deuil haue snarled made vnquiet thorow some sinne or offence These men thus troubled tormeÌ„ted in their coÌ„sciences mindes come vnto me or vnto some other ChistiaÌ„ they lament their most miserable state they declare their greif paine desire instructioÌ„ coÌ„fort In this behalf may I bicause of the coÌ„maÌ„dement of Christ yea I am bouÌ„de so to do coÌ„fort streÌ„gthen my brother declare vnto him the grace fauoure mercie of god thorowe the merites of Christ to all theÌ„ that be greued heauy loden with the burden of sin And by this meanes is the deuil cast out of him not by me which also am a sinner but by the word which is leaste vnto vs of Christ here in earth Likewise when thou art troubled in thy mind disquieted in thy coÌ„science so that thou caÌ„st not sufficieÌ„tly receaue coÌ„solatioÌ„ nor stedfastly beleue that god is merciful vnto thee wil forgeue thee thy sin resorte thou vnto the lordes Supper For Iesus Christ our Lord hath instituted the sacrameÌ„t of his body blod vnto this ende that wheÌ„ thou in those holy misteries receauest his body blod thou sholdest not dout but certeÌ„ly be ê‘suaded that his bodi was betraied his blod shed for thy sins wher this faith is ther is the deuil driueÌ„ out coÌ„pelled to seke other restiÌ„g places thus is this worke of castiÌ„g out deuils coÌ„tinually iÌ„ the church of Christ thorow the worde the ministration of the Sacraments â–ª which church thorow Christe her heade euermore fighteth striueth against this serpent and with all maine impugneth his force violence no lesse then Christ himselfe did if not more as the Lorde him selfe sayth verely verely I say vnto you he that beleueth in me shal do the workes that I do yea greater then these shall he do because I go vnto the father The reason is this The church hath a larger office then Christe For he taught only amonge the Iewes in a streight place or small circuite and conuerted fewe He taught also not fullye fowre whole yeares But the church thorow the helpe of her heade which is on the right haÌ„de of god is coÌ„tinually in this office when it preacheth the gospell distributeth the Sacramentes euermore reproueth the wyckednes of the deuill and now driueth him out of this place now out of that place so that it suffreth hym to haue no reaste doinge thys thorow out the worlde wheresoeuer the worde is preached the sacraments truly ministred And yet haue we not so driuen him out neither are we in all pointes so free and set at libertie from hym but that we muste dayly fyght against him for asmuche as sainct Peter sayeth he goeth aboute lyke a rorynge Lyon sekynge whome he maye deuoure and continually beware of hym Resiste the deuil sayeth sainct Iames and he shall flee from you This greatlye greueth the deuill therfore as we cast him out thorow the doctrine of the worde Sacraments so likewise leaueth he nothing vnattempted if he cannot vtterly subdue vs yet at the leaste to take our lyues from vs thorowe persecution Thus hath it bene and shal be vnto the verye ende of the world It chaunced so vnto Christ he droue the deuill out of theÌ„ that desiered hym The deuill sought to be reuenged on him therfore moued he the Iewes to crucifie hym and at the last by death to dispatche hym out of the waye Yet had neither the deuill nor the Iewes the ouerhand For Christ ouercame them both As concernynge the Iewes they were so cast out of their countrye that there is no hope at all of their returne The deuil whiche is the prince of the worlde is iudged and condempned and shall at the last daye by the Christians accompanied with Christe their head be so caste out of both heauen earth that he shall neuer trouble them more For Christ hath not onely driuen the deuyl out of this man of whom the gospel of this present sondaye maketh mention but he hath appeared as S. Iohn sayth that he shoulde destroye the workes of the deuill so that the deuyll hath no power ouer them that beleue But they that beleue not on Christe they remayne vnder the power of the deuill and must at the last come vnto destruction with the Iewes In the Papecie the deuil thorowly stablished as ye knowe his kyngdome and set it meruelouslye with greate wealth riches and dignitie in somuche that although thorowe the singuler mercie and grace of god there remained in it the holy Sacramentes and the worde yet was there not at all any true knowledge either of the Sacramentes or of the worde as al men herof can beare witnesse And yet in the very Papecie the deuil founde not all thinges mete for his kingdom For euen in the ministration of baptisme was he cast out when the Infantes were baptised in the name of the blessed Trinitie and so brought vnto God For nothing can make voyde the promes of God Neither is the holye Ghoste therefore of the lesse power in the worde and in the Sacramentes althoughe the person be wycked and without the holy ghost whiche ministreth the worde and the Sacramentes we therfore are most indebtedly bounde to render vnto god most hartie thaÌ„ckes for this his singuler goodnes towards vs whiche hath geuen vs suche power and strengthe againste our moste cruell enemy and extreme foe the deuil though he buffeteth vs again it is no merueill For how can he abyde this that we miserable sinners should so disquiet hym beinge a proude and myghtie spirite only with the worde that he can haue no place to rest in Therfore he maketh against vs all that euer he can by raysinge vp in euerye place persecutions and other tentations against vs. But that thyng ought not to seme greuous vnto vs for the hope that wee knowe that we shall not onely dryue hym oute here but we shall also at the last daye as we toforesayde iudge and condemne hym vnto hell fyre for euermore These thinges well diligently considered we ought to haue in great estimation and honour the worde of GOD and the Sacramentes and not so vilelye to thincke or speake of them as many do commonlye nowe a dayes and speciallye the wise and prudent of this worlde The Sacraments I graunt are outwarde ceremonies as the eyes see The very worde also is an externall thynge whiche is receaued by the eare and redde with the eye As the Christians also are bodely menne But these thinges are not therefore to be despised The reason is this When a Christen man handleth the worde of GOD accordyng to the commandement of Christe then is that power present whiche the deuill can not abyde In that therefore the worde and the Sacramente do outwardlye appeare so homely and base we ought not to dispise them but rather geue thanckes vnto
though I shoulde dye with thee yet wyll I not denye thee lykewyse also sayde all the disciples Thenne came Iesus with theym vnto a farme place whiche is called Gethsemane and sayde vnto the Disciples Sytte ye here whyle I go and praye yonder And he tooke with hym Peter and the two sonnes of Zebede and beganne to waxe sorowfull and heauye Then saide Iesus vnto them My soule is heauye euen vnto the deathe Tary ye heare and watche with me And he wente a littell farther and felle flatte on his face and praied sayinge O my father if it be possible let this cuppe passe from me neuerthelesse not as I will but as thou wilte And he came vnto the Disciples and founde them a slepe and sayde vnto Peter What coulde ye not watche with me one houre Watche and praye that ye enter not into temptation The spirite is willyng but the fleshe is weake He wente awaye ones again praied saying O my father if this cup may not passe away from me except I drinke of it thy wyl be fulfylled And he came and found them a sleepe agayne for theyr eyes were heauye And he left them and wente agayne and prayed the thirde tyme saying the same wordes Then commethe he to his disciples and sayde vnto them Sleepe on nowe and take your rest Behold the houre is at hande and the sonne of man is be trayede into the handes of sinners Ryse let vs be goyng beholde he is at hande that doth betray me Whyle he yet spake loe Iudas one of the number of the twelue came and with hym a greate multitude with swordes and staues sent from the chief Priests and elders of the people But he that betrayed hym gaue them a token saying Who soeuer I kysse the same is he holde hym faste And forthe with he came to Iesus and sayde Hayle Maister and kyssed hym And Iesus sayd vnto hym Frend wherfore art thou come Then came they and layde handes on Iesus and toke hym And beholde one of them whiche were with Iesus stretchede out his hande and drewe his sworde and stroke a saruaunt of the hye Priestes and smote of his eare Then saide Iesus vnto hym Put vp thy sword into the sheathe for all they that take the sworde shall perysh with the sword Thinkest thou that I can not now pray to my father and he shall geue me euene nowe more then twelue legions of Angels But how then shall the Scriptures be fulfylled For thus muste it be In the same houre sayde Iesus to the multitude Ye be come out as it were to a thiefe with swordes and staues for to take me I sat dayly with you teachyng in the Temple and ye toke me not But all this is done that the Scriptures of the Prophetes myght be fulfylled Then all the Disciples forsoke him and fled And they toke Iesus and led him to Caiphas the hye priest where the Scribes and the Elders wer assembled But Peter folowed him afarre of vnto the hie priests palace went in and sat with the seruants to se the end The chief priests and Elders and all the counsel sought false witnes against Iesus for to put hym to death but founde none yea when many false witnesses came yet found they none At the last came two fals witnesses and sayd This felowe said I am able to destroy the Temple of God and to buyld it agayn in thre daies And the chief priest arose and said vnto him Answerest thou nothing Why doo these beare witnes against thee But Iesus held his peace And the chief Priest answe red and said vnto hym I charge thee by the liuynge God that thou tell vs whether thou be Christ the sonne of God Iesus said vnto hym Thou hast said Neuerthelesse I saye vnto you herafter shal ye se the sonne of man sytting on the right hande of power and commynge in the cloudes of the skye Then the hye Priest rent his clothes saying He hath spoken blasphemye what nede we of any more wytnesses Behold nowe ye haue heard his blasphemie what thynke ye They aunswered and sayde Hee is woorthye to dye Then did they spit in his face and buffeted hym with fistes And other smote hym on the face with the palme of their handes saying Tell vs thou Christ who is he that smote thee Peter sate without in the Court and a damosel came to hym sayinge Thou also wast wyth Iesus of Galilee But hee denyed before them all saying I wote not what thou sayest When he was gone out into the Porche an other wenche sawe hym and sayde vnto theâ—â— that were there Thys fellowe was also wyth Iesus of Nazareth And agayn he denyed with an othe sayinge I do not know the man After a whyle came vnto hym they that stoode by and said vnto Peter Surely thou art euen one of them for thy speeche bewrayeth thee Then beganne he to curse and to sweare that he knewe not the man And immediatlye the Cocke crewe and Peter remembred the woorde of Iesu whiche sayd vnto hym Before the Cocke crowe thou shalt denye me thryse and he wente out and wept bytterly When the mornyng was come all the chiefe Priestes and Elders of the people healde a Councelle agaynste Iesus to put him to death and broughte him bounde and deliuered him vnto Pontius Pilate the deputie Then Iudas whiche hadde betraied him seing that he was condemned repented hym selfe and broughte againe the .xxx. plates of siluer to the chiefe Priestes and Elders sayinge I haue synned betrayinge the Innocent bloode And they saide What is that to vs See thou to that And he caste downe the syluer plates in the Temple and departed and wente and hanged hymselfe And the chiefe Priestes tooke the siluer plates and saide It is not lawfull for to put them into the treasure because it is the price of bloode And they tooke counsel and bought with them a potters field to bury strangers in Wherefore the fielde is called Acheldema that is the fielde of bloud vntill this day Then was fulfilled that whiche was spoken by Hieremye the Prophete sayinge And they toke .xxx. siluer plates the price of him that was valued whome they boughte of the children of Israell and gaue them for the Potters fielde as the Lorde appoynted me Iesus stode before the Deputie and the deputie asked him sayinge Art thou the kinge of the Iewes Iesus said vnto hym Thou sayest And when hee was accused of the chiefe Priestes and Elders he aunswered nothinge Then saide Pylate vnto hym Hearest thou not howe many witnesses they laye against thee and he aunswered him to neuer a worde in somuche that the Deputie meruailed greatly At that feast the Deputie was wont to deliuer vnto the people a prisoner whom they would desire He had then a notable prisoner called Barrabas Therefore when they were gathered together Pylate sayde Whether wyll ye that I geue lose vnto you Barrabas or Iesus whiche is called Christ For he knew that
could we beleue on Christe of whome we hadde not hearde as it is wrytten But howe shall they heare without a preacher Fayth commeth by hearyng hearyng commeth by the worde of God Therefore Christ suffered that victorie ouer death and hell and also that his glorious Gospell to be published to the whole world and all nations thorow the preachyng of the holy apostles and other godly doctours and teachers to be inuited bydden and called vnto it The seuenth fruict of Christs Resurrection is that Christe wyth his rysynge agayne frome death hathe iustified vs thorowe Faithe For as hee by his deathe hath abolyshed and put awaye synne euen so by hys Resurrection hath he brought vnto vs ryghtousnes as Paule saieth Christe was betrayde for oure synnes and rose agayne for oure iustification And blessed Peter sayth Blessed be God and the Father of oure Lorde Iesus Christe whyche accordyng to his abundant mercy begate vs agayn vnto a lyuely hope by that that Iesus Christ rose agayne from deathe to an inheritance immortall and vndefyled and that perysheth not reserued in heauen for you which ar kept by the power of God thorough Faythe vnto saluation Thus hath Christe by his resurrection made vs godly and ryghteous thorowe Fayth that we shold not onely by hym be made free frome synne but also become holy and righteous in hym if as Peter saith we beleue in God thorough hym which raised him vp from the dead and gaue the glorie vnto hym that we myght haue faith and hope toward God The eyght fruicte of Christes Resurrection is the glorious blessednesse and eternall lyfe of the soules whyche foloweth of Iustification and Faythe wherof the holy Apostle S. Paul speaketh in hys Epistle to the Ephesians sayenge GOD whyche is ryche in mercye for hys greate loue wherewyth hee loued vs euen whenne wee were deade in synnes quyckned vs together in CHRIST by grace are ye saued and raysed vs vp together with hym and made vs sytte togyther wyth hym amonge them that are in heauen The Prophete Osee also saythe He shall make vs alyue after twoo dayes and on the thyrde daye he shall rayse vs vppe that wee maye lyue in hys syghte Hereof commeth it that S. Peter calleth Christe the Lorde of lyfe For he that confesseth wyth hys mouthe and beleueth wyth his heart that GOD raysed vp Christe he is saued Thys lyfe and euerlastynge saluation Christe by hys Resurrection hath purchased and geuen vnto vs. Therefore Christ sayde to Mary Magdalene that she shoulde telle hys disciples that he would go vp vnto his father and their father As though he shoulde saye Nowe we haue a common inheritaunce one father one kyngedome and an euerlastynge lyfe common to vs all For hee that sanctifyethe and they that are sanctifyed are all one The laste fruite of Christes resurrection is the glorification and dignitie of our mortall bodies For as Christe in his Resurrection dydde caste awaye frome hym all weakenesse of mannes bodye because from hensefoorthe he shoulde bee no more mortall weake hungrye thyrstie nor haue any other infirmities but immortall and withoute all infirmitie and weakenesse So shall our mortall bodies bee lyke vnto hys glorious bodye at the Resurrection of the deade and shall for euer remayne in that glory and honour worldes without ende Of thys speaketh Sainct Paule sayenge Our conuersation is in heauen from whens wee looke for a Sauioure euen the Lorde Iesus Christe whyche shall transfigure and chaunge thys oure vyle bodye that hee maye make it lyke to his owne glorious bodye accordyng to the power wherwyth he is able to make all thynges subiecte to hymselfe And in an other place Paule reioyceth wyth all the Christians that we haue an euerlastyng dwelling place in heauen although this oure corruptible body destroyed and put awaye For yf we beleue that Iesus dyed and rose agayn then shall God bryng them with hym that are fallen a sleape by Iesus So shall we bee glorifyed with Christe as he before was glorified by hys Resurrection and made hys mortall bodye immortall and brought it vnto glorie As he also before gaue a shewe of this matter to hys Disciples in mount Thabor where his face dydde shyne as the Sunne and hys garmentes were made whiter thenne snowe He that desyreth to heare more of this matter lette hym reade the .xv. Chapter of saint Paules first epist. to the Corinthiās There shall he abundātly find how Christ rose again how manyfold and great fruict he hath purchased and gotten for vs by that his glorious resurrection Nowe forasmuche as we haue hearde and do perfectly knowe what great and singuler benefites we haue receaued by the victorious and triumphant resurrection of our Lorde and sauiour Iesus Christ How he hath ouercome synne death deuyll and hell and hath made vs not only free and safe frome them but also holy godly and rightous thorowe fayth so that we shall haue with hym euerlastyng lyfe and a glorified body it becometh vs as thankfull children with Christ to take vpon vs a new pure syncere vncorrupt and fautlesse lyfe as S. Paule exhorteth vs in his Epistle to the Romains saying We are buryed with Christe by baptisme for to dye that likewyse as Christ was raised vp from death by the glorie of the father euen so we also should walke in a newe lyfe Nowe what other thyng is a new lyfe then to eschew sinne and to doo that whiche is good and godly As Paul saith in his foresaid Epistle We ought no more from hensforth to serue synne And in an other Epistle hee sayth that Christ dyed to this ende for all menne that they whyche lyue shoulde from hensefoorth lyue not to them selues but to hym that died for thē and rose agayne So lykewyse doothe Paule reioyce that he lyueth not but Christ in hym And he exhorteth the Corinthians that forasmuche as they through faith in Christe are holye and righteous and yet for the remnantes of the vncleane fleshe are synners and vnrighteous they would purge out that olde leauyn Know ye not saith he that a litle leauen so wreth the whole lumpe of dough Purge out therfore the olde leauen that ye may be new dough as ye are swete bread For Christ our passeouer is offred vp for vs. Therfore lette vs kepe a ioyfull feast not with olde leauen neyther with the leauen of maliciousnes wickednes but with the swete bread of purenes trueth In the whiche wordes Paule doth euidentlye expresse require that we should leaue the olde vnpure lyfe whiche we haue of Adam and in spirite begin exercise a newe spirituall lyfe vnto the whiche Christe hath brought vs and that we should from tyme to tyme if anye olde leauen of wyckednes we fynde in our selues purge it out and vtterly cast it out awaye from vs so that for euer after as in profession so lykewise
Wherefore it is euident therby that he is also God This do we beleue and confesse and our children also with all Christian men and women After this confession foloweth there a rehersall of his workes and office what the sonne of God hath especiallye done That he was conceaued by the holy Ghoste borne of the virgin Marie suffered vnder Pontius Pilate was crucified dead and buried and rose from the dead and ascended into heauen and sytteth at the ryght hande of god the father almightie And here doth he retourne again to his godhed that he may be knowen and beleued of all men that he is the Image of the father and lyke vnto God And this I say againe that we inuented not these wordes but receaued them of the congregation as a man woulde by hand to hand Thirdly we saye I beleue in the holy ghost Here we geue lyke glorie to the holy ghost as we geue to the father and to the sonne wheras we beleue in him So that this article is plainlie comprehended in the comō crede and that so wel that it can not be better so that it may wel be called the crede of the Apostles For it was scarsely a thyng possible for any other beside the Apostles to comprise it so simplely and certainly Nowe what be the workes of the holy Ghoste it is plainely also described that is that he gathereth together the churche out of all languages and ioyneth thē together in the vnitie of fayth doth sanctifie them by the remission of synnes and doth enkendle in them the hope of remission of sinnes as we saye I beleue the remission of synnes the resurrection of the fleshe lyfe euerlastyng So here be comprised verie properly in the crede the three persons in one diuine substance and yet neuerthelesse euery person is set forth with the ornamēt of his owne office and propertie To the father is attribute and geuen the creation To the sonne redemption to the holy ghost the power of sanctification and makyng holy That is that he doth distribute pacifie and confirme the remission of synnes and transpose vs from death vnto euerlastyng lyfe These are as a man wolde say certaine markes and differences that the persons may not be confusely put together but distinctly discerned that the father is the creatour Christe becometh man the holy ghost cometh wyth tounges like fire and pacifieth mens heartes All these are the workes of the only god But accordyng to the distinction of the offices and properties we must make a distinction also of persons For god the father was not made man and the sonne dyd not shew forth himselfe in fyerie tounges These are the proper workes of the sonne and of the holy ghoste Wherfore this article was deliuered vnto vs we made it not And this we know also by histories that GOD hath defended this article with great plagues and hath punished the heretikes that went about to ouerthrow it with great punishement Wherefore we must nedes sticke constantly vnto it and not forsake the word neither must we reason or dispute any thing in this matter For thus saieth the hystorie that Iohn was constreigned to write his Gospell especially for the heretike Cherinthus sake whiche dyd denie Christ his godhead and blasphemed hym It chanced that Iohn and they that wer with him entred into a bathing house in the which when he saw Cherinthus a washyng by and by he and his disciples went out with hast saying this withall let vs flee with all hast possible frō this blasphemer And they say that not long after the bathe fell on hym and slew Cherinthus the enemie of truthe And the end of Arrius the heretike was not muche better He was the head and author of great disturbance and tumult in the church which endured in the church more then foure hundred yeres In so much that not euen now can the sparkles of this vngodlynes be quēched and extinct out of the myndes of the common sorte He dydde graunt that Christ was borne of God before all creatures but yet that he was a creature and neuerthelesse farre better and worthier then all other be And wher as all faithfull byshoppes in euery place dyd as it was meete resyste thys blasphemie and many variances and discentions dydde ryse thereof it pleased Constantinus the Emperour to quenche this flame whiche at Nicea gathered together a councell of many learned men and godly byshops which condemned the error of Arrius And when that not long after Constantinus was dead and his sonne Constantine whiche was fauourable to Arrius was made Emperor they that were Arrians laboured with all their power to restore Arrius agayne from the excommunication And when that Arrius on a certayne day was commyng to the churche to be receaued agayne into the congregation in the waye he was taken with a great griping in the bealye And thereby was fayne to go out of the way to a cōmon place of easement where as when he was set downe his bowells and guts gushed out into the draught and so he gaue vp the goste Let all blasphemers therfore beware This is the article of the Trinitie which is fyrst approued by scripture then by the disputations of the apostles and holy fathers and at the laste also by miracles defended against the diuell and the world shall yet be defended and mainteined by Gods grace That is that we beleue in one God whiche is called the Father the sonne the holy ghost But that there might not be a certayn confused thing as cōcernyng the thre persons or one person Therfore their operations and propreties are distincted so that the Father is the maker the Sonne the Redemer the holy Ghost the sanctifier so that the common sort of the christians maye know a difference betwene the persones and yet not distincte or diuide the substance of the godhed This thyng is wont to be taught on this day and the christen men are onely they that beleue these thinges which seme contrary to reason as Paule saieth that it hath pleased God to make safe by the foolyshnes of preachyng them that beleue For reason can neuer make any forme of argument to proue that three are one and one thre that God is man that we when we are baptised are by the blood of Christ washed frō our syns and that in the sacramental bread we eate the body of the Lorde and in the mysticall wyne drinke his blood spiritually and so obteyne Remission of oure synnes All these articles are counted for fables and folye amongest the wyse of this world And therfore doothe Paule name it the foolyshenesse of preachyng But yet he that can beleue it shall get euerlastyng saluation The whiche thyng God the father graunt vs by the holy ghoste for his sonnes sake Iesus Christe our Lorde and alone Sauiour to whome be honor and glorie worldes without ende
A new Postil Conteinyng most Godly and learned sermons vpon all the Sonday Gospelles that be redde in the Church thorowout the yeare Lately set foorth vnto the great profite not onely of al Curates and spirituall Ministers but also of all other godly and Faythfull Readers Perused and allowed accordyng to the Quenes Maiesties Iniunctions Imprinted at London in Fletestrete nere to S. Dunstons church by Thomas Marshe M. D. LXVI Certayne Sentences of holy Scripture Esai lii Rom. x. O Howe beautiful are the feete of them which bryng the gladde tydynges of peace and shewe the good and ioyefull newes of our saluation Esai lv LIke as the rayne and snowe commeth downe from heauen and returneth not thither agayn but watereth the earth maketh it fruitful and grene that it may geue corne to the sower and bread to the eater so the worde also that commeth out of my mouthe shall not turne agayn voyde vnto me but shall accomplishe my wille and prosper in them vnto whome I sende it Hieremie xxiii WHat hath chaffe and wheate to doo together sayth the Lord Is not my worde like a fyre sayth the Lord And like an hammer that breaketh the harde stone Psalm Cvii HE sent his worde and healed them and they were saued from theyr destruction Sapien. xvi IT is neyther herbe nor playster that restored them to health but thy word O Lord which healeth all things Iohn xv NOw are ye cleane thorowe the worde that I haue spoken vnto you Rom. i. I Am not ashamed of the gospel of Christe because it is the power of God vnto saluation to euery one that beleueth Heb. 4. THe woorde of God is quicke and myghtie in operation and sharper then any two edged sword and entreth thorough euen vnto the deuidyng asunder of the soule and the spirite and of the ioyntes and the marye TO HIS FAITHFVLL FELOVV Labourers in the Lordes haruest ▪ the Ministers and Preachers of Gods most holy word THOMAS BECON wisheth the spirite of knowledge of strength and of constancie vnto the end from God the Father thorowe IESVS CHRIST our Lorde ALBEIT Moste deare Brethren GOD hath aboue all other mortall creatures greately garnished mankynds with diuers and manifold benefites yet I knowe not his sonne CHRIST onely excepted if he hath bestowed vppon vs Christians a more noble and more excellent gyfte then the gift of his most blessed and holy worde For as concerning the gyftes of Nature and the treasures of this worlde the Turke the Sarazen the Iewe the Infidell haue them common with the Christians yea for the moste parte the godlesse and wicked haue them more abundauntly then the godly and faythfull as not only examples in all ages both of diuine and prophane writers do euidently shewe but very experience also in these our dayes proueth it most certain and true Wisedome eloquence strength beautie fauour richesse honor fame promotions dignities welth lyuynges and what soeuer besydes the madde dotyng foolyshe and wicked worldlynges haue in moste hygh admiration are transitorie and not long endure more vayne then smoke more brittle then glasse more inconstant then wynde more flittyng then shadow But the worde of God abydeth for euer and euer euen from generation to generation and neuer leaueth the embracers therof vntil it hath safely brought them vnto the heauenly hauen of most fortunate felicitie and ioyfully placed them in that most ioyfull and celestiall Hierusalem the citie of the lyuyng God where IESVS the mediator of the new Testament where also an innumerable syght of angels a great congregation of the fyrst borne sonnes and the spirites of iuste and perfect men rule reigne and triumph in all ioy pleasure and glory And in the meane season while we liue in this worlde who is able to expresse howe noble and notable cōmodities the word of god bryngeth vnto vs Heauen and earthe yelde not suche multitudes of necessary fruictes for the sustentātion and safegard of this our vile wretched mortall and corruptible bodye as the word of God bringeth foorth for the healthe and saluation for the righteous making and glorification of our soul. Is not the word of God the same to the soule that meat is to the body Is not the knowledge of Gods word to the mynde that the syght of the eie is to the outward man Can the body endure the life beyng taken away No more can the soule continue in saulfe estate if the worde of God be drawen from it Where there is no knowledge of Gods worde saith the wyse man there is no goodnesse for the soule Agayn Uayn and thynges of nought are all those men in whome there is no knowledge of GOD. This is euerlastyng lyfe sayth Christ vnto his heauenly Father euen to knowe thee the only true God and Iesus Christ whom thou haste sent To knowe thee O our God is perfect righteousnesse saieth the wyse man yea to know thy ryghteousnes and power is the roote of immortalitie Are not these the wordes of God by the Prophete Ieremye Lette not the wise man reioyce in his wysedome nor the strong man in his strength nor the riche man in his ryches but who soeuer wyl reioyce lette hym reioyce in this that he vnderstandeth knoweth me for I am the Lorde whiche doo mercy equitie and righteousnes vpon the earth The blessed apostle S. Paule before his conuersion vnto the Christen fayth was a great clerk and excellently learned not onely in the law of Moses and in the bokes of the Prophetes but also in all kynd of liberall sciences so that in knowledge he farre excelled the residue of the apostels yet writyng to the Corinthians he bosteth not hym selfe of this his vniuersall knowledge but he onely glorieth in this that he knoweth Christ. Thys was his delyghte his confort his plesure his ioy I brethren saith he when I came vnto you came not in gloriousnes of wordes or of wysedom shewing vnto you the testimonie of God Neither shewed I my self that I knew any thyng among you saue Iesus Christ euen the same that was crucified And in his epistle to the Philippians he coūteth al things in comparison of the knowledge of Christ vile base and nothyng worth Howe oftentymes in his epistles wysheth he that suche as he writeth vnto may be fulfylled with the knowledge of God in all wysedome and spiritual vnderstanding that they may increase in the same daily more more Let the word of Christ saieth he dwell in you plenteously with al wisedom This knowledge of God and of his sonne Christ Iesu abundātly suffiseth vnto the sanctification saluation of all faithfull christians as God saieth by the Prophet By the knowledge of him which is my rightous seruāt he shal iustify the multitude And without this knowledge al other knowledges sciences are nothing worth not onely not profitable but also wicked damnable as it is writtē
