge of this diuine worke of God For the dyuell with all his poyson can be ouercome by no other meanes then by this godly power of the which the Angel speaketh to vs in this place when he saith A sauior is borne for you Whē mās minde attaineth to this knowledge thē is the synner oute of perill For than is the matter more depely consydered after this sorte I haue bene defiled of the dyuel and wholy opprest and ouerthrowen headlong into Gods wrathe and eternall damnation but my myschance is not so great but that I haue greater helpe geuen me from GOD agaynst it That is that God possesseth not mankynd after that sorte as the diuell doth but he him self is made
vtterly put away the inward curse cōdemnatiō of the law so that for euer after it cā no more bynd vs nor hurte so many as beleue in Christ. For although outwardly wee are cursed euill spoken of despised and condemned as it chaunced vnto Christe and muste nedes so likewise cōme to passe with vs for we must be made cōformable and like vnto Christ in bearing the crosse yet inwardly we are free and blessed and the curse of the lawe can not preuaile againste vs neither can the lawe it selfe any more accuse vs and condemne vs. For if God thorowe Christ be with vs who can be againste vs So lykewise reade we in sainct Paules epistle to the Galathians when the fulnes of tyme was comme God sent his sonne made of a woman made subiect to the lawe that he might deliuer them that were bounde to the lawe Christe for our sake fel into the lawe that is to saye into the payne of the lawe that we might be deliuered from the same and obtaine that portion of enheritaunce whiche is due to the sonnes of God Wherof the prophete Esaye also sayeth ye are frely bought ye shall frely bedeliuered S. Peter also sayth we are deliuered by the precious blood of Christ that innocent lambe of God The second fruit profit of the passion of Christ is that by it we are made free from sinne and it is in a maner all one with the first For when we be free frō the lawe then are we also free from sinne not that we synne not or can not offend but that synne is no more imputed vnto vs nor brought in againste vs by the law Therfore saith blessed S Iohn in his epistle The blood of Christ maketh vs cleane from all synne And Paule in his epistle to the Hebrues sayth that the blood of Christ purgeth our conscience from deade workes to serue the lyuing God Again to the Corinthians he sayeth God made hym that knewe no sin synne for our sake that in him we might be made that righteousnes whiche is alowed before God Christe for our sake was made sinne that is to say a sacrifice and oblation for synne by this meanes hath he recōciled vs vnto god and made vs before god of vnrighteous righteous of sinneful wicked perfect good Now forasmuch as we be free from the curse of the lawe and from sinne it foloweth that we also are free and safe from death deuil and hel whiche is the thirde fruite and profit of Christes passion For seing death is the stipend and rewarde of synne as the Apostle sayeth and synne is abrogated and taken awaye from vs by the passion and death of Christe it foloweth that death is also taken awaye so that it hath no power againste vs. Therfore doth Christe threaten death by the Prophete and sayeth O death I will be thy death For seinge that Christe was the true lyfe he could not be ouercome of death but he being the noble cōquerour valiant victoure of death toke awaye the stynge from death and flewe hell as Christe him selfe saith by the aforesaid Prophet I wil deliuer them from hel from death wil I make them safe So was Satan also cast out as Christe sayth in the gospel of Iohn so that he can not execute against vs the paine of hell death And al this is comme to passe because Christ hath fulfilled the law for vs and purged our sinnes by the sprinklyng of his blood The fourth fruite profite of the passiō of Christ is that we are not only deliuered from the law sin death hel deuil but we are also thorow the merites of christs passiō receaued into the grace and fauour of god For he hath satisfyed the father for vs and hath reconciled vs vnto him as Paule testifieth sayinge when we were yet enemies we were reconciled vnto God by the death of his sonne Again God hath reconciled vs vnto hym by Iesus Christ. ones again God the father hath deliuered vs from the power of darcknes and hath translated vs into the kyngdome of his welbeloued sonne Yea we are not only by the death of Christe reconciled and set at one with God the Father but also wyth all the Angels and heauenly spirites For when the father thorowe his sonne fauoreth vs and is mercifull vnto vs then do al creatures the same thorowe him and be at concorde and perfecte agrement with vs as S. Paule saith It pleased the father that all fulnes shoulde dwell in hym and by him to reconcile all thynges vnto hymselfe pacifying by the blood of his crosse things both in heauen and in earth And ye which some time were farre of and enemies in your minde thorow euil workes hath he nowe reconciled in the body of his fleshe by death that he shoulde make you holy blameles and without fault in his sight And in many other places it is declared how we are reconciled set at one with the father and made heires of the kingdome of heauen thorowe Christe The fyfte fruit and profite of the passion of Christe is the newe testament whiche he promiseth vnto vs and bequethe vnto vs remission of synnes sealed and confirmed with the death and blood of Christe as it is written He is the mediatour of the new Testament that thorow death whiche chaunced for the redemption of those transgressions that were in the firste Testament they whiche were called mighte receaue the promesse of eternall inheritaunce For whersoeuer a testament is there muste also be the death of him that maketh the testament For the testament taketh authoritie when men are dead for it is of no value as long as he that made it is a liue Of these wordes it euidently appeareth that the newe testament wherin we haue remission of sinnes is sealed and ratifyed by the death of Christ. Therfore doth Christ cal the cuppe the cuppe of the newe Testament in his bloud which is shedde for remission of sinnes Last of all Christ with his death and passion hath goten vnto vs this fruite and profit that our crosse suffrance pleaseth GOD that after this it should no more be a cursyng or payne but an holy blessynge and mortifying of our olde Adam and wicked fleshe And by this meanes our tribulation persecution and death is an holy and acceptable sacrifice vnto god And all this comme to passe thorow the merite of Christ and his death as Paule sayth to the Romains Those whiche he knewe before he also ordeined before that they shoulde be lyke fashioned vnto the shape of his Sonne that he might be the firste begotten sonne among many brethren As the sacrifice of Christ and his death was a pure and acceptable sacrifice to god so likewise the death of al the Christians shal be an holy sacrifice to god not
from the curse of the law from desperation from death from hell from the wrathe of God and from euerlastyng damnation and are translated and remoued vnto the heauenly countrey that glorious kyngdome of the moste glorious God Last of all we opened vnto you how we ought by faith to take and chalenge vnto vs those moste singuler and inestimable benefites so forme and frame our conuersation and lyfe after the example of Christ that it may outwardly appere that we be the thankfull disciples of Christ and the faithful and louing children of the heauenly Father And for as muche as we can not doo this of our owne strengthe and power let vs moste humbly pray vnto God that he for Christ Iesus sake may geue vs his strength and spirite that we may liue before him in pure faith vnfained loue in the great day of the Lord appere fautlesse among the dere and welbeloued children of God and so heare out of his mouthe which suffered and dyed for vs this moste swete and comfortable saying Come ye blessed of my father possesse the kyngdome whych was prepared for you from the begynnyng of the worlde To this lord CHRIST our alone Sauiour and most perfect redemer with God the father the holy ghost our moste swete conforter be all honor glorie praise for euer Amen The Gospell on Easter day Iohn xx THe fyrst day of the Sabbothes came Mary Magdalen early when it was yet darke vnto the Sepulchre and saw the stone taken away from the graue Then shee ran and came to Simon Peter and to the other disciple whom Iesus loued and sayth vnto them They haue taken away the Lorde out of the graue and we can not tell where they haue layde hym Peter therfore went forth and that other disciple and came vnto the Sepulchre They ran bothe together and that other disciple dyd outrunne Peter and came firste to the Sepulchre And when he had stowped downe he sawe the lynnen clothes lyinge yet went he not in Then came Simon Peter folowynge hym and wente into the Sepulchre and sawe the lynnen clothes lye and the napkyn that was about his head not lying with the lynnen clothes but wrapped together in a place by it selfe Then went in also that other disciple whiche came fyrst to the Sepulchre and he sawe and beleued For as yet they knewe not the Scripture that he shoulde ryse agayne from death Then the Disciples went away againe to theyr owne home THE EXPOSITION IN as muche as thys daye accordyng to the auncient and commendable custome of Christs church we celebrate the laudable feast and worthy memorie of the moste noble and victorious resurrection of oure Sauioure Iesus Christ it is mete and conuenient that we speake and entreate of the same at this present For the true sanctifying and halowing of feastfull days consisteth in the true worshippyng of God which is none other thing praiers thankes geuing ones done then to exercise the worde bothe in preachyng and readyng We therfore at this tyme wyll make our conference according to the tyme of the glorious resurrection of our moste louyng Lorde and swete Sauiour Christe Iesu. And in this our conference we will firste of all consyder what maner of Resurrection the risyng agayn of Christ frome death vnto lyfe was After that we will declare what vtilitie and profyte what fruicte and goodnesse the moste victorious and triumphant Resurrection of Christe hathe broughte vnto vs as we haue to fore shewed of his Passion and deathe As touchynge the fyrste lette vs not thynke that the resurrection of Christ was a common resurrection frome deathe as was the Resurrection of Lazarus but besydes thys that Christe rose agayne in the fleshe and corporallye he also spiritually became the Lorde of deathe and ouercame it and broughte with hym euerlastynge lyfe so that all that beleue are risen agayne with hym and haue ouercome deathe And by this his resurrection he hath not onely obteined a temporall life but also a spirituall lyfe For as he before by the temporall deathe of the Crosse dyd slea and vtterly abolyshe the spirituall deathe of synne and hell So he lykewise by his resurrection hath not only recouered and broughte agayne the temporall lyfe and quietnesse but also euerlastynge lyfe and perpetuall ioye Wherof wee may learne that Christe is rysen agayne twoo manner of wayes Fyrste after the fleshe by the whyche Resurrection he made hys deade body quicke his despised body glorious His weake and feeble body mightie and stronge his naturall body supernaturall and spirituall Of this resurrection we reade in many places of the scripture