eye Eyther howe canste thou say to thy brother mat 7. Brother let me pull out the mote that is in thine eye when thou seest not the beame that is in thine owne eie Thou hypocrite caste out the beame out of thine owne eye firste and then shalte thou se perfectly to pull oute the moat that is in thy brothers eye THE EXPOSITION Faithe maketh vs acceptable vnto God HItherto throughe many instructions examples we haue sufficiently proued how that we attaine and gette remission of sinnes rightuosnesse and saluacion only throughe faithe And moreouer that no worke how holy or precious so euer it mai be can make a man acceptable before god excepte only faith which we haue declared and taught you out of the holye srripture For this faith so comprehendeth the goodnes and the loue of god through Christe that vtterlye he canne truste to none other thing then to the merites of Christ through whom also he hopeth to obteine saluacion Heb. 11. By faith saith the apostle wee haue an entraunce vnto god And lykewise as a true and lyuing faith which knoweth that he hath a mercifull father through Christ hanleth himselfe towarde his god and father so muste yt likewise breake forth toward his neighboure to helpe him in all neede and necessity that he may be knowen therby vnto the world to haue a right and a good faith and not fained The workes of charity be contrary to hipocriticall and fained workes for it is the nature and disposition of hipocrisy euer to seke his owne aduauntage and not the profite and vtilitye of his neighboure in so much that Christe himselfe for this cause saide vnto the pharise is for that that they condemned for a lyghte matter his disciples Ose 6 Goe your waye saith he and learn what it is I wyll haue mercy and no sacrifice Therfore likewise as Christ sometyme reacheth faith and adscribeth righteousnes allonlye there vnto yea and commendeth it as a fountaine whereout all goodnes floweth Iohn 6 so other whiles he teacheth the frutes of the faith not that we are iustified by them but that they be suer tokens and testimonialles of that faithe whiche wee oughte to haue in oure harte as saincte Peter sayeth 1 Pet. 1. Brethren giue the more dilygence to make youre callynge and election sure Neuerthelesse sometyme Christe teachethe these workes of charitye with longe processe some tyme with shorte and fewe wordes Hee declareth yt shortelye when he sayeth Thou shalte loue the lorde thy God Mat. 22 Luc. 10. Mat. 6. with all thy harte with all thy strengthe And in an other place What so euer you wolde that menne shulde dooe vnto you the same dooe vnto theym lykewise But in the gospell of this daye hee teacheth the workes of charitye in manye wordes and plentyfullye For hee thoughte it not sufficiente to speake yt generallye Be mercyfull but hee declareth the same mercifulnesse here by partes namelye Iudge not sayth he c. To bee mercyfull To bee merciful in this place signi ieth to helpe oure neighboure of oure goodnes and charitye of what so euer neede hee is oppressed withall Luc. 10. as wee see in the Samaritane whiche did so greate mercye on hym that fell amongest the theues Oute of which wordes yt foloweth that they bee good workes wherewith we helpe oure neighbour in all neede and necessity Which deedes of charitye wee wyll by ordre recyte one after an other To iuge To condemne Fyrste of all Christe saith Iudge not and ye shal not be iudged CoÌ„demne not and ye shal not be condemned With the whiche wordes Christe teacheth euery christian man to looke vpon his owne workes and not vpon the workes of his neighbour thoughe his neighbour sin erre he shall not therfore sodainly or rashly dispise hiÌ„ For it may chauÌ„ce that he that standeth to day maye fall to morowe 1 Cor. 10 he that falleth to daye may rise to morow Furthermore it is not a point of mercy that thou shuldest iudg or coÌ„deÌ„ne thy neighbour as sone as he of infirmity sinneth For the hipocrites and those that glory in workes were wont to do so which for the most part damne that that of it selfe is nothiÌ„g daÌ„nable Therfore we shall not folow the ypocrites but that that our father in heauen teacheth vs which although lawfully may iudge coÌ„deÌ„ne vs for our sins yet neuertheles rather wold shew vs his mercy in through his welbeloued son our lord Iesu Christ so that we are nowe become the children of god by adoption if we do beleue in the name of his son Iesus Christe Ioh. 1. Wherfore if god when I was an enemy vnto him receaued me into his grace Rom. 6 why shulde not I lykewise shew charity mercy vnto my neighbour with teachinge him enforminge him exhortynge him and prayinge him For he doth not saye Iudge and condemne a sinner but helpe him dooe good vnto him Here is now a differeÌ„ce to be had A diffe betwene the office the persoÌ„ betwen a man hauyng an office and a pryuate person For it is for bidden a priuate persone to iudge or condemne but the magistrate the iudges by the vertue of their office ought to iudge punish the euel doers yea with extreame punishmente Likewise a preacher as coÌ„cerniÌ„g his own persoÌ„ shal not iudge but by reason of his office the word of God shall do yt For Christ saith The word that I haue spoken Ioh. 12. shall iudge him at the laste daye Here of knoweth nothinge the Pharise but with a proude hart iudgeth and condemneth al men ye in those thingê also that hee himselfe is culpable in Rom. 2. Wherefore Christe calleth him here a leader of the blinde that leadeth himselfe into the diche Also a disciple that wil be aboue his maister And one that seeth a mote in his brothers eye and considereth not the beame that is in his owne eye And so accordinge to hys owne iudgemente he shal be condemned To forgyue Secondarily Christ teacheth vs here to forgiue and we shal be forgiuen with which wordes he teacheth vs an excellente worke of mercy so that wee muste needes looke againe vpon oure celestiall father but how so Bicause that he hath pardoned forgiuen vs all oure offences and trespasses of hys mere grace without any deseruing that through his only sonne Iesus Christe so that we now being clensed from our sinnes are become heyres of his kyngedome Nowe for as muche as accordinge to this exaumple oure heauenly father requireth the same thing of vs that is that we hartely shuld for giue them that trespasse vs why be we then in this behalfe so negligent why do we hate and enuy one an other Yt is to no purpose and if thou shuldest complain The enuious maÌ„ harh no excusacion and say This man hath done me greate iniurye he hath hurte me
had fulfilled the dayes as they returned home the chyld Iesus abode styl in Ierusalem and his father and mother knew not of it but thei supposing him to haue bene in the company came a daies iorney and sought hym amongest their kynsfolkes and acquayntaunce And when they found hym not they went backe agayne to Ierusalem and sought hym And it fortuned that after thre dayes they found hym in the temple sittyng in the myddest of the doctours heryng them and posing them Mat. 7. and 13. Mar. 1. Luc. 7. And all that herd hym were astonied at his vnderstandyng and answeres And when they sawe hym they meruailed And his mother said vnto hym Sonne why hast thou thus delt wyth vs. Beholde thy father and I haue sought the sorowyng And he saied vnto them Howe is it that ye sought me Wyst ye not that I must go about my fathers busynes And Luc. 9. and 18. f they vnderstode not the saying which he spake vnto them And hâ— went downe with them and came to Nazareth and was obediente vnto them But his mother kepte all these sayinges together in her harte And Iesus prospered in wisedome and age and in fauoure with God and men THE EXPOSTION ALthough S. Luke hath passed ouer many thiÌ„gê as the flediÌ„g of Christ into Egypt yet with great diligeÌ„ce hath he discribed the childhod of Christ And bycause yt is a great thing a matter of high wisdoÌ„ estimacioÌ„ that Christ beiÌ„g but 12. yers of age so boldli disputed with the chieffest lerned meÌ„ of IerusaleÌ„ S. Luke therfore hath set forth these thiÌ„ges so goodly that for our eruditioÌ„ and coÌ„fort to teach vs first the Christ came iÌ„to this world to teach And although the at such time as he begaÌ„ first to dispute he had not yet takeÌ„ the office of preachiÌ„g which before he was 30. yers of age happened not yet he wold in his so doing signify vnto vs what his office ministery shuld be The office of Christe Ioh. 5. vntil the tyme of hys passioÌ„ that is that he wold be coÌ„uersauÌ„t in scripture set forth the same teach holsom doctrine And moreouer that he wolde not wrap himselfe in ciuile and worldly busines but be occupied in those thinges that concerned the glory of his father The Iewes trewly in their minds thought in the which opinion thei yet stick in that Christe in great pomp and power shuld excercise his kingdom in this worlde But he is not fouÌ„d in Kings courts but in the teÌ„ple wher he sercheth the law of God wold that afterward of hym shuld be herd Ioh. 18. that his kiÌ„gdom was not of this world As though he shuld say Ioh. 18. It must needes be trewe Psal 2 that I am constitute king ouer the mounte of Sion And this my kingdome is spiritual and not carnall The scepter of my kingedome is the holy gospel wherwith I rule them that my father hath geuen to me as it is saide in the seconde psal of me Preaching his preceptes Here thou herest that I am sent to teache Iohn 6 Bycause Christe now is a doctor in his doctrin is coÌ„teined euerlasting life yt is mete therefore that we shulde receiue allonly his doctrine and beleue the same and not be pulled from it by any mannes tradicions and dreames We be warned in many places of scripture that we shuld geue eare and harken vnto Christ seing that he is the very truth Esaias in the 55. chap. sayeth Incline your eares and come to me herken your soules shal be saued Yf I shuld nowe then forsake Christ the fountaine of lyfe and geue my selfe to them that teach the contrary from him then must I nedes runne into error and perpetuall damnacion Therfore if I hear him with the eares of myne harte and receiue his doctrine then without dout he wyll teache me outwardely by his worde and inwardly by the holy ghost Esa 45. so through his merites I shal be pertaker of the heauenly ioy Secondarely BringiÌ„g vp of children thys gospel teacheth how fathers shuld bring vp their children in honest conuersacion and the feare of God And that we may be learned by that that Ioseph and Mary toke the childe Iesus with them to Ierusalem to the Easter feast that he might with all thother Iews Deu. 15 worship God according to Moyses precept in offering sacrifice doing and eating in the seuenth day shuld heare the lawe of God This although it was not necessary for Christes person to do yet wold he lyue vnder the lawe as thother dyd vntil he had fulfilled the whole law and abrogated the same And in that he taughte vs that lyke as he toke the nature of man vppon him and was made man and that for oure sakes so in age wisedome and grace he daily increased more and more and after the maÌ„ner of other children was brought vp vnder his parentes after mans custome was so diligently instructed And seing that this childe did so obey his parents to the worshiping of god it is conuenient that our children be likewise brought vp in the fear of God and honest and good conuersacioÌ„ before the world Thou wilt not beleue how nedful necessary thing it is to instruct children and bring them well vp in they re youth yea and if the thinge had ben of small estimacion thinkest thou that God wold so ernestly haue coÌ„maunded the Iewes to bring vp their children in the feare of God No man knew better then he Pro. 22. that a yong man ye a when he draweth to age wyll not leaue of his olde manner and toyes And therefore he saith in the 6. chapter of Deutronomy The wordes that I haue this day coÌ„maunded they shal be in thine herte and thou shalt shew them to thy children and thou shalte be occupied in them syttynge in thy house walkinge in the waye and slepinge and wakinge c. And yf these thinges be not exercised in thy youth trewly when thei come to age they will hardelye obeye But thow wylte saye againe I am no preacher Thereto I answere with saince Augustin saiyng That that the preacher is in the pulpit ys euery housholder in his howse And lyke as a preacher shall geue accompte at the laste daye of all his flocke so shalte thou geue accompte for thy wife children and houshould to the highe iudge Wherefore loke well about that thou be not found negligent in this behalfe Thirdely The crosse of Ioseph Marye in this gospell is layde before our eies the crosse of Ioseph and of Marye in taking care for their child so loste For she knowledged that she had soughte hym with muche heuinesse And thys was not the first sorowe for she had proued before what sorowe was when she was faine bycause of Herodes crueltye to flee into Egypte But this leasing of her chylde was more greuouser then the fletinge into Egypte Math.
seruauntes of the houshoulder came and sayde vnto hym Syr didest not thou sowe good seede in thy fielde from whence then hath it tares He sayde vnto them the enuious manne hath done this The seruauntes sayd vnto hym wylte thou then that wee go and weede them vp But he said nay leste while ye gather the tares ye plucke vp also the wheate with them lette both growe togyther vntyll the haruest and in tyme of haruest I wyll saye to the reapers gather ye fyrste the tares and bynde them together in shynes to be brente but gather the wheat into my barne THE EXPOSITION The kiÌ„gdome of heauen THis similitude Christ himselfe at the request of hys disciples hath expounded and in his expositioÌ„ hath sufficiently declared what in the church or christianite which after the manner of scripture he calleth the kingdome of heauen shuld happen and namely that that alwayes the euell shal be admyxte amongest the good vntil Christ in the laste iudgement shal send forth his aungels together and deuide the shepe froÌ„ the goates Wee wil now shew somewhat what is to be chiefely noted here in this gospell concernyng the dortrine of Christ For it must needs be all good holy and helthfull that cometh from the mouth of Christ We cum through Christ only to the father Fyrste in the exposition of this gospell Christe saith that the sonne of man soweth this good sede and the fielde is the world Also the good seede be the children of the kingdome Wherin he teacheth nothinge els but that is in the 14. chap of S. Iohn spoken more plainly in this wyse No man cometh to my father but by me And also in an other place I am the way Ioh. 14 the treuth and life And bicause thorow Christ allonly we be made inheritours of the kyngdome of heauen as the gospell witnesseth yt is therefore very necessary that we geue vnto him that honoure and knowledge hym for such a man that hath made vs christians And trewly to knowledg that Christ by his word and spirite doth make vs christians 1. Cor. 1 And like wise that he is our righteousnesse satisfaccion and redemption is nothing els but freelye to confesse that wee naturallye be synners vnrighteous the children of the deuell in the daunger of eternall damnacion Ephe. 2 and that we can obteine saluacion by none other meanes or wayes but by christ allonly Where is nowe here the glory wisedome merite and fre wyll of man Here must we needs say with Daniel the prophet Dan. 9. To the good lord righteousnesse and to vs open coÌ„fusion And this is the very christian confession yf we confesse our selues siÌ„ners vnrighteous proue to eternall damnacion and Christ to be our goodnes righteousnes and saluacion for as S. Mat. in the firste chapter witnesseth 1. Tim. 2 Iohn 3 Yt is he alone that delyuereth vs from synne And reconcileth vs to his father in heauen And by his spirite doth regenerate vs into a newe creature And verely if he he I saye had not renewed my corrupte nature if I hadde not receiued of his goodnes Iohn 1. I had byn vtterly damned and cursed for euer Howe coulde I withstande if God wolde enter into iudgemente with me and I shulde not pretende and aledge the merites of Chryst There doughteles shall not my merites prevaile no nother once be seene or apear Wherfore it is necessary that of this similitude I learne to knowe what the trewth of the worde of God is namely to repute Christ allonly to bee the very same that maketh me the son and inheritoure of the kingdome of heauen For thus sayth the euangeliste Ioh. 14 No man knoweth the father but the sonne and no man knoweth the sonne but the father and to whome the father will shew it And althoughe workes must needes be done yet is it so that by them we shall not obteine righteousnes before God For yf oure righteousnes were founded and buylded vpon workes it coulde not be but vncertaine and sone ouertourned with a little blaste of wynde In so much that no man loueth so much as he oughte to do nor anye man doth as manye workes and dedes as are required of hym The deuel is enemy to Christe to all that beleue in him Mat. 7 Secondarely this similitude Christ in the expositioÌ„ of the same teacheth vs that sathan the deuel is a perpetual enemy not only of Christ the sower but also of al them that beleue in Christ Christ maketh men good sheweth a narrow way a strait that leadeth to lyfe The deuel maketh meÌ„ naught and euell and sheweth a broade and large waye to damnacion and yet he coueteth allwayes to be there where the children of God be not for anye loue he heareth to them but goethe aboute by all the meanes he can to pul them froÌ„ Christ and hys word and to bring vs to mens traditions And bicause he is ful of subtiltie he knoweth very well that he must work wililye and craftely to deceaue men And therfore in the night and when meÌ„ be in slepe he soweth his tares and cocle That is he tourneth him selfe into an aungel of light as S. Paul saith cometh not 1 Cor. 11 but with great hypocrisy holines He taketh vpon him the name of Christ boasteth glorifieth hymselfe of his workê In so much that he shal bring the elect into errour if it be possible But as Christ saith Mat 24 He is an vtter enemy to his doctrin and name And there is nothing hid vnder that holynes but vtter destruction which the prophete Dauid perceiued very wel when he prayed God that he wold kepe him from the pestilence that walked in darknes from the sicknes that destroyeth in the none day Loke through oute the same 91. Psal And in the 10. chapter of Iohn Christe saith that this thefe how honestly so euer he go he cometh for nothing else but to steale slaye and destroye And hereto it maye be referred also Mat. 7 that in an other place he is called a raueniÌ„g wolfe that is hid in false prophetes Wherfore seing it is so euery one of vs with great diligence shuld beware lest he suffre him selfe to be drawen from God and his worde or els the deuell wyll so longe laye wayte for the vntyll he hathe transformed the into the child of darkenes Nether is he weried with any labour taking no reste day nor night alwaies ready at hande quick diligeÌ„t to oure destruction and condemnacion 1. Pet. 5 as S. Peter witnesseth Thirdely Chryst teacheth vs in this place Alwaies the euell is admixt with the good that the wheat alwaies groweth nigh the tares that is the euel shal be alwaies mingled amongest the good vnto the end of the world I call them euel that be occupied in false doctrine vnbeliefe as all hypocrites heretikes be which wil for the
