and set hym on hys owne beaste and broughte hym to a cōmon ynne made prouision for hym And on the morowe when he departed he toke out two pence and gaue them to the hoste and sayd vnto him Take cure of hym and what so euer thou spēdest more whē I come againe I wyll recompence the. Whiche now of these thre thynkest thou was neighboure vnto hym that tell amongest the theues And he sayd He that shewed mercy on hym Then sayd Iesus vnto him Go and do lykewise THE EXPOSITION Whithe apostels were called blesed IN the beginning of this gospell we see howe the Apostles were pronounced and declared blessed And though at that tyme yt was allonly spoken to thappostels yet notwithstanding yt is vniuersally spoken vnto all the worlde And for as much as they be so counted let vs therfore serch out the cause why He saith on this wise Blessed at the eyes which see that ye se Thoughe Christ speaketh here simply of his person his office and myracles yet notwithstanding yf we wyl esteme count blessed the apostels and those that saw Christe that is knew Christe so is it very needfull necessary that thei haue the inward sight of the hart which is faith For what had profited them the outward bodelye seing of Christ if thei had not had in likewise the inward seing For if the outward seing might haue attained gotten saluaciō so had Pilate Annas Caiphas and Herode bene saued forasmuche as they both saw Christ with their bodely eyen also spoke with him It saueth nor helpeth no more a man to se Christe with hys bodely eyen then it did the Iewes their boasting in their father Abraham Ioh. 8. Here be requiered greater things But which ar they A pure hart that beleueth the worde of god and Christ the truth and the same Messias that was promised vnto vs and also to beleue and knowledg him the sauioure of the worlde And suche faith and confession hadde the apostles when the holye ghoste was not yet openly giuen but hidde For Christ asking theym Wyll ye also go awaye Ioh. 6. Peter answered in the name of theim all Lord to whom shuld we go thou haste the worde of euerlasting lyfe and we beleue and know that thou arte Christ the son of the liuing god Doth not this seeme vnto the an excellēt glorious confessiō which confessiō pleased Christ so highly that he said Blessed art thou Symō Bar Iona for flesh bloud hath not reueled this thing vnto the but my father that is in heauē Wherout it is euidēt that the apostels saw not Christ allōly with their bodely fleshly eien but also saw hī spiritualli wherby they gat obtained blessednes In that thei sawe Christ they ar to be preferred before kinges prophetes forbicause they knewe Christe not only through his word but also they saw his personage and myracles and were a lyue at that tyme in the which his diuine and godly grace through the gospell was diclared vnto the world For Abraham desyered to see this day and saw it in spirite and reioysed therein Iohn 8. But he could not come therevnto to see him bodely And bicause we in these dayes can not see Christ bodely to be conuersaunte amongest vs to preache and to do miracles to eate and drink amongest vs let vs therefore indeuour our cogitacions and thoughts to se and know him spiritually And in so doyng the sayīg of Christ vnto Thomas shall be perfurmed in vs wher he saieth Blessed at they that see not Ioh. 20. and yet beleue Secondarely when Christe had pronounced his disciples blessed for their faithe sake beholde there stode vp a scribe and tempted him and sayde Maister what muste I do to inherite euerlastinge lyfe In the which properly is discribed vnto vs the nature of hipocrisy For hipocrites euer treate of works yea they truste in works and therfore euer they bee speaking of theim Doth yt not seeme vnto the a folishe thinge to dispute of the frutest before the tree be planted What preuayleth it to know what is written and commaunded in the law If I know not how to fulfyl it For that knowledge dothe not alōly not preuaile but also worketh angre wrath accordyng to the sayinge of S. Paule Rom. 4 Wherefore it is necessary for theim that desier to be saued to in quiernot only what manner of work they shuld do but howe and when the lawe is fulfilled For the lawe is spirituall Rom. 5. as S. Paule writeth to the Romaines And if the lawe then be spiritual so can it not be fulfilled with outwarde workes which haue outwardely a shine but it is necessary that it bee fulfilled in the spirite and inward affection Furthermore for as muche as the spirite and the affection pertaine necessarily to the fulfilling of the lawe to what purpose is this questiō of the scribe Yet thou shalte note that he answered bothe wisely and truly to that questiō that Christ obiected against him In the lawe is written Thou shalte loue thy lorde god with all thy harte with all thy sowle with all thy strength with all thy mind and thy neighbour as thy selfe This only wanted and lacked whiche Christ bringeth in Do this saith he thou shalte lyue And forbicause he didde not enquire by what meanes or how that same mighte be fulfilled it appeareth thereby that he was one of those scribes that iustified himselfe and so styll remayned And though he of presumption pryde which euer doth folowe hipocrisy enquired no more of that thinge that he cōmoned of yet must not we leaue ther but are bounde to knowe what is the lawe and what it worketh and what the gospell is and what it bringeth to passe The lawe The lawe is a doctrine that teacheth me what I am bound to do and to eschewe and vndoubtedly the effecte thereof is nothing else then that it sheweth vs our offences and our sinne For whersoeuer the lawe is preached there I do heare what thinge I am bounde to do and to leaue but in dede I perceiue that of myne owne power I can not do nor bringe to passe that thinge that is commaunded me to do by that meanes meeked and brought low I come to the knowledg of my corrupte nature syn Also I find that wtout the holy ghost I can not fulfyl the law Hereto then pertaineth the gospell The gospell that glad ioyfull tidings of Christ which declareth sheweth me how that my sinnes be forgiuē me through Christ which gospel brīgeth with him the holy ghost a working faith in me so that now I shal fulfil the law not by coaccion but willynglye But this scribe careth not for these thīgs Mat. 7. wherfore Christ wold not cast that which was holy vnto dogs Thirdely when this scribe iustifieng him selfe asked Christ who was his neighbour Christ by a symilitude layeth it
thinke that vnaduisedlye or by chaunce it might so be but rather for that cause that we shulde learne thereby that none of vs do intermedle or take vpoÌ„ vs the office of a preacher but he that is of God by lawefull meanes called thereto For the fruicte of this calling is that the worde of God be purely sincerely delyuered out as thou maiest se in Aaron Esaias Christe the Apostels and other faithfull ministers Howe often times doth Christ in the 5. Iohn 5. 6. and all other chapters of S. Iohn say Rom. 1. that he is sent from the father of heauen As we do also se in S. Paule wher he nameth him selfe the seruauÌ„t of Iesu Christ the Apostell but yet called And in contrary wise it is greate hurte and dammage amongest christian meÌ„ whan a minister not called wyll take vpon hym to declare the gospell Ier. 25. Where as the calling is false not of God there must nedes the doctrine be wronge out of course And of this thing thou hast a dredfull example in the religious persones of our time that lyue vnder the dominioÌ„ of the bishop of Rome Thei came in at the wiÌ„dowes back dores and therfore as S. Iohn saith in the 10. Ioh. 10 chap thes be theues spoilers And likewise doth not S. Paul in the Actes of the apostels speak of the same Act 10. saieÌ„g And amoÌ„gst your selues shal rise such as shal speak peruersly decline froÌ„ the right trade Here thou hast that diuelish calling of theÌ„ that teach not the right way Thou seest the fruites of this manner of callynge But Iohn that he might shewe his callynge to bee of God saide For they loked for an answere I am the voice of one that cryeth in wildernes c. As though he shulde say Ye knowe by the prophet Esay Esa 40 that one shall come before Messias to prepare his way And ye can not be ignoraunt in that that he that shal come in that place shal be called the voice of one that crieth in the wildernes Euen the verye same voyce am I. And for that cause am I sent froÌ„ God nor of my selfe do I anye thinge that I doo Nowe euen as the minister sente from God muste preache the worde of God accordinge to the example of S. Iohn so likewise muste he bee receyued and taken in the steede of God Fleshe Thirdely wee maye see in this gospell what â—he fleshe may doo that is not renewed by the spirite of God I cal the fleshe the hole nature of man which of him selfe bringeth forth none other fruictes then synne Iohn 3 as scripture saieth in the 3. chapter of Iohn That that is conceiued and borne of fleshe is flesh Of this thinge thou haste heere a goodly example There came to Iohn that passed all other of the Iewes in learnynge and behauioure and they had herde who sente him to preach and baptise and that of the prophete that with them was chiefest yet dyd they not vnderstande S. Iohn Whereby thou mayst perceyue that the knowledg of God and Christe oure sauioure commeth not throughe oure power and strength but by the spirite of Christe It is the gifte of God leste any man shoulde glory thereof in him selfe Thy wisedome is very foolishe before God for so scripture sayeth I wyll destroye the wisedome of the wise 1. Cor ... and cast away the vnderstandyng of the prudent If than nother wisemeÌ„ holy men preests nor leuites without the spirite of our lorde Iesu Christe canne attayne to the worde of God doughteles neither canst thou not without the grace of God be broght to beleue Fourthly S. Iohn putteth a difference betwene his baptisme the baptisme of Christ wheÌ„ he saith I baptise in water and preach penauÌ„ce The difference betwene the baptime of Iohn the baptime of Christe But Christ doth not only paptise in water but also forgeueth syn sendeth the holy ghost Mark here that S. Iohn putteth no differeÌ„ce betwen yâ— outward signe of water that he ministreth the same that Christ vseth The exteriour signe both of Christe and S. Iohn is al one for S. Iohn preacheth the worde of God and baptiseth with water as also the Apostels doo Iohn 3. But S. Iohn maketh a distinction betwene his persone and office The office of Christe and the office and person of Christe For Christ as is saide before besydes that that he preacheth and baptiseth doth also by his owne power forgeue synnes and send the holy ghoste that shal lighten and renewe our hartê which Iohn cannot doo but by his misterye And this is the cause whye he doth so greatlye commende and prayse Christe for that he is the very lambe of God that takethe awaye the synne of the worlde And likewise yt is he that was before me and shall come after me as who saieth He is more then Iohn and forgeueth synne also I am not worthy to lose the latchet of his showe Is not this the verye waye to knowe prayse and describe Christ And yet when wee are baptised wee be baptised bothe with the baptisme of Iohn and Christe also The lawe is fyrste preched that is It is necessary that that olde Adame be layed vnder feete as it is signified by that outwarde signe before Christ dothe baptise in fyer and the spirite Moreouer wee muste also come to the knowledge of synne by Iohnes preachyng And when we be brought in this wise to the knowledge of our sinne then Christe fyndeth place for the exercising of hys office to remitte synnes and geue into our hartes the holye ghoste which he will do accordyng to S. Iohnes wordes This is he that baptiseth in the holye ghoste And yt is necessarye that by faithe wee attayne that yf we will be made newe creatures The ende of this Exposition Foloweth The gospell on Christemas daye Luc. 2. ANd it chaunsed in thoâ—e dayes that there went oute a commaundemente from Augustus the emperoure that all the worlde should be taxed And this taxing was the fyrste and executed when Sitenius was liftâ—anâ—e in Syria And euerye man wente vnto his owne cuâ—e to bee taxed And Ioâ—eph also ascended from Galile oâ—re of the citie called Nazarethe into Iewry vnto 1 Re. 20 the citye of Dauyd whiche is called Bethlehem bycause he was of the house and lynage of Dauyd to be taxed with Marye his spoused wyfe which was wich chylde And it fortuned that while theye were there her tyme was come that she should be delyuered and she brought forth hee fyrst begotten sonne and wrâ—pped him in swadâ—inge clothes and laide him in a maunger bycause there was no come for them in the Inne And there were in the same region shepcherdes watchynge and kepynge theyr flocke by nyght And lo the aungel of the Lord stode harde by them and the bryghtenes of the Lorde shone round about them and they were sore afrayde
will reserue vs to euerlastinge lyfe The fowerth sonday after Easter Ioh. 16. BVt nowe I go my waye to hym that sent me and none of you aske me whether I go But bycause I haue sayd suche thynges vnto you youre hartes are full of sorowe Neuertheles I tell you the trewth it is expediente for you that I go awaye For yf I go not away that comforter wyll not come vnto you But yf I departe Ioh. 14 and .15 Act. 2. a I wyll sende hym vnto you And when he is come he will rebuke the worlde of sinne and of righteousnes and of iugement Of sinne bicause they beleue not on me Of righteousnes bycause I go to my father and ye shall se me no more Of iudgemente bycause Ioh. 12. the prince of this worlde is iudged allreadye I haue yet many thinges to saye vnto you but ye can not beare them awaye nowe Howebeit when he is come which is the spyrite of trewth he wyll leade you into all trewth He shall not speak of hym selfe but whatsoeuer he shall heare that shall he speak and he wyll shewe you thinges to come He shall glorify me for he shal receyue of myne and shal shew vnto you Mat. 11 a 11. ◠Luc. 10. Ioh. 3. Al thinges that the father hath ar myne Therefore sayd I vnto you that he shall take of mine and shewe vnto you THE EXPOSITION IN this present golspel The promise of the holy ghoste we are admonished of thre thinges Firste we haue here of the promise of the holy ghoste which Christe going to the father shulde sende vnto his disciples Moreouer what he shulde do and bringe to passe when he came It is nowe oure parte to note well this promise whiche pertayneth as well to vs as to the Apostles Faythe cowlde not be confirmed in the apostles without the vertue of the holy ghoste So lykewise the holy ghoste coulde not be sente yf Christe hadde not gonne to the father The flesh can dooe nothing but sin Here lerne that oure fleshe canne do nothing but sinne if it be not lightened through the holy ghost and that yt is nothinge but hypocrisy though we do outwardly neuer so manye good workes Luc. 18. as we maye see in the Pharisye which thanked God that he was not lyke other men Item All they that saye vnto me Mat. 7. Lorde lorde shall not entre into the kingedome of heauen but they the fulfil my fathers wyl Likewise learne this that we cannot receiue this spirite by oure good workes but by the merites of Christ as Christe sayeth here It is better for you that I go for yf I go not awaye the comforter cometh not vnto you as thoughe he wolde saye Christe giueth the holy ghoste If the infirmity of your fleshe shal be chaunged into the strenthe of the faith the holye ghoste muste needes bring that to passe in you Nowe if this holye ghost shal be geuen vnto you so muste I needes promote you ther unto and obtaine it through my deserte and benefite Wherefore it is very necessary that I suffre dye and that after my resurrection I ascend vp in to heauen that the holy ghost may visite you lighten you and leade you into all trewthe Than the same spirite shall worke and bringe to passe in you and through you that thinge that he was sent for Will you knowe what that is The holi ghoste shall rebuke the whole worlde Rom. 3. harken to He shall rebuke the worlde Here is the glorye of the fleshe the liberty of fre wyll and what so euer is mannes wisedome vtterly caste in the duste Why shuld the holye ghoste rebuke vs yf we were not worthye of rebuke They are all gon out of the waye they be all togither become vnprofitable ther is none that doth good no not one Ye as S. Iohn the baptist saide Esa 40 Mat. 3. All fleshe is as haye and all his glorye as the flowre of the medowe This semed to be rigorously inoughe and more then inoughe spoken to the bysshopes and to those gloryfiers in workes at Ierusalem and also to the papistry of oure tyme if the holye ghoste didde feare theim But he setteth nothing at all for our angre For he was sente to rebuke whiche also hee doth busily And blessed is he that is rebuked of him that by that meanes he may learne to knowe his sinnes For that done the holi ghost leadeth vs further into the faith and knowledg of god so that we being deliuered frome sin through the deseruing and merits of Christ are made the children and heires of god Why the holye ghost doeth rebuke the worlde Secondarily we maye note here wherfore for what cause the holy ghoste will rebuke the worlde Truly for sinne But you will saye Is the worlde ignoraunt that adultrye murdre thefte and suche lyke trespasses are sinne No. But they are ignoraunte that good workes without faith are sinne and that allonly vnbeliefe is the occasion of their damnacion Wherefore it is necessarye and needefull that the holy ghost come that he maye fullye learne and teache vs what sinne is Wherfore let vs considre what Christe calleth sinne Sinne is nothing but infidelitie For they do not beleue in me saieth he Here thou hearest that the greatest sinne vnder heauen is that wee do not beleue in Christ If incredulity be the greatest syn vpō earth then must it needes folow the faith is the most glorious highest thing vpō earth which no mā can deny Faith hangeth on Christ as a faith ful man knoweth that he is saued by Christ so surely doth he good works which are accepted before god for his faith as saith the prophet Thou o lord Iere. 5 lokest alōly vpō faith But incredulity trusteth in his workes Wherfore what so euer goodnes an vnfaithful mā doth outwardli it is not accepted before god for it cometh not of faith For Christ saith He that beleueth not is all ready iudged The worlde Ioh. 5. nature fleshe or reason doth not receaue nor vnderstande this wherefore it is needefull that the holye ghost come to rebuke and teache Moreouer the holy ghost shall rebuke the world of righteousnes How shall we vnderstande that The worlde and reason adscribeth righteousnes to oure workes and both thinke and iudge that righteousnes cometh of mennes workes outewardelye done as the Pharisie boasted himselfe to bee righteous But euer this chaunseth so Luc. 18. that they that wyll mayntaine they re owne righteousnes Rom. 10 bee not subiecte vnto the righteousnes of God Therefore yt is necessarye that the holy ghoste teache shew vs what manner of iustice that is that pleaseth god Frome whence iustice cometh The iustice that pleaseth god procedeth hereoute that I beleue that Christe wente to the Father that is as muche to saye That I beleue that he died for me that he rose and ascended vnto heauen