Among all Paule hath these wordes in the chronicle of the Apostles Actes where he speaketh on this maner And we shewe vnto you that the promise whiche was made vnto the fathers God hath fulfilled to their children euen vnto vs in that he raised vp Iesus as it is written in the first Psalme Thou art my sonne this day haue I begotten the. And in his firste epistle to the Corinthiās he saith that Christ after his resurrection was sene of more then of fiue hūdred brethren And moreouer that he shewed himself before to the .xii. and to many other brethren as we maye see playnly written in the Euangelistes Secondly there was in Christ also an inward spirituall resurrection in that he escaped from the horror of death hell syn and the wrath of God and came vnto euerlasting ioy life health peace gladnes Of this he glorieth and speaketh by the mouth of that prince like Prophet sayinge Thou haste made the wayes of lyfe knowen to me Thou shalt fill me ful of gladnes with thy countenance Againe Thou hast turned my heuines into ioye thou hast put of my sackclothe and girded me with gladnes All these ar gratulations reioycinges and thankes geuynges that God the heauenly Father hath deliuered his sonne Christ from the horror of hell and death and not him only but also with him and through him all faithfull christians Whereof we shall speake more largely hereafter How the resurrection of Christ was don according to the historie how he rose again on Easter day betymes in the morning before the sonne was vp howe the women found the sepulchre emptie Again howe they were conforted of the Aungell and admonished of his resurrection This with diuers other things appertaining vnto the resurrection of Christ ar diligently written of the foure Euangelistes and ye your selues haue hertofore both heard red them Therfore at this time we will speake nothinge of that matter but we will rather declare set forth vnto you the profites and fruites which Christ hath gotten for vs by his glorious and royal resurrection and opē vnto you how we ought to enter into a newe lyfe with Christ. But before we come vnto this matter let vs speake somwhat of the innocencie and Godhead of Christe by the whiche he
God reueleth and therefore accuseth and condemneth If it be no synne in the lawe of God then is it a popishe synne vnknowen to God and therfore not to be regarded For that is onely synne that the lawe of God forbyddeth And thus may we see that very many lye weltring in great notorious synnes as couetousnes whoredome adultery theafte vsurie anger enuy glotony drunckenes bannynge cursyng blasphemy and suche lyke and styll remayne frowardly in the same without repentaunce without anye conscience of their wycked and vngodly behauiour as for their sinnes they care not onely this is their desire that they may so synne that it be not perceaued nor knowen of other Suche sinnes can not be forgeuen and vnto these belong byndinge or retayninge and the second power whereof Christe speaketh here that suche synnes are to be retayned Therefore here is a difference to be made and the true sinnes are so to be diuided that some are sinnes both before vs and God some only before God and not before vs. For we wil not knowledge them nor be sorie for them and desire of god remission and forgeuenes of them As Dauid saith against thee alone haue I synned and before thee haue I done euil Here both be ioyned together forasmuch as Dauid knowledgeth and confesseth that he hath done euill and knoweth that it doth displease God As thoughe he should saye verely I know and fele the synne not only because I remembre it but also because I fele what synne is able to do yea I feale the power and strength of synne that it is a cruel torment and an intollerable burden and that it accuseth me before god and goeth about to plucke me vnto death and vnto the deuill as Paule sayth to the Romains without the lawe synne was dead I lyued somtime without lawe As though he should saye Synne is alwayes in vs. But before the lawe commeth it is as though it were buried or a sleape For it disquieteth vs not it vexeth vs not it tormenteth vs not And hereof it commeth that we heape dayly more and more sinne vpon synne and make no conscience thereof otherwise woulde we repent and cease to synne But when that thonderbolte I meane the lawe of God stryketh the conscience pearceth it thorowe then begynneth synne as a man wolde saye to waxe alyue againe so that now we begynne to knowe how mightie a thing synne is whiche taketh god awaye from vs and casteth vs downe hedlong vnto the deuill and hell fyre Therfore sayth Paule when the lawe came synne waxed alyue again But I was dead the commandement which was vnto life was founde vnto me to be vnto death And this is the very sinne which is sin before God me as we may see in Dauid when he committed adultery with Bethseba the sin greued him nothing at all for sinne was dead But when Nathā the prophete ones came and did cast this thonderbolt at him Thou art this man then beganne syn to waxe aliue in Dauids hearte and threatned him death But Nathan conforteth him sayth Thou shalt not dye Thus sewe that the Apostlike regiment is an aucthoritie and power not ouer politique ciuile and temporall matters or ouer suche synnes alone as that world accuseth cōdemneth iudgeth and punisheth but ouer all those synnes whiche thou in thy consciēce and god in his righteousnes count to be sinnes so that by thys meanes the syns of the whole worlde are subiect to the Apostles to all the ministers of the church yea when time requireth to all Christians so that thou maist certenly persuade thy selfe when thou hearest of thy pastour or in his absence of any other Christian that thy sinnes are forgeuē thee in the name of Christ that that is so true iuste and certen and is also of no lesse power as though Christ himself had spoken it or an Angel from heauen had declared it vnto thee at the commandement of Christ. But this cōmission and power is not geuen to the Apostles ministers of the church that they shoulde thereby auaunce themselues setforth their owne honour waxe proude and exercise tyranny ouer the congregation of God For it is onely geuen them to this ende that therby they should serue thee and that thou mayest be defended agaynste thine enemye whiche is to stronge for thee Therfore this is a wonderfull and incredible power that wretched man whiche is a synner also should dryue the deuyll out with his power whom otherwise the hole worlde coulde not expell and driue out For so sayth Christ what soeuer ye losen in earth shal be losened in heauen Again whose synnes ye shall forgeue shal be forgeuen them And as it is rehersed in this our gospell as my father sent me so lykewise do I send you These wordes are so plaine and euident that no man ought to doubte of them but as he heareth the wordes of remission of sinnes pronounced vnto hym so lykewise shall he receaue and enioye it And this is the cause that we admonishe you so often seinge Christe hath geuen suche and so great power to his churche that ye shoulde vse the same and by no meanes despise it For vnto this ende hath Christ ordeined this ministerie that on this wise the synnes of the worlde shoulde be forgeuen and taken awaye so that they be sinnes in dede and with a repentaunt fayth and faithful repentaunce knowledged and confessed For as for counterfaite and forged synnes they pertayne nothynge vnto this matter They must be sinnes in dede which trouble vexe and disquiet the heart as Adam in the fyrste booke of Moyses preached and sayd to his son Cain If sayth he thou haddest done well and haddest ben good thyne oblation shoulde haue bene accepted But for asmuche as thou arte euill thy synne lyeth in the dores As though he shold say Thou standest nowe there and arte a synner but thou dost not yet fele it Thy synne lyeth but in a very troublesome and vnrestfull place Therfore se vnto it for it wyll one day awake and comme to light and then shall it otherwise go with thee For thy synne lieth lurketh not vnto this ende that it shoulde for euer rest and be kepte secrete but that it should comme to light that it may torment trouble vexe and byte thee so that thou shalt not know what to do nor whether to turne thee They therfore that are not moued with their sins haue notwithstandinge synnes in dede but yet suche as are not venial remissible or able to be forgeuen and therefore are their sinnes retained holden and boūde For they haue no luste nor desyre to be forgeuen for if they had they would repent and leaue to synne This was the doctrine of the Papistes that whosoeuer wold haue remissiō of their sinnes they should firste of all confesse all theyr synnes to the priest be contrite and sorie for them and receaue penaunce at the
the world is full of periurie and blasphemye To this so odious a beast and monster and extreme enemie of God geueth god his sonne and that of pure loue The gift of God is specially commended hereby that God dothe not let or spare to doo good for our so great wickednes and frowardnesse But what soeuer is done and cōmitted against him he regardeth it not No not in that that his name and worde is so blasphemously handled and such stubburnesse is vsed agaynst his commaundement For where as the gift is so excedyng and the geuer so great the geuer might of good reson be offended for the frowardnes of him that receaueth it But God ouercommeth hym selfe and putteth out of syght all the synnes that we work eyther against the fyrst or the seconde table of Moses But because of these synnes and this myserie wherwith we synners are encombred and so encombred that we could neuer escape without the help of God doth God put foorth this loue and bestoweth this gift freely vpon vs. Is not the mercyfull Lorde therfore worthy to bee loued again And ought we not to put our whole confidence in hym which forgeueth vs our synnes yea the synnes of all the world and doth not recken them although they are innumerable For seyng that the sinnes of one man are infinite who can numbre the syns of the whole worlde And yet is this sentence trewe and certayn that God forgeueth the worlde all their synnes For wheresoeuer is the loue of God there is also remission of synnes We shoulde haue here ready hertes to haue diligent meditation on this loue wher as God geueth to the world that is his enemye euen his owne selfe so that we shold loke for no other thing of hym but mere grace and mercy Whatsoeuer chāce in this lyfe yet shold our hope be in this loue and our faith remain constant in the mercy of God for Christ. Suche thoughtes must nedes be full of great ioy as I and many other godly mē do protest that we haue liued in all kind of abhomination and idolatrie haue ben defyled with dyuers syns This vngodlynes hath not God punished in vs after our deseruyng but hath declared his loue and hath by the gospel opened again his sonne which he had geuē to the world before that now we may heare again the holsom doctrin vnderstande that God is not angry with the worlde but loueth it in that he gaue his sonne to it But alas howe execrable is our ingratitude what excedyng dulnes of vnderstādyng is this that we can not consider this great goodnes of god For if we wold truly consider it ther shold rise in vs the affection of such ioy that we wold not onely shewe highe obedience vnto God but we would also gladly suffer all thynges for his sake But we may thank our vnbelefe for this which regardeth not this great ioye but in the meane while setteth