and with one mynde approche at this present vnto the gracious throne of thy diuine maiestie moste humbly besechyng thee that forasmuche as we of our selues and of our owne nature are altogether corrupte ignoraunt blynde and vtterly estranged from the felyng and perceauynge of thy diuine mysteries suche is our ignorance and blyndnesse thorow olde Adam it may please thee of thy mercyfull goodnesse by thy holy and blessed spirite to open our senses to leade vs into all truthe to purifie our heartes and to make oure myndes mete vessels to receaue the swete wyne of thy most swete and glorious Gospell O open thou our eyes that we may see the wondrous thinges of thy lawe Hyde not thy commaundementes frome vs but teache vs thy statutes and make vs to vnderstand the way of thy commaundementes that we may talke of thy meruailous workes Teache vs O Lord the way of thy statutes and make vs to go in the pathe of thy commandementes Encline our heartes vnto thy testimonies quicken vs in thy wayes and take not the worde of truthe oute of our mouthe O geue vs vnderstandyng acordyng to thy word that we may learne thy commandementes and be occupied in thy lawes Let oure heartes be sounde in thy statutes that we be neuer ashamed O shewe the lyght of thy countenance vpon vs thy seruantes teache vs thy testimonies and so order oure steppes in thy worde that no wickednes may haue dominion ouer vs. Sanctifie vs thorowe thy truthe for thy woorde is the truthe Geue to me thy Minister and stewarde of the mysteries of God a well learned tongue that I may confort them whiche are troubled yea and that in due season that I may shew good tydynges vnto the poore that I maye bynde vp the wounded heartes that I may preache deliueraunce to the captiues and open the prison to them that are bound that I may make ioyfull all them that are in heauynesse and thorowe thy worde geue to them that mourne beaultie in stede of ashes ioyefull oyntment for syghyng and pleasant rayement for an heauye mynde that I may hold vp the weake that I maye heale the sycke that I may bynd together the broken that I may bryng agayne the outcastes and seke vp them that are loste so that thys people may be called trees of righteousnesse and a plantynge of the Lorde for hym to reioyce in O geue me that mouthe that spirite that wisedome agaynst the whyche all the aduersaries of thy truthe shall not be able to speake nor resyst Geue to me that preache thy worde with great power that I may be able to exhort by wholsome doctrine and to improue them that speake agaynst it Geue me grace also O Lorde that I may not only be the salt of the earth but also the lyghte of the worlde namely that I may not onely truly and faithfully sincerely and purely reuerently and godly bryng foorthe oute of the treasure house of thy holy worde thynges newe and olde that is to say the doctrine bothe of the olde and newe testamente euen the lawe and the Gospell but also that in my lyfe and maners I may be an ensample to the faithfull in worde in conuersation in loue in spirite in fayth in puritie and in all pointes shew my selfe laudable vnto God a workeman that nedeth not to be ashamed distributynge the woorde of truthe iustly so that I may be to the flocke an ensample of good workes in honestie and grauitie that he whyche withstandeth maye be ashamed hauyng no euyll thyng to speake of me lest by any meanes it come to passe that when I haue preached to other I my selfe should be a cast away and so become a slaunder to the good doctrine that I professe and teache Geue also to the people that are here gathered together to heare the worde of their saluation a good spirite that al cloudes of ignorancie brought in by olde Adam vtterly dispelled driuen away they may learne to knowe thee to be theyr alone Sauiour which knowledge is perfect righteousnesse and the roote of immortalitie yea it is euerlastyng lyfe and without the whyche knowledge we all are but as moyles and horses voyde of all goodnes and grace walkyng in the vanities of our owne imaginations vtterly estranged from God and all godlynesse O moste louynge Lorde open theyr heartes that they may vnderstand thorough the preachyng of the word thy holy and blessed wyll and always doo that not whiche carnall reason fleshly imagination blynd zeale good intent and humayne wysedome iudgeth to be good and holy but that only whiche thou in thy blessed lawe commaundest to be doone all strange woorshippynges vtterly excluded and banyshed O swete sauiour make them that good earth which receuing the healthfull sede of thy moste wholsom worde may bryng forth fruite plentuously some an hundred folde some sixty folde some thirty folde Geue theym grace so to lyue and so to behaue them selues in all poyntes as it becommeth them that embrace thy Gospell Lette theym not bee of the number of those whyche wyth theyr mouth professe God and with their deedes denye hym but make them not onely diligente hearers of thy woorde but also feruent and earnest doers of the same Let them not be lyke the fyue foolishe virgins whiche hadde lampes and no oyle but rather so woorke in theym by thy holy spirite that they maye worthyly be resembled to the fyue wyse virgins whyche had not onely lampes but also oyle in their lampes that is to saye they dyd not onely beare the name of Chrystians but theyr conuersation also was garnyshed wyth woorkes meete and seemely for Christians Make them suche as no man can iustely complayne on euen the vnfayned sonnes of God without rebuke shynynge as greate lyghtes in the worlde euen in the myddes of a croked and peruerse nation holdyng faste the woorde of lyfe that they whyche backebyte them as euyll doers seynge theyr good workes may cease to speake euyll and glorifie thee our Lord God in the day of visitation Fynally graunt bothe to me the Preacher and to these the hearers and to so manye as vnfaynedly professe thy blessed name grace and strength from aboue that we maye soo handle and heare thy woorde that we beynge no forgetfull hearers but diligent doers of the same may thorowe Faithe in thee obteyne that blessyng whyche thou haste promysed to all theym that heare the worde of God and kepe it Grant thys O moste louyng lorde and swete Sauiour for thy greate mercy and goodnes sake Amen A shorter prayer before the Sermon O Almyghty God and moste mercyfull Father the Authour and geuer of all wysedome whych at the intercession of thy welbeloued sonne Iesus Christ our Lorde and Sauiour diddest sende downe accordyng to thy promyse thy holy spirit to lyghten the heartes and senses of the apostles before they could syncerely vnderstande the
hygh mysteries of thy diuine wyll we moste humbly beseche thee that all cloudes of ignorancie and darknes dispelled and put away we beyng here gathered together in thy name may thorow the same thy spirite enioye the lyghte of thy eternall veritie and so reuerentely preache and mekely heare thy moste blessed worde at this present that we vnderstandynge the same and beyng enflamed with the loue therof may in all poyntes fashion oure lyfe accordyng to thy holy wyll and seriously prouide that the light of our actes and maners maye so shyne before men that they seyng our good workes may glorifye thee our Father which arte in heauen to whom wyth thy derely beloued sonne Iesus Christe and the holy ghost three distinct persones in deitie and yet one very true and perfect God in essence bee all honoure prayse and glory for euermore Amen A thankes geuynge after the Sermon PRayse honour and glorye be vnto thee O heauenlye Father whiche at this tyme haste fedde vs wyth meate not that perysheth but that abydeth vnto euerlastynge life Graunt we moste humbly besech thee that we hauynge the knowlege of thy word may also practise the same in our conuersatiō that we bothe entierly louyng and vnfaynedly lyuyng bothe heartily fauoryng and earnestly folowyng both couragiously professynge and diligentely practisyng thy holy and heauenly worde maye after this mortall lyfe lyue with thee in that lyfe whyche is immortall thorowe IESVS CHRIST our Lorde Amen Geue the glorie to God alone The first Sonday of Aduent ¶ The Gospell of Mathew xxi AND when they drew nygh to Ierusalem were come to Bethphage vnto mount Oliuet then sent Iesus two of his disciples saying vnto them Go into the towne that lieth ouer against you anone you shall fynde an Asse bound and her colte with her louse them and bryng them vnto me And if any man saye ought vnto you saye ye the Lord hath nede of them and streight way he will let them go All this was doone that it might be fulfilled which was spoken by the Prophet saying Tell ye the daughter of Sion Behold thy kyng commeth vnto thee meke sitting vpon an asse a colte the foale of an asse vsed to the yoke The Disciples went and did as Iesus cōmaunded them and brought the Asse and the colte and put on them theyr clothes and set him theron And many of the people spred theyr garments in the waye Other cut downe branches from the trees strawed them in the waye Moreouer the people that went before and they that came after cryed saying Hosanna to the Sonne of Dauid Blessed is he that commeth in the name of the Lord Hosanna in the hyghest And when he was come to Ierusalem all the Citie was moued saying Who is this And the people sayd This is Iesus the prophete of Nazareth a Citie of Galile And Iesus went into the temple of God cast out all them that solde and bought in the Temple and ouerthrue the tables of the money changers the seates of them that solde Doues and saide vnto them It is written My house shall be called the house of Prayer but ye haue made it a denne of theues THE EXPOSITION THE PEOPLE of Israel had many notable and excellent promyses as concerning Messias or Christ how he shoulde come into this lyfe and set vp an euerlastyng kingdom and deliuer his people from all euyl and geue helpe for euer As it appereth by the writynges of the Prophetes when they preache so magnificently of the kyngdom of Christ to come And these promises were amongest the people But they were greatly hindered by false prophets and teachers whiche dyd so expounde these Promises as though this kyng after the worldly maner shold come into his kyngdom with great magnificence pompe and should aduaunce the people to hygh dignitie and power that all of them might be made lordes and rulers of Prouinces And to this tyme they can not be persuaded to haue any other opinion of Messias kingdom thā that as soone as he commeth they shal be as chiefe heades ouer all other that the Gentiles shal be their bondmen They vnderstand not that they haue nede of Christes cōming to this ende that they might be deliuered from synne and eternall death Wherfore that this lewde perswasion myghte not remaine with the people to their peryll GOD longe before raised vp Zacharie the prophete to shew vnto them that Christ shoulde not come after the facion of other kynges with kyngly apparel with loftynes and great pride of imperie and rule but as he saith like a begger as the hystorie of this gospell that we nowe entreate of declareth Lest this people shold haue any excuse to pretend that they would haue receaued this kyng if they had not ben ignorant of this matter and mysterie For that was opened vnto them many yeares before by the prophete And this act of Christ was not done in a priuie and solitarie place but he came in the lyght daye tyme vnto his people as a begger rydyng on an other mans asse which was nothyng prepared or redy to this purpose in so muche that his disciples were fayn to helpe their poore kyng by casting on their clothes that this pompe myght be somwhat likely Wherfore the Iewes can excuse themselues no ways For the prophecie is euidēt that whē Christ shall come into his kyngdome at Ierusalem he shall not come after the maner of other kyngs with a gret shewe of horses and armie but as the Gospell saieth meke and after the Prophet poore As though the prophete spake it to admonysh them on this wise Marke diligently the asse and knowe that he is very Christe that sitteth thereon Wherfore be wyse and looke for no scepter diademe or kynges robes For Christ shall come poore meke and humble shewynge foorth hym selfe on an asse This shall be all his magnificence and glorie whiche he shall shewe before the worlde in the pompe of his commyng to Ierusalem And this is the cause why Christe vsed thys pompe before he suffred and the matter is done also with great circumspection as Christ declareth hereby sufficiently where as he committeth all thynges to be done with such diligence and where as he commeth not in the night or priuily but openly in the daye and entreth into Ierusalem not alone but with a greate multitude of people which goeth both before him and after him and aduanceth him with praises as the very sonne of Dauid And they wishe that this his kingdome might be prosperous And the matter is done so openly that it must nedes be knowen in all the citie of his commyng Let them behold the asse the poore kynge of the whiche Zacharie prophecied and gaue warning to the Iewes that they should not be offended with the poore shew humble and lowly cōming of Christ but should rather condemne their own imaginations where as they thought that Christ shoulde come gloriously in the sight
of the worlde He shal be a kyng saieth the Prophet but yet with pouertie miserie without al princely reputation if the matter be consydered after the custom of the world of princes This Prophete also speaketh of an other power of this kyng For he calleth hym righteous and a sauiour and not riche fortunate or a glorious kyng before the worlde but righteous and a sauior whiche bryngeth with hym iustice and saluation and destroyeth synne and death the enemie of synne and death whiche shall delyuer all from synne and death that beleue in hym and take hym for theyr kyng and are not offēded with the borowed asse They that do this haue geuen vnto them remission of synne and remedye agaynst deathe to the attainement of euerlastyng lyfe And althoughe their body dye and be buried yet is it not to be called death but rather a slepe And this it is that Zacharie wyll teache vs of Christ when he geueth him these two names that is of a righteous and Sauior whiche may be the deathe of deathe and destroy the power of the deuyll and by this meanes deliuer vs that beleue in hym from sinne and death and transpose vs into the kingdom of angels wher is life and saluation He left for the kynges of the worlde their glorie richesse towers palaces Let them lyue in glorie neuer so muche buyld they neuer so gorgeously be theyr apparell neuer so costely yet haue they not this power whiche this poore kyng had For there is no emperor kyng or pope so mighty with all hys power that can delyuer vs from the least synne that is and that can heale a small disease with all the richesse that he hath And what shall I say than that they haue muche lesse any power agaynst euerlastyng deathe and hell But this poore kyng onely helpeth therin and that not only against one synne but against al sinne and not only agaynst my synnes but agaynst the synnes of the whole worlde He came not onely to take awaye diseases but also death and not onely death but also the deathe of all the world Tell this sayth the prophet to the daughter of Syon that she be not offended for his lowe behauiour but that she shut vp her eies and open her eares and let her not consyder howe poore this kyng is in syght but what the word doth teache of this kyng The pouertie is open forasmuche as he commeth on an asse without ridyng apparell But in that he forgeueth synne deliuereth from death geueth saluation and euerlastyng life to them that are sanctified that is not sene wherfore the word therof is only to be herd and to be beleued So saith Zacharie Tel the daughter of Sion that she may knowe and not be moued nor offended that he commeth so pore vnto his people and dyeth so shamefull a deathe For all these thynges be doone for thy sake that thou by thys Sauior mightest be saued against the deuyl death his purpose is to sanctifie thee and to delyuer the frō synne All endeuours are in vayne when we regarde not the sence of the eares but loke to haue it allowed by the eies For this kyng differeth very muche from other kyngs What so euer they do they do it in great magnificence and pompe But in Christe it is not so which fyrst in Baptisme gaue vs this strength wher by we ar deliuered from sinne from death Here the eies se nothing but cōmon water ▪ which is included in the word and pronunciation therof Here the eies see nothing then the breath of a man but this we must be ware that we folowe not the iudgement of the eyes The eies ar to be shut vp and the eares to be opened and the worde to be heard Whiche teacheth that our Lord Iesu Christ shed his bloode for the remission of synnes and euerlastyng lyfe These gyftes are founde for a suretie in the holye Baptisme in the Supper of the Lorde in the preachynge of the Gospell This is true But because of the simplicitie therof they ar not thought to haue so great efficacie by the lauer of water supper of the Lorde But beware thy eies bring the not to this straite It semeth an absurde thyng in the eies of the people that he that came on a vile asse and after was crucified shoulde be thought to haue power agaynst synne death and hell No mans sight was so clere as to see that But the prophet saith it Therfore in this matter there is no nede of eies but of Faithe and eares Wherfore sayth the Euangelist Tell the daughter of Syon And the Prophete sayth Reioyce Syon be glad daunce and leape for ioye O Ierusalem beholde thy kyng commeth What maner of kyng A righteous kyng and a sauior which shall sanctifie thee and saue thee For he wyl communicate his righteousnes and saluation with thee that thou myghtest be free from synne and he wyl dye for thee that thou by his death mayst be delyuered frome eternall death Wherfore let not the great pouertie that is in hym offend thee thy lyfe and saluation lyeth hydde in hym Geue thankes for the benefyte and vse it to thy comforte For all these thynges are doone for thy saluation Wherfore this is our kyng Iesus Christ this is his kingdome and office He handleth no taxes and tributes he careth for no towers nor for worldly magnificence But when we are now come to the marke of deathe so that we can lyue here no longer Then is it the office of this kyng that we by his passion and death may walke into Paradise and say on this maner I am sanctified through my kyng Iesus Christe whiche for that cause came after a vile forme and would be crucified that he myghte sanctifie me and that in me he might slea synne and death He that beleueth this on this wise as he heareth and is preached in the Gospell shal be sure of saluation For therfore was Baptisme ordeined of Christe that by it he might put his iustice on the and that his holynes and innocencie may become thyne by right For al we are miserable synners But in Baptisme Christ doth comfort vs and saith Geue me thy synnes and take thou my rightousnes and holynes Let thy death be taken from thee and my lyfe put on thee Wherfore this doctrine ought gladly to be receiued and the godlynes therof then also it ought to be declared in our lyfe that God myght not seme to haue geuen this lyght in vayne vnto the earthe But it chanceth contrarywise and the world is made oftentimes the worse for this doctrine And here is the very diuel reigning with al his kingdom in the vnkynd worldly man for all this greate grace of God The matter is playne that there is nowe more auarice couetousnes crueltie impudent lechery aduoutrie and wickednes then was before vnder the popedome What is the cause Uerily no other thing then
and righteousnes I haue no hope only this I desier that I may haue some lowe seruice about CHRISTES feete For as muche as belongeth to my liuing I haue deserued to be cast in to hell but I call vpon his holynes that he will sanctifie me with a better and eternall lyfe then shall I be sure to haue euerlastyng lyfe But the Popes and Bishops heare not this For yf they woulde Priests Colleges Mounkeries Masses and suche other ceremonies and seruice wold sone be ouerthrowen Whiche things all they defende so stubbornely because they truste to haue saluation therby So doth not Iohn nor Paule which renoūce their owne righteousnes And a Christian man ought to say this with Paule My righteousnes iustice is but rubble and rubbyshe And also with Iohn My holynes is an vnprofitable cloute when I compare it with the workes and holynes of Christe But the Papistes cā not abyde that such iudgement shold be geuen of their masses vowes fastings prayers thei murder vs because we folow this doctrine and teach not as they do but shew men a better way of saluation An euill mynd an euill heart neither can there euer be any hope of amendment in them They seke euill they shall fynde euill Lett vs haue an eye to Iohns fynger wherwith he poynteth vs whether to looke leaste oure Lord and sauiour Iesus CHRIST that most necessary capitayn passe by vs vnseen and vnknowen and so we wander and stray from him to oure destruction And because it should not be so Iohn is sent to leade vs and shewe vs the way that we might be saued The which thing GOD the father graunt vs through his sonne Iesus Christe AMEN Christmas day ¶ The Gospell of S. Luke ij ANd it chaunced in those dayes that there went out a commaundement from August the Emperour that all the world should be taxed And this fyrst taxing was made when Syrenius was lieftenaunt in Syria And euery man went vnto his owne Citie to be taxed And Ioseph also ascended from Galile out of a Citie called Nazareth into Iury vnto the Citie of Dauid whiche is called Bethleem because he was of the house and lynage of Dauyd to be taxed with Mary his spoused wyfe which was with childe And it fortuned that whyle they were there her tyme was come that she shoulde be delyuered and she brought foorth her fyrste begotten sonne wrapped hym in swadlyng clothes and layde him in a manger because there was no rowme for them within the Inne And there were in the same Regyon shepheardes abydyng in the fielde and watchyng theyr flocke by nyght And lo the Aungell of the Lorde stode harde by them and the brightnes of the Lorde shone rounde about them and they were sore afrayde But the Aungell sayde vnto them Be not afrayde For beholde I bring you tydynges of great ioye that shal come to all the people For vnto you is borne this daye in the Citie of Dauid a sauiour whiche is Christe the Lorde And take this for a signe ye shall fynde the chylde swadled and layde in a manger And strayght way there was with the Aungell a multitude of heauenly souldiours lauding God and saying Glorye to God on hye and peace on the earth and vnto menne good will THE EXPOSITION THE feast of Christes byrth was ordayned in the congregation especially that the hystory therof myght be taught and knowen perfectly of all men that the youth and the other sort of people might haue it in remembrance prynt it well in their myndes For although this matter be hādled yearely yet can it neuer be sufficiently knowen Wherfore we will make two partes of this Gospell Fyrste we will reherse the history Then will we see what the Angels dyd shewe and what seruice they kept this day also Fyrst the history is this that Christ was borne at that tyme when the fyrste taxe was made amongest the Iewes vnder Augustus Caesar. At this tyme dyd Christ begin his kingdō in the worlde howbeit somwhat priuily Neither could the most valiant Emperour Augustus be free from the seruice of this king so that in this his cōmaundement he maketh a way for the prophecy that Mary with Ioseph might come to Bethleem that there might be borne the sauiour of the world If this had not bene Ioseph and Mary would haue taried at home at their busines But Bethleem was appointed to be that place of Christes natiuitie And therfore was Cesars commandemēt necessary that Christes parents might come to Bethleem Albeit neither the Emperour neither the worlde did know any thing of this matter For if the worlde had knowen such is the malice therof that it would rather hinder it alway then set it forth But this is the marueilous prouidence of God that he hath it vnknowing obedient vnto him and can obtayne nothyng of it wittyngly After they were come frō Galile in to Bethleem by that cōmandemēt Maries tyme of bringing foorth was come saith the Euāgelist Ther was no prouision at al made for her child bed They be bothe in a strange lād farre frō their coūtrey wher their dwellīg was had no part of their own stuffe And although it was like that they had kinsfolke there yet were thei not regarded because of their pouertie ▪ Furthermore that towne it self was so full of men as it appeareth by the Euāgelist that there was no roume for thē in the Iune They are content because they were of a lowe degree to take part of an oxe stalle with beastes Here was nothing buylded prepared no bedclothes They lye amongest straw hay no better thā that beasts doth In this place in the middest of the cold in the night is borne the moste excellent babe Iesus Christ. And this is the hystory which the Euangelist putteth forth so plainly vnto vs which are so hard harted if perchance he might moue vs to the consideratiō of this thing that oure sauiour was borne into the worlde in such great scarcity of al things that we thereby should greatly abhorre from the madnes of the worlde which despiseth so disdainfully these holy things the kingdome of God Who would not curse Bethleem for the lytle humanity therof which in such comberance of straungers fyndeth them not meane thyngs The fyrst swathyng clothes are the mothers lappe after that the oxe stalle With these delicates is thys babe cherished The mother in her trauell if she feared cold had no other vesture but her clothes that she wore Here was no man here to lend any thing to their necessitie For what pourpose did the Euangelist describe so diligently the great pouertie of this byrthe Leaste thou shouldest forgett it at any tyme and that these thynges myght make the sober and amend thy naturall fearcenes and that when thou haste heard yt done for thy self thou mightest take confort therof and geue thanks to GOD. And it was a long iorney from
Nazareth of Galile vnto this toune Bethleem They went further then it is from Saxon to Franconie And herof a man may easely gather that they caried not much stuffe with them and that their swathelyng clothes and suche other things wer not very costely so that he put on her smocke on the child and laid it in the maunger For she could not alwayes hold yt in her lappe she must warme the clothes and dresse their couche and do such other things that wer requisite for an infāt And in the meane tyme must the babe reste in the oxe stalle Neither could Ioseph be lackyng to this necessary busynes And it is lyke that he went about to some of the maydens of the house to gett water and to do such other busines But this is not written that any mā came to proffer seruice vnto them in this trauaill They regarded it not whan it was tolde them that the mayde was deliuered of a chylde in the stable Wherfore this towne is worthy to be hated with his great barbarousnes For although Mary because of her pouerty was not thought so much worth and yf she had bene vnhoneste yet at this tyme had it ben the part of a man to shewe humanitie But no man is greued therewith The childe muste suffer paciently this great extreme pouertye and looke for no better In this beggerie sorowfull life this Lord is borne Wheras other deuoure riot awaie cōsume prodigallie al things by costly apparell gorgeous buildīg c. This is the historie Whiche is set forthe to vs to the entent that we should graue this picture of Christes byrthe faste in oure hart with how great miserie the Lord Iesus was borne in this wordle that we might learne to geue God thankes for this so great benefit For we misers and wretched men and also damned came this day to high renoume For on this day were we made one fleshe and bloud with the sonne of God and he that made heauen and earth of nothing is borne a man lyke vnto vs only this thing excepted that with this child all things are without synne Wherfore we may boste magnificently that God is become oure brother oure fleshe and bloude This renoum is not geuen to the angells or diuels but to vs men Wherfore although the angells are more excellēt creatures then we yet God geueth more renoume to vs then to all the angells For he was not made an angell but a mā Wherfore yf we men could thinke and beleue this as the greatnes therof requirethe our mynde wold be moste redie to sett moste by God to thanke him and to obey his will gladly When the Popes religion reigned there was suche an historie read vnto vs That vpon a time the diuell came into the Churche to masse And when these wordes and he was made man were songe and men made no obbeisance by bowinge of their knees he gaue one of them a great blow and rebukinge him said Thou monsterous beaste art not ashamed to be so litle moued why fallest thou not downe on thy face for ioy yf the sonne of God had ben made oure brother as he was youres surely we wold haue no measure in reioycing And although this matter be not true yet it semeth to be fayned of a good man which well dyd perceaue the great renoume geuen vnto vs when the sonne of God became man and that not after the maner of Adam and Eue which was made of the grounde but he was made more conioyned vnto vs. For he was borne of the fleshe and bloud of the virgin Mary as other men were excepte this that Mary the virgin was sole and alone and he was conceaued without synne by the holy Ghoste Excepte this that he is worthely named the naturall sonne of a woman Adam and Eue were not borne but made For God made man out of the earth and a woman of his ribbe But how much nigher is Christ to vs then Eue to Adam because he is oure bloud and flesh We ought to esteme this renoume highly and to haue great meditation thervpon in that the sonne of God is made oure fleshe and that there is no difference betwene his flesh and ours except only synne For he was conceaued of the holy Goste and God replenished bothe the body and sowle of the virgin with the holy Ghoste because she was without synne when she conceaued Christe and afterward wared great with child by hym And this is the only difference in all other things he is lyke other men in that he vsed meate and drynke felt hunger thyrst and colde as other dyd He was subiect to all suche naturall infirmities as Paule sayth in shape he was found lyke a man he eate he drounke he was sorowfull and gladde This is truely a profound humilitie and subiection For he myght haue vsed an other sorte when he became man after what sort he is nowe in heauen where as he hath flesh and bloud as we haue But yet he is not subiecte to naturall actions He might haue done this at the begynning but he wold not that he might declare his singular loue toward vs that we might haue therby sure confort and ioy when we knowe that we haue a brother nowe in heauen whose sure helpe we may stycke vnto are bound so to doo For cursed is euery man that doth not receaue him and conceaue stedfast hope for his sake And therfore is this history rehersed euery yere that the tender myndes might haue meditation theron and geue God thanks and say My matter is in good takynge I haue a brother and he is made lyke me But why he was made so I do not yet tell for this was the cause that he might helpe me agaynst syn and eternall death But nowe I speake of the renoume of all mankynde wherof we boaste and reioyce that the sonne of God is become man Of this renoume may euery man boaste But Christian men somwhat more then all other for because this renoume shall be to their endlesse profyte And this is firste to be learned of the history Secondarily marke also this great example Where as Christe the sonne of God dothe so humble him self and communicate all his glory with fleshe and wheras his hyghe maiestie before whome the Angells tremble dothe so demitte hym self and goeth after the lykenes of a man In heauen the Angels worship him in the earth he serueth vs and is subiect to our beggery Seing then the sonne of God doth this this matter is not lightly to be sett by Lett vs caste our selues away for his glory honours sake And yf aduersitie be to be suffered we muste not refuse it For Christe him self hathe suffered likewise frost hunger miseries and troubles not only these For whan he was borne into the wordle he was poore in all things he had neither place neither bed clothes neither stuffe for houshold A maunger and