more parte cloak their erroures with scriptures falsly alleged lest their deceite shuld be espied oute And of these speaketh S. Paule to the Corinth saying 1 Cor. 11 There must also rise sectes among you whereby they that be approued shal be made manifest Nowe yf there shal be amongest the trew christian men How he râ—tickes shuld be handled false chrystians Howe shall I behaue my selfe towardes them Shal they be clean cast out of our coasts or put to death No not so but thou mayest yf thou knowest such tares common with them in scripture instruct them admonish the oute twise or thrise vntill thou se that they be fallen into a false and reprouable opinion and that they wyll not amende and leue theyr opinion and theÌ„ thou mayst eschew them Mat 18 Tit. 3. and repute them as Christe and S. Paule hath taught the as hethens publicans open sinners and other commaundement thou haste none And when harueste commeth that is the ende of the worlde then shall they haue theyr iudge the worde of God that shall iudge them But and yf of thyne owne pryuate person Ioh. 12. or as a christian man thou wylte dooe somethynge else that shulde profyte in this behalfe go to then and praye to God earnestlye in thy mynde that he wyll voutchsafe to brynge them to the trewe knowledge of fayth and of his great goodnes wyll kepe and conserue vs from all erroure and false doctryne The payns of hypocrisie Fourthely in this similitude also is shewed the punishment of hypocrisye and the rewarde of trew doctrine and fayth The son of man sayth he shal send forth his auÌ„gels which shal gether out of his kiÌ„gdom al occasion of slauÌ„der offendicles the workers of iniquitie shal cast theÌ„ into the burniÌ„g fornace there shal be waylyng and gnashing of teeth Here thou seest the reward of hypocrisy The rewarde of faith Now harken to the reward of fayth Then the goodmeÌ„ shal shine as the sonne in the kyngdome of their father This text is cleare of it selfe God graunt all only that we may be numbered amongest the good and faithful and not amongest the hyâ—ocrites And as for the rewarde I remit it to Christ The sonday called Septuagesima Mat. 20. FOr the kingdome of heauen is lyke vnto a man that is an hosholder which went out earlye in the mornyng to hyer labourers into his vinyeard and when the agrement was made with the labourers for a penye a day he sent them into hys vineyard And he wente out aboute the thyrd houre and he saw other standyng ydle in the market place and sayd vnto them Go ye also into the vineyard and what soeuer is ryghte I wyll geue you And they wente theire waye Agayne he went oure aboute the sixte and nynthe houre and dydde lykewyse And aboute the eleuenth houre he wente oute and founde other standinge idel and sayde vnto them Why stand ye here all the daye idell They sayde vnto hym bycause no man hath hyred vs. He sayeth vnto them Go ye also into the vineyarde and whatsoeuer is ryghte that shall ye receaue So when euen was come the lord of the vyneyarde sayth vnto his steward Cal the labourers and geue them theyr hire begynning at the laste vntyll the fyrste And when they didde come that came about the eleuenth houre they receaued euery man a penny But when the frste came also they supposed that they shulde haue receaued more and they lykewyse receaued euery man a penny And when they had reseaued yt they murmured agaynst the goodmaÌ„ of the house saying These last haue wrought but one houre and thow haste made them equall vnto vs which haue borne the burthen and heate of the day But he answered vnto one of them and sayed Frende I do the no wrong diddest thou not agree with me for a penny Take that is thine and go thy way I wyll geue vnto thys laste euen as vnto the. Is it not lawfull me to do as me lysteth wyth myne owne goodes Is thine eye euell bicause I am good Mat. 19 Mat 10 Luc. 13. So the laste shal be the fyrst and the fyrste shal be last For many be called but few be chosen The sonday called Septuagesima Math 20. The grace mercy of God THis gospel doth chiefli coÌ„mend and extol the grace mercy of God by the which he calleth a sinner and maketh hym iuste and good in that that the housholder gaue lyke rewarde to them that came laste into his vineyarde as to theÌ„ that came first wherthrough is taken away al presumption of theÌ„ that putteth trust in their workes seing that reward is not distributed accordiÌ„g to the merite but according to that wil pleasure of the housholder Who dare now bost of his workes All is in the good wil of this housholder He geueth so much Ephe. 4 to whom it please him Therfore euery maÌ„ shuld submit himselfe and knowledg the vncleanlines of his workes and to put his whole trust in the grace and mercy of God Presumption is euen grafte in vs and therefore we truste that by the merites of oure workes we shal be iustified which yet by no meanes be sufficient But god is as S. Paule so calleth the father of mercies 2 Cor. 1. as for this opinion must we cast out of our mindes and only haue respecte to the meeke and gentell will of the housholder He hath mercy vpon whom he list and whoÌ„ it please him Rom. 9 he doth harden And to be short when by his word he calleth me into his vineyard he maketh me righteouse blessed Then muste I geue thanks to him allonli seing that bi his grace and no merite of myne it was so doone Likewise when god geueth this grace to me through Christ that in this diuine vocacion or godly callynge I can perseuer and paciently suffre the crosse and other afflictions I shulde not adscribe the same to mine owne strength but geue thankes to god the father by Christ for his such greate goodnes and clemency with the which he hath loked vpon me a miserable sinner For lyke as he by his word called me to faith and commaunded me to go into his vineyard of christianite it is necessary Rom. 11 Phil. 2. that he giue also to me his grace wherthrough I may abide perseuer euen to the end Yf therefore I be ioyned to euerlasting felicity without any my merite but by the grace of god not of mine owne strengthe am so susteined in the same what is it I pray you that this housholder oweth to me Nothinge at all excepte of his very liberality he will giue me somewhat Then yf he owe oughte to no man and yet so plenteouslye doth distribute the treasure of hys grace trewli ther is no cause whi I shuld discorag in my mind or dispaire although I were the greatest sinner vnder the son for therfore
EXPOSITION THe miracle of Christ mencioned in the gospel of this day is a liuely doctrine sermon All thiÌ„g is subiect to the dyuel with oute the knowledge of Christe For we do not only learn therby the Christ is indued with singuler humanitye and pity and that he is ready to gyue his diligence labour to al meÌ„ but also that al thinges be subdued to the dyuell where Christ is not knowen And to this knowledg can no man come through any workes or mannes wisedom except the father of heauen draw hiÌ„ therto as sâ—ripture witnesseth sayinge on this wise Ioh. 10 No man knoweth the son of God but only the father and he to whome God wyll open yt Yet hathe God lefte vnto vs in this worlde certayne meanes wherby he leadeth vs to that knowledg that is by his worde and gospell that he gaue to his son The gospell to teache and shewe vnto vs whiche he will also to be preched in this world for euer And moreouer also by that he giueth vs the holy ghoste Act. 10 as we se in the actes of the Apost that euery maÌ„ that heareth it receiueth it in faith shal not perish but shal haue euerlasting lyfe And in lyke maner must the gospel or miracle of this day be taken Ioh. 5. in the whiche Christe ys so set forth vnto vs that it is very he the of his mere grace and mercye hath deliuered from the diuell this man miserable poore and destitute of all helpe mannes comforte Wee maye well saye that this man was miserable wretched For besides that he was blynd as saint Mat. saith he was also dumb deafe possessed of a diuel Mat 14 What can we els learne hereby but that all things be subdued to the diuel wher Christ cometh not And in contrary wise that the diuel as sone as Christ by his word is come vnto vs is compelled to avoyd and departe And there is it manifestly declared The dyuel must obeye to Chryste Ioh. 12. the Christe speaketh of Ioh. 12. Now is the iudgement of this worlde nowe shall the prince of this worlde be caste forthe Therefore yf wee wil be partakers of the goodnes of Christe which this gospell sheweth vnto vs then muste we needes knowledge before that we be blinde deafe and dombe And moreouer yt is meete that wee beleue the preachyng of Christ to be trewe To bee possessed of a dyuell namelye that only he doth heale vs from al diseases both bodely and ghostly Which of vs al yf in our hartes we ponder trewly looke vpon our birth natiuity wyl not knowledg confesse that he is possessed of a diuel Psal 50 Wer we not conceiued borne in sinne And doth not sin pertaine to the kingdom of the deuell And to be in the kingdome of the diuel whâ—t is it els but to be possessed of a diuell And in lyke manner it is to be sayde of our blindnes deafnes and dumnes To be blynde We be blinde and se nothing that is we beleue not how Abraham saw Christ and his Apostels Io 4. To be dumbe And we be also dumb to coÌ„fesse Christ of the which confession the apostle speaketh of saying If a man beleue from the hert he shal be made righteous Rom. 10 And if he knowledg god with his mouth he shal be saued And Christ in the gospel saith He the knowledgeth me before men I wyll knowledge hym before my father that is in heauen To be deafe And we be also deafe and heare the trewthe of the gospell vnwyllyngly against our minds And yet muste we nedes heare it if we desire to be brought frome the kingedome of the deuell to the kingedome of Christ Who can take from vs so many defautes The onlye mediatoure betwene god and man our Lord Iesu Christ through whom yf we beleue we shal be saued both body and sowle Secondarilye we learne by this gospell The worlde dothe mock all Christes words deedes howe Christes wordes and deedes be taken and interpretyd of the peruerse and misbeleuing worlde Al was euel that good Christ did how good so euer it were And yf he had not done that miracle before the faces in the sight of the vnbeleuing Iewes doughtles they wolde boldely haue denied anye suche to haue beene done And bycause they can not deny it they say that Christ dyd that miracle through Belzebub the prynce of dyuels And is not this wonderfull blasphemy againste god that so godly precious and so noble an acte and miracle shuld be adscribed to the power of the diuell Mat. 7 An euel tre bringeth not forth good frute Gen. 4. But Caim wyll always hate his brother although there be no cause whye Yea there was nothing done by Christ were it neuer so good godly but cursed incredulity dyd euer detract mock and reproue it Is it not a greate token of godly loue yf a man shulde eate and drynke with publicanes and sinners Mar. 2. whereby they might be conuerted from sinne and repente Yet for that deede was Christe hated and slaundred as though he had coÌ„mitted some great mischefe Yea and was it not to be highelye praised that Christe with so great diligence dyd preach the word of his heauenly father And yet for that founde he no fauoure with the obstinate Iewes but was compelled to heare He is a disturber of the people And suche other lyke Ioh. 7. What happened to the Apostelles after the resurrectioÌ„ of Christ what happened to Paule when he saide I haue wished my selfe to be cursed from Christ for my brethren Rom. 9 He did with so feruent desyre wishe the saluacion of his kinsfolkes after the flesh that by some meanes they might be brought to the faith but he profited not For the Iewes called hym a sedicious persone Act. 26. and Festus sayde he was madde And in lyke manner was yt wyth Christ at this tyme he dyd a noble acte that might haue allured the Iewes to beleue but they not onlye do not beleue but despiseth and slaundreth hys worke Some aske signes and be not content with that is doone And some saye agayne that by the vertue and power of Belzebub the prince of diuels he casteth out the diuel But to be short whatsoeuer Christ doth worketh or teacheth it is verye contrary and repugnant to the worlde and can not be void from blame slauÌ„dre 1 Pet. 2. So that Christ shall alwayes be a stone and rocke to be stombled at Christe defeÌ„deth his doctrine Thirdely we se in this gospell how Christe with greate diligence and feruent zeale of loue dyd defende hys doctrine and godlye workes And althoughe in the ende he answered them that asked signes from heauen and remitted theÌ„ to the signe of Ionas the prophete yet did he moste chiefelye stoppe theyr proude mouthes that did adscribe his doctrine and workes
the grace and mercy of the gospell that the church gathered of the gentyles and of the Iewes shal be made one flocke and haue one shepeharde But here marke and take hede in what manner this callyng shal be Christe alone must bringe it to passe and performe yt as he saithe I haue yet other shepe that be not of this folde and those same must I bring also c. Christe muste bringe the gentils whereout it foloweth necessarily that the gentiles of them selues without they be brought by Christe can not come And yf they can not come of them selues it is manifest and playne that we throughe grace and mercye be iustified and saued as saith S. Paule By grace are you saued throughe faythe Ephe. 2. and that not of your selues for it is the gifte of god not of workes least any man shulde boaste him selfe Now yf we are called to righteousnes and euerlasting lyfe by grace why do we then boast vs of oure workes Whervnto is now free wil become why do not you leaue Christe his honoure Wylte thou become a thefe and priuily steale awaye christes honour Is it not sufficient that the pharisies those glorifiers in workes are called theues If ye are wyse take counsayle with the scripture and beleue the same if ye will be saued which saith No man knoweth the father Ioh. 14 but the sonne and to whome the sonne wil reuele it .. Marke diligently that he saith To whō the sonne wyl reuele it And in this gospell he saith also I I I my selfe muste bringe them When Christe doth bringe vs through his word and spirite then do we heare his voyce then do we willingly obey him and mortefie the old Adame in vs. To make shorte we lyue according to goddes will and pleasure Some there be that suppose that by this sentence Ther shalhe one flocke and one shepard is promised through out all the worlde Vnity concord in the doctrine of Christs faythe is not to be loked for vnitie and concorde in the doctrine and faithe of Christe but they be deceyued For this saiyng is fulfilled when both the Iews and gentyles are called by the word of god into the communion of one churche And in th ende of the worlde finally it shal be fulfilled when the faithfull as well of the Iewes as of the gentiles shal be disseuered diuided from the kiddes that is frome the vnfaithfull and taken into the kingdome of Christe Whiche God the father graunt vs through Iesus Christ our Lord. Amen The thirde sonday after Easter Ioh. 16 AFter a whyle ye shal not se me Ioh. 7. agayne after a whyle ye shal se me for I go to the father Thē sayde some of hys dysciples betwene them selues What is this that he sayeth vnto vs after a whyle ye shall not se me and agayne after a while ye shal se me and that I go to the father◠They sayde therfore what is this that he saith after a whyle we can not tell what he saith Iesus peceaued that they wolde aske hym and sayde vnto them Ye enquyre of this betwene your selues bicause I sayde After a whyle ye shal not se me and agayne After a whyle ye shall se me Verely verely I say vnto you ye shall weepe and lament but contrary wyse the worlde shall reioyce Ye shall sorowe but Ioh. 2◠your sorowe shal be turned to ioye A woman when she trauayleth hath sorowe bycause he thow◠is come but as sone as she is delyuered of the chyld she remembreth no more the anguyshe for ioye that a man is borne into the world And ye now therefore haue sorowe but I wyll se you agayne and your hartes shall reioyse and your ioye shall no man take frome you THE EXPOSITION Chryste sheweth his passion resurrectiō to his disciples IN this gospell diligently we shall note foure thinges First how Christ shewed before vnto his disciples his passion and resurrection Furthermore in what wise through his resurrection he shuld raign in his kingdome and go to the father This sermon and teaching muste needes be verye necessary whē Christ so oftentimes and with so many wordes repeteth it and sheweth yt his disciples Yea truly it is very needful considering the infirmitie of our flesh and the hard vnderstandynge of these articles Wherefore Christe after the manner of a faithfull maister and instructours ceasseth not contynuallye to inculcate and driue into the apostles hartes suche artycles that in all poyntes he mighte trulye and iustelye execute hys office And this is the exposition and meanynge thereof After a little while I shal be delyuered vnto the Iewes and they shal condemne me scourg me and at the last crucify me And lykewise as Ionas was three dayes and three nyghtes in the belly of the whale Mat. 21 so shall I be three dayes and so manny nyghtes also in the hart of the earth And that is the same that I say vnto you After a little while yee shall not see me and yet after a litle that is the thirde daye whan I am risen frome deathe yee shall see me But that shal be no great whyle for I muste go to the father and receaue my kingdome whiche is spirituall With the whiche hee instructethe and teacheth his dysciples what maner of kyngedome hee shall haue and in what wyse he shall entre into it The kīgdom of Christ Eph. 14 The kyngedome of Chryste lyeth herein That Christe hath ouercomme sinne deathe hell and the dyuell and hathe all the auctorytye and power of the father in heauen and in earthe that hereafter he beinge ordeined the moste mighty kinge vppon the hollye hyll of Sion Psal 2. shuld strength and rule his faithfull and electe through the holy ghoste And into this kīgdom he hath entred through his passion death and sheding of his blode as the prophete Dauyd sheweth before Psa 109 He shall drynke of the brooke in the waye therefore shall he lyfte vp his heade The Apostles knewe yet but little of the spirituall kingedome and thought it shulde haue been temporall vntill suche time that they receiued the holy ghost which opened their eyes and instructed them what manner of kingedome it shulde be how we shulde come vnto it and abide in it And if we desyre to enter into this kingedome and wyl ouercome synne death the diuell and hell it is moste conuenient necessarye that we know Christe oure Lorde and sauioure oure kinge and bysshoppe and that by his bloode wee are reconcyled to the euerlastinge father And we must do also as Paule monissheth vs in the epistle to Timothe sayinge 2 Tim. 2 If wee be dead with him we shall lyue with him also If we be patient we shall also raigne with him If we deny him he shall denye vs. Secondarily here is layde before vs in the apostles an exaumple of our ignoraunce An exaūple of our ignoraunce For as the
apostels coulde not vnderstand and perceaue the mistery of the gospell without the holy ghost so lykewise we can not attaine or get vs iustificacion and saluacion of our owne power or free will Note and perceiue now this ignorance of the apostels out of the text Christ saied After a little while and ye shal not se me and agayne after a little while and ye shall se me for I go to the father Which are to be vnderstande of his death and resurrection and of his spirituall kingdome What is to go to the rather For to go to the father is none other thinge then to fulfyl and accomplishe al thinges and through the holy ghost to lighten and illuminate mens hartes and to saue theym or as the prophete saith to geue giftes vnto men Psa 67 But howe dyd the Apostles vnderstande these thinges They said amongst them selues What is it that he speaketh After a little while and ye shal not se me and againe after a little while and ye shal se me for I go to the father We know not what he speaketh after a little while and ye shall se me for I go to the father We knowe not what he sayeth The apostles confesse that they vnderstode not what Christe spake thoughe diuers and sondrye tymes before he had declared and shewed them of his passion resurrection and kingdom Wherfore I greatly meruaile what those creatures think that so sharpely and earnestly defend our free wyl and the power of our fleshe seynge that they haue bothe reade and heard in this texte and suche other lyke of the ignoraunce of the apostles I think that they must haue wonderfull gloses to healpe theym withall But rather I thinke that they are in lyke case with the apostles here that they cannot tell what they saye euen as S. Paule hathe written of theim saiyng Some haue erred 2. Tim. 1 and haue tourned vnto vayne iangling willing to be doctoures of the scripture and vnderstande not what they speake neyther what they affirme The summe and effecte of all this is nothing else but that the fleshe can do or bringe nothinge to passe concerninge righteousnes and our saluacion withoute it be geuen thorough the helpe of the holye ghoste and the word For it is written in the prophete Esa 45 All menne shal be lerned of God Of God he saith not of them selues Thirdly while the apostles vnderstode not these wordes and were in mind to axe Christ preuented theim saiyng Ye demaund and enquire amongest you for bicause I saide After a while ye shal not se me c. Verely verely I say vnto you you shall wepe and lament but the world shal reioyse and ye shall be sory Note here with what mildnes gentlenes familiarity he behaueth himselfe toward his disciples He doth not reiect or despise theÌ„ for their ignoraunce but moste familiarly instructeth them and sheweth theim how his wordes be to be vnderstande saiynge vnto theim that they shulde be sory and lament and why bicause they shuld se their lord and maister taken of the Iues and crucified The crosse persecution herefore shal they morne and lament But specially this shall greeue them that the world shuld reiose both at theirs and their maisters misfortune Therfore lyke as Christ here sheweth before to his disciples that he shuld be put to death and shuld suffre and that they shuld morne and lamente euen soâ—t came to passe and chaunced Supposest thou that his passion was easye or a triflinge matter when Christ hanging vppon the crosse muste he are the Iewes iestinge and scourning him saiyng He trusted in god Mat. 27 lette him deliuer him nowe if he will I resite not here wherof he coÌ„plaineth in the psal saiyng Psal 21. But as for me I am a worme and no man the scorne of men and the outcast of the people All they that se me laugh me to scorne c. I think that the apostels wer stricken with great heuines seing this shame and despysinge of Christe Nowe althoughe Christe chiefelye speakethe here of the tyme of his passion whiche shulde bee a greate cause of sorowe and heauines to the disciples yet notwithstanding here he sheweth what fortune and chaunce all faithfull menne shall haue in this worlde For christiane men shall suffre persecution and the wicked shall haue good dayes and prospere Prou. 3. Therefore the wise man saieth My chylde despise not the chasteninge of the lorde neyther faynte when thou arte rebuked of him Is not this a ientle teachinge of the apostels Now further that thing that Christe doth to his apostels he wyll haue it doone lykewise dailye to vs thoroughe his worde and spirite requirynge only of vs that wee suffre patientely to be warned and taughte The sorowfulnes tourned into â—oye Fourhely here is to be noted that though Christ shewed before to his disciples howe they shulde haue sorowe and anguishe throughe his passion yet bicause they shulde not be lefte withoute comforte he sayde Your mournynge shal be tourned into ioye and gladnes That is The worlde wyll thinke when they haue put me to deathe they haue wonne all and that my dayes bee paste But yet on the thirde daye I wyll rise agayne come and comforte you in your greate heauines And though hereafter ye shall chaunce to suffre slaundre and rebuke for my gospel yet that passion and sorow shal be shorte and not endure longe But the ioye that shall folowe the same heauines shal be euerlasting Take here an exaumple of this thinge A woman when she trauayleth hath sorowe for hyr hour is come but when shee is delyuered of the childe shee thinketh no more of the anguisshe for ioye that a manne is borne into the worlde So lykewyse yee bee nowe full of sorowe but I wyll see you agayne and your hartes shall reioyse and that same your reioysynge no man shall take frome you This similitude put forth of Christ is verye full of greate comforte and consolacion Fyrste yt declarethe that the professoures of Christe so suerly shall suffre persecucion as it is suer that a trauailyng woman shall not be delyuered withoute payne How be it in that pointe the worde of God shall be a greate comforte to euerye Christian man Furthermore note Of the sorowfulnes of the apostels that this persecution shal be for a tyme and not euerlasting And finallye that the reioysynge of this worlde dothe not continue longe as Christe saith in an other place Luce. 6. Wo vnto you that laughe here for yee shall weepe and wayle Howe be it in the meane whyle a christian man shall not bee withoute ioye But what ioye shall it be I wyll saith Christe visite you againe and your hartes shall reioise that reioysinge shall no man take frome you The peace of conscience This is the verye ioye and this is the quietnes of conscience to knowe that God by Christe is mercifull and