his pleasure in worldly trifles and seketh for vain daliāce Thus farre haue we shortely rehersed these fower thynges who is the geuer what is the gifte howe it is geuen and to whome Whyche thynges are all so great that no man can expresse them sufficientely by wordes now foloweth the entent wherfore god gaue this gift Truly not that we should eate cloth our selues get a liuyng therby and muche lesse that he shold be vnto vs a poyson or pestilence as we teache also of Baptisme and of the Lordes supper that al these thinges might be counted wholsome vnto vs But it appereth plainly that he was geuen to this entent that all that beleue in hym shold not perishe but haue euerlasting lyfe Here is it declared with playne woordes that in this matter there is no respect had vnto riches or worldly desires but that we myght therby be delyuered from death and synne and that we mighte not perishe This is the onely busynes that the Father of mere loue hath enioyned his sonne to do euen to ouer come the deuyl and hell and to deliuer vs from eternal death into the whiche we fel headlong by sinne This is the cause and entent why this gift was geuen Wherin we haue iust cause to beleue and trust stedfastly For we heare by the mouth of Christ that he hymself is geuen vnto vs and that the power of the diuell is weakened and ouerthrowen and power to pacifie the troubled conscience is restored to vs for the attainment of euerlasting life and saluation Death shal be abolished al ioy shal rise for this sure faith wherwith we beleue that God is merciful vnto vs that he loueth vs of very loue gaue his son vnto vs that we shold not perish but haue euerlastīg life The words be such that they can not be sufficiently cōprehended with thought Wherfore a christiā must daily pray that god by his spirit wyl make these words swete pleasant to our hertes and kendle and inflame them in our myndes Suche kind of teaching and discipline might easily make true doctors of diuinitie to teach vs truly of Christ and to iudge al other doctrines and to abyde all things with out murmuring that it shal please God to lay on vs. But where as it is so that we heare this doctrine and yet care not for it whether it take roote in vs or no and whether it bring forth fruite or no alas so are we neuer the better And there is no doubte but that the damned in the latter Iudgement shall chiefely be confounded in theym selfe for thys faultt that they despised thys preachynge and dydde not regarde it But nowe lette vs go foorth and see what is the waye to come by this gifte For all thyngs are not of lyke force to obteyne this gyfte Christ himself dothe shewe that playnly by his worde when he saith that all that beleue in him shold not perishe but haue euerlasting life This is an euident profe that onely Fayth that is the trust in the grace and mercy of God is the very hand wherwith we must take vnto vs thys gyft For euen as God geueth by loue and mercy so we do take and receaue by Faith and can receue no otherwise As for thy merite for doyng this or that it hath no place For our workes are nothyng requisite to the obteinyng of this gyfte onely is it necessary to shew our selues ready through Faith and euen as it is geuen of God by loue so we ought to receaue it by Faith in Christ. As for an example We heare here that God is merciful and redy to forgeue and that he doth declare his loue and charitie by this towarde vs when he sendeth his only begotten sonne into the fleshe and layeth our sinnes on hym accordyng to this sayinge of Iohn Beholde the Lambe of GOD whych taketh away the synnes of the worlde that by this gyft and loue oure heartes may be confirmed against synne and the
did not the riche manne wherefore he is now punished with euerlastyng damnacion and so are all thei whiche heare Moises the Prophettes and yet obey not their worde But thei that heare and beleue that is beleue in Christ and knowe that GOD is mercifull vnto vs for his sake and imputeth not our synnes vnto vs â–ª and that he will geue vs saluacion and after that feare GOD and obeye not the deuill and the fleshe but looke to GOD and his will thei are those that belong to Lazarus in the bosome of Abraham and shall be saued with Lazarus for euer The whiche thyng GOD graunte vs for his sonnes sake Iesu Christe through the holie ghost Amen The .ij. Sondaie after Trinitie Sondaie The Gospell Luke xiiii A Certaine man ordeined a greate supper and badde many and sent his seruaunt at supper time to saie to them that were bidden Come for all thynges are now readie And thei all at ones began to make excuse The first saied vnto hym I haue boughte a Farme and I muste needes goe and see it I praie thee haue me excused And an other saied I haue bought fiue yoke of â—xen and I goe to proue theim I praie thee haue me excused And an other saied I haue maried a wife and therefore I can not come And the seruaunte retourned and brought his master woorde againe thereof Then was the good man of the house displeased and said vnto his seruauÌ„t Goe out quickly into the streates and quarters of the citie and bryng in hither the poore and feble and the haulte and blinde And the seruaunte saied Lorde it is doen as thou hast commaunded and yet there is roume And the lorde saied vnto the seruaunte Goe out into the high waies and hedges and compell them to come in that my house maie bee filled For I saie vnto you that none of these menne whiche were bidden shall taste of my supper THE EXPOSITION THis Gospell or parable taketh occasion of the miracle when Christe healed the man that was sicke of the dropsie in the Pharisies house For the Euangeliste saieth that thei watched to trap Christe Wherefore Christe geueth sharpe sentence against them when he rebuketh them of their ambition and pride in that thei did striue who should sit in the chief roume vntill at laste he beginneth to reproue his hoste tellyng him that he should not call to his feaste the riche and wealthie that can recompence hym but the poore whiche should recoÌ„pence hym in the life to come And after these wordes one of the geastes stepped forth willyng to declare his deuotion and saieth Blessed is he that eateth bread in the kyngdome of GOD As though he greatlie regarded GOD and his kyngdome But Christe perceiueth the hypocrisie and putteth forth a plaine description thereof she wyng what maner of deuotion it was that this man and suche other haue and that thei regarde neither GOD neither the kyngdome of heauen Thou saieth he shewest outwardly that thou haste a greate desire of that that is to come But if a manne should saie as it is Thou art of that sort of geastes whiche are bidden to a feaste with greate loue and gentlenes but thei for their businesse and goodes can not come That man is specially touched with this taunte whiche stept out of all that sorte to declare his deuotion As though he should saie Thou saiest that he is happie that eateth breade in the kyngdome of heauen but if thou wouldest marke what thou saiest thou shouldest perceiue that thou art one of that sorte whiche will not come when thei are called This saiyng is greuous and hainous if a man consider it well For Christe was now in hande with the moste wicked and hurtfull generacioÌ„ of adders whiche satte doune with hym at the table not to learne but to marke if thei could take hym by any meanes in a trippe And here is the beginnyng of the parable That there was a certaine manne that made a greate supper and sent his seruauntes to bidde geastes whiche excusyng them selues refused to come vnto the supper The first saied that he had bought a Farme and that he must needes goe see it An other saied that he had bought fiue yoke of oxen An other saied that he had maried a wife so that the maister of that Supper was despised and laughed to scorne In so muche that the maister beyng greatly moued for their vnworthie behauior prouided that the lame blinde beggers c. should bee brought and constrained too come to the Supper And as concernyng the other he saieth on this wise Thei shall not tast of my supper This gospell maketh verie greuously against the Iewes and Gentiles Now will we prosecute the parable in order The manne that made this Supper is GOD whiche is a sumptuous and a riche feaste maker and hath after his riches and maiestie prepared a Supper whiche is called great not so muche for the respecte of the maker thereof whiche is GOD albeit it might be worthelie called a greate Supper for that cause onely but because the meate it self also is magnificent and greate that is the gospell yea Christe hymself whiche is in the Gospell sette before vs to feede on that he for our synnes thorowe his death hath made satisfactioÌ„ and hath deliuered vs from eternall death from helle from the wrathe of God and damnacion This doctrine as concernyng Christ is the greate supper to the whiche he calleth his geastes that he maie sanctifie them by his Baptisme and comforte and confirme theim by the Sacramente of his bodie and blood so that nothyng at all is lackyng that is requisite and necessarie to the greatnesse magnificeÌ„ce and plentifulnes thereof and for the gorgious and gentle intertainemente of the geastes so that for this cause it maie well bee called greate euen for the sumptuousnesse and the delicates whiche are so dressed and prouided that no man can sufficiently expresse it with toÌ„gue nor thinke it with heart For the meate and drinke thereof is eternall after the whiche there followeth neither hunger nor thirste but it so satisfieth theim and quencheth their thirste that a continuall ioye ensueth And this supper is not onely inough for one man but it is sufficient for all the worlde if it were muche bigger and larger For the Gospell saieth this he that beleueth in Christe that for our sake he was made man and borne of the virgine Marie crucified for our sinnes and ascended into heauen and sitteth on the right hande of GOD the father c. he that beleueth so doeth liue for euer Where as it is farre other wise with mannes meate For when hounger is this daie putte awaie yet to morowe it will retourne againe But this meate is euerlastyng and is neuer consumed And by this doeth he declare to the hypocrites that were present that this supper was of an other sorte then that that was set before them And yet are thei of suche