man that of God mannes nature might be made one person The diuell can not ioyne him self so nighe to mā But God is made man and yet he remayneth a man And by this meanes he set him self more depely in mannes fleshe than the dyuell can which may enter into mannes body and vexe it but he can not be made man that the diuell and man might become one person Betwene these two natures is ther alway remayning a difference of persones not only in substance but also in person But in CHRIST that is borne these things be one For the sōne of God is made one flesh and one bloud borne of the virgyn Mary after the course of nature as all be excepte that he was not conceaued of mā but of the holy Ghost and hath escaped the fylthy mark of the dyuell and was borne with very pure flesh and bloud wheras oures is full of synne In all other things he is lyke vs which was subiecte to all naturall actions in all poyntes as other men As sayth Paule He was found in behauiour as a man so that all that sawe hym or heard hym dyd affirme that he muste nedes be a true and naturall man not any phantasme or appearing only for he had all the properties that belonge to this lyfe And this is the ioy as touching the which speaketh the Angel I speake only of the glorie not of the fruite For therof is it wont to be declared in the history of the passion and resurrection Now do we speake only of the glory that GOD is so nighe ioyned vnto vs that he is of my flesh bloud and soule very man as we be With this so great and meruailous glory hath he begon this matter and aduaūced mankind therby to high renoume And the Angell setteth this forth vnto men and sayth I shew you great ioy which shall be to the whole people The word sheweth that his mynde was rauished with some great ioy He telleth it boldly to the shepheards He wold that all men with hym shold know of this great honour wherby mannes nature is come to such dignitie that GOD whiche made all things is become oure flesh and bloud And if we wold ponder this well although we had no other profite therby yet wolde it make together amongest vs a great flame of charitie and loue I speake not yet as I said before of the profyt vse but only of the glory therof If we were moued earnestly therwith yt wold suffer no malice to remayne amongest vs. The reason is Who is there that wold hate this kinde or hurt it which is euen as oure God in body and sowle shall we not for this glories sake wher with God hath garnished vs loue all men do the best that we can for all men The Angels are more excellent creatures then we men are But this glory is not geuen them God was not made an Angell neither an Angell was made God Furthermore the Angels are innocent and holy which condicion was more agreable with Gods maiestye But it semeth otherwyse to him he choseth the viler creature which was subiect to syn which is hold captiue vnder the kyngdom of the diuell and the tyrannye of death Whom the dyuel vexeth and troubleth extremely He could not humble him self any lower But should not we be stirred hereby to loue and charitie to esteme one an other and not to neglecte but to proue mastries who can do other moste good Certayn of the fathers and amongest them as it now cometh to mynde Bernarde thought that the diuell whan he was in heauen did se before that the sonne of God should become man and for that cause enuied at man and began to hate God because he had not chosen rather to become an Angell than a man and that for this enuie and pride he was caste out of heauen Whether this were fayned or done in dede yet wold the holy fathers signifie hereby howe great is oure renoume in that that God became man and tooke the very same mannes nature which belongeth to vs all whiche haue ben in the dyuels daunger and captiue to synne and death In what wretched case then are they whiche are ignorante of this renoume But yet are they much more wretched which when the Angels or Apostles shew such things that God hath visited mans nature and tooke it on him and made it Lord ouer al creatures yet do not reioyce O how wretched are they that are not moued with this tidings If one amongest many bretherne should come to be a kīg how wold al the other reioyce how bolde would they waxe As Iosephs bretherne may be an example of this And this is a naturall zeale But how chāceth it that we reioyce not in such a great matter that we are not moued neither do geue thanks to GOD that oure God hath taken oure flesh and bloud and now sitteth at the right hand of God Lord ouer all creatures He therfore that wold esteme this as it is in dede wold loue all flesh and bloud in the worlde for this flesh and blouds sake and wold hate no mā The only gloriouse sight and contemplation of the humanitie of Christ oure God wold so chere vs replenishe vs with ioy that we should neuer be angry with any man Yea and he that beholdeth this image continually that the sonne of God is made man wold not loke for any wrathful displeasure frō Christe but hope for all goodnes at his hand For no man is angry with him self or hurteth him self Now is Christ one of vs and a man How could he hate him self that is to say vs which are his flesh bloud And if this sight were well printed in vs it wold sone put away all exāples of Gods wrathe out of oure myndes as is Noes floud the punishement of Sodom and Gomor All that wold vanishe away at such a contemplatiō if I wold muse of this only man which is God hath estemed mannes nature so greatly that he became man But be these things neuer so inestimable yet some mē are so mad that they care not they caste away this treasure and set their mynd on other things to heape vp riches to purchase get whereto mens myndes are wont wholy to be stirred And this is the cause that we fele no ioy rise in vs at the tydinges of the Angell Wherfore this thing may wel make vs ioyful and proude that we are preferred before all creatures in this renoume yea before Angels and may boaste and say My flesh my bloud sitteth on the right hand of God and hath the rule of all No Angell or creature hath suche renoume but my flesh and my bloud This fier ought to melt as it were in one all mens hartes and to inflame men with suche mutuall loue that we should embrace one an other with al oure hartes But this is the continuall working of the diuell to make vs forget
this sort may be taken for a Lord with a right to challenge reclayme for our saluatioÌ„ because he disturbeth the false vsurped power of the diuell to recouer his owne from him and commeth before his enemies face and indighteth him openly of robbery in that that this cursed spirit hath takeÌ„ so much vpon him that he hath caste vs misers headlong in to synne and death and in that he hath vsed crafte and gile in entycinge away his couenant seruantes which belonged nothing vnto him for that that he is the true Lord and not the dyuell which vsurpeth power ouer them by violence And for as much as the Angell geueth hym such a great title and calleth hym Lord it is a sure token that this child the sonne of Mary is verily by nature eternall GOD. If it wer otherwyse he wold neuer haue called him Lord. Our Sauiour him self and not an Angell as the Angell sayth with expresse words for yow is borne a sauiour And he is not only oure Lord but Lord also of the angels which as touching this Lord be all of one familie with vs. They are counted vnder one Lord with vs that we men that were the thralls and slaues of the dyuell might be aduaunced by this child to so great renoume that we be receaued with the holy Angells as it were into one citie which are now ioynte felowes with vs so that we may well boste that in this childe we are come to the moste familiar felowshippe of the Angells and may be as bold homely with them as we wold be with oure houshold felowes The Angels might well behaue them selues stately with vs because they passe vs in worthines firste for their nature and substance and also because they are without synne but they are not disdainfull of oure felowshippe neither despise vs for oure misery But it greueth them to see vs vexed with death synne calamytie And this is the cause that they are so gladde of oure saluation that cometh to vs by this chylde They are as glad to see oure saluation as their owne therfore they reioyce that we this day haue gotten that child which is their Lord bryngeth vs to the same degree so that now we are become their felowes and the members of his body They despise vs not they say not Away with these synners that are stinkinge rotton dead carcases in their graues with adulterers wicked doers They are not proude but glad with all their hart that suche synners are come into their felowshippe They geue thaÌ„ks to God that we are deliuered from synne that we come to dwell with them in one house vnder one Lord. And for this grace they glorifie God although they haue no profyt therby Howe much rather were it oure deutie to geue God thanks to loue one an other as the sonne of God loued vs whiche is made oure flesh and moste nighly ioyned vnto vs He that regardeth not this and loueth not his neighboure can not be saued This is the fyrst sermon that was made after the byrth of Christ as touchiÌ„g this childe which endureth after that for euer to the ende of the worlde Wherfore euery man ought diligeÌ„tly to haue his mynd theron For hereby is this mistery opened how the angels are become oure frends and brought vs ioyful tydings commanding vs to put asyde al feare for as much as this child is borne for vs which is oure sauiour This is an hygh true most excellent confort in the which the mercy of GOD may be perceaued and felte very sensibly and conuenieÌ„tly that God for oure sake hath humbled him self so lowe that he gaue vs his sonne after a moste bouÌ„teouse sorte by a maydeÌ„ He layeth him in her lappe and sendeth vs word and tydings that he is oure sauiour Let vs seke helpe of him in oure nede let vs trust surely to hym for succoure that all wrothe betwene God and vs may after this depart for euer that we may vse all kynd of humanitie gentlenes one to an other And now iudge here thy self whether God is to be blamed of vnrighteousnes sith that suche thyngs are declared vnto men and they regard it not but despise their owne saluation euen as the mad Papistes do that thynke that this sauiour is not sufficieÌ„t setting vp other besydes to whome they may truste But the sermon of the Angell is not obscure as touchyng this only chyld to be oure sauiour that he as the very grounde of oure saluation may confort vs and replenishe oure hartes with ioy And this man only is he that tourneth bothe the Angell and also Gods eyes on hym self He putteth not only this treasure in the mothers bosome but also he geueth hym vnto vs as oure owne and all that belongeth vnto hym both in heauen and in earth He that heareth this and is not moued therwith is worthye to be caste into hell with lyghtninge Wherfore let vs geue God thanks for his grace pray instantly vnto hym that he will printe this sermon of the Angell in oure hartes that we may conceaue true hope of this sauiour and that by hym we may ouercome death and the dyuel The which to obtayne oure Lord and sauiour Iesus CHRIST graunt vs. Amen The thyrde sermon of the songe of the Angels HItherto haue we spokeÌ„ as touching the feast And first of the history how the sonne of God being made man was borne into this wretched worlde miserably of the virgyn Mary We ought neuer to forgett this leaste we be founde vnkynde to God for so great a benefit that he hath bestowed on vs by this byrth of his sonne After the hystory we entreated of the godly sermoÌ„ of the Angels wherby this natiuitie is declared vnto shepheards with a great brightnes which shyned round about the shepheards Whiche thing was vnwonte that God letting passe the great potentates of Ierusalem sendeth this his magnificent legacy of so many thousand Angels to the miserable shepheards watching in the nighte And the Angels geueth hym suche honour as Christ geueth to vs al. They submit them selues to this lowely seruice neither do they disdaine at oure vilenes in shewing vnto vs moste miserable beggers this plaine sermoÌ„ which is yet extant shal be of a surety in the congregatioÌ„ vnto the worldes ende Who may not marueill at these moste huÌ„ble modeste spirits in whome is no pride or statelynes at al Whose exaÌ„ples it might become them to folowe that wold be counted moste holy mightie princes not to be puffed vp for their vertue wisdoÌ„ power such other things For if these giftes had beÌ„ geueÌ„ to yâ— mainteâ—aÌ„ce of our pride then mighte the Angels had iust cause to disdayne these poore beggerly shepheards But this is not the maner of angels The shepheards caÌ„ not be so abiect vyle ê‘sons neither the Angels so fortunat noble mighty but that they are greatly delighted in
the prayse that was geuen of hym and rendred thankes for his great benefite they retourne to their heardes and chaunge no part of their apparell They remayne shepheardes as they were before they kepe their accustomed kynde of lyfe And this is a very Christian doctrine and lyfe For Christ cam not to chaunge these creatures vntill the laste day When the sowle shall be perfecte and renewed whiche thing is begonne in this lyfe then shall the body be chaunged and all mannes vnperfections taken awaye We shall go vp and downe in the ayer lyke Angells and be as bright as the starre And there because oure body shal be spirituall we shall nede no helpe to oure naturall necessitie Then shall the externall things be channged Before that come to passe nothyng is to be innouate of oure customably lyfe But all Gods ordinances are to be obserued and vertue is to be exercised in them For they are no hinderance to Christes religion Neither doth CHRIST regard of what cōdition and state thou art of For in hym is neither man nor woman Lord nor seruant neither superior neither inferior neither circuncision neither vncircuncision but a new creature And whan that is gotten as touching other things that thou hast he changeth nothing But commandeth the in that kynd of lyfe to shewe obedience to God and to care diligently for it Wherfore there are no more things set forth in the hystory of the shepheards than that they praysed and glorified GOD. They cast no new additiō to Gods religion to institute after that new ceremonies in solitarie places and to lyue a strange lyfe cōtrarie to the common example worshipping God with contemplations For this is not Gods seruice nor true religion but it is as much as to despise obedience due to God and to delight them selues in their owne inuentions and phantasies Wheras this is the true worshipping of God to execute diligently that kynde of lyuing as God gaue them to be content with thy state to desyre no more Thynke for a suertie that it is thy duetie to beautifie order that person that is geuen to the of God and nature that euery man in his degree may know God and glorifie hym This seruice is pleasant and acceptable to God if it be done God requireth not a garmēt of heare neither fasting neither a coule But that thou shouldest obey his word glorifie his sōne He is pleased with this seruice and with no other The Prophetes describe the great wrathe of God when they rebuke the hypocrites on this wyse Why offer ye so many sacrifices vnto me take to your selues your burnt offringes with your offered beastes If I hunger I will not tell you The world is myne and the plentie therof I gaue ye no cōmaundement as touchyng burnt offrings c. But this did I cōmande ye Heare my voyce glorifie my name and geue thankes I gaue beastes vnto you to eate therof but you referre them to my worshyppyng seruice as though I should receaue them at your handes By the which and suche lyke the Prophetes declare that it was also at that tyme their duetie to entreat men of the change and mutation of theyr heart and inward sence This dothe God require especially by his word And as for the residue it causeth no change or mutation in our kyndes and vocations of lyfe Loke what soeuer any man hath to do after his inward renouation let hym shewe his odedience with diligence therin And this truely is the ecclesiasticall doctrine in the example of the shepheardes that they returned wyth thankfulnes and ioy They do that that belonged vnto shepeheardes as they dyd before onely this ioyned therunto that they praise and glorifie God There is an euident example of this in Vitis Patrum of a certayn man whiche semed to hym selfe very holy And when he would be more certayne hereof what place degree he should haue in heauen he was bounde to a mynstrell to learne by his example what should be his degree He demanded therfore of him by what thyngs he could do his duetie The mynstrel answered by no speciall thyng but in that he bestowed his worke and labour on the husbandmē when they daunce and that where as his companions woulde at a certaine tyme haue rauyshed a maiden he letted them and defended the mayde agaynst wrong Not long after he would knowe the seconde tyme also the same thyng And he was cōmanded to go to two maried womē Neither dyd they geue hym any other answer when they wer demaunded of their duetie then the mynstrell did before but that she dyd vse no other holye exercise in her lyfe than in seyng to her familie and children and to cause them to doo the best they can with all diligence And that euer she endeuoured to haue this commoditie to refrayn from braulyng and chidynge He learned so muche by these two examples that he confessed openly to bee no kynde of lyuynge so vile that is to be despised and that a man can no where lacke occasion to doo the woorkes of charitie and godlynes and that GOD dothe allowe obedience in all kynde of lyuynge Peraduenture thys was not doone in dede yet was it necessarye that such a fame shold be spread wyth wysedome that the world myght auoyde monkerye For Christianitie and pleasyng of God consysteth not in externall obseruations but in the inward hearte where as thou mayste this thynke surely that Iesus is thy Sauioure and haue thy truste in hym for this be myndful and kynd and prayse hym And after that God wyll not count the common practises of this lyfe for vnpure thynges Wherfore we must stick surely by this and beware that Christen righteousnes be not separated frome the worde and that it be not coupled with appoynted vestures whiche are oftentymes for theyr coloure worthy to be iested at That is surely a very fond thynge and contrary to the propre and true sentence of Christian godlynesse which the hearte requireth Let there be outwardly no change but as God hath called euery man and as it is vsed in mens honest conuersation and custome And this trade oughte to endure to the ende of the lyfe and to the lyfe to come when the body also shall be rydde and strypped cleane from all his fylthynes and impedimentes The which thyng god graunt vs thorough the healpe of oure Lorde Iesus CHRIST Amen The sonday before Newe yeares daye ¶ The Gospell Luke ii ANd his father and mother meruailed at those thinges which were spoken of him And Simeon blessed them and said vnto Mary his mother Behold this childe is appointed to be the fall and risyng again of many in Israel and for a signe whiche is spoken againste And moreouer the sworde shal pearce thy soul that the thoughtes of many heartes may be opened THE EXPOSITION THe chiefest part of this Gospel is that Simeon doth prophecie of Christ his kingdome howe
nothing but commande vs to loue God with all oure heart and oure neighbours as oure self yea and that when he hurteth vs also and when we wold desier to be reuenged But the law preuayleth nothing by her controllinge Nedes muste there be in oure nature anger variance vnpacientnes hatred enuie pride such lyke there is no other remedie Wherfore ther is no mā that can obey this doctrine Neither can this any thing preuayle in the iudgement of God if we fulfill the law as much as we can And this is the cause why a greater euen Christe the sonne of God commeth into the worlde which by great moderation submitteth him self to the lawe to take it wholly away For he it is that may pleade with the law on this wyse Thou doste not as men looke thou shouldest doe thou makest them not righteouse thou doste not purifie their hartes as we proue by experience For els what cause should Dauid haue had to say Who can comprise his faultes Purge me Lord from my secrete synnes Lykewyse in the 143. Psalme Enter not into iudgement with thy seruant for no man is righteous in thy sight And again in the 130. Psal. If thou marke straightly oure iniquities Lord who shal be able to stande in iudgement And such lyke sentences do testifie that no man can say Lorde we haue done this worke euen as thou cōmandedst there is no doubt of that For as much then as the law hath vs bound vnto it on this wyse and dryueth vs from the sight of God yea beateth downe oure confidence and faith which we ought to haue in God we must of necessitie graunt that we haue nede of a more perfecte doctryne that we may come into Gods sight This is the doctryne of the Gospell whiche Christ procureth to be preached to vs and to the Iewes after this sentence that we are damned for oure synne And it profiteth the Iewes nothing that they are circumcised For this circumcisiō deliuereth them not from synne As the Prophet saith Although they haue the flesh of their foreskyne circumcised yet their heart is vncircumcised and vnpure But this deliuereth in that the Gospell preacheth on this wyse that oure Lord Iesus Christ whiche ought nothing to the lawe because he was without synne made hym self subiect to the lawe and wold be circumcised that he might haue to do with the lawe for as much as he wher as he was Lord of the lawe yet was challēged as a bondman to the lawe now againe abydeth the controling and dominion of Christ. And this power that Christ hath ouer the lawe doth he make common to vs all he benummeth the lawe of his power whiche it had against vs synners and deliuereth vs from it not to the entent that we should nothing regard it or geue ouer oure self to lustes but this that whē we haue done that we should not it might be forgeuen vs and not be layde to oure charge neither turne away oure saluation Wherfore they that beleue in Christ hath no nede of circuncision For they are not only free from these and suche lyke burdens of the lawe but they haue also remissiō of their synnes and promesse of euerlasting lyfe by Christ. This doth profit me that I beleue y◠Christ was circumcised For this was done for my sake that he might be a suerty for me whatsoeuer action the law haue against me Wherfore I wil truste to the innocencie of hym that shal be my confort that although for a tyme the lawe as Lord in heauen for it accused vs men before God and we had no safegarde against it neither could we complayne of any wrong because oure syn was opē yet now is the matter otherwyse For by the circumcision of Christ we are deliuered from the curse of the lawe We can not put so great confidence in oure circumcision and loue towarde God and obedience toward oure neighboure We can not truste and stycke to these things All oure truste is in this that Christ is obedient innocent and holy This trust shall not deceaue vs for it is certain Before that this was opened vnto vs we thought that we must nedes fulfill the lawe or be damned But now we knowledge that it is impossible for all men to do and that we can not beare that burden But Christ hath taken it from vs put it on hym self and began the matter by circumcision fulfilled the lawe And herein is oure truste We oughte not truely to be carelesse in taming of the flesh and in instructing it that it may obey GOD leaste I be founde vtterly disobedient Whatsoeuer I am not able to do I remit it to this safegard For whatsoeuer I haue not done that dyd Christ for my sake For we shall neuer be in such good takynge that we may do all that we ought to doo As Paule sayth I am delighted with the lawe of God after the inwarde man but I finde an other lawe in my members repyninge against the lawe of my mynde and subduynge it to the lawe of syn which is in my members Whiche is as muche as to say I must of compulsion obey the flesh but after fayth I do not so it greueth me and I abyde this bondage against my will After this sorte Christian righteousnes is made perfecte when I acknowledge my synne that I can neuer fulfill the lawe of God and yet I despaire not therefore For in this example I knowledge that CHRIST regardeth me and for my sake made hym self subiecte to the lawe and fulfilled it Hereof after that ensueth a new zeale and a new affection euen loue toward God bycause he loued vs fyrst that we may be obedient to his will with all diligence Herof according to the Psalme riseth a willing people whiche beginneth to loue GOD and to do after his lawe And althoughe such doing is slacke and vnperfecte by the means of the flesh yet is it alowed of God for the fayth in Christ. For whatsoeuer is vnpure and vnperfecte in it it fleeth to remission of synne as to the only meane lefte to escape by And this haue we now spoken of the two sortes of circumcision The first was commanded by God And the Iewes haue obeyd vnto it hitherto as vnto a lawe and yet they obtayned not saluation therby For no man could fulfill the lawe Wherfore although they had the lawe yet neuerthelesse the lawe accused and condemned them before GOD. But saluation and holynes is obtayned hereby in that that Christ subdued hym self to the lawe and bore the curse therof Wherfore the Iewes that beleued this and had their saluation consisting in the promised sede to them was circumcision outwardly a seale to assure them that they were righteouse before God not for circumcision but for their saith in Christ. Whiche thing sith it is so the hystory of the circumcision of Christ is worthely estemed to be full of
confort In the whiche this doctryne is set foorth That if we desyer the way that leade vs to God it may not be obtayned by the lawe whiche commandeth Thou shalt loue thy Lord thy GOD with all thy heart and thy neighbour as thy selfe For we do neuer so nor can not do if we wold But this is oure only safegard to the whiche we make oure refuge euen CHRIST Iesus the sonne of God and oure Lorde He hath satisfied the will of God and made hym self subiecte as a synner to the lawe for if it had not bene for that he should neuer haue bene circumcised as other chyldern be vpon the eight day This was done for all mennes synnes that all men may haue trust in hym For it was no nede for hym selfe Wherfore this pertayneth vnto vs and we doo well put oure truste in hym that we may be saued for his righteousnes and holynes And that I may briefly in one word note this matter we must only sticke to the righteousnes and iustification of Christ before God This is a moste certayne and aproued way and it hath moste suer ayde and succoure against synne and death The whiche thing God graunt vs through oure Lord Iesus CHRIST Amen The second Sermon of the name Iesu out of the Gospell of Luke ij ANd when the viii daye was come that the chylde shoulde be circumcysed his name was called Iesus which was named of the Angell before he was conceaued in the wombe THE EXPOSITION WE haue spoken of one part of this Gospel that is of circumcision In the whiche CHRIST wold signifie vnto vs that he became subiecte to the law for oure sake that we might be free frō the curse of the law Now foloweth the other parte as concerning the name IESV Wherof the Euangelist maketh diligent rehersall as thoughe it were a great cause why this name ought not to be vnknowen of men and specially bycause it is of no mans inuention but brought from heauen and shewed by the Angell before the child was conceaued in the wombe Which thing is a token that the name is suche as is alowed of God If we expound this name in English it is as much to say as a Sauiour But why this name was geuen to Christ Gabriel the Angell declareth wheras he speaketh to Ioseph And thou shalt cal his name Iesus for he shall saue his people from their synnes This name is moste worthie to be remembred and moste worthie to be regarded for oure owne behofe for that the chylde Iesu is called a sauiour which can saue vs from the greatest euill that is from syn and from no smalle myseries and calamities that befall vnto vs in this lyfe And where as corne feldes are destroyed by enemies and the graynes corrupted by tempestes and mennes bodyes vexed with diuers diseases and infirmities against all this hath God prouided help by other things as by the Princes and Kynges he defendeth frō robberies by the parents he prouideth for the liuelode of them that be in a familie by physitions he healeth diseases But as these things are not the greatest so are not these men the cheif sauiours in comparison and respecte of this sauiour that saueth from synne Wherfore he that regardeth this chylde earnestly hath a very Iesus and sauiour from all myseries Let him not require that saluation of him that belongeth to this present life which God hath cōmitted to other as I said before but that that is against death synne For when syn is takē away death also muste nedes be taken away Wherfore first consyder this thing wel with thy self whether thou maist hope for greater saluation from this sauiour or from them that are the mightiest in the worlde If thou hast no feling of the euerlasting lyfe to come thou shalt haue no nede of this Iesus God hath appointed the safegard of thy bodyly helth to officers parents physitions c. But if thou beleue that there is an other lyfe after this thou shalt haue nede of this sauiour For there is no helpe in other to euerlasting lyfe Whiche thing neuerthelesse is not so straightly to be taken For if the powers and parents cease from succourring and helping so that there is no ayde or goodnes in them we must looke for the easement of these presente euyls from Christ also Howbeit this is not his chyef and propre office Wherfore the doctryne of the Gospell is not referred especially to this corporall lyfe But this is his propre office and there will he declare this his name where as deliuerāce from syn death from the kyngdom of the dyuell is in hand To this also is he necessarie For if it were not for synne and death there should be no nede of this Sauiour The belly goddes haue no profite by this sauiour for of what things he is the sauiour those things do not they regarde And herof it appeareth how great the contempte of these Epicures is whiche thynk that there is neither God nor lyfe euerlasting But he that beleueth this that there is a God muste nedes collecte gather that al things are not ended by this lyfe but that ther remayneth an other lyfe that is euerlasting For this we proue by experience that God regardeth not muche this present lyfe sith the wicked hath such libertie and prospereth so wel He promiseth vs an other lyfe and that he may seme to haue great respecte to this lyfe this chylde Iesus is set foorth to be a sauiour for vs. And when he geueth vs this saluation no other thynge is greatly to be required of hym although other things in this lyfe go not as we wold and although we perceaue no great signes of Gods helpe in oure matters For his saluation is euerlasting saluation Let this be sufficient for vs be the difficulties and encombrances of this lyfe neuer so great We see that the Pope Cardinals Bishops and all that persecute the word do lyue in great securitie and that they are vnshamfastly bent agaynst the word and all Christians God seeth this and suffereth it and maketh as though he saw it not in so muche that he may seme to haue shewed more care for the Gentiles than for his people But if thou be a Christian let not this moue thee For euen for this very cause that God hath promised vs sure saluation to euerlasting lyfe he suffereth vs in this lyfe to wander as men destitute and without the helpe of God that we may know this by fayth that the chylde Iesus is such a Sauiour whiche neuerthelesse saueth vs although in all things besyde there can be no help gotten that is when syn shall either accuse vs or hath now alredy condemned vs to eternall death Excepte this tyme it appeareth that we haue no nede of this sauiour neither do we much regard him For he that is in helth hath plentie of goodes hath no nede of Christ for