and not vnto the worlde Iesus aunswered and sayde vnto him If a man loue me he wyll keepe my saiynges and my father wyll loue hym and we wyll come vnto hym and dwell with him He that loueth me not keepeth not my sayinges And the worde which ye heare is not myne but the fathers which sente me These thinges haue I spoken vnto you beeynge yet present wythe you But the comforter whyche is the hollye ghoste Ioh. 15. and .16 Act. 2. whome my father wyll sende in my name hee shall teache you all thynges and bringe all things to your remembraunce whatsoeuer I haue sayde vnto you Peace I leaue with you my peace I geue vnto you Not as the world geueth geue I vnto you Let not your hartes be greued neyther feare Ye haue hearde howe I sayde vnto you I go and come againe vnto you Yf ye loued me ye wolde verely reioyse bicause I sayde I go vnto the father For the father is greater then I Ioh. 13 and 16. And nowe haue I shewed you before it come that when it is come to passe ye might beleue Hereafter wyll I not talke many wordes vnto you For the prince of this worlde cometh and Ioh. 12. and .16 hath nought in me But that the worlde maye knowe that I loue the father And as the father gaue me commaundemente euen so do I. THE EXPOSITION THe apostels were euer of that mynd The ignorauÌ„ce of the flesh before the holy ghost was confirmed in them that the kingedome of Christe shulde haue ben temporall and wordly wherin he shuld haue mightely raigned as in times paste did Dauid and Salomon Truly when Iudas not the Iscariot according to this saiyng did aske Christ in his laste supper Lorde what is the cause then that thou wilt shew thy selfe vnto vs not vnto the world Christ did lead him with the other disciples away from this hope and trusting of a temporall kingedome to those thinges that were more necessary which was the fulfillyng of his word And therfore he doth teache in this gospell Fyrste of all hee teachethe heere what the frute of oure loue towarde god is whiche muste needes flowe oute of the harte and cannot stande without faith For how can I loue him Loue towards God of whome I hope and loke for no goodnes For in that I loke for goodnes of Christe that I hope and truste in him and set al my consolacion and comforte in him that faith I say oÌ„ly bringeth to passe which receiueth the worde and thereby knoweth that the father wyll be knowen and glorified in this Christe alone Ioh. 1. And that is the meaninge of this sentence Who so euer beleueth not that he receiueth of his fulnes that by Christe he hathe a mercifull father in heauen and remission of sinnes righteousnes and saluacioÌ„ moreouer that it is God through Christ that keepeth vs and defendeth vs frome the ieopardyes and periles of this worlde hee loueth not Christe but rather his owne propre workes righteousnes and wisedome Moreouer where Christ is neither loued nor knowen there of a suertye is his worde neither obserued nor kepte And contrarye wise Where the same mercifull father with all his benefites done vnto vs is knowen and all oure hope caste in hym by Christ yt is not possible but that there shal be trewe loue towardes Christ Trewe loue wylleth that god willeth lyueth accordinge to his godlye wyll hath greate delyte and pleasure to heare what god desireth of vs and when he heareth it he fulfilleth it in worke And suche faith and loue dyd Moyses require of the people of Israell Deut. 6. saying Heare o Israell the lord our God is one lord onely and thou shalt loue the lord thy god with al thy hart with al thy soule c. Faythe Chieffely here note that Moyses as a lawe gyuer requireth faith and hope of the harte towarde the onlye god that he is the same that kepeth and preserueth the people and wil be to vs a mercifull father And after that he requireth loue towardes god though he cannot giue it by the lawe that we shuld loue god with all our hart with all our soule with all our might And on this wise Moyses draweth vs from all creature and directeth vs to god only Moreouer he desireth such maner of loue Loue towardes God that not constrained but frely and volutarily shal serue god and keepe his commaundementes and fulfyll his wil as the nature of loue is Which more plainly we find in the gospel Mat. 13 that the seed that fell in a good grouÌ„d gaue frute c. Here thou hearest that the word of god taken with the hart through preaching bringeth forth frute By the worde we receiue faith from faith cometh loue toward god our neighboure of loue cometh the fulfilling of godê coÌ„maundemeÌ„ts Finally Faith loue bring a godly a christian coÌ„uersacion lyfe Wherefore Christ in the gospell of this day constraineth no maÌ„ by the law but exhorteth them to faith and loue as they that willyngly wolde kepe his word and fulfyll his comaundment accordinge to sainte Paules saiyng 1. Tim. 1 howe that the lawe is noâ— gâ—uen vnto the righteous but vnto the vngodly disobedient and sinners Secondaryly this gospell teacheth The kiÌ„gdome of god ioin the harts of the faithfull wher Christ will haue his kingedome and dominioÌ„ namely in the harts of the faithfull Likewise he promiseth vs here not onli that if we shew this loue outwardly with the word that the father shal loue vs but also more greater and more excellent thinges that is to saue â–ª that he with the father and the vertue of the holy ghost wyll come vnto vs. O comforte O grace It was out dewty to 〈◊〉 vnto him seing that our nature is so corrupte and wanteth so muche ameÌ„demente But behold God wil come vnto vs. so mercifull is our god that he preuenteth vs and promiseth to come vnto vs by Christ And what will he do with vs He wyll make hym a dwellinge place with vs. If wee considre the disposition of oure nature and firste natiuity we shall fynde that our harte is the dwellyng place of the diuell Which alas is to trewe in so much that S. Paul saith Ephe. 2. that naturally we were the childreÌ„ of wrath euen as well as other And for this originall sinne that is grafte in vs god by right might condempne vs wretched creatures But yet considre how mercifully goodly he handleth vs which not all only forgiueth vs our originall and actuall sinne as they call it so mercifully through Christ but also he geueth vnto vs Christ himselfe And so he giueth him vnto vs that he with him voutchsafeth to dwell in vs whereby Satan is expulsed and driuen away 1 Cor. 6. and our hartes made the dwelling place and temple of the holy ghoste He now that here in this worlde
against the coÌ„maundemente and precepte of god Gen. 4. Nowe for as muche as god in his preceptes doth not allonly forbid the outeward vngracious workes but also the inward mischiefe and affection of the harte howe is it then possible that the outewarde righteousnes can saue and iustifye Surely hereto pertayneth the saying of S. Ioh. He that hateth hys brother 1 Ioh. 5 is a murtherer that is It is not sufficient that thou haste not killed thy brother with thy hande but thou muste haue a louinge and gentle harte towarde all men not to dooe and wishe well allonlye to thy friendes but also to thine enemyes Finallye If I desire to be saued so it is needefull that I be iuste righteous both inwardely and outwardely or else outewarde righteousnesse profyteth the nothynge at all Thyrdely Christ exhorteth allureth vs here in this gospel to the loue of oure neighbour forasmuch as he hath referred this precepte Thou shalt not kyll to the loue of oure brother and that two manner of wayes Firste for as muche as hee teacheth that no worke how good or precious so euer it be canne please God excepte that thou do firste desire thy brother whome thou haste offended to pardon and forgiue the. Therefore he maketh mention of all oblation commaunded of God in the olde lawe which is nowe abrogated and was then a hyghe excellente worke This is the meaning of the wordes of Christe If you dooe obserue with neuer so greate diligence all goddes seruice whiche heretofore hath beene commaunded you through Moises which nowe after my death shall cease and take no more effecte yet in that shall ye not please god excepte you be reconciled to your brother whome you haue offended For it is not seruinge of god when thou offendest thy neighboure but that is called seruyng of god when thou offendest not thy neighboure For that that thou doest with hinderaunce of thy brother cannot please god Therefore God through the prophete Oseas speaketh Osee 6. sayinge I will haue mercy and not sacrifice Truly oblacion was commaunded in the lawe by god yet did he not set by yt yf thou diddest offende thy neighbour excepte he that had offended his brother did fyrste reconcyle himselfe And as Christe speaketh of oblacion vnto the Iewes as vnto those whiche as yet were vnder the lawe so likewise goddes seruyce in the newe testament is to no purpose except thou be recoÌ„ciled to thy brother whom thou hast offeÌ„ded Secondarily Christe warneth vs here to agree with our aduersary quickly while we are in the way with him c. That is if any man offend the and he that hath offended the desireth the to pardon him forgiue him gladly as Christ did saiyng Father forgiue them for they knowe not what they do And if you be not desired therunto yet be alwaies readye to forgiue or else thy conscience in the day of iugemente shall accuse the and so thou shalt be caste into prison Luc. 24 Verely I say vnto you saith Christ thou shalt not come out thence tyll thou haue payed the vttermost farthing that is Thou shalt neuer come out For this word vntil so signifieth in this place Therfore let euery christiaÌ„ maÌ„ well considre take heede that he be founde in brotherly loue so that his workes whiche he serueth god withall may be acceptable and pleasaunte before god throughe Christ our sauiour Amen The seuenth sonday after trinitye sonday Mark 8. IN Mat. 15 those dayes when ther was a very great company had nothing to eate Iesus called his disciples to him and sayd vnto them I haue compassioÌ„ on the people bicause they haue nowe beene withe me three dayes and haue nothing to eate and yf I send them awaye fastynge to their owne houses they shall faynte by the way Esai 14 Tob. 13. For diuers of them came from farre And his disciples answered him Wher shuld a maÌ„ haue bread here in the wildernesse to satisfie these And he asked them howe many loaues haue ye They sayd seuen And he commaunded the people to syt downe on the grounde And he tooke the seuen loaues and when he had gyuen thankes he brake and gaue to his disciples to set before them And they did set them before the people And they had a few small fysshes And whan he had blessed he commaunded theim also to be sette before them And they didde eate and were sufficed And they toke vp of the broken meate that was lefte seuen basketes fulle And they that didde eate were about foure thousand And he sente them awaye We haue treated of this gospel vpon the fourth sonday in lente oute of the syxte chapter of Iohn whiche shall agree well herevnto also that allonly excepted that there is fiue loues and two fishes fiue thousande menne And here seuen loues and a fewe fishes and four thousande men which Christ did feed This thing also is to be noted that there Christe spake allonly vnto Philip and here vnto all the apostels Looke vppon the exposition The gospell on the eight sonday after trinitye son daye Math. 7. Deut. 13 1 Ioh. 4 BEware of false prophetes which come to you in sheepes clothyng but inwardly they are rauenyng wolues ye shall knowe them by there frutes Luce. 6. Do men gather grapes of thornes or fygges of thystles Euen so euerye good tree bringeth forth good frutes But a corrupt tre bringeth forth euell frutes Mat. 12 A good tree cannot brynge forth bad frutes neyther can a bad tree brynge sorthe good frutes Mat. 13 Luc. 3. c Euery tre that bringeth not forth good frute is heueÌ„ doune and caste into the fyer Wherefore by theyr frutes yee shall knowe them Not euery one that sayeth vnto me Mat. 25 Luce. 6. and. 14. Lorde lorde shall entre into the kyngdome of heauen but he that doth the wyll of my father whiche is in heauen he shall entre into the kyngdome of heauen THE EXPOSITION WE haue here in this gospel a good admonition that we shuld beware of false prophets For yt is coÌ„moÌ„ly seen that those be alwais mixt with the good and faithful preachers And in this admonityon Christe hym selfe dothe lyke a good shephearde The office of a good shephard For a wise and a diligente shepharde dothe not onlye leade his sheepe into an holsome pasture but also dilligentlye taketh heede that they be not taken and deuoured of the wolues In lyke manner muste a dilligente preacher do He muste instructe and bringe vp the churche committed vnto his charge withe the holsome doctrine of Christe and take heede that hee instructeth not the people with none other doctrine but onlye with the puer word of god For Christ said vnto Peter Ioh 21. Feed my sheepe and not satisfied with the once rehersall thereof he repeted the same coÌ„maundemeÌ„t wherby it might be ê‘ceaued how feruentely he desyred the wealth of his shepe This done the
folke shall entre into the kingedome of heauen Those saith Christ that fulfil the will of my father that is in heauen But what is the wil of the father in heauen That we shulde beleue in him Ioh. 17 whome he hathe sente Here thou doest heare that the kingdome of god is promised not to fained workes but to those that haue fayth in Christ We do not speak here of an historical faith as the call it but of that fayth that commeth by hearynge of the gospell the whiche also the holye ghoste worketh in vs. This fayth lyke as it obtayneth the grace and mercye of god in Christe and setteth all his truste in him and finallye seeketh his rigteousnesse allonly in the merites of Christe so likewise it worketh doth good workes throughe loue and causeth vs to mortefye the olde Adame in vs and dye vnto all creatures he prayeth prayseth and comendeth god withe giuinge thankes in what so euer state and degree he is in Finallye he lyueth accordinge to the wyll of god and throughe Christe shall hee obtayne euerlastinge lyfe Whiche god graunte vs all Amen The gospell on the nynthe sondaye after trinitye sondaye Luc. 16. ANd he sayd also vnto hys disciples Ther was a certayne ryche man which hadde a stewarde and the same was accused vnto hym that hee hadde wasted hys goodes And he called him and sayde vnto hym Howe is it that I heare thus of the Gyue accompte of thy stewardeshyppe for thou mayest be no lenger stewarde The stewarde sayde within hym selfe What shall I do For my mayster taketh awaye frome me the stewarshyppe I can not digge and to begge I am ashamed I wote what to dooe that when I am putte pute of the stewarde shyppe they maye receaue me into theyr houses So when he hadde called all hys maysters detters togither hee sayd vnto the fyrste Howe much owest thou vnto my maister And he sayde an hundreth tunnes of oyle And he sayd vnto hym Take thy bylle and sytte downe quickely and wryte fyftye Then sayd he to an other Howe muche owest thou And he sayde an hundreth quarters of wheate He sayde vnto hym Take thy byll and write â—oure score And the lorde commended the vniuste stewarde bicause he hadde done wysely For the chyldren of this world are in their nation wiser then the chyldren of the lyghte And I saye vnto you Make you friendes of the vnrighteous Mammon that when ye shall haue â—eede they maye â—â—ceaue you into euerlastinge habitacions THE EXPOSITION THere be three thinges in this gospell to bee noted Fyrste Worldlye wisdome we rynde in the similitude of this gospel how the wicked steward is praised not for his iniquitie and deceitfulnes but as a wordely childe which handlethe himselfe wiselye For the children of thys world in al that they go about seeke their owne profite and ease and not the vtilyty and profyte of their neighbour They geue great diligence that they theÌ„ selues may be ful and haue sufficient care not how they get it other by right or by wrong so that they haue it and maye be suer that they do not lacke not coÌ„sidering the need pouerty of his neighboure This word MaÌ„mon signifieth here goodes riches and ar called wicked not the of theÌ„ selues they be euel but forbicause the thorow great abuses they be both kept spent and not distributed to the profit vse of the poore needy And therfore Christ fetteth before our eyes the wisedome craftines of this world not that he praiseth or commeÌ„deth the disceitfulnes where through the goodes of this world be gathered togyther gotteÌ„ but that we therby ar admonyshed the which lyke study dilligeÌ„ce we do indeuor our selues to obtain get celestyal heueÌ„ly ryches wheÌ„ we ê‘ceaue marke that the chyldreÌ„ of this worlde seke with so greate studye that which is transitory and earthlye And if they dispise and scorne oure eternall and celestiall goodes that wee seeke here wel let them seeke their treasure here on earth and lette vs gather our treasure in heauen And then hereafter it shal be tried which haue kept the better treasure Moreouer this admonicion that we with all diligence shulde seeke eternall ryches is uery necessary for we be very flowe and negligent and shulde very lightely forsake the faith and feare of god yf we were not with suche godlye exhortacions well instructed and armed Slothefulnes is pernicious For what greater ieoperdy can be vnto a christian man then to be negligent and slacke in the worde of god We muste euer wake and stande in awe and feare with continuall prayer that oure faith may be increased and daylye waxe more and more And in any wise lette vs beware and take hede that we be not carelesse Ma. 24 and to saye with the wicked Pax securitas there is no ieoperdy Let them that dispise goddes worde do so whiche saye in their hartes that there is no god And do thou accordinge to the doctrine of the prophete Dauid 1 Tes 5 Psal 2. saiynge Serue the lorde with feare and reioyce before him with reuerence which if thou doest thou shalt not leese the greate benefite that thou hast gotten through the gospel Surely thou shalte go and abide in the right way and thou shalte auoyde all daunger to fall into the broade waye Mat. 7 that leadeth to damnacion according to the saying of the wise man Who so feareth god walketh in the right pathe Pro. 14 and he that regardeth not hym goeth out of his wayes Then yf those go the ryghte waye that feare god then take earnestlye to harte this exhortacion of Christe and all security or rechelenes layd a parte with all diligence do that that is commaunded the of Christe leaste the children of this world be found in their kynde more dilligent then the children of lyght Secondarely we see in this gospell that our study and diligence to get euerlastinge treasure lieth herein that we do make vs frendes of the wicked Mammon To make friendes of the wicked maÌ„mon But how doth this agree with our doctrine For we haue taughte hitherto that allonly throughe faythe we be iustified and saued shall the workes do it nowe No not so The wordes sounde as thoughe it shulde seeme so but well expounded and vnderstande they pull nothing frome faythe Christe speaketh here of good frutes and wyll not that the tree that beareth those good frutes shulde be reproued and caste awaye For how wolde you haue good frutes yf there were not fyrste a good tree And howe wolde you haue frute yf the tree didde not beare it and bring it forth Therfore it is necessarye that the tree be good before it bringeth forth good frute What good workes do pleese God And so likewise we speake of good workes No worke how precious or excelleÌ„t so euer yt bee can be acceptable or pleasauÌ„t before god except the person which doth