there is nothyng doen of compulsion in all his seruice allowed After this sorte he dooeth compell he causeth the woorde to be preached vnto vs he that beleueth and is Baptized shall be saued he that beleueth not shall be condemned Wherby he setteth before vs bothe heauen and helle death and life wrathe and mercie For first of all he declareth vnto vs our synne and our greate corruption of nature that we maie feare when we heare that we are borne the children of wrathe in the kyngdome of the deuill And this is in deede compulsion and constrainyng when there is greate feare for the wrathe of GOD and thereby we are driuen to call for helpe And when that is so brought to passe by the preaching of the Gospel that the heartes dread then muste we proceade in doctrine that yet the synners fall not to desperation for their synne although thei haue neuer so iuste cause to despaire But let them rather folowe this councell of GOD that bicause thei are Baptised let them heare the Gospell that preacheth of Iesu Christ that he died for vs and made satisfaction for our synnes on the crosse by his death If thou beleue this thou nedest not feare the wrathe of GOD and death euerlastyng And so thou as a true geaste hast a roume in this magnificent and glorious supper and art therby fedde made fatte and in good likyng And so to compell is to make a manne afraied for synne and not to compell as the Pope dooeth with curssyng by booke bell and candell He doeth not cause any true feare in the conscience For he teacheth not truly what is synne But he magnifieth his owne trifles and cursseth hym that will not kepe his Ceremonies and mennes traditions But the Gospell openeth synne and the wrathe of GOD from heauen that all we none excepted doe liue in synne and are vngodlie This thyng doeth GOD commaunde to be shewed vnto vs by the Gospell wheÌ„ he saith to the Apostles Go and preache repentance But repentaunce can not be preached but by the openyng of the wrathe of GOD against all men because thei are full of vnbelief contempt of GOD and other synnes This wrathe ought to terrifie them and to make their coÌ„science quake for feare that thei maie compell theim selues and saie O Lorde what muste I dooe to auoyde this miserie Then shall it be saied to hym sit doune in the supper and eate For there are many tables full of meate and yet voyde of geastes Thou art christened therfore beleue in Iesu Christ that he hath satisfied for thee Thou hast none other remedie against this destruction then to be Baptized and to beleue For then shall wrathe be ended and greate plentie of grace mercie and remission of sinne sent doune from heauen vnto thee to thy greate ioye and singâ—ler comfort Wherefore to compell is nothyng els then to preache repentaunce and remission of synne To shewe the wrathe of GOD vpon synners and mercie vpon theim that beleue The wrathe and repentaunce causeth a great thrist and desire of grace And this is the true waie to this supper And now there is one churche made bothe of the Iewes and Gentiles and all are generally called poore nedie lame and weake For after the feare of the conscience thei gladly embrace the Gospell and desire mercie But thei that refuse to doe this be thei neuer so prudent and wise haue this sentence giuen against theim Thei shall not taste of my Supper â–ª that is the wrathe of GOD shall remaine vpon them and thei shall be damned for their vnbelief For GOD as I saied before hath no respect how riche how wise how holie thei be Wherefore bee thei neuer so carelesse be thei neuer so sure of them selues yet shall thei proue by experience that this sentence is not vainly spoken where Christe here concludeth Thei shall not taste of my supper But we that receiue it and feare for our synnes and doe not despise the grace of GOD whiche is offered vnto vs in the Gospell for Christes sake we shall obtaine for wrathe grace for synne eternall rightuousnes and for eternall death eternall life This sore Iudgement is now a daies as it appereth moste euident emong the Iewes and Turkes whiche haue no saueryng of the Gospell yea rather thei so muche abhorre it that thei can not finde in their heartes so muche as to see it or heare it It chaunceth also likewise with the Papisticall high priestes and bishops whiche are so little filled with this Supper that thei scarslie taste it or smell it But we whiche by the peculiar grace of GOD are set in the middle of the light of this Gospell are filled and well fedde and are become lustie and strong and are glad to be at this supper The Lorde graunte vs to continewe therein vnto the ende Amen Amen Christes intent therefore in this parable is to exhorte vs that we haue the Gospell in high estimacion and that we ioyne not our selues to theim whiche haue high stomackes by reason of their prudence wisedome power and holinesse For this sentence is giuen as touchyng their castyng awaie and damnacioÌ„ of theim that thei shall not tast this supper As thei were caste awaie in the people of the Iewes and onely the vnpure dragges wer reserued so shall it chaunce to vs also if we set more by Farmes Oxen and wiues that is by our spirituall and ciuill dignities and temporall possessions then we doe by the Gospell He speaketh a greuous and a verie terrible thyng with plaine and simple wordes Thei shall not taste of my Supper As though he should saie my supper is not to be despised for it is of an higher price then their farmes be despise thei it now neuer so muche although thei set more by their Farmes Oxen and wiues then thei doe by it There shall come a time when thei muste depart from all thynges from Farme from Oxe and froÌ„ wiues so that thei would faine then taste of my Supper But then shall it be saied vnto theim I knowe ye not Now I lacke no geastes Let your Farmes Oxen and wiues comforte you These shall giue you a better Supper for as muche as ye despised my supper and cared not for it There was greate prouision and coste made in this supper but althynges semed vile vnto you If there be more good fare and delicates in yours goe to it a Gods name spare not I will not lette you onely this I saie vnto you ye shall haue no part of my Supper These thynges shall bee dreadfull in that daie when GOD shall with plaine wordes call his supper life euerlastyng and their Farmes and Oxen eternall fire and shall not chaunge his sentence any thing but that thei shall neuer taste of this supper that is thei shal be voyde of all hope of saluation Wherefore these woordes are not lightly to be estemed whiche declare the euerlastyng
nothynge for their defence For what can they bringe God made all thinges he gaue vnto them the moste holy baptisme He put the gospell yea all most in thy mouth he gaue his supper communion euerie wher and absolution He ordayned cōmon ministers thou haddest at home both parentes and maisters which should teach the what thou sholdest beleue and what godlines thou sholdest shewe in thy liuing Wherfore thou canst not lay for thy excuse that thou were ignorant of the articles of thy beleife but thou shalt nedes be constrained to confesse I was baptised The gospell was sufficiently preached vnto me But I cared not for it I did sett more by wordlye thinges This doth that signifie in this place wher as he that lacked the mariage garment is done For what could he answere to this wherto we must beare record that he gaue vnto vs his sonne and shewed all maner of grace in baptisme and in the gospel so that this only remained that we shoulde receaue with embracing armes that which he offereth so willingly vnto vs. Wherfore an horrible iudgement shall be geuen to these hypocrites euen that they may be caste bound hand and foote into the vtter darkenes that is that they may be damned with the deuil in hell vnto euerlasting chaines For their handes and feete are bounde so that they can not deliuer thē selues by theyr workes and they shall abyde their damnation in darkenes They shall lacke the light of god that is his confort for euer being alwaye in perpetuall miserie anguishe and tormentes so that they shall neuer come vnto thē so muche as a sparke of light This is an horrible miserie Oh that we could be moued therby and consider what a dolful paine it is to lyue miserablye in hel in chaynes with weping and gnashinge of teeth The gnashinge of teeth shal be through frost and colde the wepinge and waylinge for heate as the doctours haue expounded it Albeit Christ wolde signifie hereby all maner of torments that may be inuented This shal be their punishement because the time of their visitatiō is not knowen receaued wheras we were called had the sacrament baptisme the gospel and absolution yet we beleued not we vsed thē not And Christ would teach vs and bringe vs to this that we might know how great felicitie hath chaunced to vs in that we are called to such a magnificent noble glorious mariage where at we may be sure to find a recouerīg frō sin deuil death hell euerlasting wayling But he that will not knowlege so great grace but counteth these things of no estimatiō hath worthely for his reward eternal death For one of these two must nedes be that a man either receaue the gospell beleue get euerlasting saluatiō or not beleue so get euerlasting dānatiō So that the gospel may iustly say the same that Paule sayd to the Iewes which spake against him blasphemed your blud be vpō your owne head I frō this time forth go giltlesse to the gētils For whē the Iewes wold not come god subdued thē to destruction sent his gospel to vs gētiles And for as much as it is come to vs this only remaineth as it is describe here that god wil cast out all thē that haue not their mariage garment And the lord will partly by alluring partly by fearing bring vs to that point that we shold take the gospel for our cheife safgard studiouslye heare it beleue it He allureth vs by his promise great grace through his great punishmēts he feareth vs. But whan he preuayleth by none of these two an extreme destruction is sure to come If god wold raine downe gold perchance ther wold som begin to loke vp to heauen But wheras he putteth forth vnto vs the punishment of eternal death no mā careth for it or hath respecte to life This therfore is the some of the whole sermō Christ wold gladly both allure feare vs that we might earnestly embrace beleue his word loke wayte certeinly for the most ioyful cōming in the last day whē he shall retourne deliuer vs frō all euil both bodely gostly The whych thīg that almighty god and merciful father graunt vs through Christ his son and the holy ghost Amen The .xxi Sonday after Trinitie Sonday ¶ The Gospell of Iohn iiii THere was a certayne ruler whose sonne was sicke at Capernaum As sone as the same heard that Iesus was come out of Iurye into Galile he wente vnto hym and besoughte hym that he woulde come downe and heale his sonne for he was euen at the poynt of deathe Then sayde Iesus vnto hym Excepte ye see signes and wonders ye wyll not beleue The ruler sayd vnto hym Sir come down or euer that my sonne dye Iesus saithe vnto him Go thy way thy sonne lyuethe The man beleued the worde that Iesus had spoken vnto hym and he went his way And as he was going downe the seruauntes mett him and tolde hym saying thy sonne lyuethe Then enquired he of them the houre when he began to amende And they sayde vnto hym Yester day at the seuenthe houre the feuer left him So the father knewe that it was the same houre in the which Iesus sayde vnto hym they sonne liueth and he beleued and all his householde This is agayne the seconde miracle that Iesus dyd when he was come out of Iury into Galile THE EXPOSITION THere are two thinges in this gospell whiche are very profitable and therfore moste worthie to be had in memorie The first is the miracle that Christ sheweth to the child that was in perill wheras he healeth him and yet commeth not at hym onely he saith to the father Go thy waye thy son lyueth and forthwith by this worde the childe is recouered whiche was many a mile from thence and knew nothinge of this worde This is a great miracle which declareth vnto vs how mightie the word of our lord Iesus Christ is and that whatsoeuer it setteth vpon it bringeth it to passe although the deuill be neuer so muche against it For this disease is no otherwise to be estemed of vs than the other workes wherwith the deuill vexe vs moste miserable men To the destroying of this worke of the deuill is nothing els requisite but the worde of Christ and then is health gotten For the deuil muste geue place whether he will or no as soone as the worde of this man Christ soundeth As we see here Wherfore this miracle pertayneth specially to this ende that we maye well knowe Christ which is not only a man as other be that lyue a bodilye lyfe but he is also almightie god for as much as he is the Lorde ouer death and the deuill yea such a Lord which with a worde can helpe againste all euill Therfore we also in our peril and necessitie must seeke helpe at hym As this prince doth And speciallye we oughte to make muche