if he muste redeme the matter by pryce he hath mony enough to do that And this is it with all the other corporall gyftes wit wisdome power For in them is their store of helpe and saluation as farre as God hath appoynted them to be to oure saluation The mother bryngeth foorth chyldern The physition helpeth the sycke The lawyer by the exacte lawe defendeth against the wrongfull doers But when this lyfe is at an ende neither can the cōscience hyde her synnes before Gods iudgement then is there place made for this sauiour Iesu. For then is there no store of helpe in any thing besyde All things do fayle no power is so great or wil so redy that cā defēd against the euill of the conscience and of death In this case if thou demand from whence thou moste looke for helpe haue respecte only to this chylde For that cause is he named Iesus that he might be present and saue all that knowledge him looke for saluation of hym But in this resteth the whole matter that thou suffer no other name to be geuen to this chylde And then that thou graunt not that this name that belōgeth to this chylde should be transposed to other as to Frances Dominike to the Carthusians Masses Uigiles Pardōs almes fastings and such lyke For all this is abhominable And a good cause whi there cā no other sauiour be inuented against synne Wherfore he that wold haue an other sauiour whether it be the rule of the Carthusians or any other thing he goeth cleane without saluation Therfore he that could name this child by his true name and could inculcat Christ into hymself were blessed For in this name are al things wherfore store of saluation is there to be looked for and no wher els But now the dyuels endeuour lyeth all in this that this chyld might haue an other name made that men should perceaue hym to be a iudge and chose them other sauiours and helpers against Gods wrothe But the matter is certaine and can neuer be other wyse or made frustrat Iesus hath not his name that he should healpe the with corporall benefites As touching this matter the disposition and order is certainly ordeyned Gene. 2. where God saith Beare rule ouer the fishes of the sea the byrdes of the ayer and the beastes of the earth But he is called Iesus bycause he is a sauiour then sheweth saluatiō when al things do fayle and are voyd of helpe whan we muste now depart into an other lyfe Wherfore this name casteth of all things whatsoeuer without Christ is caste before vs for the remission of synnes For when the Mounke thinketh my rule is able to make God mercifull It is nothing els to say in dede than My rule is with the name Iesus And whereas the Pope and all teachers of that secte holdeth that only faith iustifieth not but workes also be necessarie to saluation It is no other thing than Good workes are with the name Iesus But it is abhominable sacrilege that my worke should be with the name Iesus This name belongeth only to this chyld The Pope the Byshops and Mounks c. doth not so Neither do we also at all when we geue place in oure conscience to feare for oure synnes sake than to confort for Christs sake neither when we thinke this If I had lyued on this wyse if I had done this or the worke I should haue an easier case before God The holy Ghost can not abyde this but indeuoreth with all might that this chyld may haue his name remayning whole and that no other may be receaued into the felowship therof That when we haue nede of saluation against syn and eternall death we put no trust in oure workes or in the merites of al the saintes but that we stycke vnto this child only by faith which hath this name and is called Iesus Neither can it be taken from hym without sacrilege But they that go about to take it from hym as the Pope Turke and Mounkes do presume they shal perceaue in dede that they haue committed such sacrilege that shall neuer be remitted Cōtrarily if there be but two or three of vs that trust in this name of the chyld all the might and power of hell is not able to caste vs from saluation I will not speake how the world should somwhat feare for hindering of this saluation For the Angell brought this name from heauen and named the child IESVS before he was conceaued in his mothers wombe Wherfore when they that persecute this name and sette vp other sauiours shall go against Gabriel the Angell or shal reproue him of a lye he him self shall appeale to God and say Lord thou hast geuen me this commaundement that I should geue this chylde this name And then shall it be knowen what the persecuters do preuayle against this name they haue remayning for them self neither God neither Iesus And they shall dye and perishe for euer in their synnes This shall be the ende of this matter with their moste greuouse destruction Wherfore let vs neuer forget this name but let vs surely beare this away that this chyld is the only Sauiour agaynst death syn and the dyuell If the world shall hate vs therfore surely it can not doo it with good lucke and prosperitie If it will not knowledge this chylde for a Sauiour we can not constrayne it But let it consyder from whence it shall receaue saluation when death shall fall on his head whether there be any defence agaynst it in mennes workes in faste prayer almes masses inuocation of sayntes c. Let this be the stablishement of all oure matters to know for a suertye this name to be geuen from God to this chylde that it should be called Iesus or a Sauiour For we shall know and fele this oure Sauiour without coaction that is we shall haue a suer truste in hym when the dreadfull senses of synne and death shall be caste agaynst vs that there is prepared in hym for vs moste sure saluation We knowe that this hope and fayth is greatly alowed of God that it receaueth great renoume Where as contraryly he suffereth the great indignation of God whiche doth either seeke other sauiours or els will not know this sauiour at all Now therfore compare the name of the chyld and the thyng that was done when the name was geuen The chylde Iesus receaueth circumcision as other chyldern doo where as neuerthelesse he hath no nede of it as a synner hath because he is without synne and nede not to be purifyed for as muche as he is pure all redye But this is done bycause his name is IESVS that he may be a Sauiour agaynst synne and an euill conscience agaynst death and all euill that commeth of synne For he is circumcised that he might be vnder the lawe and let none of al things vndone that were enioyned of God at any tyme to men
for to do That when we see oure vncircumcised heartes and oure vncredible disobedience we might not despaire therfore and so caste oure selfe on Christ and say I am a synner who denieth it neither dyd I euer fulfill the will of God Christ hath done this for me Doughtles the lawe can not condemne hym that he hath lefte the least pointe of righteousnes vndone Wherfore I haue nothing to do with the lawe that it should accuse me or condemne me For I am not alone but Christ is with me Hym do I embrace his righteousnes lay I before God for me and my synnes let the dyuell and the lawe therfore do the worst that they can to trouble me for my synnes This muste we vse circumcision and the name of Christ. And he that hath leasure may gather longe sermons full of confort as touching Christ and his kingdom After what maner he shall remit synne iustifie and geue euerlasting lyfe For the Angell doth breifly comprise these long sermons in one word that Christ shall be a sauiour and haue the name of Iesus And to this belongeth especially the singular prophecye of Esa. 9. Where as the Prophet nameth Christ with sixe names A meruailouse one a couÌ„celler vertue stronge the Father of the worlde to come the Prince of peace For all these names belonge to this only that we by hym may obtayn saluation against synne and death and after that righteousnes and euerlasting lyfe And here it behoueth Antichrist to geue accoÌ„pt of his doings with all his rable of sophisters whiche taketh this name from Christ and then describeth hym to men as a cruell and an angry Iudge to whom no man may come but by the intercession of sayntes and good works And here they offend two ways Fyrste in that that Christ is spoyled of his name that he may not be Iesus and a Sauiour Then in that that this name is geuen to sayntes yea and rather to oure workes as though that CHRIST refused to be a Sauiour and were delighted with oure destruction These great deceites of the dyuell are not to be vnknowen when he defyleth oure heartes with thoughtes that GOD is angry and casteth vs awaye and hath no respecte vnto vs in temptations But I pray the howe do these thoughtes agree with this name that the Angell by the commandement of GOD nameth this chyld IESVS If this name then be true it is not Gods will that we should perishe but this is rather his will that we should be recouered from euill Therfore let vs lay vppe this name in oure armary that we may in oure temptations trust vnto the safegard therof in that that the sonne of God CHRIST oure Lord is called IESVS As it was in paradyse declared as touching hyme that this seede should breake the head of the serpent that is should helpe and succoure vs agaynst the dyuell and his kyngdome GOD the Father of all conforte and mercie geue vs alwayes the encrease of this fayth and for this Sauiours sake preserue vs for euer AMEN Vpon the Epiphanie of the Lord otherwyse called the twelfth daye Mathew ij WHEN Iesus was borne in Bethleem a Citie of Iewry in the tyme of Herode the kyng Beholde there came wyse men from the East to Ierusalem saying Where is he that is borne kyng of the Iewes For we haue sene his starre in the East and are come to worshippe hym When Herode the kyng had hearde these thynges he was troubled and all the Citie of Ierusalem with hym And when he had gathered all the chiefe Priests and Scribes of the people together he demaunded of them where Christ should be borne And they sayd vnto hym at Bethleem in Iewry For thus it is written by the Prophete And thou Bethleem in the lande of Iewâ—y art not the least among the Princes of Iuda For out of thee there shall come vnto me the Capitayne that shal gouerne my people Israel Then Herode wheÌ„ he had priuily called the wyse men he enquired of them diligeÌ„tly what tyme the starre appeared And he bad them go to Bethleem and sayd Go your way thyther and searche â—iligently for the child and when ye haue found hym bring me word again that I maye come and worship him also WheÌ„ they had hearde the kyng they departed and loe the starre which they sawe in the east went before them tyll it came and stode ouer the place wherein the chyld was When they sawe the starre they were exceading gladde and went into the house and founde the chylde with Mary his mother and fell downe flatte and worshipped hym and opened theyr treasures and offered vnto hym giftes Gold Frankensence and Myrre And after they were warned of God in sleepe that they should not go agayne to Herode they returned into theyr owne countrey another way THE EXPOSITION THIS is the day of the Epiphanie For this they say that there befell three reuelations in one day but yet not in one yeare when Christ opened hym self to the wyse men that cam from the east by a starre when he was baptized of Iohn in the floud of Iordaen and when he dyd the fyrst miracle in the mariage But whether this chaunced in one day we make no great matter of it But this is specially to be consydered that all these hystories bee to describe a speciall doctryne as is that hystorie of this daye as touching the wyse men For Christ wold haue hym self to be knowen not only amonge the Iewes but also amonge the Gentiles Leaste the Iewes should lay for their excuse that he had kept hym self so close that no man could know hym For where as this was confirmed by prophecies that he should be borne of the Iewes not as a gorgiouse and magnificent kyng but so poore that he could scarsly finde a place to be borne in it could no otherwyse be but there muste nedes rise a great offence by his coÌ„ming And the Iewes were not a litle offended therby Wherfore very necessitie required to make suche an open reuelation of hym self amongest the Gentiles that although great poouertye was with this kynge yet that there might be euident commendations of hym For it is not to be counted a smalle matter whereas the wyse men came from the easte and brynge tydings of this chyld to Ierusalem Euen as Simeon also in the temple and Anna doth commende hyme and the Angels in the ayer and the shepheards in Bethleem All are occupyed in this chylde they extoll and commend this chylde There lacke no gloriouse commendations for this chylde to bringe hyme to light amonge the Iewes and to make hym knowen of them But this reuelation is moste famouse where as the wyse men comme from the farre costes to Ierusalem and doo open the matter only there as touching the byrth of the kyng of Iewes so that Herode and all the Citie of Ierusalem with hym were troubled and moued wherfore the Iewes can not make any
attempt the interpretation therof It is conteyned in this hystorie how the matter goeth when the chyld Iesus is loste out of the heart But we for this tyme will let passe this hyghe mysterie and will deferre it vnto an other tyme. And will now take that vpon vs to expounde which is moste playne and euident As touching the last feaste this haue we sayd that it is named the Epiphanie or appearing of Christ. Which thing was done to the entent that this chylde new borne should not be kepte priuie but be opened to al men For otherwyse should we haue no vse of this chylde if we had not gotten the knowledge of hym And for this cause other hystories are put foorth out of the whiche it appeareth howe Christ hath reueled and opened hym self As when Iohn baptised hym in Iordane and he opened his glorie by a signe in the mariage of Canaā euen that he is suche a Lord that hath full power of the creature And that he should not only be knowen amōgest men but also be coūted famouse for a power farre passing the power of mā And because he is knowen to be such a lord whose power is most hyghest almightie we ought to take hym for oure Sauiour vnto whome we should haue refuge in all difficultie aduersitie looke for helpe of him And to this thing doth this present Gospell belonge For this is also a reuelation by the whiche CHRIST doth declare that he is a child not after the common sorte but after a peculier manner and trade whereas he commeth away hym self pryuily from his mother he regardeth not obedience whiche otherwyse all other chyldern owe to their parents after Gods cōmandement This matter chanced by such an occasion The parents as other Iewes were bound euery yeare to kepe the passouer They came to the temple of the Lord to Ierusalem And wheras they had brought the child Iesus with them whē the feast was done the child folowed not the companie of his parents but taried in the temple At the begynninge the mother was not so sorowful for him peraduenture because he was wont in tymes paste to go to his kynsefolke For Christ folowed nothing in the fyrst yeares but after the common capacitie of that age he was not grym and sadde otherwyse than it was agreable to a chylde In runninge and playe he shewed not hym self vnlyke to other chyldern excepte that that there appeared not suche sedes of vyce in hym And hereof it is that Ioseph and Marie were sone persuaded that he was with his kynsfolke and are not carefull for hym But when they had iorneied one daye at euening they inquire in the Inne for the chylde And when they found hym not amongest their kynsfolke they were greatly moued For this chylde was committed peculiarly to the mother And Ioseph also hadde no litle cōmaundement to see diligently to this chylde But yet was Mary the only mother Wherfore she toke this matter moste greuously and feared very greatly for that she found hym not where she sought hym And it is easie to iudge that it was no smalle feare Doubtlesse they returned by night the nigheste way but they finde not the chyld What they thought in this case and what heart they hadde iudge thou of thy owne felinge although it be not lyke For one day was passed ouer without care in the whiche he was loste vpon the second they make inquisition in the thyrde daye at length they fynde hym And as for two nyghtes together they slepte not but passed it ouer with carefull thoughtes And doubtelesse the mothers mynde was greuously wounded with suche moste bytter suspitions reasoning this with here self God hath taken away thy Sonne from the he will not suffer thee to take anye longer ioye of this gifte bycause thou haste kepte hym so negligently Ioseph toke it for a punishement of Gods wrathe bycause he tooke no better hede to this only chylde This therfore is most worthye to be marked that Christ wolde declare his priuiledge that he is not bound with lyke force as other chyldern be to be subiecte to the parents But that whatsoeuer he dyd he dyd it for an example of a free will and not constrayned by the rigour of the lawe For he was not only the sonne of his mother but also her God and Lorde Wherfore he is not here subiecte to his mother as we shall heare nexte where as he sayth Woman what haue I to doo with the So doth he here also and declareth that he is not a pure man whiche can be constrayned by necessitie to obey his parents But this doth he openly professe that he hath a hygher parent to whome he is more bound then to Mary Ioseph How is it sayth he that ye sought me Knew ye not that it behoued me to be about those thinges that belōged to my Father As though he should say I am youre sonne but yet on suche wyse that I am more bounde to obey the heauenly Father Wherfore he is made open and manifeste for oure behalf that we might wel know hym and repose and lay vp within vs the true example of hym that he is not only man but also God Wherfore assone as his mother said vnto him Sōne why dyddest thou deale thus with vs He aunswereth I am not disobedient vnto you I haue not despised you as ye thought Wherfore he defendeth his right against his mother and bycause of his parents sorow and great vexation of their mynde their case semeth so muche the worse For they might haue called to mynde the words of the Angels and shepheards as touching this chylde and might know that although this chylde folowed not them yet he ought not to be blamed as disobedient but it was their part to thinke of a greater obedience whiche ought to be shewed to the heauenly Father And for a necessarie cause was this example to be put forth of Christ against oure reason ouerthwart maner which doo alwayes iudge that the seruice inuēted by man is better than the seruice appoynted by God Wherfore this rule is here to be learned that when the matter commeth to this point that we muste either denye God of his seruice or els oure parents and magistrates we muste aledge CHRISTES worde for oure defence and say I muste rather be about these thinges that belonge to my Father whiche is in heauen Besyde this case I will gladly do all that I can to fulfill my duetie towarde my Father and mother toward the powers and satisfie the familie and maister But in this state I muste declare that I haue an other Father whiche ought more to be obeyde This thing had CHRISTS parents forgotten in this place wherfore Christ calleth them agayn into the way and admonisheth them as touching their duetye Wherfore Christ putteth foorth an example for reason Whiche when it ought to obey and serue God excuseth it self by this pretence that God
vnto the gouernour of the feaste And they bare it When the ruler of the feaste had tasted the water turned into wine and knewe not whence it was but the ministers whiche drew the water knew he called the bridegrome and sayde vnto hym Euery man at the beginnynge dothe set foorth good wyne and when men be dronke then that whiche is worse but thou hast kept thy good wyne vntyll nowe Thys begynnynge of myracles dyd Iesus in Cana of Galilee and shewed his glorie and his Dysciples beleued on hym THE EXPOSITION THis is the first miracle that our Lorde Iesus Christ wrought wherewith as Iohn saith his wyl was to open his glorie vnto his disciples that by such a signe and myracle they might knowe hym and beleue for a suretie that he is the sonne of God and the true Messias Forasmuche as he can doo that that no other man coulde do that is to change a creature and to make wyne of water These thynges are onely in Gods power to doo whiche is the lorde of all creatures They are not in mās power Wherfore this signe and miracle is to be referred and applied to this ende that we truly learn to know Christ and that we may flee vnto hym with a sure trust when we see oure selues in pouertie and in any straight combrance to aske helpe and succour of hym whiche we shall perceaue at due tyme. This is the chiefest part of this Gospell But forasmuch as this is a common doctrine in all sygnes and miracles which Christ wrought we wyll take this matter nowe specially to bee entreated that Christ wrought this signe especially at a mariage that the doctrin as touching matrimonie myght not grow out of vse in the congregation For it is a thyng most necessary All men know in how great contempt matrimony was had in the Popedome with how great praises they extolled virginitie and chastitie which neuerthelesse coulde be sene in fewe of them But howe God hath requited these mariage haters the spiritualtie and hath reuenged the wrong and vilanie done to his ordinance it is easy to shewe So that they hated not only mariage but also cleane extinguished the loue of womankynd out of their heart And there was so great contempt and suche hamousnes of these synnes that it was meruaile that God droue not mounkes Nunnes and Chanons with all suche lyke into hell with a blast of lightnyng But that we may iudge otherwise of Matrimonie and that we may not be agaynst it or flee it as the Pope dothe this Gospel may much profite vs thervnto For that that the Lord shewed his firste miracle in a mariage in an vnknowen towne called Cana when he was thirtie yeares olde being nowe baptised of Iohn and takyng on hym the office of preachyng By the Popes Canons and lawes Christe shoulde well and orderlyke haue doone this yf he had opened his glorie in the mariage before that he was called to the office of teachyng and anoynted of the holy ghost But this is an excellente exaumple not onely against the dreames of the Pope whiche are caste and thrust out of our church with clapping of handes and hissyng but against the sectes to come which counte this the chief religion to despise and forsake matrimonie to go into wyldernes desert places where as is a more quiete lyfe and lesse dangerous then is in matrimonie In the whiche are greate braulynges chydyngs and much trouble with thy wife with thy children seruants euil neighbors c. The monks set forth their life for an holy life But if they say the truth it wer rather to be called a swete quiet and an idle lyfe wher they haue liued in great abundance plentie wher as y◠miserable maried hath in the meane time striued with miseries and hard getting of their liuing and yet they were clean banyshed and put beside this title by these pope holy monks that this kynd of lyfe in matrimony might not be in the kyngdom of God go into euerlastyng life And although this exāple that Christ hath put forth vnto his congregation be magnificent glorious euident yet hath it nothing preuayled with the wicked It was rehersed in the church but there was no man there that could gather so much light therby that he could truly ponder the matter on this wise If it be such a great matter to go to the wildernes and to the cloister why came Christ to the mariage If it be suche an vnholy thyng to be occupied in the worlde to become a maried persone why dyd Christ with his presence and first miracle honour mariage These tragicall myseries myghte haue bene mytigate if this state of monkerie and heremitage had ben put foorthe but a fewe yeares But nowe sithe they are not onely against mariage but also abiure them selues from it by an othe for euer that is no holy kynd of lyfe but it is a folowyng of rest and idlenes contrary to Gods commaundement and ordinance We therfore lerne know in this place how greatly the lord god honoreth the fift cōmandement For parents matrimonie are not without a familie without gaines without housholde stuffe without other meanes of encreasyng the substāce All these thynges therfore hath cōmendation by this fact of Christ as holy thinges with the whiche true godlynes may wel be ioyned that all by Christes example may not despise these things but haue them in great reputation and magnifie them as thinges cōmaunded of God and that the doctrine of this Gospell may instruct the youth to vnderstand that God is highly pleased in the gouernance of a familie and that there is no neede of newe institutes as the monks hath corrupted the path of godlines For the housholder that applieth all thynges in the gouernyng of his house to the feare of God doth wel instructe and fashion his familie lyueth in suche a kynde of lyfe as is acceptable to God Yea the wife also that prouideth for her chyldren all things necessary for that age let her not seke an holyer kynd of life The seruātes also are subiect to their bodily maisters when they diligently execute their worke and commandement of their maister and do hyghly please God and if they hold fast by this principle that they continue in faith the vylest and basest workes that they do are more acceptable to God then all the fastes howers prayers masses of the monkes yea and whatsoeuer they boste of as most chief amongest al their ceremonies rites Wherfore all these thynges that are belonging vnto mariage are not to be counted vile neither is the example of the monkes to be folowed whiche iudge all these thyngs worldly and vnholy in respect of their owne Christ with this his dede dothe signifie where as he is present with the marying persons that he fauoureth all this kynde and that God requireth that all thyngs appertainyng to the housholdes gouernāce myght be had for
attentiuely here Gods worde and studiously exercise thē selues therin They must desire of God the holy ghost and neuer cast away Gods worde they must always be ready to fight against the deuyll and his subtilties desiryng God alwais to send them helpe defence and pacience And such men waxe perfect christians wher as contrarywise they that thinke it Gods will not to be that all should be saued either they fall into desperation or els into a dissolute careles liuing whiche afterward nothing differ frō beasts in their cōuersatiō whilest that they thynke on this wise Now it is decreed alredy whether I shal be saued or damned Why then should I bestow labour in vayn But thou sholdest not on this wise take thy beginnyng where thou shouldest haue ended This commaundement of God is put forth before thee that thou shouldest beleue in Christ that he is thy sauiour that hath satisfied for thy synnes This cōmandement must thou folow And if thou felest that thou haste no faith or very litle pray to god for the holy ghost and doubt not Christ is thy sauiour and thou arte predestinate to be saued yf thou beleuest that is if thou with a sure faithe trustest in hym and commyttest thy selfe vnto hym The which GOD graunt vs all through the same our Lord Iesus Christ. Amen Amen The Sonday called Sexagesima ¶ The Gospell Luke viii WHen muche people were gathered together and were come to him out of al Cities he spake by a similitude The sower went out to sow his sede and as he sowed some felle by the waye side and it was troden downe and the foules of the ayre deuoured it vp And some fell on stones and assone as it was spronge vp it wythered away because it lacked moystnesse And some felle amonge thornes and the thornes sprang vp with it and choked it And som fell on good ground and sprang vp bare fruict an hundreth folde And as he saide these thynges he cried He that hath eares to heare let hym heare And his disciples asked him sayinge What maner of similitude is this And he said Unto you it is geuen to knowe the secretes of the kyngdome of God but to other by parables that when they see they should not see and when they heare they shoulde not vnderstand The parable is this The sede is the words of God Those that are besyde the waie are they that heare then commeth the deuyll and taketh away the worde out of their heartes least they should beleue and be saued They on the stones are they whiche when they heare receyue the worde with ioy and these haue no rootes which for a while beleue and in tyme of temptation go awaie And that whiche fell amonge thornes are they whiche when they haue hearde go foorthe and are choked with cares and richesse and voluptuous lyuyng and brynge foorth no fruite That whiche fell in the good ground are they which with a pure and good heart heare the worde kepe it and bryng foorth fruite through pacience THE EXPOSITION IN this Gospell are put foorth fower kynd of disciples that heare the word of God to th end that euery man shold cōsider with himselfe of what sort he him self is of and endeuour with all diligence to be made a part of that good ground and soile that he maye bee fruictfull The first saith Christ be as the sede cast by the hie way and that can bring forth no fruict For because it is either trode vnder foote or deuoured of birdes The second are they that heare and professe it not onely in worde but beleueth so groweth as though it wold bryng forth fruict as that doth that is sowed amongest stones but yet they can not abyde heate for that they can not deepely caste their rootes and so by iuyce and moysture saue them selues agaynste heate Wherfore they when there cometh any tempestuous persecution and temptation wyther away before they yelde fruict in pacience long suffering and hope The third sort at most easiest to be knowen They are christians and as a man would saye sede vnder thornes which although it bringeth forth blade yet before haruest it is ouergrowen of thornes and choked vp But the fourth ar true disciples whē a pure mynd is ioyned with the word is not cast out therof vntil it bring forth fruict in paciēce For they suffer all things for the wordes sake their study is wholly to loue obey God yeldeth fruict a thousand fold And these ar the foure sortes of mē that hear the gospel Now let euery mā search himself cōsider of which sort he is of For thre of them be naught vnfruictful And specially the first are worst of all which heare the word when it is herd saith Christ the diuel cōmeth taketh the word out of their heartes that they may not beleue be saued Marke this wel For by myne owne iudgement I wold neuer haue thought that the herts whilest thei hear the word of God ar besieged assaulted of the diuel that though they here it yet litle regard it neuer remēber it but vtterly forget it It semeth to our resō to be but a chaūce that these mē are so careles light negligēt enē as it is a natural vice of negligēt forgetfull persons to take litle hede to things that ar most profitable necessary And it semeth also to be a like matter to our iudgemēt whē the word of God is heard not regarded but forthwith forgottē But Christ iudgeth other wise euē that the diuel stealeth the word out of the herts of mē And here ye se what ye ought to iudge of those men that ar forgetful when they here the word For thei behaue themselues so afterwarde as though they had neuer heard it They can not trust that they haue the holy ghost for the deuil is so nigh thē that he putteth his hand into their heart stealeth out the worde Wherfore all kind of vice must nedes ensue therof stubbornesse disobedience vnfaithfulnes iniquitie filthines diuelish desire to reuenge For if the word remained still in the heart they had herd it attentiuely it wold haue garnished their heartes with true obedience faith modestie mercie such lyke vertues And these are the first worst of al. Christ is not a littell offended with these vntoward persons and therfore he rebuketh none so sharply as them For this he opēly affirmeth that the dyuels flying in the aire steale the word out of their hertes that they may not regard it nor set so much by it nor thinke it to be so great a faulte if men lightly esteme the voyce of Gods worde But if thou wilte knowe how this trespas is to be iudged heare the iudgement of Christ which without doubt vnderstandeth better thā al the wisedom of the world can And he saith precisely that the diuel doth it wherfore whersoeuer any such be that