commaundeth Thou wylte saye vnto me Why then is the lawe geuen and what is her office I aunswere with S. Paule Rom. 3. By the lawe commeth the knowledge of syn c. and for this pourpose shee serueth and is necessarye Shee bringeth me to the knowledge of imbecillitie and weakenes peruerse and frowarde nature synnes which canne throughe no worke be expelled dryuen away so than that I by that meanes am made the apter redyer to hear embrace the doctrine of Christ of the diuine grace goodnes Thirdely like as we haue had in this gospell a question partaininge to the lawe so wee haue here nowe an other question partaininge to the gospell After that an answere was giuen vnto the Pharisees according to their questioÌ„ which was the fyrst and greatest commaundement in the lawe Christe asked them again sayiÌ„g What think ye of Christ whose son is he They answere The son of Dauid Then Christ said vnto them How then did Dauid in spirite Ps â—09 call him lorde saying The lord sayd vnto my lorde Syt thou on my right hande c. Here were the pharisees taken at a baye how crafty or subtyle so euer they were And while they were ignoraunt therin knew not how Christ was the son and the lorde of Dauid they shewed them selfe to haue little vnderstanding in the mistery of the gospell And although the Pharisees had no vnderstaÌ„ding therin yet al they that will be counted christen men muste both know it and beleue it For what other thinge is the gospell then a swete and comfortable preaching of Christe the sonne of Dauid that hee for vs became man and came into the worlde to redeme saue vs through his death passion And the he is called as coÌ„cerning the flesh the son of Dauid Whose sonne Christ is is for the greate excellent promise that was made of Christ vnto Dauid So likewise we knowledgiÌ„g him to be the lord of Dauid we coÌ„fesse him to be very god man sent from the father into the worlde that by him we shulde be saued This so excellent a mistery is hidden from the Pharisees all that iustifie them selues but vnto vs that know worship the father in Christ Christ in the father it is plainly opened well knowen This preaching of Christ that he is the sonne and lord of Dauid agreeth wel with the question of the law The lawe openeth sin but it forgiueth not sinne for that high power is only giuen vnto Christ our lord the son of Dauid Also the lawe teacheth what we ought to do and forbere but she giueth not the spirite which canne do that the lawe commaundeth Wherfore ther belongeth besides the preaching of the lawe which doth humiliat vs the preaching of the sonne and lord of Dauid that is the goâ—pell which may pacifye our troubled consciences may giue vs the holy ghost to teach vs willyngly and for loue to do that thing that god requiret of vs. Which knowledg god the father graunt vs through Christ our lord Amen The ninetenth sonday after trinity sonday Mat. 9. HE entred also into a ship and passed ouer came into his owne citie And behold Mat. 2. Luc. 5. b they brought to him a man sick of the palsy lying in a bed And when Iesus sawe the faith of theÌ„ he sayd vnto the sick of the palsy Son be of good chere thy sinnes be forgyuen the. And behold certain of the scribes said within them selues this maÌ„ blasphameth And when Iesus sawe their thoughts he said Wherfore think ye euell in your harts Whether is easyer to say Thy synnes be forgiueÌ„ the or to say arise walk But that ye may know that the son of maÌ„ hath power to forgeue sinnes in earth Then saith he vnto the sick of the palsy Actu 3. and. 9. f Mar. 2. Luc. 5. c Ioh. 5. b Arise take vp thy bed and go vnto thine house And he arose and departed to his house But the people that saw it meruailed and gloryfied God which had giuen suche power vnto men THE EXPOSITION IN this gospel is haÌ„dled one of the most principal articles of our faith that is remission of sinnes Wolde god that we might learn vnderstand this article For it is a necessary thing for vs to know how our sinnes be forgiuen vs. Sin is a terrible word briÌ„ging with him euerlastiÌ„g damnacioÌ„ if we abide perseuer therin Furthermore sinne so highly displeaseth god that he wold not be pleased with no other satisfaccioÌ„ thaÌ„ with the passion death of his onli son Iesus Christe our lorde Moreouer ther is scarce ani other word that hath more coÌ„solation comfort in it theÌ„ remissioÌ„ of syns hath in especial if we knowe froÌ„ whence it coÌ„meth and how we may apprehende it The whiche thyng we may perceiue in this gospel They offered vnto Christ a maÌ„ sicke of the Palsey that he should heale him But what did Christ He knewe full well The disease of the soule that the disease of the soule was muche more dauÌ„gerous then the disease of the body And though he intended to heale take awaye the bodily disease of this man that had the palsey yet he did and brought to passe fyrst that whiche was more nedefull necessary afterward healed the body And that is the cause why he is called a physicion in the gospel because he doth chiefly take away the diseases of the soule as he sayth of him selfe The whole nede not the Physicion Mat. 9. but they that are sicke Christ of his mere grace for geueth synne Wherfore he sayd to the maÌ„ that had the Palsey My soÌ„ne be of a good chere thy synnes bee forgeuen thee Here thou hearest the name of synne and hearest also that ioyfull name of forgeuyng And if diligently thou wylte considre who it is that speaketh these thynges thou mayst lightly perceiue and fynde what he is that wyl forgeue vs our synnes so that we knowlege and confesse theim and desire grace we may perceiue I say that it is Iesus Christe oure Lorde to whom is graunted of God the father this power to forgeue synne as the Angell wytnesseth saiyng Mat. 1. He shall saue his people from their synne And as wee necessarily may note and marke here that remission of synnes is and commeth of mere grace by Christe without any deseruyng of woorkes so lykewyse it is to bee noted howe gentely and mercyfully Christ here in this place doth shewe him selfe This man that had the palsey prayeth and desireth onely for his bodily health and Christ healeth him both in body and soule yea and maketh him the sonne and heyre of God and sayth Sonne be of a good chere O vnspeakeable charitee whiche can not bee expressed O mercyfull and louyng Lorde can there be shewed greatter grace to this maÌ„ that had the Palsey The sinnes are two maner of wayes forgeueÌ„ Esa 34 But
note howe that his synnes be forgeuen him double Fyrst they be driuen from his heart and grace powred in it whiche alonely God doeth as Esaias wytnesseth saiyng I am he that taketh away your sīnes so that I wyl neuer thinke vpon theim Secondarily forgeuenes of synnes is only declared here which if it be cōprehended with fayth it is not without effect for it hath both a cōmaundement of Christ also a promise Wherout we may note that if we receiue fayth through hearyng of the woorde of God promisyng to vs by the minister forgeuenes of oure synnes do knowlege our offences surely our sinnes be forgeuen vs. For he in that office of preachyng hath the keyes in the name of the Churche as we fynde euidently in the xx chapi of Ihon Iho. 20 Whose synne ye forgeue c. And in the xvi Mat. 16 chapiter of Mathewe Whatsoeuer ye lose vpō yearth c. So that in any wyse we doubte not but do cōprehend the promise of Christ with fayth Another mannes fayth Secōdarily we see here what another mās faith preuaileth howe greatly it healpeth Vndoubtedly it healpeth no more then that he in his prayer may pray for me that I my selfe may attain vnto fayth wherby I may be saued Whiche if I do not obtain and get another mannes fayth shall healpe me but a litle in my last ende in the point death Therfore the gospel here sayth plainly That Christ sawe the fayth of them that brought this diseased man For surely those honest men had heard a good report of Christ and paraduenture had seene also with what great beneuolence and charitee Christ had healed those that were diseased hauyng therby great trust and confidence that he likewyse would not forsake them This their great fayth cōfidence is plainly expressed in that that they were not only not ashamed to cary this sicke man in his bed but also as sainct Marke testifieth insomuch as thei could not come nigh Christ for the multitude of people Mar. 2. they vncouered the rooffe of the house where he was when they had made a hole they let doune the bedde by cordes wherein the sicke of the Palsey laye With this fayth surely they moued Christ to restore this sicke man vnto health to receiue him and to make him the sonne of God And surely it must needes be that this man that had the palsey did comprehend this article of remission of synne that with fayth or els his synne had neuer been forgeuen him as wytnesseth scripture Mat. 17 He that beleueth and is baptized shal be saued He sayth not If another beleueth for thee c. Therfore forasmuche as the praier or intercession of theim that are aliue done made for other in fayth is both a good worke and a charitable Let vs therfore folowe the saiyng of sainct Iames warnyng vs thus Praye one for another Iaco. 5. that you may bee saued For true and perfect fayth breaketh out and is shewed through suche good deedes of charitie if it commeth to passe that sainct Paule sayth Gala. 6 One beare anothers burden c. Thyrdly we see here how that the Scribes Phariseis toke Christ for a blasphemer of God and besides this when Christ knew their thoughtes how he answered theim For he could in no wyse suffre this contumely and blasphemye But consider the Scribes forasmuche as they had red in the Prophetes that God alonely forgeueth sinne and thinkyng Christ to bee but a symple man they thought that Christ with those wordes had highly dishonored and blasphemed God chalēgyng vnto him the honour that belonged vnto God Wherewith they declare and euidently shewe that they knewe not Christ Iho. 18 nor also the father whiche wil be knowen in Christ It is surely true and can not be denyed that God only forgeueth synne But here must be considered and knowen that Christ is very God whiche also hath power to remit synnes Mat. 28 And the same power gaue he vnto his churche that in his name remission of synnes should be annoūced vnto th ende of the world Wherfore Christ doth reprehend here the Scribes forbecause they should comme to the true knowlege He iudgeth their thoughtes which was aboue all mannes vnderstandyng learnyng And finally with this great miracle he declareth him selfe to haue power here vpon yearth to forgeue synne and sayth to him that had the Palsey Aryse take thy bedde and go home And he arose and went home But the Scribes and Phariseis remayned styll in their blyndnes and would not knowe Christes high power Therfore it is mete vnto vs that will be counted faythful men to leaue and forsake these blynde and leaders of the blynd and glorifie God with the rest of the people whiche did geue suche power vnto men Amen The gospel on the .xx. sonday after Trinitee sonday Math. 22. THe Luc. 13. kyngdome of heauen is lyke vnto a manne that was a kyng whiche made a mariage for his sonne and sent furth his seruauntes to call them that were byd to the weddyng and they would not come Agayne he sent furth other seruauntes saiyng Tell them whiche are bidden beholde I haue prepared my dynner myne oxen and my fattlynges are kylled and al thinges are redy come vnto this mariage But they made light of it and went their waies one to his farmeplace another to his marchaundise and the remnant toke his seruauntes and intreated them shamefully and slewe them But when the kyng heard therof he was wroth sent furth his men of warre destroyed those murtherers and brent vp their citie Then sayd he to his seruauntes the mariage in dede is prepared but they whiche were bydden were not worthy Go ye therfore out into the hye waies as many as ye fynde byd them to the mariage And the seruantes went out into the hye waies gathered together all as many as they could fynde both good bad the weddyng was furnished with gestes Then the kyng came in to se the gestes when he spyed a man whiche had not on a Esai 6. weddyng garment he sayd vnto him Frende how camest thou hyther not hauyng a weddyng garment And he was euen speachelesse Then sayd the kyng to the ministers take bynde him hand and fote and cast him into vtter darkenes Mat. 13 and. 25. there shal be wepyng and gnashyng of teeth For many are called but fewe are chosen THE EXPOSITION THis Gospell agreeth almoste with the symilitude which is written in the fourtenth chapiter of S. Luke of the which we haue a parte spoken of on the fyrste sondaye after Trinitye sondaye And as the grace of the gospell is there likened vnto a supper so is it here likened vnto a mariage Howbeit the vnion and couplyng of Christ with the church in what wise he hath takē her and maried her vnto him by faith is here more plainly and more