of his worde as we wolde of a power that is almightie For he that hath that hath all and can doe all thynges And he that hath it not can do nothynge againste synne death and the deuill For loke what Christ doth here with the sonne of the ruler wher as he defendeth him by his worde againste death that lyfe shold not be oppressed of death the very same doth he make to worke in vs all by his worde if we do but receaue it and purposeth not only to deliuer vs from corporall euils but also from sin and eternall death Wherfore we muste folow the example of this ruler that in our peril euilles we may here require health wheras the almightie worde hath so redie and present power and wil to helpe vs. For wher as this ruler maketh haste hateth all delay Christ maketh muche more haste and differreth not the helpinge vnto the comming of the father but rather in this very houre and moment he wil haue the sycke child made whole So we also must not doubte but that Christ will be most redie to helpe vs if we do but aske it of him and trust surely for it of him For to this intēt was he sent and came into the earth to deliuer vs from sin death to destroye the tyranny of the deuill and to open the kyngdome of god for vs. For this very cause the father our most merciful god sent him for this cause he came into the earth Wherfore he that asketh helpe of hym shal not depart without helpe as we see in this ruler which only intreateth for bodelye helth Howe much more redie shall his wil be wheras is more perill and where as helpe is more necessary for vs wher as the matter of euerlastyng lyf is in hande This is the first as touching the which it is the vse to instructe and teache when suche kynde of miracles be taught For therfore dyd Christ worke them and afterward they were preserued in monuments bookes that we might know the power and will of Christe and haue our refuge vnto him in all trouble and perill The second whereof we must teach in this history is that a notable example is sett forth vnto vs in the whiche we may know certainly truly what is faith Our aduersaries the Papistes teache none otherwise as touching faith then that it is a certein knowledge concerninge Christ and what he hath don But in this the true Christians haue no more than the deuil hipocrites haue For these also know of Christ of his miracles actes But as concerninge Christian faith the scripture speaketh on this wise that by it we obtaine remission of sinnes righteousnes euerlastinge life For this saith Paule we suppose that a mā is iustified by faith without the workes of the law And the Prophet Abacuk saith The righteous lyueth by faith And Christ saith to Mary whose sinnes were forgeuen Go thy wayes thy faith hath saued thee Wherfore this faith is no faith of the deuil of hypocrites in the congregation whiche know only the history holde it as purely sincerely as Christians do For this could not be hid priuie frō the deuil what he dyd suffered in the earth But although this is necessary for a Christian to knowe yet this is not the true faith by the whiche we obtayne remission of sinnes and life euerlastinge But in this place it is described by an exāple what is true faith euē to thinke surely that that Christ speaketh promiseth is most certaine without all faulte For these two are ioyned together when god promiseth that we shold ēbrace it with faith doubt nothing but that it is most true And that it is most certaine although we do not perceaue it or see it And loke wher the promise is we embrace it with faith that is a true Christian faith as we see in this ruler He commeth to Christe and desyreth him to go downe with him and to helpe his son The ruler tooke it very heuily and was greatlye afrayd For he dreaded greatly least that if he brough not christ betimes his son shold die afterward ther shold be no hope of helpe By this he declareth what maner of faith he hath wher as he knowledgeth christ for his helper For without this meaninge he woulde neuer haue come to Christ. Wherfore this ought to be counted a greate thynge that wher as by nature he despeired of recoueringe of lyfe for men had no longer hope of lyfe in hym Yet he taketh a longe iorney to Christ with that hope that if he myght bring Christe to him before he was deade he should not be past cure But yet could not Christe take this for faith because that although this was a certaine knowledge of Christ yet was it not such as for the setting forth wherof he came into this worlde For he will not be taken and acknowledged onely for an helper in bodilie necessities yea and that so he be present but such worde is set forth as touching him in the promise and reuelacion of the gospel that we may fele that his godly power is present against all euill but speciallie againste spirirual euill If he hath diuine and godlyke power them must his worde be thought almighty And to this point doth he adhorte this ruler that he might rather haue respect to the cause of the miracles then the miracles themselues and that he mighte begine at last to hope for saluation out of the word although ther had ben no miracle shewed For in the miracles is ther alwayes present ayde required But this is true faith that despeireth not of the promise of the worde although ther be no signe of present ayde and succoure And this must be the fayth of al sainctes that god may be glorified and not our will And that if god sheweth not himselfe appliant vnto vs as soone as we will and after what way we wil yet that we shoulde not ceasse from praisyng hym as the hypocrites doe Wherfore he requireth such a faith that can abide patiently althoughe gods miracles be not done at his becke But this faith can not be excepte there be respecte had to this word as touching Christ whiche is that the deadly malediction and curse is by hym taken awaye so that al that are incombred with bodilie euils and with death although they are destitute of other signes in their deliuerance yet should not despeire as touching the final last deliuerāce through the death and resurrection of Christe And Christ commandeth that all shold loke seeke for this signe and as for the other he wold not haue vs careful for them For as touchyng this cheif signe he hath put forth his expresse worde and that without any condition that al might certainly beleue to haue remission of synnes deliuerance from death life euerlasting for Christes sake And he wold that
Nazareth of Galile vnto this toune Bethleem They went further then it is from Saxon to Franconie And herof a man may easely gather that they caried not much stuffe with them and that their swathelyng clothes and suche other things wer not very costely so that he put on her smocke on the child and laid it in the maunger For she could not alwayes hold yt in her lappe she must warme the clothes and dresse their couche and do such other things that wer requisite for an infāt And in the meane tyme must the babe reste in the oxe stalle Neither could Ioseph be lackyng to this necessary busynes And it is lyke that he went about to some of the maydens of the house to gett water and to do such other busines But this is not written that any mā came to proffer seruice vnto them in this trauaill They regarded it not whan it was tolde them that the mayde was deliuered of a chylde in the stable Wherfore this towne is worthy to be hated with his great barbarousnes For although Mary because of her pouerty was not thought so much worth and yf she had bene vnhoneste yet at this tyme had it ben the part of a man to shewe humanitie But no man is greued therewith The childe muste suffer paciently this great extreme pouertye and looke for no better In this beggerie sorowfull life this Lord is borne Wheras other deuoure riot awaie cōsume prodigallie al things by costly apparell gorgeous buildīg c. This is the historie Whiche is set forthe to vs to the entent that we should graue this picture of Christes byrthe faste in oure hart with how great miserie the Lord Iesus was borne in this wordle that we might learne to geue God thankes for this so great benefit For we misers and wretched men and also damned came this day to high renoume For on this day were we made one fleshe and bloud with the sonne of God and he that made heauen and earth of nothing is borne a man lyke vnto vs only this thing excepted that with this child all things are without synne Wherfore we may boste magnificently that God is become oure brother oure fleshe and bloude This renoum is not geuen to the angells or diuels but to vs men Wherfore although the angells are more excellēt creatures then we yet God geueth more renoume to vs then to all the angells For he was not made an angell but a mā Wherfore yf we men could thinke and beleue this as the greatnes therof requirethe our mynde wold be moste redie to sett moste by God to thanke him and to obey his will gladly When the Popes religion reigned there was suche an historie read vnto vs That vpon a time the diuell came into the Churche to masse And when these wordes and he was made man were songe and men made no obbeisance by bowinge of their knees he gaue one of them a great blow and rebukinge him said Thou monsterous beaste art not ashamed to be so litle moued why fallest thou not downe on thy face for ioy yf the sonne of God had ben made oure brother as he was youres surely we wold haue no measure in reioycing And although this matter be not true yet it semeth to be fayned of a good man which well dyd perceaue the great renoume geuen vnto vs when the sonne of God became man and that not after the maner of Adam and Eue which was made of the grounde but he was made more conioyned vnto vs. For he was borne of the fleshe and bloud of the virgin Mary as other men were excepte this that Mary the virgin was sole and alone and he was conceaued without synne by the holy Ghoste Excepte this that he is worthely named the naturall sonne of a woman Adam and Eue were not borne but made For God made man out of the earth and a woman of his ribbe But how much nigher is Christ to vs then Eue to Adam because he is oure bloud and flesh We ought to esteme this renoume highly and to haue great meditation thervpon in that the sonne of God is made oure fleshe and that there is no difference betwene his flesh and ours except only synne For he was conceaued of the holy Goste and God replenished bothe the body and sowle of the virgin with the holy Ghoste because she was without synne when she conceaued Christe and afterward wared great with child by hym And this is the only difference in all other things he is lyke other men in that he vsed meate and drynke felt hunger thyrst and colde as other dyd He was subiect to all suche naturall infirmities as Paule sayth in shape he was found lyke a man he eate he drounke he was sorowfull and gladde This is truely a profound humilitie and subiection For he myght haue vsed an other sorte when he became man after what sort he is nowe in heauen where as he hath flesh and bloud as we haue But yet he is not subiecte to naturall actions He might haue done this at the begynning but he wold not that he might declare his singular loue toward vs that we might haue therby sure confort and ioy when we knowe that we haue a brother nowe in heauen whose sure helpe we may stycke vnto are bound so to doo For cursed is euery man that doth not receaue him and conceaue stedfast hope for his sake And therfore is this history rehersed euery yere that the tender myndes might haue meditation theron and geue God thanks and say My matter is in good takynge I haue a brother and he is made lyke me But why he was made so I do not yet tell for this was the cause that he might helpe me agaynst syn and eternall death But nowe I speake of the renoume of all mankynde wherof we boaste and reioyce that the sonne of God is become man Of this renoume may euery man boaste But Christian men somwhat more then all other for because this renoume shall be to their endlesse profyte And this is firste to be learned of the history Secondarily marke also this great example Where as Christe the sonne of God dothe so humble him self and communicate all his glory with fleshe and wheras his hyghe maiestie before whome the Angells tremble dothe so demitte hym self and goeth after the lykenes of a man In heauen the Angels worship him in the earth he serueth vs and is subiect to our beggery Seing then the sonne of God doth this this matter is not lightly to be sett by Lett vs caste our selues away for his glory honours sake And yf aduersitie be to be suffered we muste not refuse it For Christe him self hathe suffered likewise frost hunger miseries and troubles not only these For whan he was borne into the wordle he was poore in all things he had neither place neither bed clothes neither stuffe for houshold A maunger and