night which can not suffer that all thyngs shold be cleane pure and albeit he can not vtterly roote vp altogither yet he mingleth his tares with the residue that is pure Now who can blame gods worde as though it wer the cause of al sects Wherfore let al mē take hede to thēselues by this doctrin For this propretie of the gospell will neuer be other Som shal therby be restored brought to ripe corne But cōtrarywyse the greater part shal alwais remaine vnfruitfull Wherfore here it cōmeth to passe that Christ said in the last part of the Gospell Many are called but few are chosen For when they wil not make their mynds agreable and conformable to the Gospel but hearkeneth rather to the diuel let passe the word they can not by such wickednes please God Wherfore they fal not only into cōmon vulgar sins offēces but also as Christ saith here thei are strikē with madnes blindnes as with a plague for their vnclenlines so that in seing they see not in hearing they vnderstād not nor know not howe that matter stādeth Wherfore let euery mā here beware he fall not neither let him blaspheme the Gospel for it For it neuer cōmeth forth without offences falling which is not the fault of the word but of the malicious diuelish hert As the fault is not in the sede that in the way it bringeth forth no fruit nor amōg stones thorns We must fight agaīst this offēce labor rather that euery mā mai get this sede and praye God that he will fascion forme and frame our heartes through his holye spirite and so prepare a way that when we heare the worde it may perce into our heartes and bring foorth fruict in pacience and that we may obteyn saluation by our faith in Christe whiche the holy ghost by the word of God and the sacramentes worketh in vs. Which thyng God graunt luckily to come to passe Amen The Purification of S. Mary the virgin The first parte of the Gospel Luc. ii ANd when the tyme of their Purification after the law of Moses was come they brought hym to Ierusalem to present hym to the Lord as it is written in the lawe of the Lord euery man chylde that fyrst openeth the matrix shal be called holy to the Lorde and to offer as it is said in the law of the Lord a paire of turtle doues or two yong pigeons THE EXPOSITION IN the historie of this Gospell is set foorth howe the chylde Iesus was presented in the Temple after the time of his mothers in lying And the Euangelist after the maner of the lawe calleth the whole tyme of her lyinge in the dayes of Purification For the same terme is vsed of Moses This was not the law of nature wherfore the Gentiles vsed it not But God dyd constitute this lawe amonge his people for a peculiar purpose that the mother if she brought foorth a man chylde shoulde after .xxxiii. dayes come to the temple but if it were a woman after .lxvi The very same law hath the Pope made for churchyng as it is named of women that haue layne in chyld bed cōmandyng that after certain dayes they should returne to the churche to be purified and halowed of their vncleannesse As though by a certaine lawe they were vncleane therfore vnmete to be present at any holy ceremonies or to haue companie with the congregation But the Pope doth this without right For ceremoniall vncleannes was not natural but a ceremonie cōmanded by a certayne law whervnto none wer bound but the Iewes neither ought other to be yoked with this lawe But this was specially commaunded in the lawe that the first begotten after the forsaid tyme was expired should be presented and dedicate vnto the Lorde For so is it written in Moyses law Euery man child that openeth the matrix shal be called holy to the Lord And that not only of men but of beastes also All that was called the Lords and was the Lordes And herof sprong the prerogatiue and interest of the eldest son or first begottē so that they wer preferred in the priesthode and in other things And because that in so great a numbre of people this wold haue growen to an infinite multitude if al the first begotten should remain in the temple to serue the Lord therfore GOD permitted the parentes to redeme their children by price as by a lambe of one yeres age or by a paire of turtle doues accordynge to euery mans habilitie And so the sonne was restored to his parents and yet was called the chylde of the Lord. Here it appereth that Maries substance was not great for that she offred but a pair of turtill doues whiche was the gyfte of the poorer sorte By this gyfte she redemeth her sonne and so by this meanes confesseth that although she be the true mother yet that it is not her sonne only but the sonne of God also as wel as her owne For he was the first begotten The Turke in this counterfeiteth God where as he taketh from the parentes the most towardest sons and daughters causing them to be brought vp for his vse And this is the cause that he hath such store of mightye warriours But god dealt more gentilly He required the fyrste borne for hym selfe after suche maner that he neuerthelesse gaue power to redeme them and to the ende that the Iewes should knowe theyr God to be suche as delyuered them oute of the bondage of Aegypt and destroyed in one nyght all the fyrst borne of the Egyptians Therfore he commanded that the fyrst begotten of the Iewes for a memoriall of thys wonderfull deliuerance shoulde be presented and offered in the temple And thys lawe is nowe also abrogate and abolyshed neyther are we Christian menne bounde to this law no more then we are to other ceremonies made peculiarly for the Iewes And in all these thinges there is no great thyng for vs to learne except that only wherof we haue entreated before as concerning the circōcision of Christ euen that Christ is vnder the law as though by no right he was subiect nor bound therunto Wherfore this obedience of Christ I will now shew foorth but yet not applying it to such an high degree as I did before For as I applied my doctrine before to the furtherance of rightuousnes before God that is how we were made rightous in the sight of God so nowe lette it be vnto vs an exaumple of charitie and good workes For the humble obedience of the chylde Iesus is so hyghely praysed and sette before oure eies to make vs ashamed for that he by all hys laboure and longe trauaile can not stirre vs to doo halfe our duetie There is so muche crookednesse in vs that we can not doo that that is commaunded to be done vnder peyne of damnation and euerlastynge punyshemente Where as Mary neuerthe lesse whyche was a virgin and
the church yet are they not the church For if they were they wold not persecute yâ— word but rather reuereÌ„tly extoll it In the contrary part Mary Ioseph SimeoÌ„ are without al nobilite of the coÌ„mon sort therfore are vnknoweÌ„ with such like But these are they that know Christe in whome dwelleth the holy ghost gouerneth theÌ„ that they may encrease in the knowledge of Christe be saued In both parts as I saied ye must beware ye stuÌ„ble not This is no tokeÌ„ of the true church for that the pope his vsurpeth their administration in such poÌ„pe neither may we gather herof that they can not erre be deceaued or that they must nedes be gods people This appeareth to be false iÌ„ this first history of Christ. on the coÌ„trary part the litle flock is not therfore to be despised Neither is the felowship of gods light to be taken awaye for because that they that beare it are in the worlde abiect persons For this is the maner of gods kyngdome in earth eueÌ„ to be neglected and abhorred of the wise and to be aduaunced and set forth of the poore to whom it is truely reueled For they can put their trust in no worldly ayde as they do which leane al to power riches councels decrees c. And let this be sufficient as touchyng the first part of this historie wherin Simeon by the holye Ghost acknowlegeth the childe Iesus to be the annointed of the Lord. After this I wil take vpon me to entreat of his sermon Wherby he signifieth to other what great helpe and what thynges he surely knoweth to be to come of this child And furthermore what is his office the greatest thing that he worketh in all the worlde that we herby by this example may knowlege Christe and be saued The euaÌ„gelist before described that Simeon receaued an answere of the holy Gost that he sholde not die before he had seen the annointed of the Lord. And when that promesse nowe was fulfylled in the temple he beheld with his eyes the child Iesus and toke hym into his armes and pronounced these wordes with a ioyfull spirite saying Lorde now lettest thou thy seruaunte depart in peace accordyng to thy worde That is Now wil I gladly without any refusing yelde my selfe to nature Flesh and blood hath no such kynde of speache For we knowe all very well howe it goeth at that time when we muste departe out of this worlde Then is there sorow without hope theÌ„ is there conturbation trouble and anguishe of minde death desperation and lamentable cries c. Neither can the naturall man otherwise do as it is to see by the exaÌ„ple of brute beastes wheras is only a naturall death But in men it is called the death of syn For death is enioyned to vs for syn And what feare and despaire commeth by synne we fele by experience Wherfore mannes death is muche more greuâ—ous to them then it is to all other thynges that by the law of destinie are appointed to die For they must abyde the wrath and iudgement of God which are ioyned with death and neuer hath ende If these thynges accompanied not death it wold not be so terrible a thing for meÌ„ to die It is no litle grefe that commeth by departyng from thinges most delectable and dere vnto vs wheras we must therwith leaue wife children frends and suche lyke But yet it passeth al greife to fele sinnes to dreade gods iudgemeÌ„t to be opprest with death without any wayes to escape Wherfore the worlde can not singe this songe with Simeon when death commeth But it beginneth rather to synge this morneful verse O Lord I am giltie coÌ„demned for my sinnes Wherfore I can not be suffered to departe from them in peace My minde trembleth and shaketh I see no helpe offered to me I knowe from what thinges I must depart but I can not tel what thynges I shall haue hereafter excepte this that I am sure of Goddes wrath and damnation suche is mans minde towards death Neither can it fynde in nature or reason anye helpe or remedie against suche feare And therfore it must nedes at the coÌ„sideratioÌ„ of death fall in despeire Wherfore this lesson and doctrine that is put forth here to vs in the example of Simeon is not of mans witte He drew to his death without tremblynge he despeired not to be saued after the maner of other He knewe that he was olde and that olde men haue no longe continuance in this life he feleth his strength more and more to decay He perceaued not only by the necessary course of nature but also by his owne perill that the time was nigh wherin his frame sholde be disolued But yet he is not dismayed therby but euen now desireth and wisheth for the resolution therof the which all other and especially old men wold wish neuer to come It appeareth that he had marueilous helpe syth that he went to death with suche strength of mynde and ioyfull courage For if it had not ben for that he could neuer haue ben so glad at the beholdynge of death But what thynge shall we say that it was wherwith he was armed against it shall we saye he was no man or that he was without sin and therfore feared not gods wrath But the maner of obtaining saluation through this light vttereth plainlye that he felt himselfe to be a synner and a man in danger to gods ire and wrath And syth it goeth so with men synners what peace is it that this old man boasteth of His wordes shewe euidently that he had such sence felyng of peace as cold be hindred neither by mans fraile estate neither by contagion of syn And this is the thinge that ought well to be marked in this man that we sinners also may surely truste to the same And herby it may comme to passe that synners maye obtayne peaceable and quiete myndes agaynst death as we see Simeon to be indued with so greate and vncredible confidence and truste He had hard before that he shold not see death Now he perceaueth what was vnperformed of the couenant Yet he thought it not good to vse anye vnluckie wordes and to saye that he must die seinge he hath obtayned and gotten hym that is the Lorde of lyfe and peace Wherfore he expoundeth death to be but a licence of departyng in peace as souldiers after battaill are licensed to retourne home vnto their frendes and acquaintance But nowe let vs learne of hym this kynd of wonderful exposition For he is a gentle and free instructer He sheweth very louingly the ful reason meanyng of his opinion and iudgement without askyng wheras he sayeth For min eyes hath sene thy saluation Here he speaketh of the childe Iesu namynge him saluation sauynge health or sauiour Therfore whether he alludeth to the name of the childe whiche he knew and learned of his mother or whether he knew
wherein euery man must beare a burnyng candell And so by this meanes the Papists passe ouer the daye wyth shewes and triflyng games and yet they cloke al theyr doyng wyth an holye pretence of Goddes seruyce Wyllynge that it shoulde bee taken for a memoryall of the commynge of Ioseph and Marie wyth the chyld into the Churche They make dyuers expositions also what the candelles shoulde sygnyfye And if a man shold demaunde of them why they doo all these thynges Here they doubte not to answere that it was a maner of the Gentiles at the Calendes of Februarie to cary about fier brandes both in cities and townes And that Pope Sergius ordeined that it should be turned out of a Gentile ceremonie into a christian ceremonie And here ye maye see how welle they doo that learne of the Gentiles howe to honor God and so ordeyne their christianitie therby For the most part of all their seruice is grounded on suche a foundation that either they folow lyke apes the law of Moses or els while they go about to correcte the abhominations of the Gentiles they ordeyne by lawe in the churche more greater abhominations And they are euen well rewarded for their foolyshnes For why would they not heare Simeon preachyng of this saluation and lyght of synners and glorie of the righteous Now is it conuenient for vs to haue respecte to this lyghte and to geue God thankes for it and always to be myndfull of this doctrine of Simeon as touchyng this chyld God our heauenly father blesse the gyft of this lyghte and graunt vs saluation therby Amen The Sonday called Quinquagesima ¶ The Gospell Luke xviii IEsus tooke vnto hym the twelue and sayde vnto them Behold we go vp to Ierusalem and al shal be fulfylled that are written by the Prophetes of the sonne of man For he shal be deliuered vnto the GeÌ„tiles and shal be mocked and despitefully intreated and spitted on And when they haue scourged hym they wyll put hym to death and the thirde day he shall ryse agayne And they vnderstode none of these thinges And this saying was hyd from them so that they perceyued not the thynges whyche were spoken And it cam to passe that as he was come nigh to Hierico a certayne blynd man sate by the high way syde beggyng And when he heard the people passe by he asked what it meant And they sayd vnto hym that Iesus of Nazareth passed by And he cried saying Iesu thou sonne of Dauid haue mercy on me And they which went before rebuked hym that he shoulde holde his peace But he cried so muche the more thou sonne of Dauid haue mercy on me And Iesus stode styll and commaunded hym to be brought vnto hym And when he was come nere he asked him sayeng What wylt thou that I doo vnto thee And he sayd Lord that I myght receyue my syght And Iesus sayd vnto hym Receiue thy syght thy faith hath saued thee And immediatly he receyued his sight and folowed hym praisynge God And all the people when they sawe it gaue prayse vnto God THE EXPOSITION THere be two partes of this Gospell The first is a prophecy wherin Christ sheweth his disciples of his passion to come And these be the wordes whiche are repeted by the Angels to the women at Christes sepulchre wheras they said RemeÌ„bre that he said vnto you before when he was in Galilee The sonne of man must be deliuered into the handes of synners and be crucified ryse agayne the thirde day For this iourney of Christe is now from Galile to Ierusalem where as he was crucified The second part is a miracle of the restoryng of syght to the blynde Thyrdely the Euangeliste saythe that the Disciples vnderstoode not the Prophecie of Christe They suspected that it was an allegorie and that it oughte to bee taken otherwise thenne it was spoken They coulde by no meanes beleue the wordes to bee trewe as hee spake them They gathered the myracles whiche Christe wrought when he raised vp the deade and gaue sight to the blynd that god was surely with him And that the kyngdome semed hereby to become his and that they shold be lordes dukes Earles in that kyngdom vnder hym For what daunger in the world or what case would put downe suche a mighty man that coulde with his worde take awaye death and all euyll Neyther could they thynke but that there was fellowshyppe vnitie and coniunction betwene God and hym and therfore that hee coulde not be so forsaken of God that any euyll shoulde haue the vpper hande of hym And what man that is ignorant of the greate secretes of God coulde iudge otherwise But in the mean time herby is it signified that this is the nature of al good works that when they be shewed before they come to passe they passe mans capacitie But when they ar fulfilled they ar perceiued and appeare open to the sences And thus dothe Iohn oftentymes reherse that the disciples of Christe perceaued afterwarde that Christ had spoken vnto them Wherefore Faythe is of necessitie required to the worde of God For when God speaketh he dothe it after his maner on suche wyse that hys wordes are of suche thynges as are farre oute of the capacitie of naturall reason And so longe is faythe requisite vntylle the thynge bee fulfylled whyche was spoken of before As for an example The word of God teacheth vs of the resurrection of the fleshe Reason vnderstandeth it not they that take reason for their guide as the wise of the world doo they mocke and scorne christen men because they consente to this article so soone that there should be an other life after this Likewise it can seme nothyng agreable to reason that god shoulde become man and bee borne of the virgine Marye All these thynges are to be receaued only by faith vntill that in the lyfe to comme they shall be felte and perceyued in very dede It semeth a great foly to reason that by the water of baptisme Gods grace and fauour shoulde be obteined without desert or merit or that remission of synne should be geuen by absolution and preachynge of the Gospel It counteth christen men to be very folyshe in this poynt What thynkest thou sayth reason shal be done by these small trisâ—es Thou must rather do such thynges as are comendable before God for their peyn and greate trauayle that muste bee taken in doynge theym We nede not to goe farre to proue this The Popes doctrine tendeth wholly to this ende to make menne obtayne remission of synnes by their workes For it semeth but a fable to reason that men should be made acceptable to God meete for Gods kyngdom by Baptisme The word it self is but a despysed thing And the professoures therof are but weake synners Why shold not reason therfore thynke it a madnes to commyt lyfe riches and all thyngs els to this worde We may thank reason only for that
was so ouercom that he sayd least this wydow shold alwaies be troublesom vnto me I wil reueÌ„ge her quarell so that she wil not trouble me hereafter And shold not god sayeth Christ reuenge his electe that crie vnto him day night yea though he differre them I say vnto you he will soone take vengeaÌ„ce As though he shold say prayer crying maketh god not to proloÌ„g or to differce the matter which els he wold padueÌ„ture do This is then the fruite of prayer euen to obtayne quickly that that shold otherwise comme slowlye yea rather ther to obtaine wher without prayer nothinge shold haue ben gotten Wherfore this example is not lightlie to be regardede because it admonisheth vs of a great matter that when we pray before God we be not ashamed but put foorth our request boldly after this sorte I am a synner I graunt yet therfore I count not my selfe in a desperat case Certaine thinges moue and prike my conscience But what than I count not what I am but how nedie I am And I thinke also that thou art redie to geue whatsoeuer shal be necessarie either for bodie or soule therfore wheÌ„ thou hast prayed and ben instante then will God answere thee as he dyd this blynd man what wilt thou that I do for thee loke vp thy faith hath saued thee For to praye an not to beleue is to mocke God Faith stayeth onely on this point that god is mercifull to vs for Christe his sonne sake and that therfore he heareth and defendeth vs reuengeth and deliuereth vs. The whiche thing Iesu Christ our sauiour graunte vs. Amen The fyrst Sonday in Lent The Gospell Math. iiii THen was Iesus ledde awaye of the spirite into wyldernesse to be tempted of the deuyll And when he had fasted xl dayes and fortye nightes he was at the last an hungred And when the tempter came to him he said if thou be the sonne of GOD commaunde that these stones be made bread But he answered and sayde it is wrytten man shall not lyue by bread only but by euery worde that proceadeth out of the mouth of God Then the Deuill taketh him vp into the holy Citie and setteth hym on a pinacle of the Temple and sayeth vnto him yf thou be the sonne of God cast thy selfe downe headlong For it is written he shall geue his Angelles charge ouer thee and with theyr handes they shal holde thee vp least at any tyme thou dashe thy foote against a stone And Iesus sayde vnto hym it is written again Thou shalt not tempte the Lorde thy God Againe the Deuill taketh hym vp into an exceading hygh mountayne and shewed hym all the kyngdomes of the worlde and the glory of them and sayeth vnto hym all these wyll I geue thee if thou wylt fall downe and worship me Then sayeth Iesus vnto hym Auoyde Sathan for it is written Thou shalte worship the Lord thy God and him only shalt thou serue Then the Deuyll leaueth hym and beholde the Angelles came and ministred vnto hym THE EXPOSITION IN this Gospell ye heare of the three temptations of Christ whiche chanced vnto hym forthwith after baptisme after that he had fasted fortye dayes and nightes in the desert or as the description of Luke sheweth these temptations coÌ„tinued day by day for the space of fortye dayes and fortye nightes so that with eche of them he wrasteled certaine dayes not peraduenture after that order as Mathew describeth This Gospell is very large of matter if it be applied to the bodye of the whole church whiche is alwayes tempted with hunger persecution heresies and at last also with the kyngdom of the worlde as Christ was But this meanyng is more meette to be entreated of in scholes then in congregations of the coÌ„mon people Wherfore it is coÌ„uenieÌ„t for you here first to learne that euery Christian assone as he is baptised ought to knowledge that he is ordained to fyght continuallye against the deuill and not to looke for any other state as longe as he liueth And this enemie is so eger and so fearce that when he can not come to his purpose by temptatioÌ„s which is to plucke froÌ„ the Christians the kyngdome of God then he endeuoreth by all meanes possible to consume wast theÌ„ awaye by persecucioÌ„ so to dispatche theÌ„ whollie out of the worlde as his purpose was to do with Christ. And this peril belongeth to all the Christians The deadlye hatred of the ennemie canne by no meanes be pacified But he laboreth both with hand foote to make men to fall from Christ his baptisme vnto desperation or presumptioÌ„ through famine persecution through heresies false interpretation of scripture And when he preuaileth nothing by this he falleth vpon vs with death sleeth vs. Wherfore the exaÌ„ple of Christ is to be knowen and learned that we may be armed against our enemy that he may not preuaile against vs by teÌ„ptatioÌ„ And this shal we obtaine by faith trust in god in his worde He that hath these two weapoÌ„s vseth theÌ„ well is salfe froÌ„ the deuil And this ought to cause all Christians gladly to heare the worde of God diligeÌ„tly to learne it to put it in practise in the meane time to slacke nothing in prayer but to desyre for the spedie coÌ„minge of his kyngdome that we may not be lead into temptation but be deliuered from all euil through his fatherlye goodnes The euangelist beginneth the historie how that Christ was ledde into the desert of the spirit that is of the holy ghost For sith he had no other superiour lord to commande him he was obedient to the coÌ„mandement of the holy ghost wherby he was called into the desert And the euangelist speaketh this not without a singuler meaninge euen willinge therby that all men should beware of their owne inuentions and imaginations For Christe came not into desert by his owne councell will to wrastle with the deuil as manie doth which institute diuers thinges without the spirit and word Wheras it is forbiddeÌ„ so to do For no maÌ„ must take any thinge vpon hym or go forth as a pilgrime to any place to serue god except he know for a suretie that god hath commanded it eyther by his worde or by men whiche hath the power from god to shew vs what God byddeth vs to doe For they that take any thynge vpon them withoute this vocation as the monkes and nonnes went to their cloisters they not only do no seruice to God but offende also greuouslye contrarye to the obedience that they owe to God Wherfore this example of Christ is verye worthie to be had in remembraunce wheras he came not into the desert of his owne motâ—on But was commanded so to do by the holye Ghoste That we folowynge Christe shoulde institute nothinge of our owne witte so that in all oure doinges we maye boaste that we
in pouertie in hunger in thyrste and daily suffer persecution But the Pope extollethe his woorshyppynges euen vnto the very heauens For he sucketh out of theym no small profite lucre and aduantage For by this meanes he hath gotten such and so greate richesse estimation authoritie rule and power that he hath brought kynges and Emperoures vnder his subiection And herof doth it appere how greatly the deuyll hath ouer come the Pope with this tentation But it is our duetie that feare GOD stoutely and manfully to resyst the deuyll when he tempteth vs and to answere him as Christ did Sathan it is written Thou shalt worshyp the Lorde thy God and hym alone shalte thou serue That is haue a speciall regarde to the word of God and obey that alone and without that admit no worshyppyng of God So long as we lyue wee shall neuer be fre from these thre temptations Christ our Lord which hath ouercom them make vs strong that wee also thorowe hym maye ouercome them and obteyne euerlastyng saluation Amen The seconde sondaye in Lent ¶ The Gospell Math. xv IEsus wente thence and departed into the coastes of Tyre and Sydon And behold a woman of Canaan whiche came out of the same coastes cryed vnto hym saying haue mercy on me O Lorde thou sonne of Dauid My daughter is piteously vexede with a Deuyll But he aunswered her nothinge at all And his Disciples came and besought him sayinge Sende her away for shee cryethe after vs. But he aunswered and sayd I am not sente but to the loste sheepe of the house of Israell Then came she and worshipped hym saying Lorde helpe me He aunswered and sayde it is not meete to take the chyldrens bread and caste it to dogges She answered and said Truth Lorde for the dogges eate of the ccummes whiche fal from their masters table Then Iesus aunswerede and sayde vnto her O woman great is thy faith be it vnto thee euen as thou wylt And her daughter was made whole euen the same tyme. THE EXPOSITION NOtable and of great dignitie is the Gospell of this present Sondaye For it treateth not of chyldysh and trifling matters â—ut of moste graue and weightie thyngs as of the battail or conflict of Faith and of the agonie of death before God wherin we learne that nothing ought to fray vs and to pluck vs away from callyng and crauyng of God although God him selfe seme vtterly to contemne and despise both vs and our prayers as they that lye at the poynte of deathe haue experience of this matter For at that tyme the deuyll laboreth to the vttermoste of his power to persuade vs to bryng vs into this opinion that God neyther beholdeth vs regardeth vs or heareth vs. And this is such a miserie as excedeth all mans capacitie namely when the most horrible and dreadfull cloudes of Gods anger doo shadowe the sonne of Gods grace and fauour and vtterly remoue it out of sight Suche conflict or batail is described and sette foorth vnto vs in this our Gospel concernynge this woman whiche commeth vnto Christ to entreat for her daughter For not onely the reason but also all other circumstances are so euyll that none can be worse For first of all the woman is a Cananite and an hethen creature which thyng doth greatly hinder her cause forasmuch as she is not of the kynrede and stocke of Abraham and so hath she no right to aske any thyng of Christ because she is a stranger This one thyng is of such force that it might easily take away from her all hope to obteyn any thyng at the hand of Christe What should an heathenyshe woman obteyne of a Iewe yea and of suche one as is sente vnto the Iewes If suche a blocke were layde in our waye it woulde surely take awaye from vs all hope to pray Neyther maye we thynke it to be a matter of lyttell purpose when our conscience answereth vs Thou arte nor of that number that oughte to praye Thou belongest not vnto Christ. Let Peter Paule c. praye whiche maye laufully doo it Thou haste nought to doo with this matter GOD wyll neuer heare thee thou arte a synner thou hast no fayth and peraduenture thou art not of the number of Gods elect and chosen people Thou arte no mete man to take so great a matter in hande nor to stande before God and to aske any thynge of God If suche thyngs ones enter into a mans hert it is an easy thing for the dyuell to cast hym into desperation For this is a tormeÌ„t passyng al torments But what is to be done in so great daunger we must learne by the example of this woman and see how she behaued her self in this so great and myghty conflict Headlong and without any consideration that she was a Gentile and Christ a Iewe so blynde was shee in her mynde she commeth boldly vnto CHRISTE fearyng nothynge that myght be a lette or hindrance vnto her Only her faythe that she had in Christ was so greate that she doubted nothynge at all but that he wolde healpe her And wyth thys Faythe shee ouercame not onely her Gentilitie but also whatsoeuer otherwyse myght be a lette or hyndraunce vnto her Any other not hauing this Fayth coulde neuer haue doone this but woulde haue thoughte on thys maner Thou haste none accesse vnto this holy man Thou shalt pray in vayn for as muche as thou art a synner Hys people maye pray vnto hym as for straungers they haue no right so to doo For he that beleueth not can not praye But all these thynges can moue this woman nothyng at all Shee reasoneth not on thys manner with her selfe Thou belongest not vnto thys famylye and common wealthe Thou arte an Heathen vtterlye banyshed out of the felowshyp and company of the Iewes yea and suche one as is not worthy to treade vpon Gods ground This is an hard and perillous tentation wheÌ„ the deuill putteth vs in mynd and sayth on this wise vnto vs What meanest thou thus to pray Pray neuer so muche yet arte thou myne Leaue therefore to pray curse God For do what thou wilt thou shalte neuer be saued All hope of saluation is vtterly barred from thee Such thoughtes and imaginations wold easily take away from them that are but yonglynges and vnexercised souldiors in Christs campe all hope confidence of praying yea and throw them into desperation and finally into damnation Therfore for our sake for our consolation and comfort is this storye set foorth that it may be a bulwark vnto vs against these fyry dartes of Sathan Thou arte no christian Thy prayers are to no purpose Leaue of and geue ouer Take heede thou bee not perswaded by these subtile suggestions of most subtile Sathan but rather answere on this maner What soeuer I am I care not For although I be neuer so euyll yet is Christe good and rightuous neyther ceaseth he thorow my