sufficiently approued and he that nowe seeketh any more signes or myracles let him heare this sentence Mat. 12 This aduouterous generacion seeketh sygnes c. Wherfore tokens and myracles whiche were doone in the beginning of the gospell by Christe bare witnes vnto the worde that it was of god and was the truthe The worde that Christ spake here to this Ruler which was Go thy waies thy sonne lyueth is approued by a token insomuch that the seruauntes come and shewe the maister at what hower the feuer had left his sonne And more ouer through this miracle they were all alured vnto the faithe as the Euangelist declareth it Hither pertaineth that Christe spake in the fourtenth chapiter of S. Iohn Ioh. 14 saying Beleue me that I am in the father and the father in me Or els beleue me at the leaste for the woorkes sake Out of all these thinges yt appeareth why in the begynnyng of the gospell were doon so diuers and many myracles God graunte vs the true knowledge of his holy worde Amen The gospel on the .xxii. sonday after trinitie sonday Math. 6. THerefore is the kingdome of heauen likened vnto a certaine manne that was a kynge whiche woulde take accomptes of hys seruauntes And when he had begon to recken one was brought vnto hym whiche ought hym ten thousaÌ„d talentes but for as muche as hee was not able to paye hys Lorde commaunded hym to be solde and hys wyfe and chyldren and all that he had and payment to be made The seruaunt fell downe and besought hym saying Syr haue pacience wyth me and I wyll paye the all Then hadde the Lorde pitye on that seruaunt and loosed hym and forgaue him the dette So the same seruaunte went out and founde one of hys felowes which ought hym an hundreth pence and he layed handes on hym and tooke him by the throte saying Pay that thouowest And his felowe fell doune and besought him sayinge Haue pacience with me and I wyll paye the all And he would not but went and cast hym â—nto pryson tyl he shulde pay the det So when his felowes sawe what was doone they were very sory and came and tolde vnto their lorde all that had happened Then hys lorde called him and sayd vnto hym O thou vngracious seruaunt I forgaue the all that dette whan thou desiredst me shuldest not thou also haue had compassion on thy felowe euen as I had pitye on the And hys lord was wroth and delyuered hym to the taylers tyll he shulde paye all that was due vnto hym So Iacob 2 Mat. 6. Mar. 12 lykewise shal my heauenly father do also vnto you if ye from your heartes forgiue not euerye one his brother their trespasses THE EXPOSITION THe summe of this gospell is We are bound to kepe the coÌ„maundemeÌ„tes of god that by grace our sins are forgiuen vs wherfore we likewise ar bound to forgiue our neighbour their offeÌ„ces done vnto vs. But forasmuch as it is wrytten here goodly in order in what wise a manne is iustified therefore dilygently we shall entreat of euery parte therof as yt stondeth Fyrste we heare in this parable a certaine part of the lawe There is no man vnder heauen but is bounde to obserue the lawe and yet neuertheles is a transgressour therof Psa 110 in especiall if god woulde contende with vs in iudgement For how shulde a maÌ„ here be iustified through his works yea though he had doone outwardly all that were coÌ„maunded hym It must be fulfilled and done with al thy hart with al thy soule and with all thy might according as god hath coÌ„maunded it And forasmuche as the saintes and the elect of god often times do stumble here offend and haue need to praye vnto god for to obtaine forgiuenes of their sinnes at all houres how shall an ypocrite then be iustified beefore god through his workes For the prophete Dauid did not pray without a cause Ps 142. when he said Lord enter not into iudgement with thy seruaunte For in thy syght shal no man liuing be saued And in an other place Psal 31. he saith Blessed are they whose vnrighteousnes is forgiuen and whose sinnes ar couered Blessed is that man vnto whome the lorde imputeth no sinne in whose spirite ther is no gyle Wherfore we must needs say that we all are this kinges detters that is we be al sinners For els how can my sinnes be forgiuen me without I felt them and knowledged them Yf thys physicion Christ shal be profitable vnto me so must I needs knowledg my deadly syckenes infirmitie And also yf I shal know my synne and debte so must this kyng bryng furth his reckenyng booke whiche is the lawe wherein my synnes traÌ„sgressioÌ„s be noted to shew me the same to th entent that I may meke my selfe aske mercy where at the last I fall doune prostrate before his feete and knowlege my selfe a very debter SecoÌ„darily Thrugh grace are our siÌ„nes forgeuen vs. after that this seruant was brought vnder synne and had knowleged himselfe a debter the parable sheweth in what wise he was released discharged therof whiche was through mercy and grace For thus goeth the text Then had the Lord pitie on that seruant and discharged him and forgaue him the debt This seruant promised to paye it all as troubled consciences are wont to do but the kyng knewe well that it was impossible for him to doo Wherfore he discharged him and forgaue him of very pitie and mercy the debt frely Out of all this we must learne from whence forgeuenes of synnes commeth For remission of synne standeth not in workes or in any deseruyng but is graunted and geuen vs frely by Christ of mere grace mercy For why would this kyng haue had mercy of this seruant and forgeue him if he had had wherewith to paye But truely Forgeuenes of synnes reason and the fleshe vnderstandeth not this nor comprehendeth it but goeth aboute to bryng this thyng better to passe through workes Surely there is contencion and strife throughout all the worlde of this one article The worlde will not permit and suffre that Christe is true herein and yet notwithstaÌ„dyng reason shall here bee confounded and Christ shal be true or els wee certainly shal be dampned euerlastyngly For thou must needes bee sure and certaine if you wyll be saued that thy synnes bee forgeuen thee And thou canst neuer bee sure of this article if thou do leane and haue confidence in woorkes or merites Wherfore if thou desirest a peaceable conscience thou must comprehende the great grace and mercy of God in Christe and that through fayth And if thou doest perceiue this thou hast on thy syde the holy Gospel that euery where ascribeth remission of synnes vnto the grace of God not to thy workes Ihon. 1. Dyd not sainct Ihon Baptist declare euidently that Christ was the Lamme of God that taketh away the synnes of the worlde Now
A Postill or COLLECTION OF MOSTE GODLY DOCTRINE VPON EVERY gospell through the yeare aswell for Holye dayes as Sondayes dygested in suche order as they bee appoynted and set forthe in the booke of Common Prayer Verye profytable for all Curates Parentes maysters of housholdes and other gouerners of youth CHRISTE The haruest is great but the labourers are fewe pray ye therefore the Lorde of the haruest to sende forthe labourers into the haruest LVC. X. LONDINI ANNO DOMINI M.D.L. Cum priuilegio ad imprimendum solum A PREFACE TO THE GODLY READER FOR AS MVCH DEERELY beloued in oure sauiour Iesu as faith which is the gift of god without the which we canne not please god cometh by hearing of the worde of god it is expedient Ephe. 2. Heb. 11. Rom. 12 and more then necessary that we earnestly embrace the same woorde of god least the Lorde be wrathe with vs Psal 1. and wee perishe from the righte waye We may not at our pleasure as the world doth trifle with it neglecte it and contemne it which is the lyuely foode of the sowle as Christe himselfe by the same beareth winesse saynge Mat. 4 A man shall not lyue by breade only but by euery worde that procedeth out of the mouthe of God What manne neglecteth the foode and norishmente of his bodye whiche is mortall vyle earth and wormes meate Nay howe do all men diligently awayte the tyme season and oportunitye to prepare the foode and noryshmente for the body The husband man ploweth soweth barroweth weedeth reapeth moweth dryeth his corne and gathereth it into his barne in season The marchaunte marketh the oportunitye and taketh the winde that serueth for his vyage in due tyme. The Passinger leeseth not the tyde but taketh it whē it is offered The lawyer obserueth the term Euerye man in his science occupacion and crafte applyeth the tyme and season when it serueth them beste for their purpose but Lorde how dulle negligente and carelesse be we of this tyme that goddes woorde speaketh of 2. Co. 6 sayinge Beholde nowe is the accepted tyme beholde now is the daye of saluacion Ful truely therefore is this saying of Christ verified vppon vs. Luc. 16 The chyldren of this worlde are in their nacion wiser than the children of lyfe Almyghtye god hath nowe vysyted vs with his holye woorde but yet wee prouoke him to lamente oure miserable state no lesse then the Iewes did vppon whome he saithe by his prophete Esai Esay 1. I haue nourished and brought vppe children but they haue doone wyckedly against me The oxe hath knowen his owner and the asse his maisters cribbe but Israel hath receiued no knowledge my people hath no vnderstandinge Alas for thys synfull nacion a people of greate iniquitye a frowarde generation vnnaturall chyldren Nowe least any manne flattering him selfe wold apply this lamentable prophecy only vnto the Iewes let him note this sentence which toucheth the cause of our blyndenesse to be twise rehersed namely Israel hath receiued no knowledg my people hath no vnderstandinge If it had beene spoken only of the Iewes yt had beene ynough to haue saide Israell hathe receiued no knowledge But bicause it shulde be truely applyed vnto vs also god saith My people hath no vnderstanding Luc. 10 Whye Verely CHRIST him selfe sheweth the cause sayinge The haruest is great but the labourers are fewe Wherfore christē reader it hath been thought good to commend this small volume of godlye and sincere doctrine into our mother and English tong that it mighte be a spurre vnto the dull shepherds and helpe vnto the simple and godlye mynded curates and comforte to the fathers of the houshold parents and gouernoures of youth Truly it must needes be a spurre vnto the ydle dul and negligent curates bicause the doctrine hereof is so brief simple and plaine that a cyllye woman or poore prentyse occupyinge theim selues the whole weeke in their vocacion onlye with the studyinge and learnynge of this booke vpon the sondaye and hollye daye shall within one yeare be better able to teach hereafter their own housholdes then many curats do now instructe their congregacion committed to their cure and charg At whose hand without fayl Ezec. 3. and .33 the Lorde wyll requyre the bloude of euerye one of their flock that perisheth for lack of godly teching Also the profite that the godlye mynded curates although they be but meanly learned shall hereby obtaine their flocke and congregacion in shorte tyme by the grace of God shall better declare in their lyfe by good frutes than here can be expressed with woordes Finally the honest housholders for whose sake principally this booke is putte forth whiche wyll take paines to practise the doctrine herof vpon the sondayes and holy dayes in teachinge their familyes and lookinge to them so on the working daies with discipline that they exercyse the same in their lyfe shall fynde more faithfulnes quietenesse and obedience in their families then their policie and worldely wysedome otherwyse is able to bryng to passe with all that they can do Let not parentes and maysters hereafter fynde faulte with the pryde stubburnesse slouthe and falshed of their youthes seruauntes if they theim selues be styffe necked and slowe to learne the word of the Lord and negligent in teachyng their families to serue God But let them knowe that the vntowardnesse of their youth seruauntes is the iust plague of god vnto them because they teache them not to knowe feare and serue God What meane they that murmure would they haue their children and seruantes obedient faythfull and diligente to serue theim Yea verely it is mete they should so be Then lette they them selues begynne fyrst to be diligent in learnyng the worde of God faythful in teachyng it and obediēt in doyng it Tit. 2. For S. Paul sayth Speake the thinges that become wholsome learnyng that the elder men bee sober sage discrete sound in the fayth in loue and in pacience When they haue learned this than let them be diligent to shewe the same by example and to teache their cure that whiche foloweth Fyrst that their wyues be in suche apparel as becommeth holynes not geuen to muche wyne sobre minded discrete chast howsewyfly good obedyent to their own husbandes dilygent in teaching their chyldren that the worde of God be not euel spoken of Secondarily that yonge men be sobre mynded Thyrdly that seruantes be obedient vnto their own maisters and please them in all thinges not answeringe againe neither pickers but they must shew al faithfulnes that they may do worship to the doctrine of God our sauiour in all thinges Thus dyd Adam after hee was called to repentaunce teache his children fyrste to knowe theyr sauiour and to serue god in true faith as witnesseth the oblation of his obedient sonne Abell Gene. 4 Also Seth and Enos did the same and therfore it is written of them that they began to make inuocacion in the name
to bee made whole but vnder that condicion that it be not contrarye to the wyll of God and the saluacion of hys sowle Wherin is meete that yf the bodelye helthe bee occasion to dooe those thinges that bee repugnant to the wyll of God that then hee hadde leuer styll to continew in hys sycke and diseased body and to haue the fauoure and grace of God then to be whole lusty of body and fal into the wrath of God Mat. 16 Iere. 33. But euery man can not know these thīgs The flesh always trembleth and feareth the crosse and goeth aboute to repell and putte from hym all manner of vexacions and tourmentes nor cannot attayn to the knowledg to think that God manye tymes doth send tribulacions to his electe wherethroughe the wanton and rebellious fleshe maye be suppressed and throwen downe and bee subdued to the spirite Wherefore these and suche other examples bee to be obserued that we maye learne thereby howe we shulde vse our selfe in praier Mat. 28 The mother of Zebedeus children desired of Christ that one of them might sit on his right hād thother on his left in the kingdom of Christ But they had a check therfore bicause their peticiō was contrary to the will of God For the kingedome of Christ must not be bodely Luc. 22. but ghostly And moreouer Christe in the garden desired his father to take awaye that bitter passion from hym but so that he remytted all to his fathers will saying Neuerthelesse not as I will but as thou wylte And this it is that he taught vs to saye in oure prayer Nowe how wee shuld prepare our selfe to the wil of God we haue a godly exaumple of Dauid in the 15. cha of the second boke of Kynges An other mannes fayth Fourthly this gospel teacheth vs wherunto an other mannes faith profiteth Verely that he pray for other that be yet oute of belefe and to bringe them to the knowledge of faith as the Centurion prayde for his seruaunte But that by my faithe any other man shulde obtayne righteousnes saluacion Abac. 2. it can not be bycause scripture sayth The iuste man liueth by his faithe Marke here that he saithe by his fayth For by this meanes he requireth of euerye manne his owne faythe And in the epistle to the Romaynes he saieth Cap. 1. The Gospelle is the power of God to saluacion but he addeth for euery man that beleueth Saint Paule requireth therfore in euerye man his owne faith Out of this foloweth also that the infantes that be baptised be not baptised in the faith of the church but muste haue their proper and peculyar faythe The churche maye praye for the infantes that God maye stirre vppe and make throughe the holye ghoste in theym a peculier and propre faith Ioh. 3. Mar 16 For it is necessarye that euery infante haue for himselfe his owne fayth For these sentences be euer sure and permanent he that beleueth in hym shall not be damned And againe Ephe. 2 He that beleueth and is baptised shal be saued c. But thou wylt say againe How can an infant beleue when as yet he hath no reason I answere Faithe is the gifte of God as S. Paule witnesseth in the seconde chap. to the Ephesians Now if god do worke faythe in olde men and reason leadeth nothynge thereto doutelesse he canne also make faith in the infantes Were not S. Iohn baptist and Ieremye the prophete sanctefied in theire mothers wombe Surly there hath beene fayth in them Heb. 11 for without faythe no man can please god or be hollye If then there was faith in S. Iohn and in Ieremy before thei were borne and that by the operacion of the holye ghost then muste it needes folow that god canne stirre vp faith in euery infant And to make shorte An other mans faithe maye praye and make intercession for me but mine owne faith maketh me iust blessed the son of god through Christ To whom with the father and holy ghost be all honor Amen The fowerth sonday after Epiphanye Math. 8. ANd when he entred into a ship hys disciples folowed hym And behold there arose a great tempest in the sea in so muche that the shippe was couered with waues Mat. 4. Luc. 7. but he was a slepe And hys disciples came vnto hym and awoke hym saying Maister saue vs we perish And he saith vnto them Why are ye fearefull o ye of lyttle fayth Thē he arose Iob. 26 Ps 107. and rebuked the wyndes and the sea and ther folowed a great calme But the men meruailed saiyng What māner of man is thys that both wyndes and sea obey hym THE EXPOSITION IN this gospell the persō of Christ is to be cōsidered loked vpō which is so diligētly hādled touched her the no man can deny but the he was more thē a mā Christe very God For in that he sat in the ship was caried vpon the water did slepe be but mans workes cōmon things but to cōmaund the windes the sea to obei to his word to make thē quiet calm it passeth mans power yea the nature of mā also cānot be in no mās power but only in gods And seing that Christ in this place is described for suche a one the doth thinges impossible beyond nature it must needs folow that he is very God And these workes shuld be loked vpō with the eies of faith to cōsidre by thē what a man Christ was what becōmeth vs to loke for of him in all our necessities This persō wtout dought is a mā of great power that with one word did cease so horrible and cruell a tempest But afterward is cōfessed that al power was geuē to this person in heauē in earth Mat 28 yf thē Christ be very god man yt is mete for vs faithfully to beleue in him to cōmyt all our carke care to hym and to call vpon his helpe and socoure in all our necessities and tribulacions Chryste cā wil help vs. For he is he that canne helpe as he in this miracle and many modone since the beginning of the world hath migtely declared And moreouer he not only canne but wyll also helpe as in this place he wold vs to considre and mark wel And although he do not with expresse wordes as he did in the last gospell saye I wyll yet he declared in the thing it selfe that he wyl helpe when he did so soone at the requeste of the Apostels cease the tempest Out of this is place to be noted that Christ doth call and alure vs many wayes to hym Sometyme by expresse words speaking as in the 11. cha of Math. Come to me all you that labour and bee laden and I shall refreshe you Howe Chryste doth alure vs to hym and sometymes by preuy steringes and prouocacions through his miracles and workes as