confort In the whiche this doctryne is set foorth That if we desyer the way that leade vs to God it may not be obtayned by the lawe whiche commandeth Thou shalt loue thy Lord thy GOD with all thy heart and thy neighbour as thy selfe For we do neuer so nor can not do if we wold But this is oure only safegard to the whiche we make oure refuge euen CHRIST Iesus the sonne of God and oure Lorde He hath satisfied the will of God and made hym self subiecte as a synner to the lawe for if it had not bene for that he should neuer haue bene circumcised as other chyldern be vpon the eight day This was done for all mennes synnes that all men may haue trust in hym For it was no nede for hym selfe Wherfore this pertayneth vnto vs and we doo well put oure truste in hym that we may be saued for his righteousnes and holynes And that I may briefly in one word note this matter we must only sticke to the righteousnes and iustification of Christ before God This is a moste certayne and aproued way and it hath moste suer ayde and succoure against synne and death The whiche thing God graunt vs through oure Lord Iesus CHRIST Amen The second Sermon of the name Iesu out of the Gospell of Luke ij ANd when the viii daye was come that the chylde shoulde be circumcysed his name was called Iesus which was named of the Angell before he was conceaued in the wombe THE EXPOSITION WE haue spoken of one part of this Gospel that is of circumcision In the whiche CHRIST wold signifie vnto vs that he became subiecte to the law for oure sake that we might be free frō the curse of the law Now foloweth the other parte as concerning the name IESV Wherof the Euangelist maketh diligent rehersall as thoughe it were a great cause why this name ought not to be vnknowen of men and specially bycause it is of no mans inuention but brought from heauen and shewed by the Angell before the child was conceaued in the wombe Which thing is a token that the name is suche as is alowed of God If we expound this name in English it is as much to say as a Sauiour But why this name was geuen to Christ Gabriel the Angell declareth wheras he speaketh to Ioseph And thou shalt cal his name Iesus for he shall saue his people from their synnes This name is moste worthie to be remembred and moste worthie to be regarded for oure owne behofe for that the chylde Iesu is called a sauiour which can saue vs from the greatest euill that is from syn and from no smalle myseries and calamities that befall vnto vs in this lyfe And where as corne feldes are destroyed by enemies and the graynes corrupted by tempestes and mennes bodyes vexed with diuers diseases and infirmities against all this hath God prouided help by other things as by the Princes and Kynges he defendeth frō robberies by the parents he prouideth for the liuelode of them that be in a familie by physitions he healeth diseases But as these things are not the greatest so are not these men the cheif sauiours in comparison and respecte of this sauiour that saueth from synne Wherfore he that regardeth this chylde earnestly hath a very Iesus and sauiour from all myseries Let him not require that saluation of him that belongeth to this present life which God hath cōmitted to other as I said before but that that is against death synne For when syn is takē away death also muste nedes be taken away Wherfore first consyder this thing wel with thy self whether thou maist hope for greater saluation from this sauiour or from them that are the mightiest in the worlde If thou hast no feling of the euerlasting lyfe to come thou shalt haue no nede of this Iesus God hath appointed the safegard of thy bodyly helth to officers parents physitions c. But if thou beleue that there is an other lyfe after this thou shalt haue nede of this sauiour For there is no helpe in other to euerlasting lyfe Whiche thing neuerthelesse is not so straightly to be taken For if the powers and parents cease from succourring and helping so that there is no ayde or goodnes in them we must looke for the easement of these presente euyls from Christ also Howbeit this is not his chyef and propre office Wherfore the doctryne of the Gospell is not referred especially to this corporall lyfe But this is his propre office and there will he declare this his name where as deliuerāce from syn death from the kyngdom of the dyuell is in hand To this also is he necessarie For if it were not for synne and death there should be no nede of this Sauiour The belly goddes haue no profite by this sauiour for of what things he is the sauiour those things do not they regarde And herof it appeareth how great the contempte of these Epicures is whiche thynk that there is neither God nor lyfe euerlasting But he that beleueth this that there is a God muste nedes collecte gather that al things are not ended by this lyfe but that ther remayneth an other lyfe that is euerlasting For this we proue by experience that God regardeth not muche this present lyfe sith the wicked hath such libertie and prospereth so wel He promiseth vs an other lyfe and that he may seme to haue great respecte to this lyfe this chylde Iesus is set foorth to be a sauiour for vs. And when he geueth vs this saluation no other thynge is greatly to be required of hym although other things in this lyfe go not as we wold and although we perceaue no great signes of Gods helpe in oure matters For his saluation is euerlasting saluation Let this be sufficient for vs be the difficulties and encombrances of this lyfe neuer so great We see that the Pope Cardinals Bishops and all that persecute the word do lyue in great securitie and that they are vnshamfastly bent agaynst the word and all Christians God seeth this and suffereth it and maketh as though he saw it not in so muche that he may seme to haue shewed more care for the Gentiles than for his people But if thou be a Christian let not this moue thee For euen for this very cause that God hath promised vs sure saluation to euerlasting lyfe he suffereth vs in this lyfe to wander as men destitute and without the helpe of God that we may know this by fayth that the chylde Iesus is such a Sauiour whiche neuerthelesse saueth vs although in all things besyde there can be no help gotten that is when syn shall either accuse vs or hath now alredy condemned vs to eternall death Excepte this tyme it appeareth that we haue no nede of this sauiour neither do we much regard him For he that is in helth hath plentie of goodes hath no nede of Christ for
if he muste redeme the matter by pryce he hath mony enough to do that And this is it with all the other corporall gyftes wit wisdome power For in them is their store of helpe and saluation as farre as God hath appoynted them to be to oure saluation The mother bryngeth foorth chyldern The physition helpeth the sycke The lawyer by the exacte lawe defendeth against the wrongfull doers But when this lyfe is at an ende neither can the cōscience hyde her synnes before Gods iudgement then is there place made for this sauiour Iesu. For then is there no store of helpe in any thing besyde All things do fayle no power is so great or wil so redy that cā defēd against the euill of the conscience and of death In this case if thou demand from whence thou moste looke for helpe haue respecte only to this chylde For that cause is he named Iesus that he might be present and saue all that knowledge him looke for saluation of hym But in this resteth the whole matter that thou suffer no other name to be geuen to this chylde And then that thou graunt not that this name that belōgeth to this chylde should be transposed to other as to Frances Dominike to the Carthusians Masses Uigiles Pardōs almes fastings and such lyke For all this is abhominable And a good cause whi there cā no other sauiour be inuented against synne Wherfore he that wold haue an other sauiour whether it be the rule of the Carthusians or any other thing he goeth cleane without saluation Therfore he that could name this child by his true name and could inculcat Christ into hymself were blessed For in this name are al things wherfore store of saluation is there to be looked for and no wher els But now the dyuels endeuour lyeth all in this that this chyld might haue an other name made that men should perceaue hym to be a iudge and chose them other sauiours and helpers against Gods wrothe But the matter is certaine and can neuer be other wyse or made frustrat Iesus hath not his name that he should healpe the with corporall benefites As touching this matter the disposition and order is certainly ordeyned Gene. 2. where God saith Beare rule ouer the fishes of the sea the byrdes of the ayer and the beastes of the earth But he is called Iesus bycause he is a sauiour then sheweth saluatiō when al things do fayle and are voyd of helpe whan we muste now depart into an other lyfe Wherfore this name casteth of all things whatsoeuer without Christ is caste before vs for the remission of synnes For when the Mounke thinketh my rule is able to make God mercifull It is nothing els to say in dede than My rule is with the name Iesus And whereas the Pope and all teachers of that secte holdeth that only faith iustifieth not but workes also be necessarie to saluation It is no other thing than Good workes are with the name Iesus But it is abhominable sacrilege that my worke should be with the name Iesus This name belongeth only to this chyld The Pope the Byshops and Mounks c. doth not so Neither do we also at all when we geue place in oure conscience to feare for oure synnes sake than to confort for Christs sake neither when we thinke this If I had lyued on this wyse if I had done this or the worke I should haue an easier case before God The holy Ghost can not abyde this but indeuoreth with all might that this chyld may haue his name remayning whole and that no other may be receaued into the felowship therof That when we haue nede of saluation against syn