couetous lustes of the most couetous worldlinges but that we hauing them in store might be the more able to helpe the nedye hungrye But carnall reasō saith hourde it vp that thou maiste be the richer although other by that meanes be beggered As though God gaue his blessinge vnto thee to serue thy couetous affections not rather that by it thou sholdest serue at all times the comon necessities of other But by this meanes it cōmeth to passe that these gredye gryffes lokyng continually for gayne do not only not worke accordynge to the blessing of God to the profit of other but they them selues also thorowe their couetousnes take no pleasure nor vse of the thinges which they professe For a couetous man lacketh as well that he hath as that he hath not Therfore as they that beleue the worde of god although they lacke yet shal so be encreased with goodes that they shall haue gods plentie ynough euen vnto the vttermost so lykewise they that abuse the giftes of God vnto their owne couetousnes prouoke againste them selues his curse that in their greatest abondance they are most nedie and miserable For this is the misery of the couetous worldlinges it is no lesse griefe vnto them to distribute and laye out their goodes then it is to get them and to scratch thē together And when any calamitie or mischance happeneth as it many times cōme to passe so that their goodes haue some misfortune as their corne to be eatē with vermine their wyne to waxe sower c. Then are they so vexed in their mindes a payne worthie suche a sinne and a plague worthely cast vpon them that the losse of thē greue them more than if they had neuer had them What man if he be a man in dede and not rather the monsture of a man had not rather to haue a litle in the feare of god with a quiet mery conscience then to haue greate abondance with gods anger and disquietnes of minde namely when this is most certen that suche vnmercifull Mammonistes haue not only God their enemie their conscience a continuall vnrestfull accuser all good men aduersaries all poore men out cryers cursers and desyerers of vengeaunce to fall vpon them but also they haue the deuil at hande with them whiche so be wytcheth them and maketh them suche doltes that they can not see what good and right is nor lifte vp their mindes so muche as ones to be thankeful to God for his blessinges nor yet to consider for what purpose they were geuē them of God but remaine in such blindnes of minde that they know none other god but Māmō the riches goods of this world which so lōg as they abide safe they are safe but if they ones decay then is all their hope gone so that thorow the suggestion of Satā many of them fall vnto desperation hange vp them selues drowne them selues cut their own throte or otherwise rid thē selues out of the waye at the last for abusynge the blessings of God for their vnmercifulnes they haue their porcion with the deuill whom they haue so long serued in that lake that burneth with fyre and brymstone And this is the payne of this sacrilege when the blessyng of God is turned vnto a pray of mans couetousnes The blessynge of God is not to be caste awaye by riot and prodigalitie but to be kepte and muche made of that it maye helpe in the tyme of necessitie and that thorowe it the better prouision maye be made for the poore Neither is it to be hourded vp but lyberally to be brought forth vnto the sustentation of the nedye that we maye not seme to haue receaued Gods gyftes in vayne but rather vnto such an ende as he hath appointed that is to saye vnto our owne necessarie conforte and vnto the reliefe of the poore and nedye as it is written He hath dispersed abrode and geuen to the poore Therfore his righteousnes abydeth for euer and euer Thus in this our gospell we haue heard a confortable doctrine howe we in all our necessities must haue an eye vnto the Lorde Christe and vnto his worde and altogether depende vpon the same and loke for blessing at his hand nothing doubting but that whatsoeuer he hath mercifully promised vs y◠same wyl he most bounteously performe geue vnto vs. For he is a lord both of will and power and abundantly riche for so many as call vpon him yea he will graunt vs more then we dare be bolde to aske suche and so greate is his mercy vnto them that faythfully beleue on hym God geue vs his grace and blesse vs that we maye dayly more and more encrease in godlynes seke the kyngdom of God and the righteousnes therof beleue his holy worde and liue accordyng to our vocation and calling in all our necessities miseries afflictions and troubles whether it be concerning foode or otherwise cleaue vnto him and to his gracious promises alwayes lokyng for helpe at his most merciful hande thorow our Lord Iesus Christ to whome with the father and the holye ghoste be all honour and glorye worldes without ende Amen The fyueth Sondaye in Lent ¶ The Gospell Iohn viii Whiche of you can rebuke me of sinne If I say the trueth why do ye not beleue me He that is of GOD heareth Goddes wordes Ye therefore heare them not because ye are not of GOD. Then aunswered the Iewes and said vnto him saye we not well that thou art a Samaritane and hast the deuyll Iesus aunswerede I haue not the deuyll but I honour my father and ye haue dishonored me I seke not mine owne prayse there is one that seketh and Iudgethe Ueryly verylye I saye vnto you yf a man kepe my sayinge he shall neuer see death Then sayde the Iewes vnto hym now know we that thou hast the deuyll Abraham is dead and the Prophetes and thou sayest yf a man kepe my sayinge he shall neuer taste of deathe Art thou greater then our father Abraham whiche is deade And the Prophetes are dead Whom makest thou thy selfe Iesus aunswerede If I honour my selfe mine honour is nothinge it is my father that honourethe me whiche you saye is your God and yet ye haue not knowen hym but I knowe hym and yf I say I knowe hym not I shall be a lyer lyke vnto you But I knowe hym and kepe his sayinge· Your father Abraham was gladde to see my daye and he sawe it and reioyced Then sayde the Iewes vnto him Thou art not yet fiftie yeares old hast thou seene Abrahā Iesus sayde vnto them Ueryly veryly I say vnto you ere Abraham was borne I am Then toke they vp stones to cast at hym But Iesus hid hym selfe and went out of the Temple THE EXPOSITION THe Gospell of this present sonday is full of matter and ministereth many thinges to be considered which all to handle at this present time will not suffer Therfore
for enuy thei had deliuered him When he was set downe to geue iudgement his wife sent vnto him saying haue thou nothing to do with that iust mā for I haue suffred this day many things in my slepe because of him But the chief Priests Elders persuaded the people that they should aske Barrabas and destroy Iesus The deputie answered and said vnto them Whether of the twaine wil ye that I let lose vnto you They said Barrabas Pilate said vnto them what shall I do then with Iesus that is called Christ They all said vnto him let him be crucified The deputie said What euil hath he done But they cried more saying Let him be crucified When Pilate saw that he coulde preuaile nothing but that more busynes was made he toke water and washed his handes before the people saying I am innocent of the bloud of this iust person se ye Then answered all the people and said His bloud be on vs on our childrē Then let he Barrabas loose vnto thē and scourged Iesus and deliuered him to be crucified Then the souldiors of the deputie toke Iesus into the cōmon hal and gathered vnto him all the cōpany and they stripped him and put on him a purple robe and platted a crowne of thornes and put it vpon his head and a reed in his right hande and bowed the knee before hym and mocked hym sayinge Haile kyng of the Iewes And whenne they hadde spytte vppon him they tooke the reede and smote hym on the head And after that they hadde mocked hym they tooke the roabe of hym agayne and putte hys owne rayemente on hym and ledde hym away to crucify hym And as they cam out they found a manne of Cyrene named Symon hym they compelled to beare hys Crosse. And they camme vnto the place whyche is called Golgotha That is to say a place of dead mennes skulles and gaue hym vineger myngled with gaulle to drynke And whenne he hadde tasted thereof he woulde not drynke Whenne they hadde crucifyed hym they parted hys garmentes and dydde caste lottes that it myghte bee fulfylled whyche was spoken by the Prophete They parted my garmentes amonge theym and vppon my vesture dydde they caste lottes And they satte and wacched hym there and sette vp ouer hys head the cause of his deathe written Thys is Iesus kynge of the Iewes Then were the twoo theeues crucifyed wyth hym one on the ryghte hande and an other on the lefte They that passed by reuyled hym waggynge theyr heades and sayinge Thou that destroyedst the Temple of God and dyddest buylde it in three dayes saue thy selfe If thou bee the sonne of GOD come downe frome the Crosse. Lykewyse also the hye Priestes mockynge hym wyth the Scrybes and Elders sayde He saued other hym selfe he can not saue If he bee the Kynge of Israell lette hym nowe comme downe from the Crosse and we wyll beleue hym Hee trusted in God lette hym delyuer hym nowe yf he wyll haue hym For hee sayde I am the sonne of GOD. The thieues also whych were crucified with hym caste the same in hys teethe Frome the sixthe hower was there darkenesse ouer all the land vntyll the nynthe hower And aboute the nynthe hower Iesus cryed wyth a lowde voyce sayinge Ely Ely lamasabathany That is to saye My God my God why haste thou forsaken me Some of them that stode there when they hearde that sayde Thys manne callethe for Helias And streyghte waye one of them ronne and toke a spunge and whenne he hadde fylled it full of vineger hee putte it on a reede and gaue hym to drynke Other sayde Lette bee lette vs see whether Helias wylle come and delyuer hym Iesus whenne hee hadde cryed agayne wyth a lowde voyce yealded vp the ghoste And beholde the vayle of the Temple dydde rent in two partes frome the toppe to the bottome and the earthe dydde quake and the stones rente and graues dydde open and manye bodyes of Sainctes whiche slepte arose and wente out of the graues after hys Resurrection and came into the holye Citie and appered vnto many When the Centurion and they that were wyth hym watchynge Iesus sawe the earthequake and those thynges whiche hapned they feared greately saying Truly this was the sonne of GOD. And many women were there beholdyng hym a farre of whyche folowed Iesus frome Galilee mynistryng vnto hym amonge which was Mary Magdalene and Mary the mother of Iames and Ioses and the mother of Zebedes children THE EXPOSITION THIS daye is redde in the Churche as ye haue hearde the storye of the paynefull Passyon and dreadefulle death of our most louynge Lorde and swete Sauioure Iesus Christe And although the passion of Christ oughte at all tymes and euery daye dylygentely to bee remembred of vs and of euery Christian seyng it is that onely and alone precious treasure whereby wee are delyuered and sette at lybertie frome all the power of helle from Sathan synne deathe damnation c. yet the aunciente Fathers of Christes churche in tymes paste haue well prouyded that we shold haue euery yeare a certayne peculiar tyme appoynted for this purpose in the whyche we myght doo and exercise this eyther priuately or publykely For by this meanes shall the Passion of Christ be the more dilygently inculked and beaten into the youthe and also bee the more surelye engraffed in the memorie of the Elder sorte of people Nowe forasmuch as the Passion of Christe hathe in tymes paste ben meruaylouslye abused by vayne meditations and cogitations of superstitious and ignorant hypocrites we wyl at this present leaue all suche vanitie and declare howe the passion and deathe of CHRIST oughte trewely and profytablye to bee consydered weyghed and pondered vnto oure synguler consolation and comforte and also vnto the amendement of our lyfe and conuersation Thys shall bee brought to passe if wee dilygentlye expende weyghe ponder and consyder these principall poyntes followynge Fyrst what the Passion of Christe is Secondly what prouoked and moued hym to suffer thys Passion Thirdly how Christ bothe outwardly and inwardlye suffered Fourthly what fruite and profite he hath procured and gotten for vs by his Passion Fyrst the passion of Christ is none other thing then an vnmeasurable dolour sorowe torment and payne whiche he of a singular vnoutspekable loue toward vs for our synnes that hee myghte purge them and vtterly put them away thorow his satisfaction outwardly in his body and inwardly in his soule susteined and suffered tyll at the laste he died on the crosse which shal be opened declared more playnly herafter Secondly there are fyue causes that moued Christ to suffer his most dolorous and peinful passion The first is our synne which could none otherwise be clensed purged and put away but only by the passion death of Christ. The second cause is the greate and vnoutspeakable charitie loue and fauor that Christ and his heauenly father bore toward vs men whiche charitie coulde not abyd
myghtily brake the chawes of hell braste on pieces the paunche of death and so valiantly victoriously and triumphantly rose agayne frome deathe Nowe for as muche as CHRIST was in all poyntes pure and innocente and vtterly wythout all synne Deathe and hell coulde by no meanes ouercome hym For seynge that death is the rewarde of synne as the Apostle saythe and Christe hadde no synne at all so doothe it ryghte well followe that death had no power ouer Christ and that it assaulted hym wythoute cause and therfore deathe loste hys ryghte because wythoute cause hee abused Christe beynge innocente and free frome all synne The Innocencye therefore of Christe was the cause that deathe and hell they onely haue power ouer synners For for synne entred deathe into the worlde coulde not retayne holde and deuoure hym but that hee muste needes retourne vnto lyfe and ryse agayne frome deathe Besides this innocencie Christe also had this that he was the true and naturall sonne of God and therfore coulde not he bee retained and holden of deathe nor yet of helle or of any other kynde of myserie as hee hym selfe glorieth and reioyceth of thys power sayinge That he hathe power to geue ouer hys lyfe and also to take it agayne And that no man takethe hys lyfe frome hym but he geueth it ouer of hym self Whiche is none other thyng then yf he should saye I am GOD and the Lord both of death and of lyfe I handle them as I my selfe lyste Therefore Saint Paule in hys Epistle to the Romaines writeth that by thys he was declared to bee the Sonne of GOD whenne he rose agayne frome deathe For no manne can escape deathe as Dauid saythe What manne is he that shall lyue and not see deathe And Saincte Paule to the Hebrues sayeth That all menne muste needes ones dye and after that commeth the Iudgement Seyng then that Christe was not onely man but also very GOD the Creator and lyfe geuer of all creatures yea the lyfe it selfe as he hym selfe testifyeth in the Gospell of Sainct Iohn It was not possible for deathe and helle to retayne and ouercome hym as S. Peter recordeth in the Chronicle of the Apostles Actes saying Whome he meaneth Christ God hath raysed vp and loosed the sorowes of death because it was impossible that he shoulde bee holden of it For seyng he was the holy one of God he could not abyde in helle neyther coulde his fleshe see corruption As S. Peter strongly proueth out of Dauid By this it is an easye thynge to aunswere that question howe this maye be that the passion and deathe of Christe and the syght of the infernall damnation wherin Christe was but a short tyme could be a sufficient satisfaction for the synnes of the whole worlde which notwithstandyng after the seuere iudgemente of God ought to haue ben punyshed with euerlasting payne and endles damnation I aunswere This satisfaction is of an incomparable force might strength and power and hath a meruailous energie and perfection because of the person of Christ. For seing Christe was true God and true man the God head the manhode ioyned in one person and yet toke vpon him this worke of our redemption the peyn which Christ God and man suffred ought worthily to be iudged and taken to be of suche excellencie and dignitie again of so great and such inestimable price that it ought to be estemed as it is in dede sufficiently great and large inough to the vttermoste for the synnes of the whole world For as the synne of man wherwith the noble maiestie of God is cōtemned and dishonored ought to be punished with perpetuall euerlastyng paine so in like maner the punishmēt which the sonne of God toke vpon him ought to be as it is vndoubtedly sufficiente full and perfect for al that beleue on him seke their saluation in his most blessed and glorious name For the deuine maiestie is of so great glorie that worthily al that offend it suffer euerlasting pain again all for whom it cam into so great ignominie torment and supplied their duties shold haue euerlastyng ioy and gladnes enioy the same worlds without end Seing then that Christ Iesus the true son of God of one substāce glory with the father hath offred himself an oblation swete smelling sacrifice to god by his death passion hath satisfied for our sinnes It is reason that for the worthynes of his person which was both god man it shold be also euerlasting and sufficient for euermore For consider how great worthye hygh infinite and euerlasting the person was that susteined this pain so great worthy high infinite and euerlasting is this worke of our redēption satisfaction wrought by Christ must endure and remaine for euer and euer in full force and strength for so many as repent beleue in his name Now forasmuch as wee know that Christe for his innocencie and Godheade rose agayne frome Deathe vnto lyfe we wyl briefly reherse the fruicts profytes and benefites which he hath purchased gotten deserued for vs by his victorious triumphaunt and glorious resurrection What soeuer Christe by hys deathe and passion hathe gotten and deserued for vs that dydde hee afterwarde receaue by hys Resurrection and broughte wyth hym so that the fruites of Christes resurrection doo not muche differ frome the fruites of hys Passion Wee wylle therefore speake and entreate of theym brefely at this presente for as muche as wee haue somewhat largely spoken of them when we handeled the Passyon of CHRIST our Sauioure The fyrste fruicte and profyte of Christes resurrection is that by it wee haue remyssion of synnes althoughe we feele them in vs and are not vtterly free frome them For when Christe dyed for vs and yet remayned not in deathe whyche muste needes haue comme to passe yf hee coulde not haue satisfied for synnes It followethe that hee by hys Resurrection broughte wyth hym Remyssion of synnes and gaue the same vnto vs as blessed Paule proueth in hys Epistle to the Corinthians sayenge If Christe bee not rysen agayne frome the dead thenne is your faythe vayne and you are stylle in youre synnes And agayne But nowe is Christe rysen agayn from the deade beynge the fyrste fruites of them that wer fallen a sleape For by manne came deathe and by man commeth the Resurrection of the dead As by Adam all dye so lykewyse by Christ all shall receaue lyfe Afterwarde the Apostle mocketh death saieth O deathe where is thy stynge The stynge of death is synne and the power of synne is the lawe But thankes bee to GOD whyche hathe geuen vs the victorie thorough our Lorde Iesus Christe Herof it is euident that Christ by his death hath slayne synne as we hearde in the Sermon of the Passion and by hys Resurrection hee hathe broughte with hym remission
in conuersation we maye be new doughe and swete bread Therfore seing we by risen againe with Christe let vs seke the thinges that are aboue where Christe sytteth on the righte hande of God that is to saye let vs forsake earthye and transitorye thinges And aspire and labour forewarde vnto heauenlye and euerlastynge thynges that the resurrection of Christe and the benefites therof of the whiche ye haue now heard may be fruitefull and full of efficacie and power in vs that by our newe lyfe and Christen conuersation we maye shewe oure selues thankfeull vnto GOD and proffitable to oure neyghbours again that they which are without enemies to the Christian trueth maye thorowe oure Godly and honest behauiour be conuerted and turne from their Idolatrie vnto the worshippynge of God from their superstition vnto Gods pure religion from corrupt and wicked maners vnto holines and purenes of lyfe that by this meanes GOD oure heauenly father maye be glorified both by them and by vs whiche vnto this ende hath geuen vs his holy Spirite that in all pointes both in body and soule we being holy and righteous maye serue hym euen the Lorde oure GOD in holynes and righteousnes all the daies of our lyfe to whome with Christe our Lorde and the holy ghoste be all prayse honour and glorye worldes without end Amen The first Sonday after Easter ¶ The Gospell Iohn xx THe same daye at nyght whiche was the firste daye of the Sabboethes when the dores were shutte where the Disciples were assemblede together for feare of the Iewes came Iesus and stode in the middes and sayde vnto them Peace be vnto you And when he had so sayde he shewede vnto them his handes and his syde Then were the Disciples glad when they sawe the Lorde Then sayde Iesus to them agayne Peace be vnto you As my father sente me euen so sende I you also And when he had sayde these wordes he breathed on them and sayde vnto them Receyue ye the holy ghoste Whosoeuers sinnes ye remit they are remitted vnto them And whosoeuers sinnes ye retayne they are retayned THE EXPOSITION ALbeit in the gospell of this present Sondaye manye thinges are contained concerninge the glorious resurrection of oure Sauiour Christ Iesu worthy to be treated of and called vnto remembraunce yet forasmuch as we on Sonday laste spake abondātly of that matter sufficiently ynough to confirme stablishe oure faith in this article of Christs resurrectiō we haue thougt it good at this present to speake of some other matter specially to handle those wordes which Christe after he had wyshed peace to his disciples shewed thē his handes his side for the more confirmation of their fayth in his resurrection spake vnto them said As my Father sent me so lykewyse do I send you c. These wordes of our Sauiour Christ are very notable worthy to be remembred wherewith he gaue to his disciples committed vnto them the office of teaching preachinge that by this meanes the vse fruite of his death resurrectiō with the cause therof might also be knowen of other and so obtaine euerlasting saluation For if this matter had only ben chronicled and not published and set abrode by preaching wherfore it was done what commoditie cōmeth therof to the faithful beleuers howe coulde it haue ben greatly profitable as we see in the kingdome of the Pope In that as touchynge the historie nothinge wanteth nothing can be desired But when in the preachinge of the papistes these thinges are not handled as Christ cōmandeth here the matter is vnprofitable is in a maner none other thing then as a man should tell an historie of kyng Alexander of Iulius Cesar of the great Turke suche like Therfore the whole matter cōsisteth in this that the history of the death resurrectiō of Christ be brought vnto the righte vse This cōmeth to passe on this maner as Christ determineth when he saieth I send you as my father sent me But how the father sent Christ Esaye the Prophete declared lōg before saying The spirit of the lord is vpō me for the lord hath anointed me sent me to preache glad and ioyefull tydings vnto the pore that I might binde vp the wounded heartes that I might preach deliuerance to the captiue and open the prison to thē that are bounde that I might declare the acceptable yere of the Lorde This is the commandement wherewith Christe is sent And he sayeth here that after the same maner he sendeth his disciples as he was sent and geueth vnto them that ministerie and office that he exercised before that they shold teache after the same sorte as he had taught so that this commandement is only to be referred vnto doctrine that the disciples sholde declare the same of Christ whiche he had before declared of hymselfe Now what maner of doctrine this is Esaye describeth and setteth forth with most goodly and euident wordes that is to saye that Christ was anointed and sent vnto this end that he should conforte the feareful the contrite and broken in heart the poore in spirit c. The doctrine that is not agreable to this is not the doctrine of Christ neither hath Christ commanded it but it is the doctrine of the lawe of Moyses for the doctrine of Moyses is that suche as be troubled fearefull shold be driuen vnto more trouble and vnto more feare But the doctrine of Christe is to conforte the weake hearted and to preache glad and ioyfull tydings to them that be sorowful and brought vnto the bryncke of desperation For it behoued Christe to comme with a newe commandement and doctrine as his workes whiche he did were also new as the like were neuer before sene in the worlde I meane that the sonne of God suffered and rose again from death And as Esaye prophecied of the doctrine of Christe euen so doth Christe sett forth here also For these are the wordes of Christe as they are rehersed of the Euangelist And he breathed vpon them saying Take the holy ghost whose synnes ye shall forgeue are forgeuen them But whose synnes ye shal retaine are retayned Here haue ye the right spiritual regiment which doth no lesse differ from the Ciuile and worldly regiment then the heauen is distāt from the earth They that are in this spirituall regiment are righte kynges right princes right lordes haue also their regiment But here consyder marke and learne how farre this regiment goeth and howe wyde it stretcheth forth it selfe Uerely as the wordes sounde euē so wyde and brode as the worlde is And yet hath it nothinge to do but with sinne as touchinge golde syluer richesse worldly substaunce temporall possessions Lordshippes farmes parkes dominions and suche lyke it hath nothinge to do with them For all these thinges pertayne vnto the worldly and ciuile regiment and they are to be handled of temporal
workes that they myght be deliuered from their synnes and haue quiete consciences But at the last they were compelled to graunt that neyther garment nor monasticall order nor prayers nor fastynges nor Masses nor Pylgrimages nor anye other kynde of paynefull dedes coulde appease and quyete the griefes and tourmentes of theyr conscience Why so Because that synnes can neyther be retayned nor remytted by any other waye then by the worde as we haue tofore hearde Therfore who soeuer embraceth not this word wherin alone is Remission of synnes he muste nedes be vnder that worde wherein synnes are retained For there is none other waye or meane to forgeue synne but the worde Therfore whatsoeuer a man dothe yet shall his synnes be retained excepte he commeth to the worde For the Lorde our GOD hath sette the forgeuenes of synnes in no worke that we do but in thys one onely worke that Christ hath suffred and rysen agayn from deathe And this worke by the woorde hath he putte in the mouthe of hys Apostles and preachers yea in the mouthe of all christen men if nede require that by it they may distribute and declare remission of synnes to so many as desire it If thou wilt fetche forgeuenes of thy sinnes from thens thou shalt not be deceaued of thy purpose For the cōmandement of Christ is at hand that synnes shold be forgeuen If thou wylt not fetch forgeuenes of thy synnes from thens I meane from the word of God thy synnes shall styll be retayned and holden doo what thou wylte For as it hath bene many tymes sayde Wythout the worde there is no Remission of synnes CHRIST hath put thys woorde in the mouthe of his Apostles and mynisters yea in tyme of nede in the mouth also of al the Christians to declare the same vnto the comfort of all troubled consciences He that will not fetche it there and beleue the worde he shall dye in hys synnes doo what he wyll For this commaundement is strong and sure that the Lord taketh away from the whole worlde and from all works the forgeuenes of synnes and repose it onely in his word there hangeth all the matter But this is not onely to be vnderstanded of absolution or of the preachyng of the worde but as it was sayde in the begynnynge Christe comprehendeth the whole ministerie in this commandement that remission of synnes should be declared and distributed to the faythfull bothe in the worde and in the sacramentes For to this ende is the Gospell preached that menne may knowe theyr synnes afterward thorow faithe bee iustified and so for euer after leade a godlye and vertuous lyfe We also to this ende are baptised that oure synnes should be forgeuen vs thorough the death of Christe Agayne the sayde Christe hath ordeyned his holy Supper vnto this ende that we shoulde beleue that his body was betrayde for vs and that his bloud was shedde for vs and that wee shoulde not doubt of the remyssion of our synnes And that faith myght be constant sure and throughely perswaded that oure synnes are forgeuen vs thee and me and the whole worlde if the whole worlde would repent beleue and amend Christ hath ordeyned not that one for an other shold be baptised and receaue the Lordes supper but that euery one should be baptised receiue the lordes Supper for him self and require priuate absolution if he can not be sufficientely confirmed and comforted by the publike preachyng so that no man ought any thyng at all to doubt but that as hee heareth Remission of hys synnes in the name of Iesus so lykewise hee dooth receaue it and is vtterly made free frome his synnes before GOD in heauen Therefore the woorde and the Sacramentes are not to be separated for Christe hathe ioyned the worde and the Sacramentes together so that wythout the woorde the Sacramentes can brynge no consolation or confort at all yea withoute the woorde we coulde not knowe what the Sacramentes were nor vnto what ende they serue Therfore it is not only a great blyndnes and erroure but also a moste greuous myserie that the Papistes prate muche of the forgyuenes of synnes and yet vtterly forgette the worde wherin all the whole matter consysteth and telle the people a tale of a tubbe that they muste gette them Remssions of theyr synnes by theyr owne workes by theyr owne inuentions But seyng that oure Lorde and Sauiour Christ Iesu hath placed forgeuenes of synnes in the worde And as it hath often ben sayde hath commytted the same to his Apostles and to the Ministers of the woorde yea and to all Christians in tyme of necessitie to bee pronounced and declared so foloweth it that we must beleue the forgiuenes of sinnes that this forgeuenesse of synnes commeth vnto vs onely by Faith geuen to the worde and promise of Christe as this is the foundation of oure doctrine that we are freely iustified and saued by faithe alone in Christe For this can no man denye that the word of Christe whyche he put in the mouthe of his Disciples can not be comprehended nor gryped with handes nor yet with the woorkes of fastynges prayers almosse dedes pylgrimages or what soeuer kynde of work it be besides It is Faith alone that laieth hand on this worde and receaueth it and the heart only is the very true cheast wherin the word can be included or shutte in so that by this it is most playne and euident that we are iustifyed by Fayth alone seyng that Remyssion of synnes is onely comprehended in the woorde and the worde can not otherwyse bee apprehended and layd hand on than by Faithe alone But this knoweth not the Pope with all his sectaries neither doo they vnderstand this doctrine of Christe yea they are so blockyshe and doltyshe so mad and so farre estranged from the knowledge of Christen doctrine that they neither can nor will vnderstande it and so blynde that they wyll by no meanes se it yea so stubborne and so styffe necked that in no wyse they wyll receaue and beleue it Therfore bothe Faithe and the worde were neglected and nothyng regarded in the Popes churche The people were taught commanded to trust in the merites of their own righteousnes and woorkes But GOD confounde Sathan Antichriste Pope and all Sectaries which wyth their wycked doctryne of woorkes laboure to obscure yea and vtterly to extinguyshe the glorye of GOD the merites of Christes deathe and Resurrection the Iustification of faythe c. It shall therefore at all tymes bee mooste necessarye and conueniente that wee conferre the Popes doctrine wyth ours whyche is the trewe and sounde doctrine and that we neuer forgette the abhomynations whyche hee hathe broughte into the Churche of Chryste and wyth fyre faggotte sweard halter drownynge and all other kynde of force and tyrannye goeth foorthe to defende the same that we bee not ledde agayne oute of the trewe waye nor seeke remyssion of our