of wordly and transitorye thinges that they sette by nothinge els nor bee mortyfied to the worlde and their concupiscence do in no wise appertain to the kyngedome of Christe but to the kingdome of the diuel For what so euer it be that I put my hole truste in besides god or do prefer and loue it more then god verely of the same I make to me an ydol And yf my harte be fully fixed vnto yt What is the worshippe of the diuel and is giuen to honour voluptuousnes riches power of the world or any such other like thing then be those thinges my ydoll and in them I worship the deuell Yea to be more plaine with you yf I outwardly shuld be good and honest and wolde accompte the same outewarde goodnes for righteousnesse before god then trewly shulde the same be myne Idoll as Esaias witnesseth sayinge Esai 2. They haue woshipped the workes of their owne handes And saynte Augustine saieth My God is my loue I praye you what is it els to loue creatures aboue god then to worship the deuell But herken here now greately this ydolatry and blasphemy displeaseth god Get the hence saieth he thou Sathan these thy suggestions can not be borne or suffered of any good hart for it is written Deut. â— Thou shalte worship thy lord god and him onlye shalte thou serue Lo in this wyse is the deuell no we thryse ouercome and driuen awaye of Christe onlye by the worde of god Nowe as it is necessary for vs throughe Christe to ouercome all temptacions the worlde synne death and the deuell so muste we also be wel instructed streÌ„gthned with the word of god wherein is promised to vs both comforte and helpe in our Lord Iesu Christe And if we bee not with this swearde of spirite which is the word of god wel armered then doughteles wil he bring vs out of the right way and lead vs about so loÌ„g vntil he bring vs into his snares and so entangle vs that we may scarsely get out agayne from the which I besech god the father of his greate goodnes and mercy to kepe and preserue vs throughe his sonne our Lorde Iesu Christ Amen The seconde sonday in Lent Math. 15. ANd Iesus went thence and departed into the coastes of Tyrie and Sydon and behold a woman of Canaan which came out of the same coastes cryed vnto hym saiyng Haue mercy on me O lorde thou sonne of Dauid My doughter is piteously vexed wyth a deuel But he answered her nothyng at all And hys disciples came and besought hym saying Send her away for she crieth after vs. But he answered and sayde I am not sente Luc. 19. but vnto the loste sheepe of the house of Israell Then came she and worshipped hym saying Lord helpe me He answered and sayd It is not meere to take the chyldrens breade and to caste it to dogges She answered and sayd Truth lorde forthe dogges eate of the crummes which fall from theyr maysters table Then Iesus answered and sayde vnto her O woman great is thy fayth be it vnto the euen as thou wylte And her doughter was made whole euen at that same tyme. THE EXPOSITION An exauÌ„ple of â—aithe the calliÌ„g of the heitheÌ„ FYrste of all this gospell layeth before vs an example of faith in the womaÌ„ of Chanane and sheweth vs also that the Gentils and Heithen shal be called to the knoweledg of faith Rom. 1. A trew and perfite faith is nothyng else but to know that Christe is the lorde and the son of Dauid For yf I knowledg him as lorde then do I also beleue that he is naturally the very sonne of God yea and god himselfe Moreouer God the father of heaueÌ„ wyl not be knowen in any other but in this Christe as S. Iohn witnesseth in the 14. chapter sayinge He that seeth me seeth my father And also in this wise to call Christe the lorde is not so small a trifle as yt semeth to the worlde but trewly it is the worke of the holy ghost as S. Paule saith 1. Co. 1â— No man canne say that Iesus is the lorde but through the holye ghoste And when I knowledg Christ to be the son of Dauyd then muste I beleue that he came into this worlde for my sake And that he was gyuen to me with all his goodnes merites passion death that by hym delyuered from sinne I may be made the sonne and heyre of al the goodnes of god Gen. 22 Psa 131 as do clearely declare the promises made to Abraham Dauyd Suche a fayth had this woman of Cananee although she had it not of her selfe but bicause she herde of Christ and of her suche hearinge she receaued faith Fyrste she knowledged Christ to be the lorde whych had power seyng he was god to delyuer his doughter from the vexacion of the deuell And therefore she put all her truste in him as one that coulde and wold help Or else I pray you why wolde she folowe him and make exclamacion yf she had not beleued that Yt must needes be that this woman had a trew and perfect fayth in Christ and loked for all manner of goodnesse of hym The property of saythe Secondarely it foloweth now what the nature and property of faith is namely in all temptacion and affliction to seeke remedy and help none other wher but at God through Christ For the faith that we haue spoken of before dyd prouoke the woman to drawe neare to Christ to open her necessitye and griefe and to call for his grace and helpe But what doth Christe here The faithe of the woman dothe not dysplease hym although shee was no woman of Israel Ioh. 10 but a Gentile for he wolde also bringe them into his flocke Yet bycause the womans faythe shoulde bee proued and made more cleare Chryste kepte scilence and gaue none aunswere to her fyrste peticion And what thinke ye that the woman thoughte in her mynde then Do ye not beleue that shee was heauye and sadde But yet she remembreth the great humanitye of Christ that she had harde so much commended And she dyd not forgette the benefites that he had gyuen to men of his great goodnes vnmocicioned or desyred And therfore she departed not at the first check nor did dispair of hir doughters helpe but stiffely sticketh to him and craueth for a gentel and meeke aunswere And in the meane tyme thappostels come and intreate for her sayinge Lorde sende her awaye for shee excedingelye crâ—eth after vs. But what doth Christ nowe Doth he graunte to the woman her desyre No but semeth to continewe still in his firste mynde that all men woulde iudge that he woulde not helpe her at all But why do wee not briefelye shewe what was hys aunswere I am not sente sayeth he but to the loste sheepe of the house of Israel By these words he seemeth in a manner to conclude as though it were not
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
bely withe promises and miracles credulitye and conceyue trewe faith in god is gyuen vnto vs of God so many promises confirmed with many noble miracles that needes must he be blinded and geuen into a wrong opinioÌ„ that is not by them sterid to faith can set a parte the carke of the belly And moreouer he suffereth that such promises be shewed to the people in sermones whereby through the remembraunce of them wee maye bee allured to the faithe that is in Iesu Christe Who is so hard or dul harted that caÌ„ not be moued to faithe yf he wyll remembre what greate care Christ toke for this multitude And how he pitied them when there was no mencion made of meat nor drynke Wherein he sheweth that he knoweth what we haue need of before we aske any thing of him And in that he lift vp his eyes as the Euangelist saith and beheld the multitude is signifyed that Christ hath in hys mind compassioÌ„ on vs and that his help shal always be ready at hand for vs. And so must we vnderstaÌ„d wheÌ„ scripture saith that god doth loke vpon vs with his eies that he mercifully wil defeÌ„d vs against al peryls of body soul Psal 10 His eyes loketh vppon the poore And in an othee place Looke vppon me Lorde and haue mercy on me Wherfore seeyng that Christ sheweth in this miracle his such great goodnes clemencye and carefulnesse for vs that mercifully he wyll prouyde for vs both in body and soule It were very vnmete that we our selues shuld take lyke carke not wholy to trust to hym that is able to perform that he hath promysed Nor is this to be vnderstand as thoughe we shuld not care for our helth but rather that before all thinges we considre howe to please God thorow Christ that wee maye be made pertakers of euerlastyng health which Christ in the gospel requireth of vs Mat. 6 and sayth Fyrst seeke the kingdom of god and his righteousnes and al these thinges shal be geuen vnto you As he myghte say It is necessary that ye beleue for and yf ye do not beleue yt is necessary that ye alwayes lack although al the world with al his riches were yours Psa 33 as Dauid saith Rich men haue lacked and haue huÌ„gred Here a man myght withstand and say If the matter be so and that God wyll fede and norish me then wyl I be ydle and wyl no lenger laboure Not so my deare frende ye shall not so do for labour is not forbidde vnto the but the care and carckefulnes therevppon is forbidden Thou shalte eate thy breade in the sweate of thy face but yet shalt thou not put thy trust in thy labour but in God allonly If thou do this thou shalte not neede to care for thy lyuyng Labour diligently and by thy faythe accordinge to thy callynge leaue the care to God and he wyll norishe the throughe Christ Secondaryly we haue here a godlye exaumple of the loue of god in Christe toward vs. Fyrste in that he dyd not only feede the good and iust The example of the loue of God but also the euel men which were not the lesse part amongst this fiue M. And in that also that he so mekely suffered the weaknesse of Philip and thother Apostels hee dothe teache vs that euerye Christiane man shuld shew forth his faith by workes of loue and thereby to prouoke other to doo the same And suche loue muste alwayes bee perfecte Imperfecte loue doth neuer good but to his frendes Gal. 5. whiche the Publicanes and sinners do also for they loue theÌ„ of whoÌ„ they be loued agayn as Christ saith in the 6. chapt of S. Luke our loue muste be perfecte Perfect loue doth not only good to his frends but to his enemys also Wherin we may se the example of Christ and of the heuenly father Mac. 5. which suffereth his sunne to shyne vpon the good and bad and sendeth raine to the iust and vniust Of this perfection of loue Christe speaketh in an other place saiyng Ye shal be perfect as your father in heauen is perfecte In that place Christe commeÌ„deth the loue of his father towardes vs as a moste perfecte loue Wherfore Bycause he hath receyued vs into his fauour and grace Rom. 5. which were yet his enemys and sayth that we also must be perfect in brotherly loue which cometh froÌ„ faith Therfore yf thou be a christian man and wilt with good works manifest thy selfe to haue a Christian mans harte go to then and instructe them that be weak and leaue them not vntil thow haue brought them to the knowledge of the fayth And moreouer dooe good to all men withoute any respecte aswell to thyne enemyes as to thy frendes to the bad as to the good And then thou hast testified with works of loue that thou art a good tree in that thou bringest forth good frute Thirdely this gospell sheweth Geuing oâ— thaÌ„kê to the beneâ—… 〈◊〉 Chriâ—… how Christ dyd not distribute and geue this breade and fisshes to the multitude before that he had giuen thankes in his hart to his heauenly father of whose liberality and plenteousnes all creatures be susteined and norished vp Wherin he teacheth vs that we lykewise shuld gyue hartely thankes for the great henefites both bodely and ghostly that we dailye receaue of God the father through his welbeloued sonne Iesu Christ And yf thow wylt knowe the very trewe thankes geuing What is thaÌ„kê giuinge This it is To knowledg that al that euer we haue cometh of God through Christ of his mere grace and goodnes and not of our selues This is the trew wayes to gyue thanks And for the more parte continuall praise and commendacion foloweth such knowledg By what means can I geue prayse honoure and thankes to God except I knowledge his benefites Nowe yf I haue this faith and knowledge that God throughe Christe hathe destroyed the kyngdome of the diuel made me inheritoure of his heauenly kyngdome doughteles I do also gyue thankes with all Goddes electe for so greate a benefyte as the nature of suche that beleue is sette forthe at large in the 25. chapiter of Esaias the Prophete and in Daniel the seconde chapiter Neither shall I do it once but al dayes of my lyfe withoute ende I shall saye withe Dauyd Psa 145 My sowle prayse the Lorde I shall prayse the Lorde in my lyfe tyme and shall synge vnto the Lorde as long as I shall lyue Psal 33 And I wyll geue prayse to the Lorde at all tymes his praise shall alwayes be in my mouth Lykewise when I knowledge that God in outeward and worldely thinges wyll of his mercyfulnes norish me but so that I must needes labore to then muste I well remembre that it is not to be adscâ—ibed to my laboure but muste gyue harty thankes to God throughe Christe Howe often tymes doth that iuste man Dauyd confesse that
Christe so is it verye necessary that I with a pure faith confidence do vnderstande and beleue it For very little profyt cometh of an historicall beliefe For the dyuell knoweth and beleueth it and yet it profiteth hym nothynge at all Ye howe mannye be there amongest vs that bee named Christian men which doo confesse and knowledge that Christe rose frome deathe and yet shal be damned Wee do confesse and knowledge the resurrection but the merites thereof we doo cleane take awaye and condemne Howe so Throughe trustinge in workes to the whyche wee ascribe ryghteousnes The and me hath God serued with his resurreccion And therefore yf thou wylte goe the highe waye and pull nothinge frome the merites of Christ thou must beleue not alonly that Christ dyed and rose agayne but that hee dyed and rose for the for the I saye and all synners dyd hee pleasure and seruice therewith For through hys deathe he tooke away thy sinnes and by his resurrection he hath iustified the. Yea throughe his resurrection hee entringe in his kyngedome myghtelye hathe declared that all power in heauen and in earthe is geuen vnto hym and also that he hath ouercome synne death hell and the diuell And finally that there is nothinge which is not subiect vnto him and that he as a Lord of heauen and earth mercifully keepeth and saueth his and maketh they in partakers of his kyngdom Only requiryng of vs that we beleue in hym and dye as concernynge our synnes and walke in a newe lyfe Vnto this pertaineth the syxte chapiter to the Romaines Rom. 6 in the which Paule toucheth this article of the resurrection very highely amongst other thinges sayeng Yf we be dead with Chryst we beleue that we shall lyue also with hym and are sure that Christ raysed from death dieth no more death shal haue no more power ouer him For as touchīg that he died he dyed concerning sinne once But as touching that he lyueth he lyueth vnto god Likewyse ye also count your selues to be euen deade as concernyng sinne and to lyue vnto God throughe Iesu Christe our lorde God serueth vs by hys aungels Secondaryly we se here in this gospell that for bicause this article of the resurrection is so harde of the flesh to be receiued how mercifully and meekly God through his aungell handeleth and intreateth the wemen that brought spices and anoyntementes to the sepulchre of the lorde playnlye and manifestly shewing by wordes and signes that his only son Christ was risen Who wold now I pray you dispair of suche a gentle and mercyful father which so patiently suffering our inftrmitie and so louingely exhortinge and instructing vs Whom wolde not this greate and inestimable charity prouoke to beleue The wemen that bought this anoyntment and came to anoynt Christ surely had an honest intente And their going and hasting to the sepulchre doth plainly shewe the hartye loue that they bare vnto Christe yet not withstanding