and eternall death we put no trust in oure workes or in the merites of al the saintes but that we stycke vnto this child only by faith which hath this name and is called Iesus Neither can it be taken from hym without sacrilege But they that go about to take it from hym as the Pope Turke and Mounkes do presume they shal perceaue in dede that they haue committed such sacrilege that shall neuer be remitted Cōtrarily if there be but two or three of vs that trust in this name of the chyld all the might and power of hell is not able to caste vs from saluation I will not speake how the world should somwhat feare for hindering of this saluation For the Angell brought this name from heauen and named the child IESVS before he was conceaued in his mothers wombe Wherfore when they that persecute this name and sette vp other sauiours shall go against Gabriel the Angell or shal reproue him of a lye he him self shall appeale to God and say Lord thou hast geuen me this commaundement that I should geue this chylde this name And then shall it be knowen what the persecuters do preuayle against this name they haue remayning for them self neither God neither Iesus And they shall dye and perishe for euer in their synnes This shall be the ende of this matter with their moste greuouse destruction Wherfore let vs neuer forget this name but let vs surely beare this away that this chyld is the only Sauiour agaynst death syn and the dyuell If the world shall hate vs therfore surely it can not doo it with good lucke and prosperitie If it will not knowledge this chylde for a Sauiour we can not constrayne it But let it consyder from whence it shall receaue saluation when death shall fall on his head whether there be any defence agaynst it in mennes workes in faste prayer almes masses inuocation of sayntes c. Let this be the stablishement of all oure matters to know for a suertye this name to be geuen from God to this chylde that it should be called Iesus or a Sauiour For we shall know and fele this oure Sauiour without coaction that is we shall haue a suer truste in hym when the dreadfull senses of synne and death shall be caste agaynst vs that there is prepared in hym for vs moste sure saluation We knowe that this hope and fayth is greatly alowed of God that it receaueth great renoume Where as contraryly he suffereth the great indignation of God whiche doth either seeke other sauiours or els will not know this sauiour at all Now therfore compare the name of the chyld and the thyng that was done when the name was geuen The chylde Iesus receaueth circumcision as other chyldern doo where as neuerthelesse he hath no nede of it as a synner hath because he is without synne and nede not to be purifyed for as muche as he is pure all redye But this is done bycause his name is IESVS that he may be a Sauiour agaynst synne and an euill conscience agaynst death and all euill that commeth of synne For he is circumcised that he might be vnder the lawe and let none of al things vndone that were enioyned of God at any tyme to men
thing They wold more sooner beleue that the poison might sooner be expelled by medicines What doth it profite saith reason to saue the life if a man beleue in Christ The commandementes of the lawe must be fulfilled also and synne must be auoyded and than ther is hope of saluation Therfore few men perceaue this that all the meanes to come to saluatioÌ„ doth depende hereof that we beleue in Christ. But som be made Monkes they fast they pray c. And euery man seeketh saluation and lyfe by an other meanes then by the syght and faith in Christ But in this place marke this perfect sentence The corruption an contagion the which is ingendred in thee by the deuill is greater then that thou mayst be deliuered from euerlastynge death by thy owne power and might Neiher mayst thou be deliuered from this greate euill by any other meanes then by this syght that thou beholde Christ lyfted vp on the crosse how that he died for thee and offred his owne lyfe for thee and by his death satisfied for thy sinnes and so reconciled thee to God If thou beleuest this and be baptised then no doubt art thou newe borne by the holy ghost to the kyngdome of god For I â—â—yd before that this new byrth is of this sorte that there is nothynge open beside the sounde that is to saye we must sticke sure to the worde and beleue that most constantly And this is the plaine doctrine of this gospell that first we are al sinners damned to eternal death TheÌ„ that by this we are deliuered from eternal death wheÌ„ we behold the man Iesus Christ on the crosse that he made satisfaction for vs and vanquished death â–ª and brought vs at one with god and made vs partakers of euerlastinge lyfe This is the doctrine that forgeth new men and new heartes so that we may say in sin death Although I am deadly stoÌ„g of the old serpeÌ„t and can not deme it yet this thing maketh me haue sure hope of saluation that in the man Christe Iesu there is so great vertue that if I loke vpon him being crucified I get therby sure deliuerance from sin death and the deuill Wherfore there is nothing that can feare me be the bytting of the deuil neuer so great defileth he all thinges neuer somuche with matter and blacke poyson Christe on his Crosse doth confort me with his righteousnes For his blacke wan woundes are there set for my health And looke wher this confort is in the hearte againste this continuall poyson forthwith will ther ensue an other maner of lyfe that euen as we obtaine saluation be Christ So lykewyse we are redie to seke the sauing of other men by geuing helpe succour councel confort defence c. And although a Christian man be hurte of other yet he goeth not about to reueÌ„ge but more rather he hath pitie For he seeth the cause that all those things come by the bytinge and poyson of the deuill in all whiche thinges we could not but perishe if it were not for the remedie prouided by Christ. Wherfore he leaueth nothynge vndone but seketh alwayes possible to bringe men to this felowship and companie of saluatioÌ„ that they may be deliuered from this poison as he was deliuered So that this doctrine is the spring and fountaine wherout floweth al vertues confort ioy tranquillitie The almightie god and our most mercifull father preserue vs thorough Iesus Christ his sonne in this doctrine and graunt vs therin daylye to encrease that this syghte may neuer fall out of our syght and that by true fayth in Christ we maye be deliuered from eternall death Amen Here endeth the fyrste part of the Postille ¶ The seconde parte of this Appostell beginnyng at the firste Sondaie after Trinitie Sondaie vpon the Gospell of Luke xvj THere was a certain riche man whiche was clothed in purple and fine white and fared deliciously euery daie And there was a certain begger named Lazarus whiche laie at his gate full of sores desiryng to bee refreshed with the crummes whiche fell from the riche mannes borde and no man gaue vnto him The dogges came also and licked his sores And it fortuned that the begger died and was caried by the Aungelles into Abrahams bosome The riche man also died and was buried And beyng in hell in tormentes he lift vp his eyes and sawe abrahaÌ„ a farre of and Lazarus in his bosome and he cried and said Father Abraham haue mercy on me and sende Lazarus that he maie dippe the tippe of his finger in water and coole my tongue for I am tormented in this flame But Abraham saied Sonne remember that thou in thy life tyme receiuedst thy pleasure and contrariwise Lazarus receiued paine But now he is comforted and thou art punished Beyonde all this betwene vs and you there is a greate space set so that thei whiche would go from hense to you can not neither maie come from thense to vs. Then he saied I praie thee therefore father sende hym to my fathers house for I haue fiue brethren for to warne them least thei come also into this place of tormente Abraham saied vnto hym Thei haue Moises and the Prophetes let them heare them And he saied Naie father Abraham but if one come vnto theim from the deade thei will repente He saied vnto hym If thei heare not Moises and the Prophetes neither will thei beleue though one arose from death againe THE EXPOSITION THere is in this historie a singuler example the like wherof is not founde in al the scripture as touchyng the iudgement that after this life shall come Neither is it necessarie for vs to dispute whether it bee an historie or a parable For seyng that Christ doâ—th name the persones and describeth the life of theÌ„ bothe and also what is bothe their endes that the riche is tormented in fier and Lazarus is comforted it semeth requisite to beleue that it chaunced so in deede Yea and this we maie be bolde also to saie after the councell of Christ with a sure faithe that it shall likewise befall and chaunce to all suche as are like in condicioÌ„s to this riche man and to this Lazarus As Christ declareth wheras he putteth forthe this example to terrifie and to feare the couetous Phariseis There are put forthe here generally twoo examples for the whole worlde The one of hym that is riche in this worlde and after that poore without ende The other of him that is poore in this world and after that blessed and salfe for euer that euery manne might folowe that state that he thynketh beste For pouertie and other discommodities ioyned with godlines are not to bee refused so that thou maiest thereby come to saluacion As contrarie wise prosperitie putteth not a man in suche safetie as though he neede not feare vngodlinesse but rather for riches and wealthes sake should a man suspecte the more the perill of Idolatrie and of vngodlinesse
For whilest thei are so obstinate thei can not be deliuered frō their straiyng so that at the lengthe thei shall be torne and plucte in pieces of the Wolues in wildernesse Wherfore the comfort of the Gospell for sinners ▪ ought not lightly to be estemed bicause Christ their shepherd seketh theim and taketh thē vp as straye shepe Furdermore his doctrine also is necessarie to knowe what is our duetie to this shepherd euen to heare his voyce and to tourne vnto him as the historie of the Publicans and synners maie be an example vnto vs in that thei were conuerted at the woorde of Christe This woorde teacheth nothyng els but that GOD is mercifull vnto synners to saue them for Christes sake so that thei doe not harden their heartes at the voyce of their shepheard and delight with longer wanderyng and straiyng but that after thei haue heard the voyce thei caste thē selues on Christes shoulders whiche hath satisfied for their synnes and reconciled them to God the father And we can not without great synne seyng that GOD hath purchased our deliueraunce so dearely despise and set naught by it but we must with greate and studious labour worship and reuerence his worde and shewe our selues worthie of the companie of sainctes Wherefore this worde ought greatly and studiously to be regarded that we may be defended and strōgly armed against the deuill and our owne hearte least we be in suche an opinion of GOD that he hateth synners For suche a sence and felyng is in all mennes myndes But the helpe of Gods woorde is to bee preferred against this in that that he is the shepheard and doeth proclaime his woorde openly in the worlde to the intent that the stray shepe maie heare it and tourne againe vnto hym Wherefore if thou dooest knowledge this that thou art a straie shepe which by synne art banished farre from the kyngdome of GOD and despaire not but haue