the priestes whose office and duetie was to iudge and discerne Lepre What do nowe these Lepres They do euen as Abraham did Gen. 12 whan God commaunded him to go out of his countrey and from his kynred and from his fathers house he asked not where hee should become but obayed vnto God and in his so goyng conceiued a sure coÌ„fidence that God would not lede him amysse And in likewyse do these ten Leepres They beleued that this woorde of Christ Go your wayes was not spoken in vayne but vndoubtedly would bring them their health as it did For thus sayth the text As they went it came to passe that they were clensed Who would not nowe hope I trust in the goodnes of Christ whiche healpeth so willyngly so louyngly so gladly so that for his benignitee familiaritee and mercy sake all the whole worlde is bound to hast vnto him to aske mercy But we alas The worlde is indurated are so vngratious indurate that no beneuolence or gratiousnes although it be neuer so great can moue vs to seeke Christ Wherfore it is sayd in a certaine place If you had fayth like a grayne of Mustardsede Luc. 17 Mat. 17 and should say vnto this Mulbery tree Plucke thy selfe vp by the rootes and plant thy self in the sea it should obey you As though he would say In you shal be the fault and not in me If you can beleue my helpe shal alwayes be at hande But let euery Christian manne learne hereout howe he should behaue himselfe towarde Christe oure Lorde and so he nedeth not to care Thyrdly we see in this gospel the geuyng of thaÌ„kes of this Samaritane which when he perceiued himselfe to be cleane he returned againe and with a loude voyce magnifyed God geuyng him thankes for the great benefite done vnto him And againe wee see here the ingratitude and vnthankefulnes of the other nyne whiche fell from their fayth and gaue no thankes to Christ for the great benefite done vnto them Wherout we learne Mat. 20 that there be many called to the fayth but fewe which perseuer therin vnto the ende It is a meruailous thynge and wonderfull to say that these ten menne had fayth and therby obtayned helth and yet was there but one of them that perseuered therein and was saued Who would not nowe feare him selfe and stande in dreade to see these nyne Iewes that first beleued Mat. 10 and. 14. and so shamefully fell againe from it This is a true saiyng where Christ sayth Whoseeuer perseuereth vnto th ende shal be saued There are many of vs which heare the worde of God and receiue it with ioye and shewe theim selues as though they would deuour the whole Gospell and yet for all that in the ende they do not alonely forsake their fayth but also against their owne conscience Gala. 5. they do persecute the manyfest trueth Vnto whom might very well bee spoken Ye ranne well who was a let vnto you that you should not obaye the truth Mat. 10 Briefely Christ is true in that he hath spoken saiyng There be many called but there be but fewe chosen Wherfore by right the ingratitude and vnthankefulnes of these nyne Iewes ought to feare vs and not only to feare vs but also to constraine vs dayly and hourely to pray vnto God that we may obtayne through Christ this constancie and perseuerance Also the thankefulnes of the Samaritane may prouoke vs to laude praise God for his goodnes that we receiue of him Forasmuche as our mercyfull God meruaylously deliteth in rendryng and geuyng suche thankes as he speaketh through the Prophete Dauid Psa 49 Who so offereth vnto me thankes and praise he honoureth me Why I pray you doth Christ aske after these nyne that were cleane and doth not returne again vnto him to geue him thankes Truely therfore that their ingratitude and vnthankefulnes highly displeased him And wherfore thynke you doth the Euangelist so diligently discribe that this Samaritane whiche criyng out did fall doune vpon his face at Iesus feete and magnifyed God and gaue him thankes doubteles that hee therwith woulde commend publishe and shewe vs the constancy of his faith and how highely the sacrifice of giuinge thankes and praise pleaseth god Nowe forasmuch as the kingdome of god is taken from the vnthankful Iewes and giuen vnto vs Gentiles we knowledging this benefite let vs daily giue thankes vnto God throughe Christe that hee will vouchsafe to make vs constant in faith and bring vs to euerlasting saluacion through Christe our lord Amen The gospell on the fyftenth sonday after trinitie sonday Math. 6. NO man can serue two maisters Luc. 16. For eyther hee shall hate the one and loue the other or els leane to the one and dispise the other Ye can not serue God and Mammon Therfore I say vnto you Luc. 12. Psal 55 1 Pet. 5. Be not carefull for your lyfe what yee shall eate or drynke nor yet for youre bodye what rayment ye shall put on Is not the lyfe more worth than meate and the bodye more of valewe than rayment Beholde the foules of the ayer for they sowe not neyther do they reape nor carye into their barnes and youre heauenly father feedeth them Are ye not muche better then they Luc. 12. Which of you by takyng carefull thought canne adde one cubyte vnto hys stature And why care ye for rayâ—ente Considre the lylyes of the fielde howe they growe They laboure not neither dooe they spynne And yet I saye vnto you that euen Salomon in all his royaltee was not arayedlyke vnto one of these Wherefore yf god so clothe the grasse of the fielde whiche though it stande to day is to morowe caste into the fornace shall he not much more do the same for you O ye of lyttle fayth Therefore take no thought saying What shall wee eate or what shall we drynke or wherwith shall we be clothed After all these thinges doo the Gentyles seeke For your heauenly father knoweth that you haue neede of all these thinges But rather seeke ye fyrst the kingdome of god and the righteousnes therof and all these thinges shal be ministred vnto you THE EXPOSITION The true seruice of god is repugnaÌ„t with the false seruice CHrist teacheth vs first in this gospel how that he can not suffre the false seruice of god wherwith in the steed of god the creatures ar worshipped to stand with the true seruice of god concluding it on this wise that it is needefull for vs other to be in al things christian men or els whole heithen infidels For if I will be a christen maÌ„ I must with al my hart set my trust confideÌ„ce in Christ And if it be not done with al the whole hart but partly that is if I think I must trust put my confideÌ„ce in creatures I haue here the sentence giuen vpon me that I am no christen man but rather
an ethnicke and infidele Seing thā that Christ requireth of vs our whole hart it is meet that we go about to learn how we might truely please serue him To serue Christ To serue Christe is none other thing then to be leue that we be saued bi him For this faith maketh vs acceptable before god irreprehensible blameles before the world so that afterward we shal dilygently go about to performe that thing that becometh vs to do euer remain and abide in that feare dread of god Of this worshipping speketh Dauid in the person of Christ saying Psal 17 A people whome I haue not knowen shall serue me as soone as they hear of me they shal obey me But the straung children dissemble with me Wherout yt foloweth that if I serue god in suche wise as is aforesaid so am I become a christen mā And here is to be noted that this word to serue is euer to be referred to faith the true worshippinge of god as Moises saithe in Deut. Thou shalt fear god thy lorde Deut. 6. and him only thou shalt serue It is needful that I serue my neighbour with worldly things also with spiritual but I shal set no creature in the steed of god to put my hope trust in them How many of vs is ther I besech the that serueth god on this wise Wee boaste vs of faith but ther is so few of vs that trust not in creatures specially in the same which Christ here brīgeth in that is in wicked Mammon Māmon hath many seruauntes in so much that we run through fier water to get it ye to obtain it we put both bodi life in ieoperdy And whi do we thus Forbicause infidelity blyndnes leadeth vs that we can not beleue that Christe whiche through his bloud hath gotten vs euerlasting ryches can also wil giue vs temporal worldly riches But Paule iudged right in saying 1 Tim. 6 Thei that wyll be ryche fall into the temptacion and snare of the dyuell For I suppose that neuer creature deceiued manne so muche as this wicked Mammon For where this Mammon is ther is great sorowe and care to kepe him and also to increace him And hereof springeth lady couetousnes Ephe. 5. which S. Paul calleth ydolatrye whiche causeth a manne to hate Christ and to loue this wicked Mammon And suerly this ydoll will not suffre vs to folowe the councell of Dauid saying If ryches chaunce vnto the Psal 62 set not thy harte vpon theim For it wyl take away thy hart from Christ and cause the to hang vpon it In temporal and worldly matters seing thou canst not serue two maisters and thinkest thou to doo it in spirituall thinges Thou shalte neuer bringe yt to passe Yf thou set thy harte vppon Christe and not in the gatherynge of treasure thou arte a Christian manne But if thou sette thy harte vppon Mammon thou arte an infidele Vngodli carefulnes is forbiddē Secondarily Christe forbiddeth in this gospell the vngodly care and thought of worldly things for the sustentation of our lyfe and allureth vs vnto faith through two excellent examples And this prohibitiō foloweth the sentence of seruing of god and Mammon verye properlye For a man might haue brought in and said If I shal not care to get ryches how shall I fynd my wyfe and children To the same doubt Christ answereth Be not you carefull for youre lyfe what yee shall eate or what yee shall drinke nor yet for youre bodye what yee shall putte on As thoughe hee woulde saye Yee be carefull Carefulnes is forbiddē as thoughe he whiche hath gyuen you bothe bodye and lyfe is not able to gyue you meat and clothing Here is forbiddē the carefulnes of temporal things but so that gods cōmaundemēt of labour which was giuen to Adam in Paradise namely Gen. 3. To labour is not forbidden In the sweate of thy face thou shalte eate thy breade is not taken awaye I muste laboure and in anye wise take heede that I runne not from one place to an other lyke the Anabaptistes and Lybertines do Anabaptists Libertines as though euerye man were bounde to geue me This done must I cast all my carefulnes vpō god with such an hope trust that god our faithful father shal not suffre me his childe here vpō earthe to suffre hunger Herevnto are to be referred two examples one of the byrdes of the ayer and the other of the lilyes of the fielde The foules of the ayer saith he doth neither sowe nor reape nor yet carry into the barnes and yet your heauenly father feedeth them Item Considre the lilyes of the fielde they laboure not neither spinne And yet for all that I saye vnto you that euen Salomon in all hys roialtye was not arayed lyke vnto one of these Woulde God denye vs that whiche he gyueth both vnto the vnreasonable foules and also vnto lilyes that haue no sensible lyfe Infidelitie blyndeth vs. But wee bee of little faithe as Christe saithe here and in frayle and transitory thinges so blinded indurat that neither intreaty neither threatnyng neyther promise nor miracles nor yet no teaching can moue vs. Wee wyll not forsake the care of the bellye whiche causeth vs against the doctrine of Christe to heape vppe riches here vppon earthe and serue that ydoll oure bellye whereby wee forgette the true and righte seruynge of God and doo neither hope nor yet beeleue in God but all oure care is to haue oure barnes full And here it appeareth to be true that Christe spoke in an other place Mat. 5. Wher that thy treasure is there is also thy heart And like wise as he saith here After all suche thinges dothe the Hethen enquire Doest thou not heare that to haue vnfaithfull carefulnes for temporall thinges is a heithen worke Howe can oure couetous christē men be better painted in their own colours which at this tyme in a greate numbre doo raigne Thirdely we haue here an excellent promise full of consolation and comforte whereby the faithfull may strengthen his faith and hope in god through Christe that he will neuer suffre his to be comfortles in this worlde He saith Your heauenly father knoweth that you haue neede of all these thinges If our father in heauen knoweth what thinge wee haue need of and is so mercifull and full of pitye that he giueth his children their daily breade why do we vexe our selues with so sorowfull care Why be we so inwardly moued with sorow with doubtfulnes Let vs seeke the kingdome of heauen the righteousnes therof and suerly he shal minister vnto vs those things that pertaine to the sustentaciō of our life Rom. 5. Ioh. 14 or els he muste be a lyar which in no wise can not be that god which is the truthe shuld lye But here let vs serche out againe what Christ meaneth when he
doth bothe scorne deride and blaspheme the doctrine workes and myracles of Christe ye his harte in his bodye laughed at it But what get they thereby Herken The people is put forth that they shuld not be present at the raysing of this dead vnto lyfe Lo so it goeth with them that scorne and dispise the gospel of Christ Rom. 1. that god giueth theym vp vnto shameful lustes and blyndeth their foolishe hartes so that they shal neither se nor vnderstand the great misterye of the death and resurrection of CHRIST but shal be euerlastingly dampned Herevnto is to bee referred the saying of Dauid the prophete saying Psal 1. Blessed is the man that goeth not in the councell of the vngodly that abideth not in the way of synners and setteth not in the seate of the scornefull But delyteth in the lawe of the lorde and exerciseth himselfe in his lawe bothe daye and nyghte Scorners calleth Dauid here all those that thynketh all to be both foolyshnes and trifles that god hath spoken and doone Scorners And hee counteth theym blessed that medle not and haue nothinge to doo with suche scorners Out alas howe full is the worlde nowe a dayes of suche scorners They bee counted glorious and goodly felowes in this world whiche scorne dispise persecute and blaspheme the woorde of CHRIST They bee loued and muche made of yee with goodes and ryches accumulated so that they shall lacke nothyng neither cease to skorne Christ and his membres But good menne shall here thynke and haue in remembraunce howe this is not onely chaunsed vnto theim but afore tyme hath suche like blasphemye happened to our sauiour Iesu Christe For if they haue called the good man of the house Mat. 10 Belzebub howe muche more shall they call them of his householde so Besydes this wee haue also a cause of greate consolacion and comforte insomuche as our quarel is iust godly conformable and consonant with Goddes holy woorde For wee can not glorifye God more highely then to adscribe vnto his onely begotten sonne whom he hath for great loue and mercy that he bare vs sent into the worlde to bee crucifyed to bee our righteousnes holynes and redempcion so that we may remayne and assuredly stande nowe in him as oure onely saluacion For if we should adscribe vnto our workes righteousnes or saluacion we could neuer be sure Wherfore lette all the worde skorne blaspheme and persecute this our doctryne Hereof wee are sure that God Christ the woorde of God and all the Angels in heauen bee all on oure syde From the beginnyng the preachyng of the gospel was foolishenes vnto the Gentyles and occasion of fallyng vnto the Iewes 1. Cor. 1 as sainct Paule beareth wytnes and so shall remayne vnto the ende God almightie so merciful geue vs grace through the vertue of the holy ghost that we may dayly more and more increase in holsome doctryne true fayth and godly conuersacion vnto th ende that at the last through Christ we may obtaine and get euerlastyng saluacion Amen The sonday next before Aduent ye shall fynde in the fourth sonday in Lent and is written Iohn 6. Here endeth the sermons vpon the sondayes through the whole yere IESVS Suffre the children and forbid theim not to come vnto me for of suche is the kyngdome of heauen Math. 19. Come vnto me all ye that labour and are laden and I wyll ease you Take my yoke vpon you and learne of me for I am meke and lowely in heart and ye shall fynde rest in your soules For my yocke is easye and my burden is light Math. xi THE SECONDE PARTE of this boke contayneth the sermons vpon the gospels whiche commonly are read on the feastiuall dayes through the whole yeare The Gospell on sainct Androwes day Math. 4. AS Iesus walked by the sea of Galilee he sawe two brethren Symon whiche was called Peter Andrewe his brother castyng a nette into the sea for they wer fishers he sayth vnto them folowe me and I wyll make you to become Ier. 46 Eze. 46 fyshers of menne And they straight way left the nettes and folowed him And when he was gone furthe from thēce he sawe other two brethren Iames the sonne of Zebede Ihon his brother in the shyp with Zebede their father mendyng their nettes and he called them And they immediatly Luc. 5. left the shyp and their father and folowed him THE EXPOSITION ORDINATELY and very fruitful hath sainct Mathewe the Euangelist discribed howe and by whom it were mete and necessary that the kyngdome of Christ wer ministred For inasmuche as the same is brought to passe through the worde of God by ministers therefore he declareth fyrst in what maner of wyse Christ begāne his preachyng and afterward howe vnto the same gift of preachinge he called certaine of his disciples and sayeth From that time forth beganne Iesus to preache and saye c. Here he nameth the man that fyrste preached the gospell yea which by his word offered vnto all men the grace of God vnto saluacion and nameth hym Iesus and that for the same intent and purpose that we might clearly perceaue and vnderstand by the name what manner of preacher he is For he doth not onlye preache and offre vnto all men saluacion freely and willynglye but also hee wyll geue it vnto all those that hope and truste in him onlye by his propre merites and desert without any respecte of our works yee of mere grace and mercy Iohn 1. according to the saying of Saint Iohn which saith The lawe is geuen by Moyses but grace and truthe by Iesus Christe The sum of the preaching of Christe Now peraduenture thou wilte demaund of me what the preachinge of Christe was and the some thereof In shorte woordes he spake as foloweth Amend your selues for the kinkedome of heauen is at hande To amende our selues to walke in a newe lyfe and to forsake our olde vitious lyuynge requireth the preaching of the law of penaunce And forasmuch as the preaching of the gospel of the grace of god bringeth little vtilitie or profite to mā except he first be brought to the knowledg of his offences sinnes Rom. 3. haue a contryte harte therefore it is very requisite necessary that the lawe whereby we be brought to the same knowledge be euer fyrste preached and taught The kīgdome of heauen Whych done the other foloweth namelye this The kyngedome of heauen is at hande The kyngedome of heauen in this place is taken for the godly grace of the gospel As though Christ would say If I may this only thyng obtayn of you that your synnes may earnestly displease you aske for grace with all your whole heart it shal be brought to passe that grace shall not bee denyed you For nowe truely that acceptable tyme and daies of saluacion be at hand in the which remission of synnes is not onely offered vnto you but through my