they did it after a fleshely manner and vtterly withoute any righte faith For yf they had had faithe they wold haue remēbred the words that Christ spake howe that he shulde rise the thirde day and go before theym into Galile But these wordes they forgatte and prepared them selues to anoynte Christ Mat 2◠which was not commaunded vnto them to do But so mannes reason is ofte wonte to do The curiositye of men For it doth often that which it shulde not do and that whiche it shulde do it ouerpasseth and leaueth vndone In so muche that our lorde god to oppresse this curious rashnes and curiousnes Deut. 1◠commaundeth in the lawe that we shulde not do that that seemed to vs good Yet notwithstandyng so good is our god that he doth not for this curiosity and vnfaithfulnes reiect these wemen but through the aungel entyseth and leadeth them frō this carnall and fleshly seruing of god vnto his worde Which thinge is here doone after this manner When these good women went toward the sepulchre said one to an other Who shall roule vs the stone from the graue Lookyng backe they sawe that the stone was rouled awaye And they going into the sepulchre they saw a yong man sittyng on the ryght hand whych had a longe white garment vppon him and they were abasshed But he said vnto them Be not ye afrayd Ye seke Iesus of Nazareth which was crucified he is risen he is not here Beholde the place where they layde hym c. Here mayst thou hear and se that god sent not his angell alonly to roule of the stone from the graue but moste chiefly to enforme and instructe the women and to manifest and shewe vnto them the glorious brightnes of his resurrection What the shininge vesture signifieth whych the angelicall shynyng vesture dyd signifye Here marke how diligently it is written here how and in what manner a man muste be iustified and saued First there is written howe the women were sore abashed Suche troblinge and abashing the preaching of the lawe bringeth forthe Rom. 3. when my sinnes thereby be made euident and playne Yea trewelye whome shuld it not make afraid so many commaundementes in the law enioyned to vs and are impossible of vs to be brought to passe or doone and yet neuertheles that sentence remaineth immutable Cursed is he that continueth not in all the wordes of the lawe Deu. 27 to doo them Nexte nowe foloweth the aungels who represent and signifye the preachers of the gospell with their comfort and consolacion Angeles are preachers saiyng Be not afraid O ioyfull and glad tidings that we shall not discomfort vs for our sinnes But frome whence commeth these ioyfull and mery tydinges From Christ our lorde which was delyuered for our sinnes rose for our iustificaciō With such preachinge of the resurrection the Aungell comforteth these wemen bringeth them in remembraunce of the wordes that they had afortyme hard of the resurrection Moreouer he doth confirme his words with a signe A signe whē he sheweth them the place where Christ was layd Do ye think that this was not a gentle way to instruct these women patiently to bear their infirmity by that meanes to make theym to beleue the resurrection Lyke as Christe thorow his aungels and miracles did instruct these women and the apostels so wil he likewise do dayly vnto vs through his word so we as obedient children obey and beleue his worde and seeke our saluacion none other where then alonly in the merits of Christe Thirdelye it foloweth nowe that the women were enioyned by the aungell to go and declare the rysynge of Christe not to the disciples allonlye but also in especiall to Petre Women becam apostelles which for the deniynge of the Lorde was in greate feare and heauines Here oute wee maye learne howe necessarye the preachinge of the resurrection is And contrarye wyse what a miserable calamitye it is where the glory of the resurrection is
The hired seruaunt flieth bicause he is an hyred seruaunt and careth not for the sheepe I am the good sheephâ—rd and knowe my sheepe and am knowen of myne As my father knoweth me euen so knowe I also my father And 2 Tim. 2 Mat. 11 Mar. 10 Luc. 10. I geue my lyfe for the sheep And other sheepe I haue whych are not of this folde them also muste I bringe and they shall heare my voice and there shal be one folde and one shepeharde THE EXPOSITION The good shephard The hierynge IN this similitude firste of all a good shepeherd and a hyred seruaunte be compared and the nature and propertie of both be described But this is to be noted that this present gospel is part of the similitude which Christe in the 10. chapt of Iohn put forth to the Phariseis of the dore the sheepefolde the shepharde and the porter For the Phariseis herde and taught the lawe but they vnderstod not Moyses which did not all only require of them the outeward workes but rather the affection of the harte Wherof it came that they coulde not teache the rightousnes of faith that was accepted before god nor yet could print it rightly in peoples hartes Then for as muche as in the steede of this righteousnes they taughte the righteousnes of workes and soughte saluacion by an other meane then by the seede of Abraham promised vnto theim willing other also to seke the same Therfore Christ sayd not withoute a cause in the beginning of this similitude that they entred not in at the dore but that they were theues murtherers For there cannot be begonne or raysed vppe in the church greater mischiefe or murther then to teache to trust in workes Phil. 3. Dogges Of the which doctoures Paule speketh when he saith Beware of dogges beware of euel workers He calleth the false prophetes dogges that for theyr owne lucre and aduauntage wil not teache the people the righteousnes of faithe but the righteousnes of workes against the wholsome doctrine of Christe And Christe called theim hyred seruauntes Wherefore Forbycause they care not for the sheepe bycause they regarde not the helth and saluacion of the sheepe neyther wyll daunger them selues therfore And so it is written in the prophete Soph. 3 Her prophetes are lyghte persones c. For the hyred seruaunt tarieth while he findeth aduauntage but when he perceyueth none aduauÌ„tage he flyeth awaye ye thoughe the wolfe shuld eate vp all his sheepe But Christ doth not so for he saith I am a good shepehard c. Surely all only Christ is the good shepeharde for he hath got and obteyned for his sheepe through his death the pasture and feeding of euerlastinge lyfe Out of this office of Christ we may knowe what mynde Christ beareth toward vs. For he beareth vs such affection that he will saue vs and not destroye vs. Howe doth he confirme that vnto vs In feedinge dyinge Feedyng is in the scripture a common terme Feding and is as much to saye as to teache goddes word rightly without mingling therwith false doctrine as thou seeste in the laste chapiter of Iohn where Christe saithe Peter feede my sheepe And in the actes of the apostels Act. 1â— The holye ghoste hath sette you to be bysshoppes to feede the congregation of god With this feedinge with this doctrine hathe god fyrste serued his sheepe and afterwarde with his death and shedinge of his precious blode that they being saued for euer shulde not be a praye to the wolues Who to dye wolde not beleue suche a shepharde Who wolde desire other feeding Now compare Christ and the hiered seruaunte togyther Christe seeketh the commoditie and profyte of the sheepe The hierelynge seeketh his owne wealthe and commoditye The one hath the worde of lyfe the other of condemnacion The one quickeneth the other slayeth The one refresheth and comforteth the other chargeth and troubleth mennes consciences The one abideth with the shepe in al need and necessitye and the other flyeth away Briefely Christ is allonly the good shepeharde which thorough his doctrine and death hath made vs iuste righteous and hollye Secondarily wee haue here in this gospell a meruailous coÌ„fortable saying in that that Christe repeteth that he is the good shepeharde c. In the which wordes he declareth what thought and care he taketh for his sheepe that they be well kept and haue good feeding And that wee shulde vndoubtedly bee suer that he careth for his sheepe he ioyneth and addeth that he knoweth vs none otherwise then the father acknowledgeth him and hee the father For Christe and the father be one substance vndeuided so that Christ can not be seperated from the father nor the father from Christ For if Christe coulde be seperated from the father then coulde there not be one god And that meaneth the father Mat 17 when he sayeth Here is my welbeloued son in whome I delite heare him Whiche is euen as much to say as to heare obey Christ my son is to heare and obey me Lykewise here the son meaneth the same thinge when he sayethe Ioh. 1â— I and the father are one Also to Phylippe he saith Ioh. 14 Phylyppe he that seeth me seeth the father Hereoute thowe mayest lyghtelye gather howe that Christe acknowledgeth the father and lykewyse howe the father acknowledgeth Christe Nowe If Christ knoweth vs as he knoweth the father the father knoweth Christe so muste wee needes be one body and one substaunce with hym Yea euen his brethren Then when I am one body and one substaunce with Christe my lorde when I am Christes brother will not he defend me wil he forsake and leaue me withoute comforte No suerly but will knowe me and stand by me vntil the consumacion and ende of this worlde So that and if I as a shepe were in the middest of the wolues ther were no ieoperdy only yf this Christ wold acknowledge vs. But howe can I bring that to passe that I may be the brother of Christe and grafte in him and that I maye knowe hym as he knowethe me Or howe doth he acknowledge me Before the foundacion of the worlde was layde he dyd electe me and predestinate me to saluacion 1 Tim. 2 of his greate mercye withoute any deseruing of workes And after that he became manne he called me throughe his worde to the same saluacion so that yf I nowe beleue in him he and I bee one This to beleue frome the botome of oure hartes What is to knowe Christe is to knowe Christe in the whiche knowledge consisteth oure ryghteousnes and saluacion as yt is wrytten in the gospell of Iohn Ioh 17 Thys is the euerlastynge lyfe that they knowe the that thow only arte the trewe god and whom thou hast sente Iesu Christ The calling of the Heithen Thyrdly wee haue here the callynge of the Gentyles how that they shall come to the knowledg of theyr sinnes and to
sheweth vs so great grace and fauoure and voutchsafeth to haue his kingdome in vs and whiche doth dayly deliuer and defend vs frome all false doctrine and temptacion of the diuell and finally Mat. 17 frome all euell withoute doubte in the life to come will graunte vs also euerlastingly to lyue and raigne with him without ende So that in any wise we take hede in the mean season that we loue and beleue his worde and fulfill his will To this pertaineth the sayinge of S. Paule where he saith that we are the temple of god 1 Cor. 6. And also in an other place that god lyueth dwelleth and moueth in euerye one of vs Act. 17. as it is written in the actes of the apostels Thirdely this gospell learneth vs wherefore and for what cause the holy ghost shal be sent which Christe before with so many wordes promiseth to sende for thus he saieth That Comforter The office of the holy goâ— euen the holy ghoste whom my father shall send in my name he shall teach you al thinges and bring all to your remembraunce what so euer I haue tolde you Whereoute it is euident and playne that the holy ghost is sent into the worlde to teach Now yf wee cannot know god in Christ without the holy ghost muste be presente and learne vs so muste it needes folowe that we as of our selues can do nothing Ioh. 3. in those thinges that pertayne to godlynes and saluacion And that without we are lightned of this spirit there is nothinge in vs but darkenes The fleshe is darknes Ioh. 1. as S. Iohn the Euangelist witnesseth saying The lyght shineth in the darkenes and the darkenes comprehended it not Wher is now I besech you the glory of the flesh what can oure reason and oure wisedome bringe to passe Thinke you that the holye ghoste was promised to the apostels and all goddes electe without a cause But I wolde haue the verely beleue that Christ did well perceaue and know that no mortall man coulde haue come vnto the knowledge of god then by this spirite Wherefore else wolde he haue promised and sente it Nowe for as it is expediente playne that the office of the holy ghost is to teache not part or halfe but al. Print this in thine harte that foloweth He shall bring in to your remembraunce all that I haue spoken For I heare not in this place that he shall teache anye other thinge than Christ taughte before but onlye that he shal bring into the disciples remembraunce the â—â—ataynge whâ—ch Christe had preached The holy ghoste dothe in spite Hereto pertaineth that the foresayde spirite shal be sente in Châ—istes name Moreouer yf the holy ghost shall teache no newe thinge vnto thapostels but make them meete to take and vnderstand the preachinge of the gospell who then hath giuen such power to the Romish spiritualtie to ordaine and make in the church so many traditioÌ„s of men against this text Let a christian man learne here also that the doctrine of Christ is sufficient to our saluacion as S. Peter sayd vnto Christ Thou haste the wordes of euerlasting lyfe And in no wise forget that no mortall man can vnderstande this doctrine of Christ excepte it be written in the harte of man through the holy ghost as the prophet Ieremy clerely sheweth in the 31. chapiter The peace of Christe Fourthely Christ promiseth his peace vnto hys disciples and all his elect in this gospel And there is a notable vehemeÌ„t significaâ—â—oÌ„ in this worde My peace For Christe sheweth here a difference betwene his peace the peace of the world The peace of the worlde The peace of the world thoughe it be an excellente gyft and a gift that all only cometh of god for the which accordinge to the doctrine of S. Paule a Chrâ—stiane man is bounde to praye yet notwithstanding yt is teÌ„poral not song durable And it may oft chaunce that outwardly I shal fele peace inwardly warrâ— in the conscience But it goeth not so with theim aâ—â— peace For though that it haue outwardly resistaÌ„ce and is teÌ„pted yet nowithstanding it remaineth vnmouable not due not â—uerâ—â—â—e bicause it knoweth that with Christ the prince of the world hath no â—ight in him 〈…〉 Christe that god in heauen is a merciful father 〈◊〉 him Yâ— knoweth that nothing can chauÌ„ce vnto him against the good wil of god and that persecution shal not indure for euer Ioh. 14 Finallye Act. 14. that throughe suche lyke tribulacion he shal haue a celestial entringe into glorye This peace Christ left and did giue vs. Furthermore as Christe gaue vs this peace of his great mercy and grace without any deseruing so that it is necessary that we comprehend it in our hartes with fayth For works can do nothing in this behalfe as witnesseth S. Paul saiyng Rom. 5. Bicause therfore that we are iustified by faith we haue peace with god Fiftely this gospel teacheth vs The worde of god doth comforte vs in persecucion that in persecutioÌ„ tribulacion is nothinge so suer comfortable as to be furnished armed with the word of god And for that cause Christe shewed before vnto his disciples that he shulde suffre his passion therby entre into the glory of his father saiyng And now I haue tolde you before yt come that when it is come to passe ye maye beleue Rom. 15 And in lyke manner saieth S. Paule What so euer things are written afore tyme are written for oure learninge that we thorough pacience and comfort of the scripture might haue hope Therefore in as muche as the confession and knowledg of the worde of god and the gospel cannot be brought to passe in this worlde withoute persecution seynge that the diuel is so playne an enemye and aduersarye thereof it is meete and couenience to al trewe Christiane menne to bee so instructed and armed with the worde of god that our house buylded vpon a rock do not fal in tyme of persecution stormes of temptacion Mat. 7 and great windes Whiche God graunte to vs euerye one Amen The gospell on Trinitye sonday Iohn 3. THere was a man of the pharyseis naâ—â— Nicodemus a ruler of the Iewes Ioh. 7. The same came to Iesus by nyght and sayde vnto hym Rabbi we know that tho◠〈◊〉 a teacher come from god for no man couâ—â— do suche miracles as thou doest except god were with him Iesus aunswered and lord vnto him Verely verely I say vnto the excepte a man be borne frome aboue he can not se the kyngedome of god Nicodemus sayth vnto hym how can a man be borne when he is olde can he enter into his mothers wombe and be borne again Iesus answered Ioh. 4. and. 7. Tit. 3. a Rom. 8. Verelye verely I saye vnto the Excepte a man be borne of water and of the spirite he cannot entre into the kingdome of god Ioh.