respecte to the woorde of Christe as touchyng the shepheard For he is set forthe for thy sake and for all suche as are like thee that thou maiest beginne to repent that thou maiest haue trust before GOD through Christ and walke worthie of God in his kyngdome Neither thinke that thou haste a long respite to take councell of this matter whē the voyce of the shepherd commeth vnto thee but tourne thy self forthwith vnto hym and embrace hym Whiche thing if thou doe thou art saulfe and giuest the Angelles a greate cause of ioye whiche after that will be verie desirous of thy companie and will kepe and defende thee against all perill Where as cōtrariwise the vnpenitent tourne the Angelles to mournyng and therefore are faine to bee without their helpe and defence And in that that Christe is not contente with one parable but putteth there vnto the seconde as concernyng the woman that had loste a grote he doeth it to the intent that other should folowe his example and not vtterly giue vp synners but hunt for them and bryng them to repentaunce For the first parable belongeth onely to Christ our sauiour whiche is onely the true shepherde that embraceth straye shepe with true saluation where as he vestoweth his life for them that thei maie be deliuered from destruction and defended againste the deuill The seconde parable of the woman perteineth to the congregacion which is there in her ministracion and office that synners might be called to repentaunce and deliuered from eternall death and damnacion and obtaineth euerlastyng saluacion She reioyceth also euen as doeth the shepeherd when she findeth her grote she lighteth a cādell euen Gods woorde and swepeth the house that is she teacheth of rightuousnesse and of comforte for Gods mercies sake in Christe before the iudgement of God And by this doctrine commeth the loste grote to light And this is the true and glorious commendacion of Gods woorde whiche onely hath suche vertue that it taketh a waie synne and all the infectiō that came thereof as death damnation the deuill and helle so that wee are no more synners and the enemies of GOD but suche as of whom the Aungelles in heauen and the sainctes in yearth reioyce Wherfore we should worthely magnifie this word and highly esteme the teachers thereof to the ende we might achiue and get this greate benefite therby that is be deliuered from this wanderyng and deuilles daunger so be saued for euer The which thyng the moste bountifull and louyng shepherde of our soules our Lorde Iesu Christ graunte vs through the holy ghost Amen ¶ The .iiij. Sondaie after Trinitie Sondaie The Gospell Luke vi BE ye mercifull as your father also is mercifull Iudge not and ye shall not be iudged Condēne not and ye shall not bee condemned Forgeue ye shall be forgeuen Geue and it shal be geuen vnto you good measure and pressed doune and shaken together and runnyng ouer shall menne geue into your bosomes For with thesame measure that you mete withal shal other men mete to you againe And he put forthe a similitude vnto them Can the blinde leade the blinde Doe thei not bothe fall into the diche The disciple is not aboue his master euery man shal be perfecte euen as his master is Why seest thou a mote in thy brothers eye but considerest not the beame that is in thyne owne eye Either how canst thou saie to thy brother Brother let me pull out the mote that is in thine eye when thou seest not the beame that is in thine owne eye Firste thou hypocrite caste out the beame out of thyne owne eye then shalt thou se perfectly to pull out the mote that is in thy brothers eye THE EXPOSITION IN this Gospell Christ teacheth his disciples and vs what we should do one to an other For after we beleue and are become christian men therby bicause we are sure that we are deliuered from death synne and all euill through Christ now is it necessarie to liue after a newe sorte and that frō henceforthe we shewe our selues obedient vnto hym This newe life doth Christ comprise in one worde saiyng Be ye mercifull as your father is mercifull And all knowe this what is mercie truly suche an affection whiche conceiueth a sorowe at the verie hearte when a man seeth his neighbour troubled either in body or soule and is stirred by his will to helpe hym Christe requireth here suche a minde of all men not that there should be suche mercie as is betwene light and lende persones For suche mercie extendeth no farder then emongest the felowes of that leudenes tarieth no longer then thei haue power to do that leudnes As experiēce declareth A thefe is not mercifull to him that stealeth not for if he were he would robbe no man But he is mercifull onely to hym that stealeth with him and this is the mercie of euil doers But we that are christians muste be mercifull euen as our heauenly father is not onely
to Cesar that are due to Cesar it is as much as though he should saye If thou be a subiect or one of eyther the hygher or lower degree be content with thy state and trouble not the politique order with thy importunitie and lewde behauioure Hee that hathe an householde lette hym faythfully looke to hys housholde Lette the subiectes obey the rulers as officers appoynted of GOD for the punyshement of wicked doers but for the prayse and safegarde of theym that doo well Lette the chyldren be obedient to their parentes Christe reproueth not neyther doothe he condemne any of these ordinaunces or degrees of persons For they are necessarie vnto a politike kyngedome whyche God canne not want All thys tendeth to thys ende that a Christian manne should not exempt hym selfe frome the politique kyngedome as the Monkes dyd whyche thought thus that if they should lyue after the common sorte of men they shold hardely be saued But Christ teacheth the contrary because that no manne shoulde thynke that he wyth hys doctrine and Gospelle taketh awaye any Ciuile ordinaunce and politique regiment Therefore abyde in thy state Continue in thy vocation and callynge Geue to Cesar that is due to Cesar And geue to god that whiche belongeth to God that is to say Beleue in Iesus Christe heare his Gospell and embrace the same Lyue in the feare of God Be obedient to his cōmandementes Be charitable louyng mercyful gentyll ▪ paciente c If thou geue thys to God he requireth no more As concernyng thynges belongynge to thy body to thy householde to thy state or condition of lyfe lette all these thynges bee subiecte to Cesar A Christian may serue God and Cesar together But the truthe is the Iewes woulde neyther haue geuen to God that was due to God nor to Cesar that belonged vnto Cesar. And here muste we diligently note that as GOD geueth to Cesar his imperie and regimente perfecte whole and sounde For before God or in thy Faith it bryngeth no impediment whatsoeuer thy office or vocation bee thou mayest also if thou wylte with that thy outwarde office exercise trewe godlynesse so likewyse Cesar ought not to trouble the kyngdom of God nor violentlye to compelle menne that they should not geue that to God whyche is due to god What we doo owe to God it was declared before namely to heare his worde gladly and accordyng vnto that to order oure lyfe and to doo nothyng contrary vnto it We canne doo no more to God here in this worlde Neyther oughte Cesar nor any magistrate to bee an impedimente to theyr subiectes in thys seruice of GOD. For if the Magistrate wold presume to doo it the subiectes oughte not to obeye hym yea they ought rather to suffer all extremities thenne to doo any thynge agaynste God and theyr conscience Therefore this is a moste horrible synne whenne the Magistrate is so importune in requyryng obedience that he wyll forbydde that obedience whyche is due vnto God As whenne they forbydde the trewe doctrine of the Gospell to bee taughte in theyr countreys and punyshe theyr subiectes whenne they receaue the Sacrament of the body and blood of CHRIST vnder bothe kyndes accordynge to Christes institution Agayne whenne they enforce and by compulsion dryue men vnto Idolatrie worshippyng of images goynge on pylgremage inuocation of Sainctes byenge of the Popes pardons Masses for soules departed and suche other abhominations In these and such lyke they excede and passe the boundes of theyr power and hynder that obedience whiche is dewe vnto God For that doth God require of vs aboue all thynges And lette vs obeye hym in all poyntes Therfore when the Magistrates sette them selues agaynst God and the trewe woorshyppyng of hym the subiectes ought to know that in thys behalfe they owe noo obedience to theyr rulers neyther are they to be obeyed For it is written We muste obeye God more then menne And Christ commaundeth here not onely to geue to Cesar that is dewe to Cesar but also to geue to God that is due to God If the magistrate can not abide this but for thine obediēce sake toward god his word doth cruelly entreat thee yea taketh thy life from thee be content suffer his tirany paciently cōmit thy cause to God and let this cōfort thee that although the magistrat hath power ouer vs yet hath he not power alone but god also euen the Lord that dwelleth in heuen which is greater then either king or Cesar therfore more to be obeyd thā any magistrate vnder the heuēs And if it so be that one of their commaundementes muste bee neglected and sette aside the commaundement of Cesar oughte to geue place to the cōmaundement of God For if thou wilt not obeye God but shewe thy selfe a flatterer to the Magistrate God is so myghtie a Lorde that he will punyshe that disobedience that thou doest vnto him wyth hell fyre and euerlastynge dampnation Who knowyng this wyll wyttingly cast himselfe into such myserye and not rather wyshe onely one Cesar but also all Cesars yea the whole worlde to be agaynst hym thenne he shoulde disobeye the Lorde hys God and thoroughe that disobedience to purchase to hym selfe eternall deathe Bee the magistrates neuer so madde they can do no more but punyshe the body as oure Sauiour CHRIST sayeth Bee not afrayde of theym that kylle the bodye As for the sowle they canne not kylle But feare hym rather whyche is able to destroye bothe body and soule in hell fyre But we shall here marke that vnder this one word Cesar not onely the persone of Cesar is to be vnderstanded but also euery ciuile Magistrate temporall ruler worldly gouernour officer c. Geue sayeth Christ to Cesar that is dewe to Cesar and to God that is due to God Nowe consyder also the rewardes If thou obeye God and folowe his commandemente the rewarde of thys obedyence shall be euerlastynge and immortall that is to saye heauen and eternall lyfe But yf thou obeye the temporall magistrate agaynste God the rewarde that thou shalte receaue shall bee but shorte and transitorye and after that thou shalte suffer the peynes of euerlastynge damnation in that moste horrible lake that burneth with fyre and brymstone Such as lyue vnder tyrants ought to consyder this that they may certainly knowe that God requireth of all men his obedience whych also oughte vnfaynedly to bee shewed come lyfe come deathe mangre the tyrantes beardes GOD doothe not forbydde but that thou mayste geue to Cesar that belongethe vnto Cesar yet so that that whiche is due vnto hym be not omitted nor lefte vndone And that not withoute a cause For of Cesar we haue no more but meate drynke cloth defence peace and whatsoeuer is requisite vnto thys present lyfe But of God we haue all these thynges body soule and at the last euerlastyng lyfe Why then should we sette lesse by God of whome we haue all good and