5 That almightie lord geue vs grace that we neuer suffre our selues to be withdrawen frō that yoke Amen The gospell on the annunciation of the blessed Vyrgyne Mary Luc. 1. When she sawe him she was abashed at hys saying and cast in her mynd what manner of salutacion that shold bee And the aungell sayde vnto hyr Feare not Marye for thou haste founde grace wyth God Beholde Esai 6. thou shalte conceaue in thy womb and beare a sonne and ♣ Mat. 2 Luc. 2. shalte call his name Iesus He shal be greate and shall be called the sonne of the hyghest And the lord God shall gyue vnto hym the seat of his father Dauyd and he * Esa 9 shall raign ouer the house of Iacob for euer and ♣ Dan 7 Mich. 4 of hys kingedome there shall be none ende Then sayde Mary vnto the angell How shall this be seyng I know not a man And the angel answered and sayd vnto her The holy ghost shal come vpon the and the power of the highest shall ouershadowe the. Therefore also that holy thing whych shal be borne shal be called the sonne of god And beholde thy cosyn Elyza beth she hathe also conceaued a sonne in her age and this is her syxt moneth whych was called barren for Zach 8. Mat. 19 Mar. 10 Luc. 18. with god shall nothing be vnpossible And Mary sayde Behold the hand mayde of the Lorde be it vnto me accordyng to thy worde THE EXPOSITION HEere in the Gospell of this daye is described the Annūciatiō of the natyuyty of our lord Iesus Christ which was before promised vnto the holy fathers that ther so longe so desirously wayted for And the euangelyst Luke with very great diligēce meruailous plainly describeth that glad tidinges For he right diligently discusseth al the circumstances of it and in as goodly ordre as maye bee recyted them Fyrst he sheweth the tyme The tyme. that is the syxte moneth after that Elizabeth wyfe to Zachary the priest had conceiued Iohn the baptist And then furthermore Gabiel hee nameth also the aungell by that name that was knowen and excellente in the scriptures as in Daniell the 8. and 9. chapiter And this aungell also was before sent vnto Zachary Thirdely he sheweth who sent that angell Who sent him that is god which longe before had ordained Marye vnto this glory that she shuld be the mother vnto his son Fourthelye also you se whether and to whome the Aungell was sente that is into a toune of Galile named Nazareth The city The husbande The virgyne vnto a virgine despoused vnto a manne called Ioseph of the house of Dauid And the virgines name was Mary Now if a man will declare these circumstances and accordinge to their dignitie discusse them it can not be opened what dignity and ornament these shal adde vnto the annuncion And nowe considre after what manner this annunciation came to passe and how we shuld vnderstand it The aungell cometh vnto Mary and very gentely saluteth her as a virgine replenished with grace with whome the Lorde is and whiche shuld in tyme comming be blessed aboue al women bicause of those excellent giftes which god woulde giue vnto her And in as much as she was abashed or troubled bycause of his woordes therefore the Angel continueth his wordes and sayth Mary be not afrayde doubtlesse thou hast found grace with God Behold thou shalt cōceiue in thy wombe and beare a sonne and shalt call his name Iesus Here it is necessary that wee consider well two thynges Fyrst that Mary founde so great grace with God Two thynges noted For that which is founde surely it is founde without any merites of any woorkes that went before and so it commeth vnloked for To confirme grace is not to merite or deserue Then if Mary found suche grace afore God I beseche you where are they that say she deserued it And therevpon doo make an Idoll of her settyng it aboue God I can well beare and truely so is it worthy that Mary be praised and exalted as a goodly virgyn and full of grace afore God yea and also to be set furth vnto all christians as a liuely ensample of fayth yet that notwithstādyng suffre her to continue a creature that attayned vnto that dignitee by grace without merites and that neuer desired to be extolled aboue her sonne as ye may wel perceiue by her owne woordes where she sayth in the gospell Whatsoeuer my sonne shall say vnto you that do Iohn 2 Doth not this mooste blessed virgyn Mary in this place sende men from her selfe vnto Christ and vnto his woorde Surely wee confesse that Mary obtayned of God greatter fauour or grace then all other women in that she was full of the holy ghost and the Lorde was with her But nowe it foloweth not of this that I shuld make an Idol of her that we shuld esteme her to be our life swetenes al our hope as doth that cāticle Salue regina but rather it were more right to speake these thinges of Christ whiche sayth I I I am the way the truth life The other thyng that we here thynke worthy to be noted is this We must diligētly way what the Angel sayd vnto Mari. Behold sayd he thou shalt conceiue in thy wombe and beare a sōne For these woordes pertayne vnto the humanitee of Christ whiche in oure tyme is impugned without shame The anabaptists errour of the Anabaptistes For they confesse that he receiued of Mary in her wombe figure forme nutrimentes But this they beleue not that he toke any thyng of fleshe and bloud of Mary But this text teacheth plainly that doubtles Christ fyrst was cōceiued of the holy ghost then by the operacion of the same holy ghost he receiued as euery other childe doth forme figure nourishementes fleshe and bloud of his mother the virgyn Mary and so was borne of her as the article of oure fayth declareth And we by the assistance of Goddes grace shal euer continue in this fayth and confesse it neuer depart frō it though the Anabaptistes waxe neuer so wodde and bable neuer so muche vayne wordes in waste Secondarily in this Gospel is excellētly described the kyngdome of Christe The kingedome of Christe For the Angel sayth And the Lord God shall geue vnto him the seate of Dauid his father and he shall reigne ouer the house of Iacob eternally and there shal be no ende of his kyngdome In these woordes Christ is called the sonne of Dauid I thynke because he was so long before promised to Dauid and that he toke fleshe bloud of Mary Dauids seate whiche was of the seade of Dauid And this seate or maiestie of Dauid whiche should be geuen vnto him is no corporal seate but a spiritual seate For if it were a corporal seat it could not endure for euer but it must needes haue an ende And therfore
the Angel added And his kyngdome shall haue none ende Suche a kyngdome of Christ is also excellently described by the Prophete Esaie in the ix chapiter where among other thynges he sayth thus Esai 9. His imperie shal be dilated or multiplied and peace shal be without end vpoÌ„ the throne of Dauid vpon his kyngdome that he may confirme strengthen it in iustice and iudgement froÌ„ thencefurth and for euermore Marke that suche a peace shal be in the kyngdome of Christe whiche shal not endure for a tyme but for euermore And how could this peace be referred vnto Dauid whiche neither had this peace nor yet could geue it vnto other Furthermore in this kyngdome iustice shal be made strong in iudgement Iudgemente Nowe howe shall this be Where as is no knowlege of synnes there can not folowe the iustice of fayth Therfore that I may come vnto the knowlege of synne and after that by fayth attayn vnto the righteousnes of fayth Christ fyrst causeth me so to be throweÌ„ doune at the preachyng of repentaunce that I shall feale my selfe worthy for my synnes to haue hell and eternal dampnacion But then through the preachyng of free remission of synnes for Christes sake I shal be againe comforted and raysed vp so that in tyme commyng I shall feare nothyng for my synnes but I shal stand stedfast in fayth and wayte for eternal health After this maner is iustice stablished by iudgement in the kyngdome of Christ Vpon this againe it foloweth that this seate of Dauid which here is promised vnto Christ is nothyng els but a spiritual kyngdome of Christ whiche is gouerned and ruled by the scripture of the EuaÌ„gely or gospell Neither can it staÌ„d in any maner other thyng then in spirite and trueth For it can not bee a corporall kyngdome For why these thynges that wee haue nowe spoken of and the corporal kyngdome that Dauid sometyme gouerned differre as farre as heauen and yerth And to speake briefly Christ him selfe in the gospel of Luke concludeth this saiyng The kyngdome of God is within you Luc. 17 Thyrdly wee haue here a noble ensample of true fayth in Mary For although at the fyrst she was abashed at the Angels worde and afterwarde also wondered right sore ExaÌ„ples of fayth in Mari howe she should be the mother of the Lord seyng that she knewe no man Yet now when she heareth that the holy ghost should worke all this in her she gladly committeth her selfe vnto the wylle of God with great mekenes lowlynes and beleueth the Angel whiche God had sent vnto her Wherfore also Elizabeth highly praised this fayth Luc. 1. saiyng Blessed art thou which hast beleued for those thynges shal be accoÌ„plished in thee which were tolde thee from the Lord. Nature of fayth For this is the true nature of fayth which appeareth here in Mary to beleueue the worde to leane vnto the worde and to cleaue vnto the worde yea though that thyng whiche the worde speaketh of can in no wise be compreheÌ„ded by mans reason For why shuld it bee called fayth but that it beleueth thynges inuisible not apparaÌ„t yea incoÌ„preheÌ„sible to maÌ„ Thus did AbrahaÌ„ wheÌ„ coÌ„trary vnto hope he beleued iÌ„to hope For as S. Paul saith He was not weake in faith neither coÌ„sidered his own body dead in maÌ„ner for he was now almost an hundreth yeare old nor the baraine wombe of Sarah He staggered not thorow vnbeliefe at the promise of god but he was stronge in faith and gaue to god the honoure ful certefyed that whatsoeuer god promised he was able to performe it Inlike manner must we do Whensoeuer god speaketh any thing whiche I can not obtaine nor perceiue by my reason or wisedome it becometh me not to dispute by what meanes it maye come to passe but thus muste I saye Behold I am ready the lordes bonde seruaunt and gladly do I meekely submitte my selfe captiue vnto thy woorde althouge I perceiue it not nor can not comprehende it Thus did Mary when the aungell had saide The holy ghost shall come ouer the and the power of the moste highest shall ouershadowe the. c. Marye sayd Beholde the Lordes hande mayden be it done to me accordynge to thy woorde Nowe if yee will doo vnto Marye suche seruice as shall please her beeleue the promise of god as shee beleued it Feare god as Mary feared god liue as shee liued and thou shalt possesse eternall lyfe as Marye doth As Christe promised Who so euer doth the wil of my father that is in heauen he is my brother sister and mother God graunte vs all that wee maye doo well Amen THE PASSION OF OVR Lorde Iesu Christ parted into syxe Sermons The fyrste sermon Mat. 26. Mar. 14 Luce. 22 WHen the eueÌ„ was come he sate doune with the twelue And as they did eate he sayd Verely I saye vnto you that Ioh. 13. one of you shall betraye me And they were exceedinge sorowfull and began euery one of them to saye vnto him Lorde is it I Hee answered and sayde He that dippeth hys hand with me in the dishe the same shall betray me Psal 61 The sonne of man truly goeth as it is written of hym but wo vnto that man by whom the son of man shal be betrayed It had been good for that man yf hee hadde not beene borne Then Iudas which betrayed hym aunswered and sayde Maister is it I He saide vnto hym Thou haste saide Whan they were caryng Iesus tooke breake and whan he had geuen thankes he brake it and gaue it to his disciples and sayde 1 Cor. 9. Luce. 22 Mar 18. Take eate this is my body And he tooke the cuppe and thanked and gaue it them saying Drynke ye all of thys for this is my bloude which is of the new testament that is shedde for many for the remission of sinnes But I say vnto you I wyll not drynke hensforth of thys frute of the vinetree vntyll that daye when I shall drynke it newe with you in my fathers kyngedome Mat. 14 And when they hadde sayde grace they wente oute vnto mount Oliuer THE EXPOSITION WE haue deeâ—ly beloued not with out cause recited vnto you oute of the gospel of Math. the text of the Lords supper that we purpose at this tyme to treat vpon vnto your louing charity For so it see we think it profitable to councel and helpe the weak which about this time ar wont for the more part of a custome to come vnto the coÌ„munion of the lordes supper participat of it and therefore they shall loue and more gladlye desire some briefe instruction in this matter The beginninge of this gospell declareth with how greate humanitie and gentlenes Christ prouoked Iudas vnto repentaunce adding also vnto yt Christs pacience calleeth Iudas to repentaunce that except he did repent that daÌ„nacion in soul and bodye was prophecied to chaunce vnto hym But who tolde
Psalmes of me Furthermore he opened theyr mynde that they should vnderstand the scriptures c. O howe gloriouslye goeth this preachynge of Christe forthe Christe instructeth these plaine men and vnlearned with the holy scripture taken out of the law the prophetes and the psalmes But as the epistle to the Hebrues sayeth Heb. 4. Preachinge is but vaine if it bee not adioyned to faithe therefore Christe also openeth the eyes and vnderstandynge of theyr mynde so that not onlye they maye heare hys woorde but also they maye vnderstande it Oh good preacher O gentle lorde Christe that thus faithfully teacheth his disciple and bringeth them to the knowledge of hys truth The moste best and greatest lorde our god graunt vs this grace The outwarde prechīg and the hollye ghoste must bee togither Apoc. 3. that the same manner maye be among vs in the offire of preching that is that we may with much seueritie and great diligence inculcate thy worde and that Christ may also as dililigentely teache the same worde inwardely by his holy spirite For suerly it is he that hath the key of Dauid wherwith he shutteth and no man openeth hee openeth and no man shutteth And verelye all preaching is vain except Christ do inwardly teach by his holy spirite Nowithstanding I wold no mā should esteeme as a light thinge the dignity of the vocall worde or the word pronounced and spoken takinge occasion of these my woordes so to doo for thys is myne opinion that bothe the woorde and spirite of god muste be ioyned togyther And who shall dare tontemne the woorde that Christe heere ordayneth and commaundeth and also committeth the same to his beeloued Apostels For thus he sayeth furthormore Thus it is written and thus muste Christe suffre and ryse again from the deade the third day to preach in his name penance forgiuenes of synnes among al naciōs c. In the gospell of sainct Ihon this cōmaundement and office of preachyng is more euidētly described For in the same place the Euangelist sayth thus Iho. 20 And Iesus sayd to them As my father hath sēt me euen so I send you likewyse after that he brethed vpon them saiyng Receiue ye the holy ghost Whose synnes soeuer ye shal forgeue they are forgeuen whosesoeuer synnes ye shal retayne they are retayned The administracion of the worde of God Of these wordes it is euident that Christ commytted to them the office or administracion to teache his worde ouer all the vniuersal worlde Nowe if wee adioyne this place of S. Ihon with these wordes of Christ recyted in this gospel euery mā of vnderstandyng may easely perceyue howe this forgeuyng of synnes is done The lawe That is thus Fyrst must penance be preached that is men must be brought by the knowlege of the lawe of God to cōfesse hate and abhorre their synne True penāce For this is it that the deuine scriptures call doyng of penance as wee may see in the Prophete Esaie Esa 55 Let the vngodly sayth he forsake his euil way and the vnrightwise man his ymaginacions and let him returne vnto the Lord and he wyll haue mercy vpō him Returne I say to our God for he is very ready to forgeue And sainct Paule also Ephe 4 describeth it saiyng He that did steale let him steale no more c. Nowe after that men are brought vnto the knowlege of their synnes also to hate them then must be preached vnto them and set before their eyes the merytes of Iesu Christ For to preache remission of synnes in his name The gospel is to ascribe the remission of synnes vnto his passion death and merites And when this is apprehēded and beleued there is forgeuenes of synnes not by him or for his sake that preacheth declareth this but by him and his merytes that hath geuen that commaundement and cōmission to preache remyssion of synnes in his name To whom bee honor and prayse for euer and euer Amen The Gospel on sainct Markes day the Euāgelist you shall fynde after Alhallowen day The gospell on Philyp and Iacob the Apostles day Ihon. 14. Thomas sayth vnto him Lord we knowe not whether thou goest And howe is it possible for vs to knowe the waye Iesus sayth vnto him Ihon. 1 6.8 and .11 I am the way and the trueth and the life No man commeth vnto the father but by me If ye had knowen me ye had knowen my father also And nowe ye knowe him haue seen him Phylyp sayth vnto him Lord shewe vs the father it suffiseth vs Iesus sayth vnto him Haue I been so long tyme with you yet hast thou not knowē me Phylyp he that hath seen me hath seen the father And howe sayest thou then shewe vs the father Beleuest thou not that Iho. 10. I am in the father and the father in me The woordes that I speake vnto you I speake not of my selfe but the father that dwelleth in me is he that doth the workes Beleue me that I am in the father and Iho. 16. the father in me Or t is beleue me for the workes sake Verely verely I saye vnto you he that beleueth on me the workes that I do the same shall he do also and greater workes then these shal he do because I go to my father Ma. 17 and 21. Mar. 11 Luc. 9. Iho. 15 and .16 Iaco. 1. 1. Iho. 3 and .5 And whatsouer ye aske in my name that wyll I do that the father may be glorifyed by the sonne if ye shall aske any thyng in my name I wyll do it THE EXPOSITION Christ armeth his disciples against the slaūder of the crosse OUr Lorde Iesus Christe in that most excellent sermon made vnto his disciples at his last supper among all other his moste godly exhortacions this he principally endeuored himselfe vnto to conserue his disciples frō the slaunder of the crosse and to prepare comfort them against the aduersaries of it that were commyng For he knewe right well the imbecilitee and weakenes not only of his disciples but also of all men in whom his holy gost and spirit is not yet confirmed And now the tyme was present at hand when Christ by his death should glorify the father and returne into his glorye Nowe forasmuche as the Apostles so sore abhorred the crosse rather would that Christe should after the maner of Kynges and prynces of this worlde begynne his kyngdome in Iewry wherein they might as great Lordes and Dukes rule with him therefore Christe would lead them away from suche imaginacions thoughtes vnto the meditacion of eternal glorye wherevnto there is no entraunce but by the crosse Act. 14. And thus he sayth Let not your heart be troubled nor be abashed needes must I suffre the scripture must needes bee fulfylled whiche testifyeth of my death and passion that by it I shal delyuer all men from eternall death I praye you then