to praye c. But the whole pythe and summe of the matter consisteth in this and so is delyuerance frome synne obteyned that thou knowest that Christ is gone vnto the Father although good workes may not be left vndone For thou arte commanded of God in the tenne commaundementes to doo them and diligentely to exercise thy selfe in all good dedes commaunded of God and prescribed in hys holye woorde But thow mayste not adde thys vnto theym That thou sekest to bee iustified and made ryghteous by theym For by thys is righteousnesse onely to bee goten that CHRIST is gone vnto the Father Thys is the alone waye and none other whereby wee are delyuered frome our synnes and iustifyed Christes iourneye or goyng vnto the Father is none other thynge thenne that hee hathe suffered dyed on the Crosse and by deathe is gone awaye oute of the worlde vnto the Father that is He is ascended into heauen and there sytteth on the ryghte hande of GOD the Father and gouerneth his Kyngedome Wee see not thys but we beleue it Thys is the whole matter whereby we are iustifyed so that ryghteousnesse is not to bee imputed to my strengthe or power but to Iesus Christe because hee goeth vnto the Father And yf wee wylle speake it wyth playne woordes it is thus muche to saye No man is iustified or saued or delyuered from synne but by this onely that Iesus Christ hath suffered dyed and risen agayne This goyng of Christ iustifieth thee and none other thyng But nowe marke howe that doothe agree wyth thys doctrine that the Papistes teache He that wyll be saued say they must bryng that to passe with his owne workes In dede this is godly and truely sayd that a Christen man must lyue in this worlde godlye iustly and holyly but that he shall bee made righteous by his holy and good workes that is most false For it is here playne that the goynge of Christe vnto the Father worketh that onely This is the assured certayn true and infallible righteousnes wherof the worlde knoweth nothynge The Holye Ghoste onely reueleth and openeth that mysterie But the Papistes obiecte thys saying of Christe agaynst vs If thou wylte enter into lyfe kepe the commaundementes Thys hathe an other maner of meanynge And by this it appearethe euidentely that the Papystes knowe not what it is to keepe the commaundementes For yf they dydde they woulde otherwyse expounde that sentence of CHRIST Therefore this sayenge abydethe sure and certayne that there is none other Ryghteousenesse and Euerlastynge lyfe for vs thenne thys that the Lorde Christe Iesus is gone oute of thys worlde vnto the Father Holde faste thys Doctrine and lette not the deuyll by any meanes plucke it awaye frome thee The deuyll maye feare me and trouble my conscience for of oure owne strengthes wee are not able to preuayle agaynst hym but there is an other way which not I but Christe goeth thoroughe hyghe obedience towarde his heauenly Father Hym that is to saye CHRIST shall the deuyll neuer bee able to make vnryghteous or a synner althoughe thoroughe synne hee hathe the hygher hande of me Therefore lette thys bee oure assured truste and synguler great conforte and stedfastely beleue that by Christes goyng vnto the Father wee haue ryghteousnesse euen Remyssion of oure synnes and Euerlastynge lyfe For Faythe is necessarie to embrace thys woorke of oure Sauiour Christe The goynge and worke of Christ is certayne Christe hath fynyshed all the whole matter soo that nowe there remaynethe nothynge elles but that we embrace thys woorke of Christe wyth a sure and vndoubted Faythe and conforte our selues therewyth Doest thou beleue it So haste thou it Doest thou not beleue it Then haste thou nothyng Thys is doone that we shoulde vtterly caste awaye our owne ryghteousnesse whyche is altogether spotted and vnpure as the Prophete saythe All oure ryghteousnesses are as a polluted and defyled clothe and sette all oure Faythe hope truste and confydence onely vppon CHRIST alone and vppon his worke or goynge vnto hys Father that we may be at all tymes certayne and sure where to reste and of whome to seeke our saluation For yf oure Righteousnesse dydde consyste in our owne woorkes and satisfactions in oure owne confession and contrition as they preached and yet do in the Popes church so should our heartes neuer be quiet neither shold we at any tyme bee certayne and sure of our saluation For whenne shoulde we knowe and be sure that we haue bene sorye ynoughe confessed doone penaunce ynoughe and made satisfaction ynoughe Therefore hathe CHRIST taken all that matter frome vs and layde it vppon hym selfe that wee shoulde leaue to hym alone moste stedfastely beleeuynge that hys goyng vnto the Father hys deathe and satisfaction is oure Ryghteousnesse For in this behalfe there can bee no vncertayntie For the persone is suche euen CHRISTE Iesus the sonne of GOD as in whome no faulte canne be founde And he it is that dothe thys worke whyche was ordeyned of the Father that by hym we myght haue healpe agaynste synne deuyll and deathe In consideration wherof Iohn Baptist calleth him the lambe of God saying Beholde that lambe of God that taketh awaye the synne of the worlde Thys therefore is a moste perfect determination in thys oure Gospelle that ryghteousnesse consisteth not in that we eyther doo or leaue vndoone but in thys that Christe goeth vnto the Father Whyche ryghteousnesse whenne that thou haste ones gotten through Fayth then do thou also good workes and apply thy self to the vttermost of thy power to shew thyâ—e obedience whyche thou owest vnto GOD. For before thou haste embraced Christe wyth a certayne and sure Faythe thou canste doo noo good woorke The Christen ryghteousnesse therefore is a mooste synguler and excellente ryghteousnesse whiche no hearte can thynke no reason or wysedome can conceaue All the matter is to be knowen and learned of the Holye Ghoste Neyther though we heare it can neither though we heare it can it otherwise be perceaued then by faith alone as Christe sayth here I go vnto the father yea shall se me no more That is to say ye must beleue otherwise shal ye neuer coÌ„preheÌ„de this my worke of your iustification This is the Christian righteousnes whiche the holy ghoste alone teacheth Of the righteousnes of the world Philolosophers Lawyers and the expositours of the lawe do teache parentes also in their familie But a Christen mans knowledge is an other maner of science wherof the worlde knoweth nothing namely that without faith all things are sin that the true euerlasting righteousnes consisteth in this only that Christ goeth to the father we se him no more The third part is that the holy ghoste also rebuketh the worlde of iudgement What maner of iudgement this is Christ sheweth on this wise The prince of the world saieth he is iudged Therfore as the
holy ghoste doth rebuke the worlde because it hath sinne for asmuch as it beleueth not in Christ that it hath no righteousnes because it knoweth not neither hath any conforte therin that Christe is gone to the father so likewise doth he rebuke it of iudgement because it knoweth nothing hereof and therfore feareth where nothinge is to be feared if it wolde heare him and receaue his worde For this is an extreme miserie and a lamentable plague to haue syn no righteousnes and besides that not to knowe of any consolation and conforte againste sinne death and all other euilles In this also sayth Christe is the office of the holy ghost that he should preach of iudgement and procure to be pronounced and set forth by the gospel that the prince of the worlde is iudged and that therfore he can not hurte them that beleue in Christ and put their cōfidence in his goinge vnto the father He maye vexe them with diuerse tentations but he can neuer preuaile againste them For although he be the prince of the worlde yet the prince is iudged he is spoiled of his pallace armour and with the chaines of darcknes as Peter speaketh is he bounde of Christ. There is no cause why Christen men should feare him or all his kyngdome For if the prince be iudged the world also whiche is his kyngdome muste nedes be iudged and depriued of all his power This the vngodly knowe not Therfore althoughe somtime they heare the worde and begynne to beleue yet so sone as the worlde rageth and goeth about to persecute they straightwaye are a frayde and fall awaye both from Christ and his worde as Christ saith in the parable of the sower parte of whose sede fell vpon the stones But the Christians are constant and stand stedfaste lyke a stronge and an inuincible bulwarcke For this voyce whiche rebuketh the prince of the worlde is alwaye in their heartes and eares Why sholdest thou feare why shouldest thou be faint hearted geue ouer to these tentations knowest thou not that the Prince of the worlde is iudged He is no more a lorde or a prince Thou hast a Lord that is mightier then he euen Christe Iesus whiche hath ouercome and bounde this prince Therfore let hym threaten bragge and boaste let him be as madde as he luste yet feare thou not For he shal hurt thee no more then that cruell beaste whose violence and crueltie is repressed and restrained with stronge and mightye chaines If thou wilte only beware that thou comest not nighe vnto hym and so willyngly cast thy selfe into daunger thou nedest not feare Thou arte without peril He shall do thee no harme Wherfore this only is required that the Christiās do not make light of the enemie kepe them selues in the feare of God diligentlye praye and the enemie that is iudged shall neuer hurte them Contrariwyse he that wyll not take hede but be secure and carelesse he shall sone be caste hedlonge into diuers perilles of this prince although iudged And of this cōfirmation strenghtening they haue moste nede which are the instrumentes of the holy ghoste in the worlde and do rebuke it of synne and righteousnes For there is no accusation that the worlde can les beare then of synne whiche is a thing most haynous and of righteousnes that it hath none at all Where this publique accusation is as it ought to be that world waxeth wode maketh an hurly burly and attempteth all kinde of violence tyrāny againste the ministers of the worde But the holy ghost by this iudgemēt setteth forth cōsolatiō For if this were not the preachers could neuer endure againste the violēce of the world but must nedes feare tremble And for this cause specially is the holy ghost called Paracletus that is to say a cōforter or an Aduocate which in aduersitie trouble stādeth by the preachers cōforteth thē encourageth thē boldly stoutly to cōfesse the truth forasmuch as they heare that the prince of the worlde is iudged And this is the doctrine of the office of the holy ghost euen what misteries of most worthie matters he shall declare and most specially set forth vnto men in this worlde He can be no Christen man that not only not knoweth these moste excellent misteries but also that when he knoweth thē doth not set more by thē then by all the goodes in the worlde For as for all other thinges they are transitorie and passe awaye but these thinges are euerlastinge which shall neuer decaye as Paule sayth The gospell is the power of God vnto saluation for so many as beleue This going awaye therefore whereof Christ here speaketh is greatly to be estemed and to be reioyced in as a moste singuler benefite for the whiche we are bounde dayly to geue god oure heauenly father most hartie thanckes and to desire him with feruent prayer that we maye dayly more and more fele in our selues thorowe fayth the fruite of this his inestimable benefite namely remission of sinnes and euerlasting righteousnes again the consolation and conforte of this iudgement that the prince of this worlde is iudged Nowe goeth Christe forth in his sermon and saith I haue yet many thynges to saye vnto you whych you can not nowe beare But when that spirite of trueth shall come he shall teache you all trueth How the Papistes interprete this sentence of Christ it is well knowen All their traditions innouations and alterations they defende by this saying of Christe and make the holy ghost author of them al as though Christe had to fore spoken of them But this is not true For this is the righte vnderstanding of Christs wordes that the holy ghost shall teache the Apostles and the churche and instruct them concerninge suche matters as Christe him self had to fore taught them whiche by the reason of their carnal iudgements they could not vnderstād nor attaine vnto the knowledge therof No new doctrine but the same doctrine that Christ tofore had taught shall the holy ghost teache as Christ declareth more plainely by these his wordes He shall not speake of him selfe but what so euer he shal heare that shall he speake and he will shewe you thinges to comme He shall glorifye me for he shall receaue of mine and shal shewe vnto you Again The conforter whiche is the holy ghost whome my father will sende in my name he shall teache you all thinges and bring all thinges to your remembrance whatsoeuer I haue said vnto you The holy ghost openeth and lightneth the darke mindes of the Apostles with the golden glisteryng beames of his godly influence He maketh plaine vnto them and vnto the whole church the true doctrine of Christe concerning sinne righteousnes and Iudgement He maketh them to haue a righte iudgement of Christes kyngdome whiche they looked for to be a carnall and glorious kingdome in
this worlde He instructeth them as touchinge the conuersion of the Gētiles and the receauing of them into the nombre of gods people whome they iudged to be dogges and caste awayes He teacheth them that the gospell belongeth no les to the Gentile then to the Iewe and that there is no respecte of persons before God but that who so euer beleueth and worketh righteousnes is welcomme vnto hym He enformeth them that they in this worlde shoulde not looke for wealth glorie riches ease fauour of men c. But for the crosse trouble affliction persecution losse of goodes banishment imprisonment and at the last death wheras the Apostles so blinded were they with the vaine opiniō of Christes carnal and worldly kyngdome as we may se in many places of the Euangelicall historie looked for the cleane contrary These and suche lyke thinges whiche Christe to fore had taught the Apostles the holy ghoste renued and broughte vnto their remembrance and all carnall fansies and worldly imaginations vtterlye secluded and sette a parte he inspired and breathed into them true iudgements and godly persuasions concerning the high misteries of Christes doctrine by this meanes not onely deliuerynge them from errours and false doctrine but also making them able to do the same thorow the ministerie of the word For the holy ghoste is a true interpretour of Christes minde and a faithfull teacher of gods holy misteries Whosoeuer hath hym for his guide he maye be sure to walke the waye of truth and to be led into the same But whosoeuer hath not the holy ghoste to be his teacher and guyde he falleth into errours and heresies and wandereth from the waye of trueth as many examples of all ages do proue Arrius that Arche heretike had or rather semed to haue one or two sentences of the holy scripture to defende hys wycked and abhominable doctrine in denyinge the godhead of Christ wherunto he did sticke with toothe and nayle as they vse to saye But in the meane season he did not marke and consider the great multitude of both sentences and examples of the holy scripture moste plaine and moste euident whiche most plainely and most euidently do proue and declare that Christe is true and naturall God begotten of God the father from euerlasting The Anabaptistes also in these our dayes are the authors of a newe doctrine and custome because CHRIST saith Go and teache all nations baptising them c. Now forasmuch as doctrine is set forth before baptisme they gather that chyldren ought not to be baptised before they be taught not cōsideringe that Christ had here speciall respecte to them that were growen in age are endued with witt reason vnderstanding These ought first to be taught afterwarde if they receue and beleue the doctrine to be baptised so receaued into the nombre of Godes children In infantes baptisme which haue not the vse of reason doctrine presently is not required no more then it was in the Circūcisiō of the infants of the Iewes which were the people of god Lykewise errours haue risen vp about the lords supper many great as trāssubstantiation reseruation and circūgestation of the Sacramentall bread the adoration of the same the priuate eating therof likewise the taking away of the Lords cuppe frō the laytie in the administratiō of the Supper the making of the Lords supper of a sacrifice of thanckes geuinge a propiciatorie satisfactorie and expietorie sacrifice for the quicke and the dead c. Menne easely fall into errours when they haue not the holy ghost to be their guyde and leader He sayth Christ which is the spirite of trueth euen he shall lede you into all truth He shall teache you all trueth He shall put you in remembrance of those thinges that I to fore haue taughte you Moreouer Christe saith The holy ghost shal shew you thinges to come For that also pertaineth vnto his office as there be examples in the Chronicle of the Apostles actes Again he sayth He shall glorifie me that is to saye he shall replenishe you with the knowledge of God that ye will not doubt to suffer all thinges for my names sake set more by me thē by al other things in the worlde These and such like shal be the offices workes of the holy ghost These thinges can ye not now awaye with neither do ye vnderstāde them Ye must tarye til the holy ghost cōmeth that by experience ye maye knowe this doctrine Therefore I wyll not speake muche vnto you of these thynges at this present But of this one thinge I wil only admonishe you that ye be not dismayde nor discouraged by the reason of my departure For this my departure shall be the cause that the holy ghoste shall be sent vnto you whiche shal haue in the worlde this office of rebukynge whereby they that beleue shal be deliuered from sinne endued with euerlasting righteousnes and be thorowly confirmed against all kynde of aduersitie trouble persecution c. And this is the doctrine of the Gospell redde in the Church this present sondaye God the father of our Lord Iesus Christ graunt vs his holy spirite that by hym we may be enstructed of all these thinges and be confirmed in the same vnto the ende Amen The fyfte Sonday after Easter ¶ The Gospell Ihon. xvi VEryly veryly I say vnto you whatsoeuer ye aske the father in my name he wil geue it you Hytherto haue ye asked nothynge in my name Aske and ye shall receiue that your ioye maye be full These thynges haue I spoken vnto you by Prouerbes The time wyll come when I shal no more speake vnto you by Prouerbes but I shall shewe you plainely from my father At that day shall ye aske in my name And I saye not vnto you that I wyll speake vnto my father for you for the father hym selfe loueth you because ye haue loued me and haue beleued that I came out from God I went out from the father and came into the worlde Againe I leaue the worlde and go to the father His Disciples sayde vnto him Lowe nowe thou talkest plainelye and speakest no Prouerbe Nowe are we sure that thou knowest all thinges nedest not that any man shoulde aske thee any question therfore beleue we that thou camest from God Iesus aunswered them Nowe ye do beleue beholde the houre draweth nye and is alredy come that ye shal be scattered euery man to his owne and shall leaue me alone And yet am I not alone for the father is with me These wordes haue I spoken vnto you that in me ye myght haue peace for in the worlde shall ye haue tribulation But be of good chere I haue ouercome the worlde THE EXPOSITION THe Gospell of this daye as ye haue heard is a singuler and very notable exhortation vnto prayer for after the ministerie of the worde this is the highest seruice that Christen men can do
the edifying of the saintes to the worke and ministration euen to the edifying of the body of Christe till we all come to the vnitie of fayth knowledge of the sonne of god vnto a perfect man vnto the measure of the ful perfecte age of Christ. For we se by daily experience howe cruell an enemie the deuil is to the worde and specially in these our dayes and how he calleth vnto hym for helpe the Turke the Pope and all the tyraÌ„tes of the worlde that they coming to gether hurly burly with speares and Iauelinges in their handes against the lord and his annointed may put out of the waye the worde of God and make hauocke of the Churche of Christ. But the more the Pope the Turke shewe their furie and crueltie against the churche of Christe and his holye worde the more doth it prosper and florishe and daily more and more getteth the victorie ouer the enemies whiche with out all doubte shall shortly come to confusion The gates of hell â–ª sayth Christ shall not preuaile against my church or congregation Again whosoeuer falleth on this stone shall be broken in peces but on whome soeuer it falleth it shal al to grinde him Baptisme the Lordes supper and the worde all the tyrantes of the worlde can not take awaye no nor yet destroye that congregation whiche exerciseth them faithfully and truly And this is no lytle fruite nor smal commoditie of Christes Ascention For to this ende went he vp into heauen that he might sende the holy ghost and set forwarde the ministerie of of the gospel here in the worlde Moreouer these also are called giftes that god gouerneth and defendeth his churce conforteth it in aduersitie preserueth it in persecution kepeth it in the trueth and defendeth it against errours and moueth it vnto prayer and other godlye exercises as Christe faith in the gospel In that day ye shal aske in my name For this can no man do without the helpe of the holye ghost And to be shorte whatsoeuer we haue and receaue al are the giftes of Christ and all are the fruites of his Ascention For for this purpose did Christe ascend into heauen that he shoulde stablishe suche a kingdome and make vnto hym selfe thorowe the holy ghost a Churche euen suche a churche as the gates of hell shall neuer be able to preuaile against it This doth Luke very aptly signifie in his Euangelical historie when he recordeth that Christ being redy to ascend into heauen lifted vp his handes and blessed his disciples not as the popishe byshoppes are wont to do by wagginge their fyngers ouer the people that kneleth downe before them but he praied and wished wel to their ministerie which he then enioyned them that they should preache the gospell to euery creature that is to say to all kynde of men to all nations to all people For the gospell is not commanded to be preached for plantes stones byrdes fishes c. But for men for reasonable creatures as it is said He that beleueth and is baptised shal be saued But stones and trees can not beleue Therfore pertaineth vnto theÌ„ neither preaching nor baptisme But faith baptisme belong only vnto men therfore doth the preachinge of the gospell pertayne vnto theÌ„ alone but Christ vseth that figure maner of speach saying Preache the gospel to euery creature that by this he may comprehende al degrees conditions of men that no Emperour no kinge no prince is so mightie but he must heare beleue and receaue the gospel or els thinke himselfe as he is in dede damned To this commandement doth Christ lyfte vp his handes and blesseth them that is to saye he doth not only wysh that they may prosper haue good successe in the execution of their office but he signifieth also that he will helpe theÌ„ defende them be present at their ministerie geue good encrease to the same as he saith by the Prophet The worde that coÌ„meth out of my mouth shal not turne againe voide vnto me but shal accomplishe my wil prosper in the thing wherto I sent it Therfore wheresoeuer the gospel is taught Christe lyfteth vp his handes and bringeth forth his blessinge that it maye bringe forth fruite and not returne in vayne And this is without doubt a great conforte that Christ at that very tyme when he should ascend lyfteth vp his handes blesseth the disciples For by this he euideÌ„tly declareth that his AscentioÌ„ bringeth vnto vs most swete coÌ„solation coÌ„fort great helpe against syn deuil death and hel diuerse noble giftes vnto the edifyinge of gods church fynally his blessinge good wil and fauour yea and also after this transitorie life euerlasting life with immortall glorie vnoutspeakable ioye For to what ende should Christ haue geuen so louinge and gentle a token of his louing and gentle good will toward vs by lifting vp his handes and by blessyng vs if he had borne vs no good will nor wold haue suffred vs to haue place with him in his kingdoÌ„ Seing then that he lifted vp his handes wysheth well to them an to their newe enioyned ministerie it is a moste euident argument sure signe and manifest token that he beareth a singuler good will towarde vs and that his desyre is we should euer be partakers of this blessing and receaue therof greate consolation and conforte thorowe the preachinge of the Gospell whiche is the power of god vnto saluation for so manie as beleue it Thus haue I sett foorth vnto you this â—rticle of Christes Ascension wherby ye vnderstande how full of swetnes and conforte it is and what great and singuler profite cometh to vs by it ye haue hearde that forasmuche as oure owne fleshe and bloude euen the sonne of God sytteth on the right hand of God synne death and deuill are without power that they haue not so greate libertie strength that they can hurte vs. For although they be oure capital cheife enemies seke all meanes possible to destroye vs yet are they such enemies as are but prisoners bouÌ„de slaues Ye haue hearde also that thorow the Ascension of Christ the holy ghost is geueÌ„n vnto vs that he may lede vs into all truth defende vs againste errours conforte vs in our afflictions praye with vs moue vs to prayer and finally garnishe vs with all maner of spirituall and heauenly gyftes For this cause is Christe ascended into heauen and sitteth on the right hande of God that as Paule sayth he maye fulfyll all thinges that is to saye geue and graunt vs all thinges whatsoeuer we haue nede of vnto saluation and euerlasting lyfe Therfore let vs follow the example of the Apostles as Luke sayth let vs worship with them the Lord Christ Iesus yea and that with great ioye and geue most huÌ„ble entier heartie thaÌ„kes to our heaueÌ„ly father
decreed of the holy ghost to worke in vs by the worde sacramentes He therfore that litle regarde these thinges to him shall the holy ghost never come For to this entent are we baptised receaue we the Supper of the Lorde and heare the worde of God For we know that all these thinges are as instruments by the whiche the holye ghoste doth accomplishe his operation in vs. As examples doth shewe The three thousand soles whiche were conuerted this daye of sainct Peter had neuer ben conuerted if they had not hearde the worde before After that they heard the worde and their heartes were therby moued they came to baptisme For Christ so commanded So the chamberlain of the Quene of Aethiops could not obtaine the holy ghost without the worde whiche Philippe spake by the interpretinge of scripture When his heart was touched by the preachynge of Philippe it behoued hym also to receaue baptisme that the holy Ghoste myghte worke therby Wherefore if thou be desirous to haue the holye Ghost first of all thou must pray to the father for it and after that thou muste geue diligent hede to the worde and preachinge thou must often call to minde thy baptisme what God promised thee there and what maner of couenaunt he hath made ther with thee Thou must often come to the Lords Supper For by the worde and sacraments the holy ghost doth kendle oure heartes with a new light of fayth that we maye not onely heare the worde as the harde hearted Iewes dyd heare but that we maye vnderstand it also that therby we may become new men and get vs new heartes Furthermore we must beware that we do not let the holy Ghost in his worke by fylthy and shamfull liuinge and that we caste hym not out of vs by wanton an sinfull maners For one place can not serue both for the holy Ghost and the deuill Therfore when the deuill tempteth the with couetousnes wrath lechery and other synnes flee straight waye to prayer as thou woldest to an anker in a tempeste that GOD maye preserue thee against temptation and kepe the obedient vnto hym For it is necessary to abstayne frō sinne the workes of the fleshe eyther that the holy ghost may remayne with thee styll after thou hast receaued hym or that thou mayst obtayne hym that was neuer in thee or if by infirmitie thou chaunce to fall thou mayst ryse again retourne to the newnes of liuing And then specially shal we perceaue that the holy ghost must nedes take place in vs and helpe vs against the deuil death and hell wheras contrarie wyse they that continew in voluntarie synnes willinglye by a lytle and a lytle fall more and more into the deuils power liue with out all repentaunce and neuer are part takers of the holy Ghost whose proper office it is as I sayd before first to sanctifie vs thorowe faith and remission of our synnes and then to be an helpe vnto vs against sinne that we may shewe obedience to God But we saide before that we receaue only the first frutes of the holy ghost and that fleshe and bloud doth yet remaine in vs shall as longe as we liue abide in this worlde And herof it is that they whiche haue receaued the holy ghost are neuerthelesse weake and doth fal often Let no man here be offended and thinke as the Anabaptistes do whiche are of this opinion that no man can fal which haue receaued the holy ghost This opinion shold be true if euery man would folow the holy ghost alwayes For than shold we neuer fal But that is not possible because of the craftes and giles of the deuil and the offences of the worlde and the infirmitie of the fleshe Wherfore it is alwayes necessarie to praye that the lord wil not take his spirit from vs but that he wil of his goodnes kepe vs in his grace dayly encrease in vs this gifte of the holy ghost and to forgeue vs our trespasses as we pray in the lords prayer For the holyest that be can not liue without such trespasses but yet by fayth in Christe are they pardoned that they hurt vs not Ye haue hearde therfore what is your true whitsontyd and pentecost Whiche is much more glorious than the whitsontide of the Iewes For the holye Ghoste is shedforth vpon all fleshe that we by the Gospell may knowe God and maye be sanctified and iustified by the holye ghost both in bodie and spirit if so be that we fulfil the office of true religion by prayer by hearynge the worde and bringing forth the true fruites of the spirite Whiche thing the holy ghoste graunt vs all to do thoroughe Iesus Christ our Lorde to whome with the father and the holy ghoste be all glory for euer Amen The second Sermon on whitsonday ¶ The Gospell Ihon. xiiii IEsus sayde vnto his Disciples yf ye loue me kepe my commaundementes and I wyll pray the father and he shall geue you another comforter that be may abide with you for euer euen the spirite of trueth whom the worlde can not receyue because the world seeth hym not neyther knoweth hym But ye know hym for he dwelleth with you shal be in you I wyll not leaue you comfortlesse but wyll come to you Yet a lytle whyle and the worlde seeth me no more but ye see me For I lyue and ye shall lyue That day shall ye knowe that I am in my father and you in me and I in you He that hath my commaundementes and kepeth them the same is he that loueth me And he that loueth me shal be loued of my father and I wyll loue hym wyll shewe myne owne selfe vnto hym Iudas saiethe vnto him not Iudas Iscarioth Lord what is done that thou wylt shewe thy selfe vnto vs and not vnto the world Iesus aunswered and sayde vnto hym If a man loue me he wyll kepe my sayinges and my father wyll loue hym and wee wyll come vnto hym and dwel with him He that loueth me not kepeth not my sayinges And the worde which ye hear is not mine but the fathers which sente me These thinges haue I spoken vnto you beyng yet present with you But the comforter whiche is the holy ghoste whom my father wyll send in my name he shall teach you all thinges and bringe al thinges to your remembraunce what soeuer I haue saide vnto you Peace I leaue with you my peace I geue vnto you Not as the worlde geuethe geue I vnto you Let not your hartes be greued neyther feare ye haue hearde how I said vnto you I go and come againe vnto you If ye loued me ye would verily reioyce because I sayd I go vnto the father For the father is greater then I. And nowe haue I shewed you before it come that when it is come to passe ye mighte beleue Hereafter wyll I not talke many wordes vnto you For the Prince of this