pastour ought diligentlye to looke aboute hym that the flocke of Christe be not seduced and deceyued by false prophetes which teache peruerse doctrine contrarye to the holsome doctrine of Christe But that pointe belongeth not allonlye to the pastor and preacher but also it behoueth euerye christian manne to bee so instructed in things pertainyng to faith that he by the word of god may iudge whether he be right taught or no. For thiÌ„kest thou that this power to iudg euery preachers doctrine was giuen the of Christe in vaine 1. Tes 5. Or thinkest thou that Paule commaunded the Thessalonians in vaine to proue all thinges and keepe that whiche was good Ioh. 4. And also S. Iohn writeth that we shulde proue the spirites whether they bee of God Wherefore seynge that many false prophets are gone into the world beleue verelye that this libertye to iudge is giuen the for somewhat For the diuell is subtyle and is an extreme enemy of holsome doctrine and such a one that hathe in his kyngedome nothynge then lyes Ioh. 16 1 Cor. 11 Ma. 24 and murdre whiche hee bringeth in vnder a coloure of holynes For hee canne chaunge hymselfe into the fashion of an aungell of lyghte so that yf it were possible he shulde deceaue and seduce the verye electe of God And no manne knoweth this better then Christe whiche teacheth vs so earnestlye to beware of theim whiche also painteth the minysters of Satan in theire owne coloures Wherefore lette vs take to harte this his faithfull monition But howe and with what coloures dothe he describe theym Prophetes To prophecye He calleth theym prophetes whereby he declareth that they shal vse the office of preachinge For to prophecye signifieth other whyle to teache and to interprete holy scripture as we fynde in the 14. chapiter of Saint Paule in the firste epist to the Corinthians More ouer hee sayeth Sheeps clothiÌ„g They shall come in sheepes clothinge That is they shall come in greate and angelicall meekenes and withoute all pride hauinge outwardly the shine of holines but inwardly they are rauening wolues euen the destroyers of the lordes flocke Now forasmuch as we shall haue such in the ministery of the worde of god whose outwarde conuersacion shall apeare as most simple and holy therefore it is necessarye that wee note and printe in our mindes this doctryne of Christe wherby we maye auoyde theym and daily pray vnto god that he wil vouchsafe to retaine vs in holsome doctrine and preserue vs from the vaine ianglynge of these false prophetes Secondarily it is to be noted that Christe doth not all onlye instructe vs to beware of false prophetes but also telleth vs howe wee shall knowe theym Yee shall knowe theym sayeth hee by theyr frutes Whiche thinge that he myght driue into vs the better hee putteth forthe a similitude and sayeth on this wise Do menne gather grapes of thornes or fygges of thystelles As thoughe he wolde saye Howe possible it is to gather grapes of thornes or figges of thystles so possible it is that a false prophete in whome the knowledge of god is not shulde teache anye good thynge thoughe hee neuer so muche gloryfye hym selfe in the knowledge of the worde of god A false prophete maye boaste and gloryfye him selfe of the gospell but the trewe doctrine of the faith he shal neuer attayne nor folow All that they haue taught with theyr vaine ianglinge are but leaues and remayne leaues hauinge only an outeward shining And for to knowe these false prophetes and theyr spirite It is needefull to haue the holye spirit and perfecte knoweledge of God Wherefore wee christian menne whyche in this daungerous tyme are assaulted with thys pestiferous and straunge learnyng must so indeuoure our selues Faythe charity that fayth and charity wherin consisteth the hole summe and foundacion of oure doctrine maye euer bee oure rule whereby we maye discerne and iudge all manner of doctrine that shall bee layde before vs. For faythe cleaueth allonlye to the worde of god and sayeth wyth Saincte Paule I knowe nothinge but Iesus Christ 1. Cor. 1 and hym crucified that is I seeke remission of sinnes righteousnes and saluacion allonlye in the passion and merytes of Christe And charitie with the deede and worke witnesseth suche fayth to be in the harte And what so euer is contrarye to this doctrine of faythe and charitie commeth of the diuell thoughe they that teache so in their so teachinge leade neuer so relygious a lyfe For the tree is euell and so likewise is the frute euell Shall we iudge nowe some trees by theyr frutes The papistes haue a longe season had the handlyng and administracion of the worde of god and the sacramentes The papistes with so great shyne of holines outwardli the thei haue nigh subiected vnto them the whole world But now that the gospell is broken out come to lyght through the greatinercy of god it hath geuen vs power to know the tree by the fruicte thereof throughe goddes worde Now we haue the word of god which we set against their doctrine concerning works and we find their learning to striue be repugnaÌ„t with the manifest worde of god and to bringe nothinge to passe but hipocrisy Therfore according to their frutes we reproue and abiect the whole papasie with all that belongeth vnto it yea if the diuel rage neuer so much We reproue detest also those spriteful meÌ„ whiche with their Masses suê‘sticion haue abused the supper instituted by Christ contrary to the manifest words of Christe Yea we reproue theim for the fruicte of their doctrine For besides the false expoundinge laiyng out of Christes wordes they haue brought the sacramentes into greate abusion What shall I saye of the anabaptistes I wolde to god the vngracious frute of their doctrine were not so manyfest To make short we haue the clear and manifest gospell by the greate grace of god in our hartes receaued wherein by his mercye we shall abide wheÌ„ all the false prophetes shall go to the diuel Thirdelye Christe expoundeth these wordes by theyr frutes ye shall knowe theim euen as he wold haue theim vnderstanded making a difference betwene hipocrites and those that fulfill his fathers will and declareth both their rewardes The iustifiers and glorifiers in workes crye euer Lord Lord and that more is they glorifie in the gospell and in the holy ghoste yea and are so bold that they dare saye Lorde haue wee not prophecied in thy name haue we not caste out diuels in thy name c. But it is but hypocrisye remaineth hypocrisye for the whiche they haue no rewarde For Christe sayeth Depart from me ye workers of iniquitie I knowe you not And fayth in this present gospell Euerye tree that bringeth not forth good frute shal be hewen downe and caste in to the fier Beholde with what rewarde the frute of false doctrine shal be rewarded with all And againe considre what maner of
mercifull to me a sinner For none other worke can helpe hym Here you haue now the discription of the publicane which knowledged his offences and asked mercye Thirdely lette vs see and heare what sentence iudgement Christe did giue ouer them both Of the publicane he sayth He wente downe into his house iustified more then the other For wosoeuer exalteth him selfe shall be broughte lowe And hee that humbleth himselfe shall be exalted But how commeth that to passe that so righteous a man is here condemned and contrary wise so great a sinner receyued saued So yt is This publican knowledging his offences perceaueth and feleth his vicious and sinful nature and out of this knowledge he fyndeth himselfe so vnprofitable and miserable that he cannot in anye wise ayde and socoure hym selfe Wherefore he is not pufte vp he trusteth in no workes he dispaireth of hymselfe he mekeneth himselfe yet notwithstanding vpon that hope and confidēce that god will be vnto him a merciful god and forgiue him his trespasses he asketh mercy and grace And this hope and confidence meruailously pleaseth god Wherfore this publican is pronoūced iuste that by this exaumple the righteousnes of faythe myghte be knowen And contrary wise Righteousnes of faith Bicause the pharisey not knowledging himselfe to be a synner but proude and pufte vp for his workes sake whiche notwithstanding were doone without faythe and dispisinge other menne and exaltinge hymselfe of verye righte hee is broughte lowe And forbycause that he before the worlde toke the highest place Luc. 14 nowe with shame he must giue place vnto the publicane and sytte beneth For god wyll not regard his fained ypocriticall works Notwithstandinge wee dooe not reiecte good workes so that they come freelye oute of faythe and are frutes of a good tree but if they procede not of faith wee improue theym sayinge wyth saynte Paule What so euer is not of faythe that same is sinne Ro. 14. though the outward apparance shyne neuer so excellentelye For we knowe that hypocrisye pleaseth not god as scripture testifyeth saying The ioy of hypocryte continueth but the twinklynge of an eye Iob. 20. and the prayse of the vngodly is shorte thoughe hys pryde ascendeth vppe to the heauen and his hedde reacheth vnto the cloudes yet hee shall perisshe at the laste like donge in so muche that they whiche haue seene him shal saye Where is hee Lette this be sufficiente for this gospell The gospell on the twefte sondaye after Trinitye sondaye Mar. 7. ANd he departed againe frome the coastes of Tire and Sydon and came vnto the sea of Galyle Mat. 15 thorowe the myddest of the coastes of the ten cityes Mat. 9. And they broughte vnto hym one that was deafe and hadde an impediment in hys speache and they prayed hym to putte hys hande vppon hym And when he had taken hym a syde from the people he put hys fyngers into his eares and spitte and touched his tunge and loked vppe to heauen and sighed and sayde vnto hym Ephata that is to saye be opened And strayght way hys eares were opened and the stringe of hys tunge was losed and he spake playne Mar. 1. And hee commaunded theym that they should tell no man But the more he forbad them so much the more a greate deale they published saying Hee hathe doone all thynges well he hathe made bothe the deafe to heare and the du◠to speake THE EXPOSITION An other mānes faith FYrste in this gospell is praysed and commēded an other mannes faythe whiche afther she herselfe had knowen Christe to be a sauiour putteth al her trust in him willingly she breketh forth throughe charitye takynge thought for other men prayeth for thē seketh Christ for thē that thei also might come into the knowledg of faith to embrace Christ to be their allōly sauiour This we see in those men that brought vnto Christ one that was deafe and dumme prayed Christ that he wold vauchsafe to lay his handes vppon him Laying on of hādes The layinge of handes vppon was a custome vsed in the olde Testament and remained likewise by Christ and his apostelles in so muche that often tymes when they healed the diseased or wolde giue the holy ghoste Luc. 4. the layed their handes vpon them as we reade in the fourth chapiter of Luc. that Christe laied his handes vppon those that were sycke Act. 14. and .8 and healed theim And also in the actes of the apostels is written They laide their handes vppon them and thei receaued the holy ghost So these men bicause they hadde ofte seene Christe laye his handes vpon those that he healed they prayed him likewise that he woulde vouchesafe to laye his hande vpon this deafe man Here note that these men had true faith and confidence in Christe For if they had not had faythe why woulde they haue brought that poore man vnto Christe or why would they haue prayed him to heale this manne For to brynge the sicke impotent menne vnto Christe and not beleue that he could heale theim were not called seekinge of Christe but rather a mockinge of Christe Vndoubtedly they had a very true faith and did knowledge Christe to be the sauiour bothe of bodye and soule And that thou mayst easyly perceiue in that they praying vnto Christe obtained their peticion and throughe their prayer and meanes the deafe was restored vnto health Further thou shalt note that this deafe is come to faithe and health thorough an other mannes faithe but not thereby iustified and saued For to iustificacion and saluacion euery manne muste haue his owne faithe An other mannes faithe maye praye for me that God through Christe wyll make me faithfull but to get remission of sinnes I my selfe muste beleue and haue a perfecte faithe For it is written He that beleueth in me he saithe not he Iohn 6. that trusteth in an other mans faith hath euerlasting lyfe Secondarely for as muche as we haue harde Howe Christe behaued hym towardes vs. howe euerye man is bounde to beleue and hope in Christe therfore let vs likewise heare on the other partye howe and in what manner Christe behaueth himselfe toward those that beleue And here he is described how familiar friendely and mercifull he is which when this sicke man was brought vnto him their desier and praier ended straight wayes he tooke him a side frome the people and maketh answere with the deede that their prayer was harde And so in likewise how the prayer of all those that pray vnto the father in his name shal be hearde But what did he whan he toke hym asyde from the people He did spitte saithe he and touched his tung but why did he not make hym hole allonly with a word of whose power vertu Centurio spake Ioh. 14 Mat. 8. saying Speak but allonly a word my child shall be hole Truly he did knowe that in the latter daies ther shuld come
thynges through her workes And if the scripture sixehūdreth tymes did wytnesse Rom. 4 That he that worketh not but beleueth in him that iustifyeth the wicked that his fayth were reputed to righteousnes Yet our curiosite can a great deale better do it and vnderstand it But lette euery man take hede that he go the right way and erre not For the tyme is nere at hād that we shall either for true doctrine reioyce with God or els for false doctrin be vtterly cōfounded Surely this woman had neither fayth before in Christe nor yet had done any worke where through she had deserued so great benefite and yet great grace was shewed vnto her He that not beyng desired nor yet intreated doth so great benefite vnto this woman thynkest thou that he wyll not do the same to those that praye to him for it Briefly At all tymes he is ready to helpe vs and to do vs good so that we can beleue doubte not And for the moste partie then doth he helpeth vs whē we haue most neede of him yea when we thinke that God himselfe heauen and yearth all is against vs that we be vtterly forsaken then I say doth he begyn to helpe And the same thou seest to happen to this woman For when her sorowe was greatest then did he helpe her And that is the same that Dauid sayth When I call Psal 4. heare me O God of my righteousnes and comforte me in my trouble Thyrdly we see in this miracle the strength and vertue of Gods woorde The power and vertu of the word of God and what it worketh in vs when we cōprehend it by fayth For the Euangelist after that he hath shewed declared vnto vs howe Christ had pitie on this woman and comforted her after he wryteth howe Christ through his woorde raysed this child frō death sayth He came nigh touched the coffyn they that bare him stode stil he sayd Yong mā I say vnto thee aryse Here you heare that Christ is Lorde aswell ouer the dead as ouer the quicke what he speaketh to this yong mā that is dead But what happened The dead sat vp and begāne to speake Beholde the great vertue of Christes worde that by the same the dead are raised to life And whatsoeuer is done here after the history to this yong mā the same must be done dayly spiritually in vs. For who is without synne And the reward of synne is death Therfore if we wyll be deliuered frō synne escape euerlastyng death Christ with his worde must come do it For Christ sayth He that kepeth my worde Ihon. 8. shal not dye euerlastyngly And his worde must bee comprehended vnderstanded by a true fayth For where the knowlege of this worde lacketh Ihon. 1. there Christ which is the word is not knowen And againe where Christ is not knowen there cannot God be praised nor glorified with the woordes of this people saiyng A great prophet is risen amongst vs and God hath visited his people The knowlege of God brīgeth thankesgeuyng And contrary wise where this worde is comprehended in heart conceyued there is Christ knowen when he is knowen then is God praised and glorifyed because that he hath visited vs not in his wrath but with his infinite mercy and hath geuē vs his only welbeloued sōne so that through his passion death he hath redemed vs frō synne death deuil and hell For the whiche great benefite we are bounde to thanke him euerlastyngly Fynally the benignitee of Christ allureth vs vnto fayth and fayth acknowlegeth the power of Gods worde and this knowlege prayseth and glorifyeth God euerlastyngly To whom with the sonne and holy ghost be all honour and praise Amen The gospel on the .xvii. sonday after Trinitee sonday Luc. 14. ANd it chaunsed that he went into the house of one of the chiefe Pharises to eat bread on a Sabboth day and they watched him And behold there was a certain man before him whiche had the dropsye And Iesus answered and spake vnto the lawyers and Pharisies saiyng Mat. 12 Mar. 3. Luc. 6. is it lawful to heale on the sabboth day And they helde their peace And he toke him and healed him and let him go answered theim saiyng Whiche of you haue an Asse or an oxe fallen into a pyt Exo. 23 Deu. 22 Mat. 12 and wyl not straight waye pull him out on the Sabboth daye And they could not answere him again to these thynges He put furth also a similitude to the gestes when he marked howe they preased to the hyest roumes sayd vnto them when thou art bydden of any man to a weddyng sitte not doune in the hyest roume lest a more honorable man than thou be bydden of him and he that bad him and the come say to the Geue this man roume and thou then begyn with shame to take the lowest roume But rather when thou art bydden go and sytte in the lowest roume that when he that bad the commeth he may say vnto thee Frende sytte vp hyer Pro. 25 Then shalt thou haue worship in the presence of them that sytte at meate with thee Mat. 23 Luc. 81 For who soeuer exalteth himselfe shal be brought lowe And he that humbleth himselfe shal be exalted THE EXPOSITION IN this gospell Christ had to do handleth with two maner of persones Fyrst with the Pharisies whiche wayted him to fynde occasion to reprehende him also with this man that had the dropsye Let vs therfore see fyrst howe he handleth him selfe towarde these Phariseis and howe the Phariseis handle themselfes towardes Christ The condicion nature of the Phariseis The Phariseis euer went aboute to blaspheme Christes doyng accordyng to their nature and custome As for his doctryne semed vnto theim nothyng at all by reason it was cōtrary to hypocrisy Wherfore there was neuer nothyng that pleased them whatsoeuer Christe taught And though they sawe neuer so muche his great miracles whiche they could not denye yet would they not geue God the glory but sayd that it was all done through Belzebub prince of the deuils Muche suche blaspemye deceite and enuy shalt thou finde in the histories of the gospel Mat. 12. For euen as the Pharisies persecuted Christ Mat. 12 condempned his doctrine and blasphemed his workes and miracles so Christ set himselfe against them withstode them as moste great enemies to his holy doctrine If you loke in the histories of the gospel you shall fynde cōtinual warre betwene Christ and the Phariseis And it could bee no other wyse For he was the stombling stone 1. Pe. 2. Luc. 2. a rocke to be offended at and a token whiche shal be spoken against of the worlde Wherfore it had not been well done if he should haue graunted them any thyng pertainyng and touchyng the glory of his father It was sufficient that he did declare with
haue respect to this worde Dauid saith He hath sent forth his word Ps 106. and hath healed them But in these thinges is this ruler as yet ignoraunt also did not perceiue that which Christ spake Ioh. 11. He that beleueth in me shall liue though he were dead already Wherfore he desyereth Christ once and againe that he would vouchsafe to come home into his house And as Christ doth not reiecte this man weake in the faith beyng not as yet perfecte so like wyse wee shall not dispaire thoughe wee feele lyke weaknes in vs but suerly hope in Christ that is so mercifull and wyl beare and suffre our weaknes vnto such tyme that through his word and holy ghost we shall be brought vnto more perfection Fayth muste increase Secondaryly we see here how faith muste euer augment and increase No doubte this ruler hathe faith thoughe it be not hole and perfecte Hee truesteth in the goodnes of Christ and beleueth that he is redy to helpe euery bodye and that he is a moste gentle a meeke lorde Or els why shuld this ruler hearing Christes comyng out of Iury into Galile come vnto Christ to aske grace It must needes be that he here had a good hope in Christ But in this he failed bicause he thought that Christes person must needes haue been ther if his sonne shuld haue been healed For as yet he did not vnderstand what power the word of god had Wherfore his faith must needs be encreased and augmeÌ„ted For it is not sufficient that I beleue only that Christ wil be my merciful lord ready to help me without I beleue also that he can do it yea that he can doo it only with a word though he were not personalli preseÌ„t And further also I muste beleue that in what so euer trouble I am in my helpe must come from god though al things semed to be agaiÌ„st me But this is a high conninge which euery body knoweth not Yet did that good Abraham learne it of whome S. Paule sayth that he beleued vppon hope Rom. 4 where nothinge was to hope that he shuld be a father of many people This knowledge in so muche that it was vnknoweÌ„ vnto this ruler Christ instructed him frienly and with a soft a gentle fashion bringeth him vnto the true perfect faith And he doth repreheÌ„d him bicause he wold not be coÌ„tent with a word but was one of those 1. Cor. 1 that seeketh signes myracles as though he wold say For to seek signes myracles not to be coÌ„tent trust to the word is a token of infidelitie Therfore take thou heed Mat. 12 that thou apprehend the worde for there shall none other token be geuen to this aduouterous generacioÌ„ theÌ„ the tokeÌ„ of Ionas the prophete Lo after this sort was this ruler rebuked Thus whaÌ„ he was yet lacking true faith and did not cease praying Christ that he wold vouchsafe to go with him before hys sonne dyed Christe did not only speake in his eare but also in his hart saying Go thy wayes thy sonne is a liue But what doth the Euangelist adde vnto it He beleued those wordes c. Here thou hearest that hee that afore was vnperfecte and weake in faith now hath a stedfast faith beliefe By whom by Christ which through hys word spirit yf we do increase in the knowledg of god dayely dothe and wil help vs. Hyther maye bee referred the saying of Sainct Paule in all his Episteles where hee prayeth and wysheth that the faithfull myghte growe and increase in faythe and in the knowledge of god Howe much we at heard in our prayer Thirdely we see in this gospell that we are not hearde further then in those thinges that pertaine to the health of our soules For Christe although he was desired of the ruler to go home with him yet for al that he went not but denyed him the same wtout doubt for that intent that when he shuld ê‘ceiue his son to be made hole by the word he shuld hereafter so muche the more cleaue to the same word learne therw t to be content And though Christ heareth vs no further then in those thinges that pertaine to the glory of god and our saluacion yet neuertheles we ought stil to be diligent in prayer without ceassing for bicause that the holy spirit it selfe although we know not how what to pray maketh intercession myghtely for vs with vnspeakable syghynge Rom. 8. Vnto vs therefore is made a promise that what so euer wee desier in CHRISTES name shall bee geuen vs. Wherfore if our prayer pertaine to the saluacion of our soule we ar suer through promise to obtaine it as Sainct Paule saith 2 Cor. 1. All the promises of god are yea in him and are Amen in hym to the praise of god by vs. And if wee desier anye thinge that is both contrarye to the glory of god and against our saluacion and if we be not heard it is for our wealth and it is so meete that we be not heard For it is better not to be heard in our prayer and receiue therwith saluacion then to obtain our petition and owne wyll in thinges beinge to our damnacion Of this mynd was also S. Augustine And this is the cause that we are taught to praye in the lordes prayer Fiat voluntas tua Mat. 8. Let thy wyll be fulfilled Doth not the lepre praye on this wise Lord and thou wilt thou maist make me hole He prayeth for health but in suche wise that the thing whiche hee desyereth bee neither againste God nor the saluacion of hys soule And so lykewise oughte wee to praye that what so euer we desyer shulde bee referred vnto the wyll of God Fourthelye wee see in this gospell Miracles are testimonials of the word that signes and myracles are testimonials wherwith was confirmed that the word came from god and to be his woorde And also throughe myracles menne are alured vnto faythe But wee do not speake here of those sygnes and myracles whiche happen after a doctrine once taken receiued and confyrmed but of those myracles whiche approue euery new doctrine to be of god Exo. 17. As we see in the second book of Moyses that the lawe was stablished by and through many signes and myracles And if a false prophete had come and taughte contrary to that lawe as often times god suffereth vs to be tempted and had approued it with miracles yet ought we to geue no faith to such prophetes Deu. 13. 2. Tes 2. As wee see lykewyse in the gospell whiche was preached by Christ in the world after the abrogacion of the law and approued throughe so manye myracles that no doctrine yf it bee contrarye to that oughte to be receiued thoughe the false prophetes shewe neuer so greate myracles For in the beginnynge by Christe and after throughe the Apostels hathe the gospell beene
the beginnyng of the worlde vnto this day defende maintayne iustice of workes contrary against the iustice of fayth And of such at this tyme in so opeÌ„ light of the Gospel ther are innumerable On the other parte that is to say among theim that bee litle children ChildreÌ„ are to bee nombred the Apostles and all that beleue whiche esteme the Euangelye as a most precious and holy relique and in nothyng are against it but with all gentilnes and lowly mynde do receyue it Therfore if thou wylt come with these children vnto the knowlege of the gospell and eternal felicitee well be not wise and prudent in thine owne conceite but meake thy selfe in thyne heart for the worde continueth hyd vnto carnall wysedome Wherfore also sainct Paule calleth it a misterye or a preuie secrete that all menne vnderstande not nor perceiue Wee speake sayth he the wisedome of God in a mistery Secondarily Christ is very God when Christe as very manne had ascribed the reuelacion of his Euangelie or gospel vnto his father he would nowe also shewe himselfe to be very God equal with the father and he sayth All thynges are geuen vnto me of my father And No man knoweth the sonne but the father neither knoweth any man the father but the sonne and he to whom the sonne will open him Of these wordes it is euident that Christ is not only very man but also very God For seyng that in this place he sheweth that the knowlege of his heauenly father is in his power to geue it vnto whom he wyll whiche thyng in another place he ascribeth vnto his father onely needes must it folowe Christ is equal with the father that as concernyng the deuine nature he is equal with his father And if he bee equal with his father it foloweth of necessitee that he is very God Nowe if he be very God why should I not beleue in him why shuld I refuse to put in him all my whole hope trust and coÌ„solacion especially seyng that he is so minded toward me and all men that beleue in him that both he will and also is hable to helpe vs. And that he wyl gladly succour vs it appeareth in this that for our sakes he geueth thankes vnto his heauenly father as one that hath great pleasure in our saluacion and health Besides that he is able to helpe vs for all thinges are geueÌ„ vnto him of his father And to this partaineth it Ioh. 14 that he sayd vnto Philip. Haue I been so long tyme with you and thou hast not knowen me Philip he that seeth me seeth also my father Againe Beleue me that I am in the father the father is in me Heare you not in this senteÌ„ce that Christ is equal with the father therfore nedes must he be God It wyll bee very profitable to collect and gather suche sentences together and to haue theim in oure myndes For howe hardes thyng is it to the fleshe to beleue that a maÌ„ so dispised and crucifyâ—â— should be the sonne of God yea God himselfe And that he hath by the effusion of his precious bloud washed awaye the synnes of all men obtained for them eternal life So strongly and with suche force is sathan wont to fight against this article For he knoweth certainly that if he may wynne vs froÌ„ this Christ it is impossible but he shal take vs for his praye For thynke you that it was for nought the Christ sayd Mat. 9. He is blessed that shall not be offended against me Surely he sawe before that his poore and coÌ„temptible person should make many afrayd to come to his doctrine Therfore he willeth that we loke vnto his worde considre it prudeÌ„tly and not only say Iesus sonne of Dauid haue mercy vpon vs. But also say with Thomas Mar. 10 Ioh. 20. My Lorde and my God Thyrdly Christ allureth and calleth vs vnto him selfe with a verye swete and fatherly promise and sayth Come vnto me all you that labour and are laden and I wyll refreshe comfort and ease you Christ allureth vs vnto himselfe with a merciful promise I pray you who now wil bee slowe not rather with all that he can make hast vnto so gentle a sauiour Christ And diligently note who thei be that Christ calleth here vnto himselfe They are suche as labour and are laden in their conscience And who be those Those doubtles that feele their synnes and knowlege theim and for theim bee fearefull and tremblyng without comfort of a contrite heart For to suche consciences there is no worke no holy deede no wysedome that canne succour theim but Christ onely by his death and passion and by that precious effusion of his bloud Many one there are that in suche trouble of conscience and in the great conflictes and anguishe of the same seke remedyes by certaine prescribed holynes and woorkes But these profyte no more then did that woman whiche was sicke of the issue of bloud xii yere which had suffered many thynges of many Physicions spent al her goodes was neuer the better Mar. 5. neither had any succour For the more they study with their workes those I say whiche are done without true fayth to pacifye the conscience the more they do hurt it Wherfore thus must wee seke for remedye When by the preaching of Moyses we be brought into the knowlege of oure synne Rom. 3. and wee feele our selues right soore oppressed with the burthen of synne then let vs seke for him which by his death and passion hath obtayned for vs remission of all our synnes But if Sathan wyll here drawe the backe and as he is ful of malice and craft so put it into thy mynde that thou shalt thynke Christ suche a one The coÌ„fort of coÌ„scieÌ„ce must be sought at Christ as can in no wise abide sinners then knowe thou that thou loke vnto this promise that Christ hath made to thee in this Gospell when he sayth Come vnto me al ye that labour and are laden and I euen I shal refreshe you Whiche els no worke nor sainct can do Why I beseche you bee you afrayde when I am gentle and lowely in heart and suche a one as it should be full sore against my will that any synner should depart fro me without comforte Beholde thus Christ allureth and calleth vs vnto himself and setteth furth to vs a promise that he will refreshe and comfort suche as are laden and oppressed with synne Yea further when wee bee comforted he will lay a yoke vpon vs but no suche as they felt before But Christes yoke is easye and his burthen light The doctrine of Christ because of the crosse whiche it euer bryngeth with it is a great yoke and heauye burthen to the fleshe But when the spirite commeth it is made easye and light were it afore neuere so heauy as sainct Ihon sayth His preceptes are not heauye 2. Ioh.