why should your heartes be troubled You beleue in God well beleue also in me for though it shal so come to passe that I shal be betrayed to the Iewes I shal suffre be crucifyed and dye yea and furthermore it shal be nedeful that my deuine nature my strength and power be for a tyme hyd secrete vnder the crosse yet neuerthelesse I am in deede God of on and the sam substance with the father wherfore let neuer suche perturbacion in any wyse bee heard of among you for why my crosse shall not come but to the great aduantage and welfare both of you and also of all the worlde For doubtles this is a truth Many maÌ„sions in the fathers kyngdome that in my fathers house there are many mansions wher into he wyl receiue his seruauntes kepe theim also be glorifyed in them Furthermore both you and all the lecte are already predestinate vnto those mansions that is vnto eternall life NotwithstaÌ„diÌ„g as yet those mansioÌ„s are not perfect nor prepared as they must bee But if you wyll knowe howe they must bee prepared and made ready Marke my saiyng It is necessary that by my passion and my death I should fyrst abolishe and take away the kyngdome of death and synne Then that I should go vnto my father and receyue that my kyngdome whiche shall contynue for euer euen for this cause that I may the more better gouerne mayntayne and defend in that my kyngdome all that are my disciples Neither thinke you that I shal take this kyngdom to myne owne commodite onely for truely I wyll returne vnto you by my woorde and holy spirit and I wyl take you vnto my selfe that where I am you also may bee Ma. 10 I wyll not leaue you Orphalynges I loue you more dearlyer then to leaue you among so many Wolfes persecutyng you for my woorde sake onely bee you of a good comfort be nothyng afrayde Neither let this my passion that shal chance seme so great a meruayle vnto you Yea if ye wyl be my disciples knowe you assuredly that you must abyde lyke chance and fortune with me as I abyde Now what nedeth many wordes To go to the father to receyue the kyngdome You haue alredy hearde whether I must go that is vnto my father to receyue there my kyngdome You also know the way vnto my father so that in this matter there nedeth not many woordes Beholde after this maner Christ comforteth his Apostles against the slaunder of the crosse that shuld come and stablysheth them tellyng that his death and passion shuld be the perfect preparyng of those dwellyng places wherinto they should be receiued yea and also that all their saluacion ought to be fyxed in the same his mooste blessed death and passion Weakenesse and ignorance of man Secondarily here are set out two examples that is of the ignorance and weakenes of the Apostles For when Christe had sayd Whether I go you knowe and you knowe the way Sainct Thomas by and by sayd Lorde we knowe not whether thou goest and howe may we knowe the way But if one of these muste bee a lyer truely Thomas shal be the lyer and not Christ For had they not heard Christ often tymes say Mat 20 The sonne of man shal be betrayed to the princes of the priestes and Scribes and they shal coÌ„dempne him to death and deliuer him to the Heathen to be scorned scourged and crucified the thyrd day he shall ryse againe Furthermore were they vtterly ignoraunt of these thynges without knowlege when they sayd Lorde Ihon. 6 vnto whoÌ„ shal we go thou hast the woordes of eternal life and wee do beleue and we haue knowen that thou art the same Christ the sonne of the liuyng God Doubtles wee fynde here in theim a fayth but yet it hath this vnperfectnes that this faith as yet was not coÌ„firmed by the holy ghost nor yet tryed by any persecucion Euen so doth Philip also when Christ sayd If you knewe me doubtles you should knowe my father also c. Philip sayd Lord shewe vs the father and it suffiseth to vs. What meaneth this Would Philyp also then see the father with his corporall eyes or would he none otherwyse holde himselfe contented Suffiseth it not that Christ had sayd before vnto him If you had knowen me surely you should haue knowe my father also Verely in this matter appertainyng to the knowledge of God al men haue one affection neither can they do any other wyse Verely wee are blynde in this cause touchyng God We are blynd in maâ—ters of fayth Ioh. 3. and his honor except we be lightned by the holy gost and coÌ„forted in fayth approued by the crosse For that whiche is borne of the fleshe it is fleshe and it hath annexed and knyt to it selfe incredulitee and ignoraunce as examples through the scripture do euidently proue and as in this gospel also we may see it playnely set furth in thse Apostles Thyrdly wee shal nowe come to the answere geuen vnto the Apostle sainct Thomas whiche also we wyll wey diligeÌ„tly consider for in it is propouÌ„ded vnto vs the excedyng great goodnes mercy of Christ For though as yet thei wer rude ignorant in the matter of fayth yet Christ forsoke them not but in this his godly and most excellent answere so intreateth them that it may very well be perceiued that he desyred nothing so much as to procure their helth to bryng them vnto the knowlege of fayth Nowe what answere gaue he to them Christ is the way I am the way the truth and the life O worthy and excellent sentence worthy to be written eueÌ„ with golden letters in the heartes of all men But it is to be lamented that it hath so long tyme lyen despysed neglected and that so fewe haue in heartes apprehended and vnderstande it Mens wayes I pray you howe many wayes before tymes hath theyr been whereby we haue interprysed to obtayne eternal lyfe Surely I thynke in numerable For loke howe many heades so many wayes were inuented of our awne braynes to come vnto iustice eternal lyfe But these wayes in dede if they were conferred and iudged by the woorde of God were nothyng els but wrong pathes and false wayes out of the true waye whiche led vs not vnto eternal lyfe but to perpetuall condempnacion of death not vnto heauen but vnto hell in dede And these are the wayes that the Wyse man spake of saiyng Pro. 12. The waye of a foole is straight in his owne eyes But what sayth Christ to this Forsoth he sayth that he onely is the waye as he is in very deede and without doubt For by him we haue remission of sinnes righteousnes and eternal health and a free entraunce in vnto the father Neither is any man admytted vnto the fathers presence by any other mediatour or meane but by this Christe onely And he that wyll not
beleue this lette him knowe it assuredly that he shall neuer comme vnto the father neither be partaker of eternal life Lyfe And I beseche you how shal he comme vnto the father that seketh other meanes to comme to him then by Christe Besydes that he rather geueth credence vnto false liyng then to the truth euen that trueth whereof Christe here testifyeth of affirmyng him selfe to be the trueth For I pray you Treuth what are all menne all mennes doctrynes all the studyes and counsels of menne if they bee conferred to Christe and his woordes Truely all lyers and mere lyes are all those thynges that are spoken without the woorde of God as the scripture testifyeth psa 115. Psalme Cxv. Euery manne is a lyar But of the woorde of God the scripture sayth Thy woorde is trueth Nowe if the woorde of God onely bee trueth Ioh 17. psa 118. then it necessarily muste folowe that whatsoeuer menne haue inuented without the worde of God it is lyes mere deceyuable iuglyng Howe can it be but truth seyng the to those that beleue in it Rom. 1. it is the power of God vnto saluacion and eternal health For to beleue the word of God is euen thesame as to beleue Christ For Christ is the same woorde and the woorde was made fleshe Ihon. 1. And to beleue Christe is so excellente and noble a thyng that it taketh away synnes and eternal death and for them geueth righteousnes and eternal life And thus it abydeth true that Christ sayd in this place I am the waye the truth and the life Fourthly consider also what Christe-sayd vnto Philip neither would Christ refuse him because of his imbecilitee or weakenes but rather instructeth him thus Philip he that seeth me seeth my father Philip would see the father Christ is very God but Christ would graue it not only in Philippes heart but also in all other his disciples heartes that he is one thyng and substaunce with the father one God equal with the father in maiestie and glory of a like strength wysedome with him This onely excepte that Christ for our infirmitees sakes to redeme vs was made mā and therefore asmuche as pertayneth to that he is made lesse then the father as it is wrytten in the viii Psalme Psal 8. Thou hast made him a lytle lesse vnder the dignitee of angels c. Philip sayth Christe he that seeth me seeth my father And furthermore I dwel in the father and the father in me Beholde howe earnestly Christ recyteth and bet eth into his disciples his deuine nature and essence with the father also requireth that thei shuld no lesse beleue on him Verely sayth he al that I do or speak I do it not or speake it of my selfe but the father that dwelleth in me he dothe those workes Therfore for the workes sake at the lest beleue me that I am in the father and the father is in me Furthermore Christ highly prayseth this fayth as he most earnestly requyreth it sayth Verely I say vnto you He that beleueth in me the woorkes that I do he also shall do them greatter thynges then these shall he do He shall do greatter thynges then these especially seyng that Christ goeth to the father to receyue his kyngdome and to sende the holy ghost Fayth askyng in the name of Christ obtayneth all thinges I beseche you nowe who date bee so impudent a beast or so styffe necked that he shall dare any thyng at all derogate or minishe the dignitee of fayth seyng that to the beleuer there are made such excellent promises Yea and furthermore here is made a comfortable and excellent promise vnto fayth that is to say that whatsoeuer she wyl aske in the name of Christ shal be geuē her Wherfore shal it be geuē Doubtles that the father may be glorifyed through the sōne And to speake briefely We must thus beleue of Christ that he is of the same essēce of the same power wysedome with the father so that he that beleueth not in Christ that man I say shal neuer come at the father nor at his knowlege For Christ is the way the truth and the life And also noman cōmeth to the father but by Christ as our sauiour Iesus Christe hath testified in many places of his gospel Wherfore that we may come to the knowlege of the father dearly beloued of the Lord let vs diligently apply oure selues to heare the worde of God whereby the true knowlege of Christ is geuē vnto vs. Who knowen and apprehended by faith we may be made parteners and obtayne eternal life Amen The gospel on the Ascencion of our Lord Iesu Christ day Marke 16. AFterwarde he appeared vnto the eleuen as they fat at meate and cast in their teth their vnbeleife and hardnes of heart because they beleued not theim whiche had seen that he was rysen agayne from the dead And he sayd vnto them Mat. 28 Go ye into all the worlde and preache the gospell to all creatures he that beleueth and is baptised shal be saued But he that beleueth not shal be dampned And those tokens shal folow them that beleue Actu 4.11.20 In my name they shall cast out deuils they ♣ Act. 2 and 19. shall speake with newe tongues they shal Luc. 10 and 18. dryue awaye serpentes And if they drynke any deadly thyng it shal not hurt them They shall lay theyr handes on the sycke and they shal recouer So then when the Lorde had spoken vnto them ♣ Lu. 24 Actu 1. he was receiued into heauen and is on the right hande of God And they went furth and preached euery where the Lord workyng with them * Heb. 2 and confirmyng the worde with myracles folowyng THE EXPOSITION SEyng that al thynges in the deuine scriptures ought well to be considered wayed this may not be ouerpassed but must diligently be noted and considered that the Euangelist S. Marke in this place where he descrybeth the ascēcion of our Lord Iesu Christ wherein also lyke at in his passion and resurrection consysteth our whole iustificacion maketh mencion of that synne for the which our Lord Iesus Christe so often before he ascended into heauen rebuked his disciples namely of theyr incredulitee and vnbelief Surely it must needes be that this is an heauye and great synne yea it is to bee estemed and thought a verye spryng welle fountayn of all mischiefe seyng that our sauiour Christ euen nowe when he would departe go to his heauenly father rebuketh it so earnestly in his Apostles For thus sayth the Euangelist At the last as the eleuen sat at the table he shewed himselfe vnto theim and rebuked their vnbeleife and hardnes of heart because they beleued not them whiche had seen him rysen Here you heare what synne this was namely Incredulitee And I pray you Vnbeleife is the spryng of all sin who is so shamelesse to
our workes he will make vs righteous godly and blessed so that we beyng delyuered from the handes of our enemies may serue him all the dayes of oure lyfe not in outwarde ceremonyes and seruices as in tymes past but in holynes and righteousnes that is accepted before him He requyreth the heart he asketh faith he wil be worshipped in spirite and truth and will not be fylled with outwarde woorkes that lacke faith as men haue done in times past Thus you see that Zacharias by the holy ghost acknowledgeth the grace of the gospell that shoulde come therfore he praiseth and glorifieth god as one ascertayned that by this grace we al shal be saued The lorde our god gyue vs grace bothe that wee maye know it and also that for it we may giue thanks to god our father and glorifie him for euer Amen The gospell on sainct Peter and Paules daye Math. 16. WHē Iesus came into the coasts of the cytye whych is called Cesarea Philippi he asked hys disciples saying Mar. 8. Luc. 9. Who do men say that I the sonne of man am They say Some saye thou art Iohn Baptist some Helias some Hieremias or one of the numbre of the prophetes He sayeth vnto theym But whom saye yee that I am Simon Peter answered and sayde Luce. 9. Iohn 6 Thou arte Christe the sonne of the lyuyng god And Iesus answered sayde vnto him Happy art thou Simon the sonne of Ionas for flesh and bloud hath not opened that vnto the Iohn 6 but my father which is in heauen And I saye also vnto the that thou art Peter and vpon thys rocke 1 Co. 10. Esa 28. I wyll buyld my congregacion And the gates of hell shall not preuayle agaynst it And wyll giue vnto the the keyes of the kyngedome of heauen and * mat 18 what so euer thou byndest in earthe shall bee bounde in heauen and what so euer thou losest in earth shall be loed in heauen THE EXPOSITION The cōfession of the Apostles WE haue fyrst set forth in this gospel that excellent confession of S. Peter and the other Apostels wherein they confesse that hee is Christe the sonne of the lyuynge god This confession is so excellente and noble yea and so christian that wee dare boldlye saye that where this confession is not doubteles there is no saluacion at all as the Apostell Saynte Paule witnesseth Rom. saying The hearte beleueth vnto righteousnes and the mouthe confesseth vnto saluacion Fyrste CHRIST asketh what opinyon the people had of hym and whome they sayde he was The Apostels aunswered him Some saye thou arte Iohn the Baptist some saye Helias some Hieremias or one of the prophetes Christe was not ignoraunte what was spoken of him and also he knewe it better then the apostels could tell him that where the gospell is preached there muste nedes arise manye lyes whiche are imagined not only against the truth but also against them the preach the truthe whereout it chaunceth often times that the worlde rageth and waxeth woode with them Therfore nedes must it be that Christ aposing his disciples sought some other thinge at his apostels that is to sai their cōfession of faith as ye shal hear For thus he saith But whome say you that I am Thē answered Petre in the name of them al The fayth of the Apostels Thou art the same Christ the son of the liuyng god Considre inwardly this confession thou shalt see that the faith of al the Apostels was a true and a righte faith excepte that as yet it was not confirmed with the crosse and that yet the holy ghost was not come vpon them Fyrst of all they confesse that he is the same Christ that is to saye the same anointed and capitaine whom god had longe before promised Esai 55 to theyr fathers and whome they hadde so long time looked for that doubtles he shuld come and fulfyll all suche thinges as the holy scriptures hadde prophecied of Furthermore also they confesse that he is Christe sonne of the lyuing god sente into this worlde that by hys meryte passion and deathe all menne myghte bee made good righteous and blessed And thus as it is in dead conueniente to do they confesse the same one Christ to be both god and man For as concernyng his humane nature hee is the sonne of Dauyd annoynted of the father kinge and Prieste and that after the order of Melchisedech and God hathe gyuen vnto him the seate of Dauid that is the spirituall kyngedome whyche is admynistred by the spyryte that hee maye sytte vppon it eternallye But as concernynge his godheade he is the sonne of the liuing god one in substance essence or being and maiestye with the father so that neither mai the father bee separate from the son nor the sonne from the father as sainct Paule sayth Collo 2 In Christ dwelleth all fulnesse of the godhead corporally Nowe whosoeuer with suche fayth after this maner as the Apostles here dyd confesseth Christe without doubt he shall also with the Apostles be made partaker of eternal saluacion as Christ here sayth vnto Peter like as to al his disciples Blessed art thou Symon the sonne of Iona c. Secondarily we see in this gospel that this confession commeth not of oure strengthes but by the reuelacion of God For assone as Peter had in the name of them all declared what opinion thei had of him Fleshe bloud in scripture by and by Christe sayd Fleshe and bloud hath not opened it to thee but my father which is heauē Shal then our fleshe that is reason wyt prudence freewyll and the strengthes of man bee of no value in matter of our iustificacion confessyng of God Surely nothing For without doubt here nothyng is of value but mere grace and mercy Nowe if it be grace than I beleue that I may do good woorkes that I can confesse Christ as the Apostles do in this place nedes must I let flesh contynue as fleshe and bloud as bloud so the inasmuche as partayneth vnto our saluacion the flesh not only can do nothing but also it can do nothyng but synne as S. Ihon the Euangelist sayth Ihon. 1 As many as receiue him he gaue them power to be made the sōnes of God to those that beleue in his name which are not borne of bloudes nor of the will of the fleshe nor of the will of mā but they are borne of God Doth not the Euāgelist here cleane refuse reiect in matter of iustificaciō al together that is borne of bloudes or of the wyl of fleshe or of the wylle of man Euen so it is necessary that we consider here in this place the cōfession of Peter and the other Apostles that it came not of their reason wysedome or frewyll For surely Christ would in this worde dryue backe make blunt ouerthrow our presumpcion and meke that pride that is borne in vs that we shuld
continually therfore is it nedeful that we may haue contynually remission of synnes in the Churche of Christ and the christian ought to knowe that these wordes Thy synnes are forgeuen thee are wordes for all tymes that neuer shal be disanulled but contynue for euer Thyrdly Hypocrites alwayes murmur against God this gospel cōtaineth the grudgynges of the Phariseys against Christ whiche ryse vpon this occasion that Christ receyued the synful womā and forgaue her all her synnes The cheife of theim was Symon whiche sayd wtin himselfe If he were a Prophete surely he should knowe who and what woman it is that toucheth him for she is a synner Of these cogitacions a man may perceyue what is the nature of hypocrisy Nowe this is the nature of hypocrisy Nowe this is the nature of hypocrites to esteme them selues highly to boast crake theyr owne merytes to set vp their owne righteousnes to contempne all other as we may see in many examples of the holy gospell And doubtles this hypocrisy is a thyng borne within all menne yea so soore rooted that it can not bee plucked out tyll the holy ghost come newe create that olde Adam makyng him a newe creature ◠9. as Esaias sayth For all they are wicked and hypocrites and all their mouthes haue spokē foly But Christ in this place could not ouerpasse it but he telleth Symon his hypocrisye Thou sayeth he gauest me not water for my feete as the custome is of this countrey when I came into thy house thou gauest me no kysse thou enbalmedst not my head with oyle But this synner hath done al this yea that with suche diligence that I can not cast her from me for it is done of fayth and loue Thou lothest her as a synner but I for the faythe 's sake that she hath in me do receyue her as a doughter and inheritour of God And thoughe before tymes her sinnes were great Fayth makes vs children of God yet nowe is the loue greater that she hath to me By like maner Christ stopped the mouthes of the other Phariseys that sat at meate with him so that they sayd within theim selfes What is this he that also forgeueth sinnes For Christ by by addeth to this Thy fayth hath made the safe go thy way in peace As who sayth You wonder are offended that I am not offended toward this poore woman but knowe you that I not onely wyll receyue her but also wyll make her more righteous then you are For why she beleueth in me and setteth her whole fayth vpō me Therfore wyll I forgeue her all her synnes obtayne her peace in conscience afore God that she shall nomore be accused for her synnes How thynke you sounded these wordes in the Iewes eares Yet were they made neuer the better by these wordes They were hypocrites hypocrytes they continued euen as we all shuld do if the holy spirit of God bryng vs not frō our hypocrisy vnto his truth God through Christ graunt that we may attaine vnto it Amen The gospel on sainct Iames day the Apostle Mathew 20. THen came to him the mother of zebedes children with her sōnes Mar. 10 worshippyng him desiryng a certaine thyng of him And he sayth vnto her What wylt thou She sayd vnto him Graunt that these my two sonnes may sytte the one on thy right hand and the other on the lefte in thy kyndome But Iesus answered sayd Ye wote not what ye aske Are ye able to drynke of the cuppe that I shal drinke of and to be baptised with the baptisme that I am baptised with They say vnto him we are He sayd vnto them Ye shal drinke in dede of my cuppe and be baptised with the baptisme that I am baptised with But to syt on my right hand and on my left is not myne to geue But it shall chaunce vnto them that it is Mat. 25 prepared for of my father THE EXPOSITION FYrst we see here in this gospel the ignorance of the Apostles Iames Ihon whiche had often heard of Christ although thei did not receiue it nor printed it in their memory that Christes kingdome shuld be a spiritual kyngdom euen within them Yea they were yet so ignoraunt that they thought they should without any crosse at all been wholly promoted and made great Lordes and so reigne with Christe accordyng to the pompe and glorye of this worlde But these so fond imaginacions dare they them selues not vtter vnto Christe althoughe they set not a litle by these but moued their mother to go to Christ to proue whether she might obtayn that they desired But what was their request Forsoth that in the kyngdome of Christe whiche they thought a worldely kyngdome one might haue his seate vpō the right hand another vpon the lefte hand and so to enioy the honor of this worlde Here it had been the mothers duetye to bryng her sonnes from this purpose mynde to haue enstructed them muche better But in these matters that appertayne to the kyndome of Christ the mother is as blynde ignorant as her sonnes She would gladly haue had her sonnes promoted and made great men euen as customably many mothers boast the pompe ryches with their children But the kyngdome of Christ is not so ordered to haue in it muche pōpe boasting but as it is a spirituall kyngdome euen so it hath onely a spiritual scepter namely the worde and the holy gospel And nowe this worde is suche a worde that it bringeth with it not a pleasant lyfe but contradiction persecucion 1. Cor. 1 insomuche that S. Paule calleth it the worde of the crosse saiyng The worde of the crosse is to them that perishe folye but to vs that obtayne health it is the power of God If then it be the worde of the crosse how can we haue in the kyngdome of Christe other pleasure pompe or honours of this worlde It is not to be loked for but nedes must wee here suffre by many tribulacions we must entre into the kyngdome of God as sainct Luke testifyeth of Christ also Luc. 24 Esa 53. that he must needes suffre and ryse agayne from the dead so to entre into his glorye But as yet Iames and Ihon vnderstoode not this therefore they iudged it should bee in the kyngdome of Christe as it was in other ciuyl kyngdomes And surely as these Apostles were then ignoraunt of the kyngdome of Christ so doubtles are wee excepte wee bee lightened by the holy ghost Secondarily The presūpcion of man wee haue here also an example of the presumpcion of manne For besydes theyr peticion whiche was against God they dare also saye that they were able to drynke the cuppe whiche the Lorde should drynke and to bee baptised with the baptisme whiche the Lorde should be baptised in What iudge you of this presumpcion Euen so sayd Peter to Christe that he would go with him into