you Yet notwithstādīg it is so couered with the crosse that it can be seen or knowē of no mā but of him to whom it is geuen of God to se it Thyrdly The blindnes of Iudges that order matters for frēdship or fauour here is set furth the example of a wicked Iudge in Pylate For he although he well considered the innocency of Christ was well ascertained that he had not deserued the death as he himself also confessed yet for the frendship fauor of the Iewes only he deliuered Iesus to the ministers to be scourged to be crouned with thornes to bee spyt vpon stryken Besydes all this was it not a great blyndnes hee was scourged and most vyllainously entreated Furthermore he brought him furth sayd Behold I bring him furth to you that you may know that I haue founde in him no cause worthy death If thou fynde no cause in him worthy of death I pray the Pylate why dyddest thou delyuer him to the Iewes to be scourged and sufferest the souldiers seruantes to vse so great tyrannye and euyl agaynst hym Or wherefore sayest thou afterwarde Take him you and crucify him accordyng to your lawe as for me I fynd no cause in hym Is this the offce of a Iudge to deliuer an innocent cōuict by no wytnesse into the hādes of his enemyes Euen thus surely it cōmeth to passe when men wyll be Iudges and retayne the fauour of menne as it chaunsed here vnto Pylate But what sayth God in this matter Forsoth thus In waye of iudgement bee not thou an acceptor of persones Deu. 1. that is In iudgement thou shalt do to a straunger and vnknowen as to thy frende and acquayntaunce Deale with the poore as with the ryche And briefly be to one man as to another so that no man maye haue iust occasion to complayne either of violence tyranny affection or fauour parcialitee or iniustice But this dothe not Pylate here regarde but lest he should lese Cesars fauour he willyngly doth that thyng for the Iewes pleasure that he was very well ascertayned to be vniust and vntrue For why with his owne mouthe he pronounceth that he founde no cause in Christ worthy death and yet presumeth he to doo this horrible facte to condempne Christe and to adiudge him to deathe Nowe lette vs not thynke but that euen in oure tyme lyke iniquitee maye bee founde Pylate somtyme iudgethe in oure tymes yea dayly lyke ensamples are doone before our eyes if menne wyll at the least open theyr eyes and looke vpon theim For where Christ oure Lorde is and reigneth by his woorde spirite and Gospell there muste it needes bee also that the poore Christians suffre all tyranny of the enemyes of the Gospel yea though theyr behauour be suche that they offende and hurte no man Furthermore it is impossible but suche as bee aduersaryes of the trueth shall together conspire against it yea though they before were most vtter enemies as in this place we se Pylate Herode do Euen so in our tyme wee see them that before were mortal enemies at dissencion with in them selues nowe they become hye louers frendes and agree in one to persecute the gospel and to murther innocentes But be thou of a good cōfort thou I say that hast receiued the trueth louest it We haue this Christ whiche rose frō death the thyrd day ouercame all his enemies and aduersaries furthermore hath receyued al power in heauen and yearth This Christ if we continue stedfast in faith vnto the ende wyll take our part stād on our side saue vs so that we shal neuer be seperate from him Fourthly The truth is euerie-s sted out of coūtenaunce Pylate again skornfully asketh Christ saiyng What is truth takyng occasiō to aske that question because he heard Christ say I came into the worlde for this intent that I might beare wytnesse vnto the truth And as in this place we lerne that the truth gospel shal euer by this worlde be mocked dispised iested out of countenance and that mans reason nor any wyt of man can by it selfe take or apprehēd it so also must we know what Christ in this place calleth the truth Truthe Neither may wee take this diffinicion of the truth out of our owne brayne but of the gospel of S. Ihon where Christ himself teacheth defineth it Thy sermon or worde O father sayth he is the truth But what sermon is it or what maner woorde is it Truely none other sermon or worde but the same woorde of his heauenly father that is to say the most holy gospel For this is suche a worde of so great power that it is able to comfort the brused feareful cōsciences and geueth the holye ghoste whiche leadeth vs from all hipocrisy whiche most of al thinges is enemy vnto the truth And of this worde also speaketh the apostle Paul sayinge Rom. 1. The gospell is the power of god vnto health or saluacion to euery manne that beleueth It was necessary for Christ to bear witnes to those thinges as he sayth vnto Pilate that is he muste needs in his preachinge set forth this truth which truth is none other but the worde of god and the gospell whereby ys sette forthe vnto all men the good will of god toward all those that receiue and professe his gospell But nowe if I wyll know this truthe and by the knowledge of it attaine vnto eternall health I maye not go aboute it scornefully as Pylate dothe in this place But I must doo as the Tessalonians dyd in the actes of the apostels Act. 17. Those that receiued the worde were very studious and dayly searched the scriptures whether it were so as the Apostels preached For if I do so without doubt the vnderstanding and sence of the scripture shal not be denayed me but aboundantly giuen vnto me Psa 18. as the scripture testifieth The witnesse of the lord is faithfull giuing wisdome vnto babes And to this pertaineth it that Christe saithe in Iohn Search the scripture for thei beare witnes of me The fowerth sermon on the passion Ioh. 19. THen Pylate took Iesus therfore scourged him Ma. 27 Mar. 15 And the souldiers wounde a croune of thornes and put on his heade And thei did on him a purple garmente and came vnto him and sayd Hayl kyng of the Iewes and they smote him on the face Pylate went forth againe and said vnto them Behold I bringe him forthe to you that ye may know that I fynd nofaute in him Then came Iesus forthe wearinge a croune of thorne and a robe of purple And he saieth vnto them Beholde the man Mat 27 Mar. 15 Luc. 23. When the high Priestes therfore and ministers sawe him they cryed saying Crucifye him Crucifye him Pilate saithe vnto them Take ye hym and crucifi hym for I fynd no cause in him The Iewes answered hym We haue
then among those that bost them selues of Christes name nothyng cōsideryng nor regardyng Mat. 12 that of euery idle woorde wee must geue accompt in the day of iudgement Ephe. 4 nor yet ponderyng that S. Paule so earnestly forbad christians that in any wyse no fylthy worde shuld be herd out of their mouth Wherefore if thou wylte haue Christ present at thy communication and talkyng do as these two disciples did Talke of those thynges that pertayne to the honour of God and thyne owne saluacion Let thy wyll and studye be euer in the law of God and so shal Christ not be farre from thee But if in thy talkyng thou forget God then looke not for God but for the deuil to bee presente with thee Secondarily we haue here also what Christ did when he was come into the companye of these two disciples And fyrst he maketh himself so as though he knewe nothyng nor had heard what was doone in Ierusalem in those dayes And this dothe he to drawe furth their incredulitee and to rebuke theim for it and to haue occasion to instructe them as he dyd after warde And they by and by plainly declared theyr myndes so talkyng of Christe that a man may easely perceyue that as concernyng him his worde and promises though they had not vtterly yet for the most part they wer fallen into dispayre Besydes this though they acknowleged him to be a Prophete mightie in woordes and deedes before God yet nowe they thought theyr hope frustrate Christ wyll not cast vs away for our vnperfectnes Rom. 7 that he should redeme Israel But what dothe Christe Christe our Lorde knoweth very well and perfectly what is oure infirmitee and incredulitee neither is he ignorant that no good thing is in our fleshe Wherfore although wee bee vnperfecte in fayth yet wyll not he cast vs away but rebuke and teache vs as he dothe here the disciples teachyng vs by his owne ensample to do likewyse And fyrst he correcteth vs and sayeth O fooles and harde hearted to beleue in all thynges that the Prophetes haue spoken Must not Christ suffre these thynges and so entre into his glorye It is neither vnright nor crueltie that he here calleth his disciples foles whiche yet he forbad Mathew .v. Mat. 5. For that he here doth he doth it of a godly zeale and fatherly loue and so also may any manne do likewyse especially when theyr heart nor mynde be none otherwyse affecte then was Christ towarde his disciples Then beganne he at Moses and all the prophetes and interpreted to theim in all their writynges suche places as were written of him It is not comly to rebuke onely and not to comfort againe Furthermore he that shall rebuke another man ought not onely to recite to his rebuke what he had done vnrightfully but he must also shewe what he hath done honestly vertuously and also profitably Euē so doth Christ here Fyrst he rebuketh their incredulitee or vnfaythfulnes Then forasmuche as fayth cōmeth of hearing of the worde he proueth alloweth their saiyng out of the deuine scriptures that Christ must suffre And walkyng with them he earnestly cōtinueth his sermō with suche maiestie power that the disciples after wer cōpelled to knowlege it say Dyd not oure heart burne in vs when he talked with vs in the way and opened to vs the scriptures O blessed is that man whō Christ thus draweth by his woorde and whiche is by Christes spirit instruct into the true knowlege of God Thyrdly the Euangelist describeth after what maner Christ opēly shewed himselfe to these his disciples opened theyr eyes saiyng And they drewenye vnto the toune whether thei went and he made as though he would go further And they cōpelled him sayd Tary with vs for it draweth towardes night and the day it far passed And he taryed with them And it came to passe when he sat at the table with them he toke bread gaue thākes brake it and gaue it them Then were theyr eyes opened they knewe him And he vanished out of their sight They knewe that it was Christes accustomed maner to breake the bread and especially to geue thākes Yet should they not haue knowen him by these signes if he hadde not opened theyr eyes whiche in dede was done when Christe gaue thankes and brake the bread Here muste we first learne We must bee thankful to God 1 Cor. 4 to giue thankes euer to god for all his benefites giuen to vs both corporall and spirituall For I praye you what haste thou but thou receyuedst it of god Nowe yf god hathe giuen it to the of mere grace withoute anye merite of thyne I beseche the why wylte thou not euer giue him thanks for it Verily Saynct Paul in the fyrst epistle to Timothe in the fourth chap. where hee teacheth of the libertye of meates and drinkes willeth that christians shulde receiue all thinges with thankes gyuynge 1 Tim. 4 and euen so exhorteth he vs to do in the epistle to the Thessalonians Secondly also note 1 Tes 5 Christe openeth the eies that Christe opened hys disciples eyes and brouhht theym into the knoweledge of hymselfe For euen as these disciples could not come to suche knowledge of theym selues tyll theyr eyes were opened no more can wee beleue as wee ought to beleue tell Christe lyghten our eyes and bringe vs vnto the trewe faithe by his worde and holy spirite Fourthly this gospel sheweth Faithe muste be openlye cōfessed that whē through Christes word spirit our eyes ar opened to know God then that our faith shal not be vaine in vs that we kepe not this ioye only to our selues but that we shal cōmunicat it vnto many freely confesse our ioye euen as S. Paul saith Rom. 10 With the hearte wee beleue vnto righteousnes with the mouth we confesse the same beleue vnto health And Dauid saith I beleued and therfore I spake Psa 115 The preachynge of the passion and resurrection of Christ is no such treasure that when a man hath founde it he shuld hyde it and kepe it secrete from other let no manne thynke so but it would bee distributed and imparted to many other Mat. 10 like as Christ sayd That I haue spoken to you in your eare secretely declare it openly euen in the houses toppe And so dothe the disciples here For assone as they had seen and knowen Christ they by and by aryse and returned vnto Ierusalem where they founde the xi gatheeed these that were with them to whom they declared what was done in the way howe they knewe the Lorde by breakyng the bread And so ought euery christian man to do when he knoweth Christe and by his worde and spirite is come vnto the fayth he should geue all men parte of that treasure and to endeuor himselfe that all men maye come to that knowlege and righteousnes of fayth that is in Iesu Christe our Lord
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
not called vnto that office by god or by some godly meanes Surely in this matter it is not conuenient for euery man that will to run but it is necessary that mē enter by the dore into the shepfold And if thou wilt know who is the dore then marke well Christes wordes which thus expoundeth him selfe Chryste is the dore saying I am the dore of the shepe by me who so entreth he shal be saued and he shal entre in and go forthe and he shall fynde pasture Marke here that not only the preacher must be admitted to this office by Christe and a christian meane but that the hearer also by lyke manner oughte to bee called to thys sheepefolde of the electe of God And thys onlye standeth in the power of CHRIST in his woorde and his gospell Actu 9. Saynct Paule was called frome heauen of Christe vnto this office to teache the gospell withoute anye other meane so that hee myghte entre at the trewe doore into the sheepefolde But God permytted the Apostell S. Mathye to bee called vnto the office to teache the worde of god Actu 1. by certayn other meanes so that hee also shoulde enter by the trewe dore And are not al men called vnto the fold of Christ by the word of Christ as often as thys or other lyke gospell is preached Whosoeuer thirsteth Iohn 7 lette hym come to me and drynke Therefore before all thinges thys is necessarye that wee entre in at the dore into the sheepfolde that is to say by Christe For if thys entrance be true and by faithful meanes done doubtles it shal come to passe as Christ here saith Whosoeuer entreth in by me he shal be saued Heare ye not now that our saluacion standeth only in the power of Christ And in like manner said he vnto his Apostles whē they asked him the waye to the father I am said he the way the truth and the life Furthermore he that thus entreth by Christ he must nedes by faith obtain and possesse al those goods and heuenly treasures that the heuenly father hath giuen vnto vs in his son so confesse it and with his mouth declare it vnto other in al places the which thing Christ shewed vnder these words coming in and goyng forth Moreouer They shal euer fynde pasture These pastures Pasturs signify the word of god the Christe shulde largly giue vnto his disciples And whersoeuer this Word be ther can not men cōdingly praise so great a benefite of god But where it is not ther chanceth it according to the saying of the prophet Ioel Why doth the cattel morne Why do the droues of beastes cry rore Bicause that they haue no pasture yea euen the whole flocks of sheep haue perished Out of all this it foloweth that the good shepeherd that came in by Christ must needs teache the word of Christ and the righteousnes of faith by Christ And suerly by this token and sygne a good shepeheard may well be knowen A descripcion of a false teacher or preacher Secondarily Christ in this gospel describeth the euil shepeherd whom he so paynteth in his owne colours that wee may well knowe him if wee wyll open our eyes to see him For thus sayth Christ He that entreth not in at the doore into the shepefolde but clymeth vppe another way he is a thefe and a murtherer We heard a lytle before that Christe himself is the doore and also the keper of the doore And surely where this Christe is vnknowen let no man thynke to haue any enteraunce geuen him into this shepefold let no man promyse himselfe their saluacion Briefely there is no enteraunce in nor goyng out nor findyng of pasture muche lesse shal wee haue there good shepeherdes or preachers of the woorde For howe shall that man teache Christen men whiche himselfe was neuer made a Christian Or howe should he in preachyng cōtynually declare vnto the people the iustice of fayth that as yet neuer not so muche as ones tasted it Euil persons defraude steale tobbe Christes honour Surely where suche are there canne be founde nothyng but stealyng and murtheryng For they steale from Christ his owne due honor in that they ascrybe to the merytes of woorkes righteousnes where as it onely commeth by the merytes of Iesu Christe And vpon this theft commeth that horrible murther that is by their false and wicked doctryne they leade frō Christ so great a nombre of soules rauishyng them violētly into condempnacion and castyng them into Sathans mouth to deuour them Oh alacke what an exceadyng nombre of soules hath been by this doctryne deceyued bothe before the incarnacion of Christ and also synce and so cast headlong into condempnacion Among the Iewes this dyd the Byshoppes Priests Scribes and Phariseys whiche would vtterly oppresse the righteousnes of fayth and in the place of it set vppe the righteousnes of woorkes Yea they so sore preuayled in this doctryne that all the Prophetes had enough to do to dispute and resyst their doctrine in somuche that many tymes the Prophetes suffered no lytle persecucion for resystyng it lyke as Christe himselfe in the gospel of sainct Mathew reproueth them for it saiyng Mat. 2◠Beholde I sende vnto you prophetes and wyse menne and Scribes and some of them shall ye murther crucifye c. But among christen men the same parte was played by the religious fathers that boosted them self to be the children of the Romishe byshop For whiche of theim all if you except very fewe can be found that preached the righteousnes of fayth so diligently and earnestly as it became him Doubtles they all had an eye vnto theyr father the Byshop of Rome and neither by teachyng nor preachyng sought they any other pasture or shewed any other to their shepe then that whiche the Prophete Hieremye speaketh of saiyng Woo to the shepeherdes of Israel Iere. 23 that feade them selues c. Nowe if thou wylte knowe these theues and murtherers marke their doctryn For whosoeuer they bee that sette vppe rihgteousnes by the merytes and deseruynges of woorkes and contrary to Christes merytes earnestly preache the same those are they that Christe descrybeth in this place and whom also he commaundeth vs to beware of Mathew 7. Thyrdly because Christ hath now described the good shepeherdes the euil he nowe sheweth howe christen men must behaue themselfe towardes them both that is They must heare the voyce doctrine of this good shepeherde to whom the keaper of the doore hath opened the doore and they must knowe his voyce and folowe him Faythfull men do know the good preacher if he go before c. But howe shall this come to passe that the shepe shall so readyly knowe the voyce of the good shepeherde They are accustomed to the good and healthsome pastures that is they haue ones learned out of the holy gospels that in terrours of conscience knowlege of synnes there