death but the ende shewed that it was but the purpose of a man The cuppe and baptisme of Christ in this place are taken for his passion and persecucion that he suffered as it is also in the Prophete Psal I wyll take to me sayth he the cuppe of saluacion and I wyll call vpon the name of the Lorde Of this baptisme Christ himselfe sayth I must be baptised with a baptisme and what pangues suffre I tyll it be fulfylled To drynke this cuppe and to be baptized with this baptisme is not in euery mans power but there longeth to it an especial connyng But what is that Forsoth the same commyng that is wrought in vs only by the holy ghost For where soeuer he cometh there must it needes be wrought that in tribulaciō they shall haue paciens But on the other part where the holy ghost is not there are men none otherwise mynded than Peter was when he did strike of the Bishops seruauntes eare And truly these disciples whiche at this tyme were thus presumptuous knewe but litle what the crosse and baptism ment But did god therfore cast thē of No forsoth But he beareth theyr weaknesse and suffereth it very gentelye And also promyseth thme that they shall drinke his cup and suffre wyth him many tribulacions so by many tribulacions at the laste enter into the kingdome of heauen and perpetually raygne with hym Therfore if Christe cast not of his disciples The weak ar to be boren with all bicause of their weakenes but beareth with them with all humanitie and gentlenes tyll they might come to the trewe vnderstanding doubtles no more becometh it vs to condemn those that are weake but muche rather it is our deuty to instructe teache them and to bring them vnto better knowledge Thirdly for as much as these disciples required to sit in Christes kingdome that thei estemed to be a temporall raygne one on the ryghte hande and an other vppon the lefte Christe denayeth not his heauenly kingdome to them only shewing to them of whose hande they shall receiue it To sitte at my right hand saith he or at my lefte hand it pertaineth not to me to giue Christe speaketh some times as a mā and somtyme as God but vnto them for whome it is prepared of my father Here note diligently that Christ speaketh sometimes as a man and sometime as god For this is very necessarye to bee obserued and noted if we will at the least vnderstand the scriptures In the gospel of sainct Ihon Christ sayth As the father rayseth vp the dead and geueth life euen so the sonne geueth life to whō he wyll Here Christ maketh himself in all thynges equal with the father Therfore nedes must this place be vnderstand of the godly nature of Christ In this presēt gospel Christ sayth that onely the father and not he geueth to syt on the right hand or on the left Except this be vnderstand of Christes humayne nature I pray you howe shal these two so contrary sentences els agre Wherfore it is very necessary to note diligently as we before admonished when Christ speaketh as mā and whē he speaketh as God And also furthermore note this that vnto the kyngdome of Christ vnto that ioy that is euerlasting none can bryng vs but God only which prepared it for vs from the beginnyng of the worlde This is altogether in his power to geue it vnto whom he wyll Nowe if this power bee all in him where are then oure woorkes where is our vertue righteousnesse or holynes Doubtles we are bound to do good workes ye and to be vertuous righteous holy for Christes wyll is that oure light should shyne before menne to the glory of our heauenly father This is very truth who can deny it But here must wee diligently take hede that vnto our iustificacion no mannes worke or merite be ioyned with al for that cōmeth onely of fayth wherin also the grace goodnes and mercy of God worketh altogether whiche onely is apprehended by fayth And where as this fayth is there is also forgeuenes of synnes righteousnes eternall saluacion is Then folowe good workes as the fruites tokens and argumētes of true fayth But this haue we sufficiently treated vpon before Only the Lord God geue vs grace to perceiue it and retaine it in our heartes Amen The gospel on sainct Bartholomewes day the Apostle Luc. 22. ANd there was a strife among thē whiche of them should seme to bee the greatest And he sayd vnto thē The kinges of nacions raigne ouer them and they that haue authoritee vpō them are called gracious Lordes but ye shall not be so Mat. 20 But he that is greatest among you shal be as the younger And he that is chief shall be as he that doth minister For whether is greatter he that sytteth at meate or he that serueth Is not he that sytteth at meate But I am among you as he that ministreth Ye are they whiche haue bydden with me in my temptacions And I appoint vnto you a kyngdome as my father hath appointed to me that ye may eate and drinke at my table im my kyngdome and Mat. 19 syttee on seates iudgyng the xii tribes of Israel THE EXPOSITION The ignorance of the Apostles THis Gospel againe setteth out to vs an ensample of the ignorance and infirmitie that was in the Apostles And surely a mā might wel meruaile that the Apostles whiche had heard Christ so long yet had obtayned no more vnderstādyng of the spiritual kyngdome of Christ and of spiritual thynges Yea and if we consider at what tyme this strife and contencion was surely the infirmitee of the Apostles shal appeare farre more and greater then if it had chaunced at some other tyme. When then chaunced thys contention By and by after that laste supper wherein Christ had said that his Traytours hand was with him at his table and that the son of man shuld passe as it was writtē of him The which wordes suerly should rather haue stricken the Apostels into feare and made them heuy and pensiue seyng that Christ shewed them with these wordes so openly that he shuld suffre yet begin they to striue whiche of them shuld be highest in reputacion Iho. 13 Didde not Christe a lyttle before tell them that a seruaunt is not greater then his lorde Nowe wher did Christe their lord euer desire great dominiōs of this worlde or the great pompes of it Didde not he flye Iohn 6 when the Iewes woulde haue taken hym and made hym kynge Did not he before shew them Mat. 10 that he would send them as sheepe among wolues When was it euer seene that sheepe bare rule as Emperoures amonge wolues But truth it is although this bee preached tyll menne leesse their voice for wearines yet is fleshe flesh still and so continneth excepte the spyrite of God come to yt and lighten it Iohn 2 1. Co. 15 So that
horriblenes of hell that I might deliuer you from hell yea and I haue purchased for you of God my father that he shall take you for his children soÌ„nes and heyres of the heauenly kyngdome And this is the worde by the whiche man is verely purifyed made cleane if it be receyued by fayth Fyrst who soeuer doth receiue this woorde of the Gospell by fayth he is accoÌ„pted before God for very iust pure and holy and that not for the workes of righteousnes whiche wee doo but onely for Iesus Christ the sonne of God receyued by fayth S. Paule sayth they be made righteous frely by his grace by the redempcion whiche is in Christ Iesu whiche God hath put as attonement maker by fâ—yth his bloud beyng a meane Therfore whosoeuer doth beleue the worde of the gospel of Christ although that synne doth styll remayne in his fleshe yet sinne is not imputed vnto him so that he nowe may be iust before God not with his owne righteousnes but with an others righteousnes that is the righteousnes of Iesu Christe whiche is geuen vnto him by fayth For blessed is that man to whom God doth not impute synne Furthermore whosoeuer receiueth the woorde of the Gospell by faythe whiche is geuen by the holy ghost whiche shal mortifie the remnaÌ„tes of the fleshe The houke is the holy ghost shal so rule synne that it shal not reigne in our mortal bodyes Therfore the holy ghost is the very true houke with the whiche the braunches be purged and that by the woordes of the Gospell Fyrst that by fayth wee may bee accompted before God iust for Christes sake Secondly that the deedes of the fleshe may be mortified the lustes of synne be quenched And although it can not be done in this life that synne wholly might be pulled vp out of the fleshe yet it may bee done through the holy ghost that synne shal be paired away and the fruit of it destroyed so that we shall not walke after the fleshe but after the spirite In conclusion whosoeuer doth receiue the worde of the gospel by fayth he shal be troubled with many afflictions and persecusions in this worlde Christ sayth If they haue persecuted me they shall persecute you And in an other place We must by many tribulacions sayth he entre into the kyngdome of God TribulacioÌ„ and trouble is the houke also Wherfore afflictions are to be accoÌ„pted among those houkes with the whiche the heauenlye father dothe purge his braunches The keper of the vyneyard cutteth away the braunches with an houke not for to hurte theim and so to perishe but that they might bryng plenteously furth fruite Tribulacion is sent and wherfore So God the father sendeth to the godly the crosse and afflictions not that they should perish but that they should be preseuerued To this man is sent a crosse that he should bee admonished of the synne yet remainyng in his fleshe to that man because he should walke in his vocacion least synne should reigne in his fleshe to another that he should be an example for the amendement of other men and so to other for other causes not for this cause that they should vtterly perishe but that they should bee deliuered from perishyng and to attayne eternall health When we bee punished with the crosse and misery wee must go to the vyneyarde wee must call to remembraunce the cuttyng knyfe or houke of the keper of the vineyarde and wee must knowe to what ende they cutte in the vyneyarde and that ende is th ende of affliction which is accustomed to chance to the godly that is to say that they should not bee cast into the fyer and so to peryshe in the flame but that they should bee purged and that as well they might bryng furthe more plentyfully fruite as to bryng furth and increase And that it is euen so that they whiche remayne in the true vynetree whiche is Christe might bee purged or made cleane and bryng furth muche fruite Christe addeth vnto it and sayth Tarrye in me and I in you As the braunche can not beare fruite of him selfe except he tarry in the vynetree c. This is as it were an handsonme conclusion of the fyrst exhortacion I haue sayd that I am the verye true vyne tree I haue sayd that the braunche that taryeth in me shall bryng furth fruite plentifully Therfore I besech you that you would tary in me forasmuche as I do tarye in you and ye shal bryng furth muche fruite But tell me howe shall wee tarye in Christe Do wee tary in him when wee do tary in tradicions and commaundementes of men No truly Christ sayth They worship me in vayne with the commaundementes of men But we tarye in Christ when we tarry in the woorde of Christ by fayth Whosoeuer beleueth in me sayth he kepeth my worde and my father shall loue him we shall come vnto him and make our dwellyng place with him What benefite dothe chaunce to him that taryeth in Christ Fyrst Christ taryeth in him for he sayth Tarye in me I in you What thyng better or more greatter doest thou seke Whosoeuer hath Christ hath all the treasure of heauenly goodnesse Sainct Paule sayth Iesus Christe is made vnto vs from God wisedome righteousnes holynes redemption Therfore whosoeuer hath Christ is made before God iust holy and righteous and is deliuered from all trouble Thyrdly let vs coÌ„sider what fruite the Apostles brought whiche taryed in Christ Although the Apostles a lytle whyle after did forsake Christ by fliyng away from him and deniyng of him yet for all that by and by they dyd repent and they were so ioyneth in couple with Christ that they did alway continue in him Wherfore they brought furth at the fyrst beginnyng muche fruite by preachyng of the gospell of Christ After that they had receyued the gyftes of the holy ghost on Whytsonday they did sprede abrode the Gospell throughout all the worlde gathered together the churche of Christ not onely of the Iewes but also of the Gentiles Sainct Paule sayth that the gospel was preached among all creatures which were vnder heaueÌ„ And againe The gospel hath increased euen through the whole worlde Furthermore besydes many other godlines and good workes they brough furth plentyful fruite in doyng of great miracles which they did in the name of Christ whereby Christ did florishe and the authoritee truth of Gods worde was highly commended They shewed themselues towardes the Magistrates as they ought to doo They loued their neighbours accordyng to the order of charitee Thei gaue not them selues to gluttony and riotous bankettynges or to vncleanes wantonnes Fynally they did aswell priuately as openly leade a godly life and suffereth very muche trouble persecucion for the woorde of God They were tryed by many mockes and stripes They wer cast into prisons and chaynes They suffered much hunger penury at the last they suffered all kynd of persecution
and death and yet they forsoke not their vocation but the more they were persecuted the more stronger did they confesse Christ Wherfore they did the rather optayne with Christ his heauenly kyngdom And this is the fruites which the Apostles brought furth when they did tarye in Christ Euery man hath his owne fruites tariyng in Christ For he that tarryeth in Christ he euen at the fyrst beginnyng bryngeth furth fruite by the callyng and confessyng the name of Christ both by his honest behauiour and with al kindes of godlynes and vertue by obediēce chastitee temperance sobrietie by true biyng and sellyng by other such kyndes of vertues And these be the miracles whiche bee nowe required of the godly And vndoubtedly whosoeuer doth folow these vertues in this world bryngeth furth great miracles There is so great a multitude of vnshamefast menne of gluttons and deceyuers in this corruptible worlde that it is no lesse a miracle to liue among theim iustly chastly shamefastly and soberly then it was in tymes past to make a blynd man to see or els to raise vp a dead man To conclude whosoeuer remayneth in Christ bryngeth furth fruite by sufferaunce and pacience in the crosse in aduersitee and afflictions Let him not forsake his vocacion although he be persecuted but let him rather be encouraged by affliction to maintayne his vocacion that he may openly declare that he knoweth Iesus Christ to be his righteousnes and health What should bee the let but he that remayneth in Christ shal bryng furth much fruite He that doth not tarrye in Christe doth not bryng furth fruite Fourthly let vs well vnderstand that he sayth Without me ye can do nothyng that is ye can not bryng furth any profitable or healthful fruite nor ye can do no good worke that is acceptable to God except ye beleue in me tary by fayth in me What is it to be and to tarrye in Christe Surely it is to beleue Iesus Christ to be borne of the virgin Mary to be very Christ this Christ to be the only propiciatorye and sacrifice for our sinnes whiche hathe made reconciliacion for thee to the father and for whose sake thou art made his son by adoption and heire of the heauenly and celestiall kingedome By this faith thou art accepted for Christs sake of god by this faith thou art accompted afore god as iust by this faith what workes so euer they be that thou doest whether they be of publicke or priuate vocations here we do not speake of sinne which canne not be doone by faithe they be accepted of god not as the honest doynges of Ethnikes but as the true godly workes vnto euerlasting lyfe And here wee muste not thynke that god dothe giue eternall lyfe to the godlye for their merytes sakes but that the godly taketh the righte of etrrnall lyfe by faith for Christes sake Therfore those workes that be done by this faith bee called the fruites of eternall lyfe partely bicause they be done to declare our thankfulnes for that that we haue receiued the right of the kyngdome of heauen and eternall lyfe and partely that they be rewarded with rewardes in the lyfe euerlastynge Who so euer shall bide in Christe that is shall beleue that hee is accepted of God and to be his sonne adoptiue for CHRISTES sake hee what so euer he dothe althoughe it seeme neuer so excellent and pleasaunt pure and holy it profiteth nothinge before god To be short they that do not remaine in Christe are those which know the name of Christ leadeth a wicked lyfe walketh after the fleshe and obeyeth to sinne If Christe doth not tary in him how shall he tary in Christ S. Iohn sayth Hee that saieth I knowe him and doth not keepe his commaundementes is a lyer and there is no truthe in hym And againe Whosoeuer shal say I loue god and shal hate his brother is a lyer And S. Paul saith If there be any man that shall not prouide for his and especiall for his housholde he is worse then an Infidele It is very plaine that those whych leade a wycked lyfe althoughe they boaste themselues of the name of a christian yet for all that they tarye not in Christe What shal be come of those that remain not in Christ Euen verely that thing that belongeth to the vnfrutefull braunches which are in the vine tree Ezec. 16 These beynge cut away frome the vine tree are profitable to no buyldinge as other woode and tymbre is but beynge cast out a dores they wyther and thē be gathered togither and cast into the fier and there be burned And thei are profitable for nothynge els but for to feede the fyer The selfe same thing is to be said of those whyche do not tarry in Christe These serue for none other purpose but euen for to be meate not for temporall fier that consumeth the braunches Mar. 9. 1. Tes ◠Esa 66 but they shal be punished with perpetuall and inextinquible fire and as Esay saith where their worme doth not dye and the fyer goeth neuer out c. Therefore good christian people let vs tarry in Christe and let hys worde abide in vs acknowledging him oure onlye satisfier for our sinnes sauiour and the pacifier of goddes wrathe Fiftly let vs consider and learne out of this gospel that if this his worde dothe tarrye in vs if wee haue a sure and a stronge faith vnto it declaringe our selfe thankfull towarde so worthy a benefactor with our obedience to kepe his commaundementes thus I say if we tary in him his word tary in vs then this promise Ye shall aske what ye will and it shal be done vnto you shal be perfourmed vnto vs Here is nothing excepted either corporal spiritual or heauenly goodes What can a christen mā lacke hauinge this firme and sure promise for he sayeth What so euer ye shal aske Is ther any kind of people vpon earth that hathe so rich and so excellent a promise as a true christian hathe No trewly But let vs not swarue the wordes of Christ are dligently to be consydered and rightly to be vnderstand Christe dothe not simpely saye What so euer yee wyll aske it shall bee doone vnto you But thys sayinge hath hee putte before these woordes If yee abyde in me and my woordes abyde in you wyth the whyche woordes is to bee vnderstande that then shall bee vnto vs what so euer wee wyll and shall aske Therefore hee that wyll and aske those thynges whyche bee contrary vnto Christes wordes and the whych be prohybited by the words of the Lorde he tarieth not in Christ nor the words of Christ abide not in him wherefore this promise pertaineth not to him Iohn in an other place saith This is the truste the whiche we haue in him that if we aske anye thinge after his wyl he heareth vs. God hathe made manifest hys wyll by hys promises and Gospell Therefore those that shall call vppon God and shall
aske annye benefytes of him either corporal or spiritual wee ought to looke into his gospel and promises that we may know of theym what thinges hee wylleth vs to wyll and to aske Of corporall thinges Christ sayth Your heaueÌ„ly father knoweth what nede ye haue of all those things Seke therfore first the kingdome of god his righteousnes and al these things shal be cast vnto you Of spiritual things and heauenly goodnes the gospel of Christ is ful of them As for this thing came Christ specially that al which beleueth in him shuld not perish but haue euerlastiÌ„g life Therfore thou hast here put vnto thee the treasure of al good things which thou doest not wyll onely aske but also thou maist claim if thou doest tarry in Christe and his wordes tarry in the. In conclusion Let vs pray vnto the heauenly father for his grace that he wil graunt vs through his holy spirit that we may acknowledge Christ our sauiour and abide in him Amen The gospell on S. Lukes daye Luce. 10 AFter these thinges the lord apointed other seuenty and two also and sent them twoo two before hym into euery city place whether he him selfe would come Therfore said he vnto them Mat. 9. the haruest is great stut the labourers ar fewe Pray ye therefore the lorde of the haruest to send forth laborers into his haruest Go your wayes Beholde I sende you forthe as sheepe amonge wolues Beare no wallet neither scrippe nor shoes and Mat. 10 salute no man by the waye 4 Re. 4 Mat. 20 Luc. 9. Into what house so euer yee enter fyrst saye Peace be to this house And if the sonne of peace be there your peace shal reste vpon him if not it shal turne to you again And in the same house tarry styll eatyng and drynkyng suche as they geue For the labourer is worthy his rewarde THE EXPOSITION HEre in this Gospel is fyrst to bee noted the earnest and diligent fauor of Christ towardes maÌ„kynd That where as he had sent into Galilee as it appeareth in the chapter which goth before this twelue ambassadours or messingers whom he did call Apostles to preache the kyngdome of God and to confirme thesame preachyng with miracles so when he perceiued the great desyre of the people to heare this his Gospel of the kyngdome of God was goyng from Galile vnto Iury he did chose out of his disciples other .lxxii. to go before him preache two and two together Now therfore let vs heare with what commaundement and prerogatiues they wer seÌ„t to preach The occasioÌ„ why he sent theÌ„ he shewed saiyng The haruest is great but the labourers are fewe Here are fewe wordes but waightie thinges are to be noted in theim Fyrst that those whiche desyre to heare the gospel of Christ are likened vnto the haruest For in husbandry euery thyng hath his tyme and grothe vntil the sedes are rype and ready to be reaped Fyrst the ground is plowed then sowen after the sedes spryng vp into grasse groweth vp vnto stalkes at length the sedes increase and are reaped and caryed into the barnes The husbandry of Christes â—elde In lyke maner doth it chance with the husbandry in Gods felde First Moses with his law did tyl the ground afterwarde the Prophetes didde sowe in the tyme of Iohn the baptist the ayres did apeare last of al when Christ was come and had sent forth hys Apostels came the haruest and the corne was caried into Goddes barne Now for asmuche as the tyme of preachinge of the gospell of Christe is the haruest time let vs see what the corne is that is caried into this barne What the corne is which is broghte together into the barne of god The corne is partly the people whiche thoroughe the preachinge of the gospell are gathered into the barne of Christes churche and partely also those good thinges which men doo gather out of the gospell through faith But what be those is it not suche wheat and barly as the bely is fed with all No suerly but the thinge whiche the faithfull do gather in the haurest of the gospell are spiritual namelye righteousnes before god and men wherof the fyrste is by faith through Christ for the iust lyutth by his owne faith the seconde through obediens and the frutes of faith and laste of all the life euerlasting and heauenly ioye This is that corne whiche is gathered in the haruest of the gospell Greate payne must be taken in husbandrye Secondarilye it is to be noted that as in this temporal haruest nothing is gathered into the barnes without greate sweat and labour for ther must be diligent watch bothe daye and nighte and the heate of the daye muste be tolerated and borne and the handes must be hardened so likewise when ye shall gather the spiritual corne much aduersitie is to be suffered For the more you do labour suffre the more corne yee shall gather into your barnes Wherfore seynge that nowe is the time of our haruest let vs not be idle and slothful but cherefullye let vs take in hand the paines of the haruest for he that doth gather in the heruest saith Salomon is a wise child but he that is slothful in the sommer is a childe of confusion And O thou sluggard go to the Emmet considre her waies learne to be wise She hath no guyde nor ouerseer nor ruler yet in the sommer she prouideth her meate and gathereth her fode togither in the haruest Thirdely Christ saith True preachers are optained of god Pray the lorde of the haruest to send forth laborers into his haruest Wher with is vndoubtedlye signified that the trewe preachers are not shaken as the prouerbe is from the trees but that it is needefull for vs to get them froÌ„ heaueÌ„ with our praiers You wil say peraduenture Shall not we then study and cause our children to be taught in holy scripture shal we only make a coÌ„mon prayer and haue a preacher suddeÌ„ly sent doune from heauen Verely Christe wold haue vs to be diligent in the educatioÌ„ of our youth in the study of his holye scripture For it is the duety both of the Magistrats also of the parents to help prouid that youthe yea that all menne if it bee possible be brought vppe in the study of goddes holye scripture that euerye one maye bee readye to the ministration of the gospell But in so dooynge we muste remembre that it is not oure industrye laboure and studye that prouydeth the true preacher of the Gospell but it is oure heauenly fathers gyfte frome whome commeth euerye good and perfete gyfte And therefore we muste adde vnto our dylygent laboure prayers that god will vouchesafe to geue the increase that he wyll illuminate those that we haue brought vp in learnyng and now haue called to the ministery of the church with his holy ghost that they may sincerely preach the
in this gospel that when his worde is bothe harde and receaued and so therewith the sowle feede that he likewise will giue the necessaryes for the body But marke this that Christe feedeth and norisheth vs here by a meane For he saith vnto Peter Lanche out into the deepe and lette slyppe your nettes and make a draught as thoughe he wolde saye I will feed you and geue you that you lacke but euerye manne shall do the thinge that he is called vnto that is they shall laboure Gene. 3. For if you laboure Labour and put youre confidence in me I wyll see that your laborure shall not be loste And this considereth Peter saiynge Maister wee haue laboured all the night and gatte nothinge but at thy word I will lose forthe the nette Whoe dothe not perceiue in these wordes of Peter that all oure counsailes thoughtes and all oure merites what so euer wee intende for to dooe or leaue are all in vaine and to none effecte excepte that they be taken in hande and begonne in the name of god For before they had laboured all the night and toke nothing And that happened vpon theim which ys written in the psalme where the prophete saith Psa 126 It is but lost laboure that ye rise vp earlye and take no reste but eate the breaded of care fulnes For loke to whome it pleaseth the lorde he geueth yt in sleepe But when Christe saide Lette slyppe your nettes and the disciples regarded not their owne labour but hauing respecte to the worde of Christe then tooke they a greate multitude in so muche that they were fayne to call to their felows which were in an other ship for helpe and filled bothe the shippes full Deut. 4. Whoe wolde not nowe beleue Christe whiche not all only wyll but can helpe vs Therfore beleue nowe and he will see that thou shalte lacke nothinge nother for body nor sowle As touchinge thy soule he wyll keepe it by his worde and thy body with corporall meates and norishinges which thinge thou mayst euidently perceaue by this miracle To this pertayneth that Paule saieth to Timothe 1 Tim. 6 Godlynes is profitable vnto all thinges as a thinge whiche hathe promises of the life that is nowe and of the lyfe that is to come And Christe sayeth in the gospell of Mathewe Mat. 6. Seeke yee fyrste the kyngedome of heauen and the righteousnesse therof so shall all these thynges bee mynystred vnto you The callynge of the apostels Thyrdelye Peter was not allonly here comforted whiche for simplenes ignoraunce or feare bad Christe departe from him bicause he was a sinner but also the other likewise whiche were called to the apostolicall office For Christe sayed Feare not as thoughe he wold saye When a man feeleth and knoweledgeth hys synne there shulde he not flye frome me but runne to me forasmuche as I am come into the worlde for sinners For they that be hole Mat. 9. neede no physicion but the sycke Wherefore my Peter take heede that thou biddest me not go frome the but to tarye with the. For I am no tyraunte whiche for cruelnesse kyll and destroye men but with mercye and goodnes I wyll alure mē vnto me and truly I will not allonly forgiue you and pardon you your offēces for bicause you knowledg them but also I wyl make you fishers of menne that hereafter ye shal become myne apostels disciples And likewise as hitherto ye haue taken fyshe with bodely nettes so ye shal hereafter get take mē with spirituall nettes out of the stormie sea of this worlde and bringe them into my kingedome And Christ hath here respect to the prophecie of Ieremy where he saith Ier. 16. Behold I wil send out many fishers to take them Mat. 13 And in the gospel of S. Mathew we haue that the gospel is compared to a nette caste into the sea wherewith are taken al manner of fishes And likewise as Christ comforteth here Peter with the other bicause they wer abashed and afrayed and were comforted so we shall learne hereoute howe a sinner can get no consolacion and comforte by nothinge but all only by Christ Also by the calling of Peter Iames Iohn we learn that no mā oughte to thrust himselfe into the office of a precher except he be called For those thre apostles were before in the common callyng which euery man is called vnto That is Gen. 3. that in the sweate of theyr face they shulde eate theyr breade And therein lyke good and symple menne they wolde haue remayned yf they hadde not beene otherwise called Fourthly we haue in this gospel The power and strength of the gospell The obedience of the apostels what strength and vertue the worde of Christe hathe and also the obedyence of the aforesayde Apostels For as soone as Christe hadde sayde Frome hence forthe ye shal be fysshers of men incontinent when they hadde brought theyr shyppes to lande they forsoke al and folowed him Here wee muste needes graunte that Christe dydde not speake yt allonlye in theyr eares but also in theyr hartes for else howe shulde they haue so soone folowed hym For it is not so lyghte a matter nor so easy to forsake father and mother lande house and money that a manne canne dooe it of his owne selfe It is the worke of the hollye ghoste Ioh. 6. and cometh not of the fleshe Wherefore seeinge that the wordes of Christe are spiryte and lyfe yee maye well perceaue this callynge not to haue sounde alonly in the eares of the apostels but also in their hartes or else they wolde not haue forsaken their parentes wyues and children so lightly and haue takē Christ for their sauioure and Lorde To forsake all But what is that to forsake all thinges It is none other thinge but so to be affectioned that gladly whensoeuer god wil a man be ready to forsake wife and children father and mother and all that in the worlde is and to folowe Christe Remembre also that the folowing of Christe consisteth not alwaies in the outewarde worke but moste chieflye in the harte For wee see many christian menne that do abide and lyue styll with their wiues and children whiche are not called to folowe Christe as the Apostels were and yet natwithstandinge are so mynded that at all tymes they bee readye and willynge when it shall please God to forsake al nother suffre them by no meanes to bee called frome the acknowledging and confessynge of the gospell and the righteousnes thereof whiche is in Christe Iesu whiche also folow Christ as well as those apostels did But they that be not called there vnto to forsake wyfe and children go run ouer all the wide world to be a charg a burthen to other men as do the Anabaptistes 2. Cor. ◠may be counted rather to be folowers of the diuell then of Christe oure sauioure To whom with the father and the holly
ghost be all praise and honoure Amen The gospell on the sixte sondaye after trinitye sonday Math. 5. FOr I saye vnto you Except your rightousnes excede the rightousnes of the Scribes and Phariseis ye can not enter into the kyngedome of heauen Ye haue hard that it was sayd vnto thē of olde tyme Exo. 20 Leu. 18. Deut. 5. Thou shalt not kill whosoeuer kylleth shal be in daunger of iudgmēt But I saye vnto you that whosoeuer ys angry with hys brother vnaduisedly shal be in daunger of iudgmēt And whosoeuer sayth vnto hys brother Racha shal be in daūger of a counsayle But whosoeuer sayth Thou foole shal be in daunger of hell fyer Therefore yf thou offerest thy gifte at the aultare and ther remēbrest that thy brother hath ought against the leaue there thyne offerynge before the aultare Iob. 42 and go thy waye fyrste and be reconcyled to thy brother and than come and offre thy gyfte THE EXPOSITION FOrasmuche as oure lorde Iesus Christe deuideth his righteousnes frō the righteousnes of the scribes and phariseis Two rightousnesses The rightousnes of workes it is to be noted that ther is two righteousnesses that is to say the righteousnes of workes and the righteousnes of fayth The righteousnes of works is when I intende and go aboute to do workes withoute fayth in Christ thinking that by suche outward workes the law is fulfilled And suche righteousnes did the Iewes vse for the moste party and in especiall the scribes and phariseis For the flesh wherin is graft hipocrisye is so affectioned and of suche nature that nothinge can please yt so excellentlye as the outward shine of workes and it canne haue none other iudgemente herein then that suche workes are acceptable before god and that the same are rewarded with euerlasting life Hereof commeth this damnable and detestable truste in workes with the whiche the holye prophetes haue so warred and foughten Esai 1. and. 19 and especiall Esaias complaininge on the Iewes bicause that they did worshippe the works of their owne handes And in an other place he saith This people draweth nigh me with their mouth and praiseth me highely with their lyppes where as their harte neuertheles is farre frome me But how doth Christ lyke this righteousnes Truly he thrusteth it into the deep pit of hell in so much that hee denieth his disciples the entringe into the kingedome of heauen excepte theyr righteousnes excede the rightousnes of the scribes and pharises How could this rightousnes of the Iewes be more contemptuously depressed If our spiritual men in tyme paste and so likewise nowe a dayes were and had beene so iudged and condemned vnto hell for their hypocrisy good lord I thinke for very pure angre they wolde spewe out tier But the spirite of Christe which is sent to rebuke the world of this in credulity setteth little by their threatnynges and angre Righteousnes of fayth The righteousnes of faith is when I hope and truste in Christ and not in workes but in such wise that I open and declare my selfe in the meane-while to haue this truste and confidence throughe fulfilling of his cōmaundementes good workes And suche righteousnes is the worke of the spirite and can not be comprehēded nor vnderstand of the flesh And forbicause she geueth god his honour looketh and trusteth allonly in his grace and mercy whiche is giuen vs in and by Christe therefore she pleaseth and is so acceptable before god that she is suer to haue euerlastinge life Good workes Marke that this inwarde righteousnes canne in no wise consiste or be without charity and good workes and withoute an honeste lyfe or conuersacion For it is the same good seede that fel in the good ground brought forth muche frute Againe contrary wise the outewarde righteousnes as a worke of the fleshe may be done without the righteousnes of faythe as we see in the phariseis Mat. 24 whiche be likened vnto painted sepulchres that apeare beutyfull outward with in are full of deade mens bones and filthines But thou wilte say vnto me Doth not Christe himselfe here call the righteousnes of the phariseis a righteousnes Yes Act. 10. but bicause god hathe not respecte of persones that is he careth not so much for the outwarde shininge of thinges as he dothe require the harte faith and spirite therfore he attributeth and giueth euerlastinge lyfe vnto the inwarde righteousnes forasmuche as the same neuer seeketh nothing so muche as the glorye of Christe And to the hipocrisye of the phariseis he hathe assured euerlasting damnacion Secondarily Christ proueth by a declaracion of a cōmaundemēt takē out of the law that the exterior outward rightousnes is not acceptable nor of valu before god wtout we haue ioyned therūto the inward rightousnes which procedeth from the harte Yee haue harde saith he how it was saide to theim of olde tyme Thou shalte not kill for whosoeuer killeth shal be in daunger of iudgement But I saye vnto you Whosoeuer is angry with his brother is in daunger of iudgement c. Likewise also Saint Paule saith Rom. 7 The law is spirituall that is the lawe cannot be fulfilled excepte the spirite faith and the harte be ioyned with the outwarde workes seynge that the lawe requireth not allonly the outward fashion but also the affection of the harte Therfore Christe in this commaunde mente that pertayneth to man slaughter maketh foure degrees wherein hee counteth giltye not allonly those that kyll and slaye with the swearde but also all them that with thought and worde sinne against their neighboure Anger The firste degree is the anger of the harte which Christe doth lyken vnto the outwarde worke of man slaughter And forasmuche as this angre is grafte in euery one of vs no man canne kepe this cōmaundement and precept except he be new borne againe through the spirit The second degre is Racha Racha by which worde is signified tokens of wrathe and hatred that is when I beholde my brother wyth a lowrynge and a grimme countinaunce or passynge by do disdaine to speake familiarlye vnto him And those outwarde misfashioned manners dooe condemne euen as muche as the deede it selfe The thirde degree is if I call my brother Foole Foole. By whiche worde is signified and vnderstande all manner of opprobrious and ignominious wordes and those wordes yf they come oute of rancoure and malyce they condempne me as well as man slaughter But it is possible also that such iniurious wordes ofte times procede of a faithful hart as we see that the pharise is were called fooles often tymes of Christe Mat 14 Manne slaughter and that is nother hurtefull nor damnable The fourth degre is man slaughter euen committed with the deede that is when I not being contente with mine iniurious and opprobrious words and straunge vncorteous countenaūce but go farther to handstrokes with my hande as did Cain I kil my neighbour