bytyng worme of conscience forasmuche as God is not now angrie with vs but standeth sure by his promise of grace and mercy which he hath made with vs for his sonne Iesus Christes sake He that beleueth thys is sure to be saued For this gift is geuen to make vs safe from death and synne For euen as a great flame is in comparison of a droppe of water so is Christe in comparison of the synnes of the worlde As soone as they touche Christe and as soone as the gift is receyued by Faith our synnes are quite consumed and abolyshed euen as a drye stalke is by an hot fier For here thou hearest by the worde of Christ that God so loued the worlde that he gaue his onely begotten sonne for the worlde that all that beleue in hm shoulde not peryshe but haue euerlastyng lyfe He saith precisely here They that beleue in hym He saith not he that taketh vpon hym this or that worke and thereby endeuour hymselfe to purchase Gods fauour Only Faith it is that purchaseth this gyfte Wherfore lette our aduersaries withstand this sentence neuer so muche lette them rayle neuer so muche agaynst it yet is this sentence sure and inuincible that they that beleue in him shall haue euerlasting lyfe and shall not perishe And se thou put nothyng hereto nor take nothyng from it lest thou shouldest seme to take vpon thee to correcte Christes iudgement These are excellente woordes and the wordes of lyfe God graunte vs hys grace to print them in our heartes For he that hath these wordes surely fixte in his hearte can be feared neyther of the deuyll nor of synne nor of helle but wyll be of a quiete heart and say I am withoute all feare For I haue with me the sonne of God whom God hath geuen vnto me by loue and by the word of God that is by the gospel which certifieth me therof And thy word O lord thy son Iesus wil not deceiue me in whom alone I put my truste If I be any thynge weake in Faith grant me that grace that I may beleue more stedfastly For I besydes this haue no other healpe in thys euident gyfte and loue of GOD but that we shold all by a lyttell and a lyttell beleue more and more in this gyft For Faith is requisite as thou hearest here of CHRIST And the stronger that Fayth is the greater is the ioy pleasure and securitie that is felt risyng in the mynd so that after that the mynd is most prone and readye to doo and to suffer all thynges whyche we knowe that God doothe requyre of vs and wylleth vs to doo knowyng that he is louyng and vseth nothynge but loue towarde vs. But thou wylt say If I were as Peter Paule and saint Mary were this gift would be confortable vnto me For they are saintes and therfore doubtlesse this saying pertaineth but vnto them Howe should I that am a synner by any meanes vnderstande that it pertaine vnto me whiche haue so often offended God by my synnes and haue made hym my enemie Such thoughtes can not be auoyded when the hearte after this kynd of preaching reasonyng beholdeth it self considereth his syns And here must we be circūspect and ware least we laying aside Gods word geue our selues any long tyme to such thoughtes but forthwith must we returne to the word and order oure Iudgement accordynge to the same For those thoughtes ar nothyng els but very incredulitie and vnbelefe which goeth about to withdraw vs from this swete gospel And trewely vnbelefe can be ouercome by no other meanes but by the worde of God Of this preacheth CHRIST that wee shoulde not doubte of thys woorde sayenge that his Father the trewe and eternall God in heauen dyd so loue the worlde that he delyuered his only begotten sonne And this is sure that the world here dothe not signifie Mary Peter Paule onely But the worlde signifieth all mankynd Therefore if thou takest thy selfe to be of mankynde or if thou doest not beleue that compare thy self with other mortall men that thou mayst vnderstande that thou art a man For why shouldest thou not suffer thy selfe to be of thys name seyng that Christ with plain wordes saieth that GOD gaue not his sonne onely for Mary Peter or Paule but for the worlde that all shoulde receaue hym that are the sonnes of men Then yf thou or I wold not receaue hym as though he dyd not appertayne vnto vs truely it would consequently folowe that Christes wordes are not true where as he saith he was geuen and deliuered for the worlde Wherfore hereof appeareth that the contarye therto is moste assuredly trewe that is that this gift belongeth as well vnto thee as to Peter and Paule forasmuche as thou also art a man as they are and a portion of the worlde that God maye not be iudged in his worde and this thought rise in our heart thynkyng on this wise Who knoweth whether I am also of their number to whom the sonne of God is geuen and eternall lyfe promised For that is as muche as to make God vntrewe of his promise Wherefore whenne thys thoughte commeth vpon thee suspecte it as thou wouldest suspecte the deuyl least thou be therwith deceaued And say thou what is that to me that I am neyther Peter nor Paule If GOD woulde haue geuen thys gyft to them only that should haue ben founde worthy he wold haue geuen it to the Angells to the Sonne and vnto the Mone For they are pure and vndefyled creatures whyche alwayes obeye God and neuer doo declyne and swarue frome hys Preceptes But thys is the truthe of the matter hee gaue hym to the worlde And the worlde is no woorthyer thereof then as I sayde before Wherefore although I am neyther Peter nor Paule yet wyll I not suffer my selfe to bee putt besyde thys gyfte but wyll challenge as muche thereof for my part as dydde Dauyd and all the holy Apostles For what was Dauyd Dydde he not trespasse heynously and greuousely Also what were the Apostles were they not synners and vnworthye Wherfore lette no man folowe thys reason saying I am a synner I am not iust and holy as Peter was Wherfore I dare not bee so bolde as to chalenge this gyfte for myne But rather reason on thys wyse What soeuer I am yet God is not to bee taken as vnfaithfull of his promyse I am a portion of the worlde wherfore if I wold not take this gift as myn owne I shoulde make God vntrue But thou wilt say Why dothe he not shewe this to me alone then I wold beleue and thynk surely that it apertained vnto me But it is for a great cōsideration that God speaketh here so generally to the intent verily that no manne should thynke that he is excluded from this promyse and gyft He that doth exclude him selfe must geue a count why he dothe so I wyll not iudge them
moate when he remēbreth his owne disobedience toward GOD and man and other synnes from the whiche he can not be ridde by dooyng daiely all that he can First therefore he condēneth his owne ouerthwart reckenyng wheras he letteth scape his owne Elephante and is eager against his neighbours Gnat. Wherefore Christes intent is to put vs in minde of the example of the father in heauen whiche suffereth our greate beames to lye hidde that wee should paciently abide a moate in our brothers eye and not Iudge hym therefore What man therefore would not bee moued to bee mercifull by this promisse whereas GOD laiyng a side all iudgemente and damnation would gladlie forgiue vs if wee would forgiue one an other and not Iudge that after this we maie obtaine his grace and goodnes profered vnto vs and so escape death and hell Contrariwise he that will not hereby be put in feare to cease from iudgyng and condemnyng where as he findeth a moate in his brothers eye GOD will raise vp a beame in his owne I can not tell what should bee able to moue hym to any of bothe these partes that is either to hope well or to feare ill Is not this a great stubburnes to reproue so greatly a little thyng in our neighbour that we should thereby hinder our owne waie in escapyng damnacion by the vnspeakeable promesse of GOD and to stirre vp the euerlastyng iudgement of GOD by the foolishe saucines of our owne iudgement He therefore that had rather folowe the example of the worlde and of the fleshe then of the heauenly father where aboute goeth he els but to get Gods wrothe in steede of his mercie and to haue GOD greuous and sore againste hym whereas he might haue hym mercifull This great perill ought to bee thought vppon that wee might order our life Godly that all menne bothe frendes and foes might perceiue in vs sure tokens that we are christian men and that we haue suche a minde out of the whiche as out of a fountaine floweth suche charitie as will neuer faile and decaie The whiche thyng our father whiche is in heauen graunte vs through the holy Ghost for our Lorde Iesu Christes sake Amen ¶ The .v. Sondaie after Trinitie Sondaie The Gospell Luke v. IT came to passe that when the people preassed vpon hym to heare the worde of God he stoode by the lake of Genazereth and sawe twoo Shippes stande by the lake side but the Fishermen were gone out of theim and were washyng their Nettes And he entered into one of their Shippes whiche perteined to Simon and praied him that he would thrust out a little from the lande And he satte doune and taught the people out of the Shippe When he had lefte speakyng he saied vnto Simon launche out into the déepe and lette slippe your Nettes to make a draught And Simon answered and saied vnto hym Maister wee haue laboured all night and haue taken nothyng Neuerthelesse at thy commaundement I will loose foorthe the Nette And when he had so dooen thei inclosed a greate multitude of Fishes but their Nettes brake and thei beckened to their felowes whiche wer in the other Shippe that thei should come and helpe theim And thei came and filled bothe Shippes that thei sonke againe When Simon Peter sawe this he fell doune at Iesus knées saiyng Lorde goe from me for I am a synfull man For he was astonied and all that were with hym at the draught of Fishes whiche thei had taken and so was also Iames and Ihon the sonnes of Zebede whiche were parteners with Simon And Iesus saied vnto Simon feare not from henceforthe thou shalte catche men And thei brought the shippes to lande and forsoke all and folowed hym THE EXPOSITION LUke signifieth by this historie how Peter and the reste came to their Apostleshippe And the miracle of the Fishe and the holy ministerie of the Gospell is well applied to the Appostleshippe For by the takyng of so many fishes Christ declareth the power of the Gospell in the worlde wheras it shall drawe vp a great multitude of synners out of the kyngdome of the deuill into Gods kingdome And at last Christ expoundeth it so himself wheras he pronounceth that Peter Iames Andrewe and Ihon should become fishers of men But before that the Euangelist beginneth the historie he rehearseth that many followed Christ to heare hym preache And that to the intent that we hauing an eye to this example may come to the worde of GOD desirously For he that heareth this woorde diligently obtaineth twoo thynges thereby whiche otherwise he could not come by The first is that we knowe hereby what is Gods will toward vs bothe in this life and after this life whiche without the woorde of GOD wee could not knowe at all But wee rather conceiue the contrary in our mynde of the wrathe of GOD toward vs and of his punishement But the worde teacheth vs this as we shall heare hereafter that GOD although we be synners is not angrie with vs but is mercifull that we might be deliuered from synne and get euerlastyng life This is one thyng that we get by the worde The second is that out of the woorde we learne to order the trade of this externall and ciuill life for that that it is allowed and sanctified by the worde of God to be a true worshippyng of GOD so that he hath no nede to become a Monke or Frier that will serue GOD but he maie waite on his owne vocation and doe his owne office diligently whether it bee in a Maiestrates office or in other kinde of life This is a true and pleasyng seruice to GOD and shall neuer be destitute and voide of the blessyng of GOD. This doctrine is necessarie to the true information of the conscience that all men maie knowe for a suretie that their vocation is set forthe by Gods woorde so that all thynges whiche thei doe or doe not maie be confirmed by Gods commaundementes certainly Suche a conscience maie withstande the Deuill in temptacion and thinke surely that he hath doen suche thynges and yet doeth as concerning the whiche GOD hath giuen a sure precept For all thynges otherwise are dooen with synne and displease GOD. As Paule saieth whatsoeuer is not of faithe is synne Now hath GOD giuen vs his woorde plentuously whereby we maie trie all our deedes and saiynges and gather certaine testimonies for them all out of Gods worde For he that beleueth that is he that embraceth Gods grace with a true faith whiche he hath bestowed on vs through Christe what soeuer he dooeth either appartainyng to the commonaltie or to his housholde or to the nature of manne it pleaseth GOD wholly For the persone from whom these thynges procede pleaseth GOD for his faithe in Christ. And this should be sufficient before God for euery manne to comfort hymself with this worde that GOD hath put forthe and sticke vnto that faithe and serue God with all ioy and
neither hande nor mouthe is to be restrained We maie lawfully vse these instrumentes to reuenge accordyng to euery mannes vocation office and aucthoritie For here there is no place for lenitie and mercie but for vengeaunce So that in this behalfe would neglecte vengeance he should giue an occasion to GOD the high iudge that he should punishe the sinnes and offences of men and then were the matter in worse case For when GOD punisheth he punisheth more greuously then men doe· And this is the doctrine of the Gospell for this presente Sondaie The Lorde our GOD helpe vs by his holy spirite and giue vs grace for his sonne Iesus Christes sake that in this worlde we maye liue here a Godly rightuous and sober life euery manne accordyng to his vocation and office and in the worlde to come enioye the fruicion presence and sight of the moste blessed and glorious Trinitie GOD the father GOD the sonne and GOD the holy Ghoste three distincte persones and one true immortall and euerlastyng GOD To whom be all power glory and honor bothe now and euer Amen ¶ The .vij. Sondaie after Trinitie Sondaie The Gospell Matth. viii IN those daies when there was a verie great companie and had nothyng to eate Iesus called his disciples vnto hym and saied vnto theim I haue compassion on the people because thei haue been now with me three dayes and haue nothyng to eate and if I sende theim awaie fastyng to their owne houses thei shall fainte by the waie for diuers of theim came from farre And his disciples answered hym where should a manne haue breade here in the wildernesse to satisfie these And he asked them how many loaues haue ye Thei saied seuen And he commaunded the people to sitte doune on the grounde And he tooke the seuen loaues and when he had giuen thankes he brake and gaue to his disciples to sette before theim And thei did sette them before the people and thei had a fewe small fishes and when he had blessed he commaūnded them also to be sette before them and thei did eate and were suffised And thei tooke vp of the broken meate that was lefte seuen baskettes full And thei that did eate were aboue fower thousande And he sent them awaie THE EXPOSITION THis miracle did Christe twise For on midde Lent Sondaie is the like historie sette forthe when with fiue barlie loaues and twoo fishes he fed fiue thousande menne besides women and children and yet there remained so many fragmentes as filled twelue Baskettes full But in this Gospell ye heare how with seuen loaues and a fewe little fishes he fedde fower thousande and there were lefte so many fragmentes as filled seuen Baskettes It appereth that suche as appoincted this Gospell now to bee redde had a consideracion of the tyme seyng that this miracle is set foorthe in the fruitfull tyme of the yere that all men maie learne and vnderstande that all these thynges whiche wee receiue and take of the grounde come vnto vs by the blessyng of God and that God euen at this presente daie worketh with vs this miracle whiche at the tyme he wroughte in the wildernes saiyng that with a fewe nourishmentes or slender prouision he is able now also through his blessyng to minister foode to many yea to thousandes thousandes of people as he daily doeth so that although many times through tempestes the fruictes of the yearth haue no good successe yet that wee should knowe that our chief help and comfort consisteth in the blessyng of God For it is not the abundance of foode but the blessing of God that feedeth For suche is the naturall frowardnes of the vnfaithfull worlde that when it seeth not present store of victuall yea also enough the same straight waies it beginneth to despaire as though it should out of hand perishe for honger Thei that haue great plentie of victuall as of corne wine c. thei will vtter none of it before thei bee able to make the moste of it and to sell it so dearely as is possible These are very leude persones and suche as knowe nothing of Gods blessyng neither doe thei beleue it Or els thei would so behaue thē selues that thei might haue Christ with them and so should thei neuer doubt but that he through his blessyng bothe were able and also would make of their little store great abundance and sende plentie of all thynges For this miracle teacheth vs that there is no cause why we should doubte of the good will of Christe but that he will prouide abūdauntly bothe for our soule and bodie for our soule his spirite worde and faithe for our bodie meate drinke clothe lodgyng c. so that although sometyme he suffereth suche as beleue in him to be vexed and greued with penurie scarsenesse pouertie and contēpt for thei are greatly hated of the world neither doeth the worlde thinke them worthy to be fedde or to liue on the yearth yet thei should not doubte of this but that Christ euen in the greatest tyme of penurie and then all thynges bee moste scarse and deare will plentifully prouide for theim all thinges necessary for this present life Notwithstandyng Christe ministereth his blessyng accordyng to the rule whiche he prescribeth in the Gospell of Matthew Seke ye first saieth he the kingdome of GOD and the rightuousnes thereof and al these thynges shall be caste vnto you For the Euāgeliste declareth that the people taried with Christ three daies What was the cause of their so long abode with Christ it is easie to conceiue Uerely to heare the worde of GOD at his mouthe And this is the cause that he afterward is so carefully moued to make prouision for them and coumpteth it his office to see that thei lacke nothyng leaste thei should perishe for honger that it should bee a speciall doctrine to vs first of all to haue a singuler regarde to the woorde of GOD and to practise the same in our life and conuersacion and afterward as touching thinges apperteining vnto our liuing to caste all our care vpon Christ. For he hath taken vpon hym to make prouisiō for vs so that he will by no meanes suffer vs to perishe for honger Stones shall soner be made bread then thei which seke the kyngdome of GOD the rightuousnesse thereof shall lacke any good thyng as the Psalmographe saieth O feare the Lorde ye that be his sainctes for thei that feare hym lacke nothyng The Lions doe lacke and suffer honger but thei which seke the Lorde shall want no maner of thyng that is good Again I haue been yong and now am old and yet sawe I neuer the rightuous forsaken nor his seede beggyng their breade The rightuous is euer mercifull and lendeth and yet haue his children Gods blessyng and inough So saieth blessed Marke in the sixt Chapiter of his Gospell that muche people came flockyngly together out of diuers cities tounes and
all his complices doo moste extremely hate the worde of God and the true professors of the same they persecute them moste spitefully they punish them most cruelly where soeuer they can laye hand on them they lyue moste filthyly and abhominably they labour not but vnfruitfully waste and spend away lyke belly gods and Epicures the goodes of the church To be short there is nothyng in their lyfe worthy to be commended Looke therefore where these two thynges are that is to say where the lyfe and doctrine be both naught thynk surely that there are thornes thistles and that if thou seeke there for grapes and fygges thou shalte not onely not fynde them but thou shalte also departe with losse For thys ought to offende no manne that the vyne is so yll fauoured woodde and the fygge tree so weake And contrarywise that all whiche belongeth to thornes is more beautyfull and syghtly yea swete roses comme of them For not the fayre syghte and pleasaunte looke is to bee consydered but the very matter and the fruict and commoditie that commeth thereof Applye all thynges to this poynt and to none other Nowe what shall be the punyshement of such false Prophetes Christe sheweth by the similitude of a rotten tree euen to be cut downe and cast into the fire This shall bee the ende of suche teachers and also of theyr scholers whenne they regard not true doctrine nor yet the fruites therof Therfore lette vs highly esteeme the woorde of GOD diligentely heare and marke it and endeuour our selues to the vttermost of oure power to brynge foorthe good fruictes and all false doctrine and wycked lyfe eschue and auoide as the deuill and the pestilence The Lorde Iesus CHRIST thoroughe the holy Ghost geue vs all grace so to do and so to continue vnto the ende AMEN The ninthe Sonday after Trinitie ¶ The Gospell Luke xvi IEsus sayde to his Disciples There was a certayne ryche man whiche had a Stewarde and the same was accusede vnto hym that he had wasted his goodes And he called hym and saide vnto him Howe is it that I heare this of thee Geue accoumptes of thy stewardshyppe for thou mayst be no longer Steward The Steward sayde within him selfe What shall I do For my maister taketh awaye from me the Stewardshyp I can not dygge and to begge I am ashamed I wote what to do that when I am put out of the Stewardshippe they maye receyue me into there houses So when he had called all his maisters detters together he sayde vnto the firste how muche owest thou vnto my maister And he sayd an hundred tonnes of oyle And he sayde vnto hym take thy byll and sitte downe quickelye and writte fiftie Then saide he to another how muche owest thou And he said an hundreth quarters of wheat He sayd vnto him take thy byll and write fourescore And the Lorde commended the vniust Stewarde because he had done wysely For the chyldren of this worlde are in theyr nation wyser then the chyldren of lyght And I say vnto you Make you frindes of the vnryghteous mammon that when ye shall haue nede they maye receyue you into euerlastinge habitations THE EXPOSITION THis gospel is a sermon of good workes maketh specially against couetousnes that mē shold not abuse their riches and goods but help the nedy poore with them as Christ at the ende with expresse and plaine wordes saieth Make ye frendes of wicked Mammon that is to saye healpe the poore and suche as be in necessytie wyth youre rychesse For thys woorde Mammon signifieth richesse in englishe This doctrin dothe Christ set foorth by parable as his maner was that the people might the better beare it away he warneth vs to folow the example of the vnrighteous steward This stewarde perceaued aforehande that if he must nedes geue vp his stewardshyp he should haue nede of other mens helpe Therfore in tyme of wealth he prouideth for hym self To one he forgeueth the half of his debtes to an other the fourth part that when he shall haue nede he may fynde kyndnes and liberalitie again at their hande Christes meaning is not that we shold study to be vnrighteous deceiue one an other so geue almes but he meaneth that we should folow his forsight or prouidence his circumspection prudence and wisedome and so bestowe our riches that the fruict thereof may redounde to vs in an other lyfe and that wee make vs frendes of our wycked Mammon as the steward made hym frendes of wicked Mammon And here is it fyrst of all to be learned why Christ calleth it the Mammon of vnryghteousnes For goodes wrongefully gotten muste be restored and paide home agayne neyther oughte they to bee conuerted and turned into the vse of almose as the prophet Esai saith I am the Lorde that loueth iudgement and hateth robbery to do sacrifice therwith Which is asmuch to say If any man will do sacrifice or geue almes or do any worshyp to God with money let hym do it of his owne or els leaue it vndone For we ought to do no suche thyngs of other mens goodes but to restore them home agayne to the trewe owners How doth this then agree with that whych Christ sayth here that we shold make vs frends of the Māmon of vnrighteousnesse and healpe the poore Christe calleth it not vnryghtous or wicked Mammon because it is vnrighteously or wyckedly gotten For as I sayde before thynges vnryghteously gotten must be restored but because no man vseth Mammon well the Godly excepted whyche lyue in the feare of God and accordynge to the tenne commaundementes All other vse theyr goodes vnto ryottous lyuyng and delicious fare without any regarde had to the poore whiche ought to bee succoured by theyr rychesse For this cause is thys fylthye name geuen to Mammon that it shoulde bee called vnrighteous or wycked Howe greatly this abuse of richesse displeaseth God it maye easily bee gathered of the Prophete Ezechiels sayenge Behold saieth he this was the iniquitie of Sodoma thy syster pryde plentifulnesse of breade abundance idelnesse of her and her systers and because they reached not foorthe their hande to the needy and poore Agayn because they were hyghe mynded and wrought abhominations before me saieth the Lorde Here are ioyned together ydlenesse and abundance because they doo not knowe howe to liue dissolutely enough in all kynd of excesse and wantonnesse and yet notwithstandyng they haue no regarde to the poore This corrupte order is commonlye practised in the worlde and therefore it is called the Mammon of iniquitie hurtefull money and robbery yea although that it bee gotte neuer so iustly not because it is so of hys owne nature for what hurte can there bee in moneye and in other thynges the whyche be appoynted for the necessarye vse of manne but thoroughe the faulte of suche as dooe not welle and rightely vse it Therfore the doctrine of this gospel tendeth specially
is the stay we leaue vnto that we are the children of lyght If we do but only kepe this name diligently and not go from the knowledge of this light althoughe all thinges be not the perfectest nor done with the greatest prouidence and forecaste as the matters of the childrē of this lyfe are yet are we not excluded from the possession and glorie of this light if we haue but only beginne to take in hand the workes of godlines that we may be nombred among them that are called the children of light For this is certein and sure that in the prouision of thynges we shall neuer be of lyke diligence with the children of this worlde so long as we liue Therfore this ought not to discourage vs though oure olde man go slenderly forward vnto godlines wheras the children of this world runne spedily without any stay vnto hell neither let vs suffer our selues by any obstacles or lettes to be drawen out of the waie but rather let vs go forwarde dayly somwhat in modestie lenitie softnes gentlenes mercie compassion in suche other workes of godlines For if thou haste but ones begūne there is a good hope halfe the matter is done when it is ones well begunne And although thou procedest but slowly yet geue not ouer neither go thou out of the waye but styll folowe on after the example of S. Paule if by any meanes thou mayste comprehend that wherin thou arte comprehended of Christe Iesu. For that bringeth forth the children of light in that we are comprehended of Christ Iesu reconciled to God the Father thorowe hym as he calleth also in the chapter that goeth before Christians great lightes in the worlde But as concernyng these lyghtes thus he putteth forth his example This one thing sayth he I do I forget those thinges which are behinde and endeuour my selfe vnto those thinges whiche are before and accordyng to the marcke appointed I preace to the rewarde of the high callinge of God thorow Christ Iesu. This is therfore our cōforte that he wil not condēne vs that are made the children of light by the grace of god in Christ with the children of this worlde whiche ronne hedlong vnto hell although we be yet weake for asmuche as we alwaies striue and to thuttermost of our power labour to obtaine the rewarde of the high callyng of God For although he might well and worthely reproue vs because we beinge the children of light ronne so slowly in our course Yet he by his grace in forgeuynge vs our synnes doth supply that which lacketh in vs whiche his grace as the wyde heauen is extended ouer all our lyfe so that it lyeth hydde with all her imperfection and poore state vnder his heauen of Gods mercie and grace continually If we stycke fast to this purpose we shall at the lest fynde some frendes there but specially the highest frende of all which is able to geue heauen and euerlastyng saluation euen our Lorde Iesus Christ. And this is the doctrine which is to be learned out of this our gospell euen that we vse iustly and truly the Mammon of iniquitie or the wicked Mammon that is to say our goods and worldly possessions and make vs frendes of them namely that we transpose them vnto the benefites of other vnto the helpinge of such as be in necessitie as this steward maketh him frendes of an other mans goodes But here som doubt and demaunde how this doctrine agreeth with the doctrine of iustification by fayth alone The papistes busye them selues in this place beyonde all reason and expounde it on suche sorte as thoughe euerlastynge lyfe were gotten by workes and that only fayth can not do it seynge Christ saith make ye frendes of wycked Mammon that when ye shal departe they may receaue you into euerlastynge tabernacles Although the Papistes are not worthy to be answered as touchyng this question or any other for they do not nor wyll not accept it whatsoeuer be answered but they go styll forwarde to exercise their tyranny against the truth of gods worde and the faithfull professours of the same yet for theyr sakes in whom there is some good hope of amendment I will answere somwhat to this doubte or question Firste of all the Papistes them selues must nedes graunte that these frendes of whome CHRIST speaketh here are men whiche are conuersant among vs. For otherwise could we geue them nothyng But how shall they geue vs heauen that as yet are not in it them selues And yet this is true that they geue heauen For they are the wordes of Christ which can not be chaunged nor called into question make ye frendes of wycked Mammon saith he that when ye fayle they may receaue you into the euerlasting tabernacles But how this cometh to passe Christ teacheth in the gospel of s. Mathew where he saith that he himself at the last day wil come forth testifie that whatsoeuer we haue done in our life time to his poore members we did it vnto him and that he wil abundantlye recompence it with the reward of euerlasting life not that ye haue deserued the same by our workes but for his promis sake as he saith Come ye blessed of my father possesse the kyngdome whiche was prepared for you from the beginning of the worlde But here is a difference to be made in this question For the right and true frend which is both able also wil geue vs heauen is Christ This is without all paraduenture As for the poore beggers whome we haue holpen with our goods in this worlde they shall not do it But here ryseth an other question whether we by our almose and other good workes are able to deserue heauen and euerlasting lyfe This question is sone answered Paul saith whatsoeuer is not of faith is synne It foloweth therfore that God doth not allowe thee almose of the vnfaithfull again that he will not geue heauen and euerlastynge lyfe for that But they that beleue in Christe and afterwarde declare their fayth by theyr workes their workes please God for their faiths sake and he will also rewarde suche workes in the lyfe to come But yet for all that this doth not herof folowe that euerlasting life is geuen vs for our workes sake For that is annexed only vnto faith as in the gospell he doth oftentimes testifie He that beleueth in me sayth he shall neuer see death I am the waye the truth and the lyfe God deliuered his sonne that all that beleue in him should not perishe but haue euerlasting lyfe This is a true certein and sure solution For Paules sentence is as we heard before Whatsoeuer is not of faith is synne Therfore if any almose shall please god there must nedes be first of all fayth in Christ. That fayth hath euerlasting life folowynge it It obtayneth remission of sinnes and causeth that God aloweth our workes althoughe they be imperfect and not
altogether pure again that God of his liberalitie and munificence will rewarde them in the lyfe to come as we hearde before out of the gospell of S. Mathewe And Paule saith that the passions or suffringes of the Sainctes shall be rewarded in the lyfe to come Therfore when Christ sayth make you frendes of wicked Mammon that when ye departe or fayle they maye receaue you into euerlastinge tabernacles the sence and meaning of these wordes can be none other but this If we be the Disciples of Christ and do good workes that god will rewarde those good workes in the life to come But what saith Paule good workes can not be don but of fayth And Christ saith that we obtaine remission of sinnes and euerlastynge lyfe by fayth Thou must conferre these sentences with this present text But howe can these be made to agreee Uerily none otherwise then that thorowe fayth in Christ we haue remission of sinnes and euerlastynge lyfe and that god for this faithes sake doth approue and allowe our Almoses and other good workes and of his owne liberalitie for his promise sake which we do firmely beleue and sticke vnto will abundantly liberally rewarde in the worlde to come So that although it be laborious and painful vnto vs when we do obey god and worke well yet this hope conforteth vs and maketh vs chereful and encourageth vs to go forward in doing good workes forasmuch as we are most certeinly assured that they shal not be vnrewarded at gods hand in the lyfe after this This is the proper true natiue sence or meaning of this sentēce and a good and substanciall answere vnto the question of good workes God the father of our Lorde Iesus Christ helpe vs and by his holy spirite stirre vp our heartes that this exhortation vnto good workes the liberall promes ioyned to the same beinge done in fayth maye take good effect in vs and so worke in our mindes that in this worlde we maye plentifully sowe the seede of good workes and in the worlde to come reape the fruites of euerlastinge lyfe thorowe Iesus Christe our Lorde and alone Sauiour to whome with the father and the holy ghost be all honour and glorie both now and euer Amen The tenth Sonday after Trinitie sonday ¶ The Gospell Luke xix AND when he was come nere to Ierusalem he beheld the Citie and wept on it saying If thou haddest knowen those thynges whiche belong vnto thy peace euen in this thy day thou wouldeste take heede But nowe are they hyd from thine eyes For the dayes shall come vnto the that thy enymies shall caste a banke about the and compasse the rounde and kepe the in on euerye syde and make the euen with the grounde and thy chyldren whiche are in thee And they shall not leaue in the one stone vpon another because thou knoweste not the tyme of thy visitation And he wente into the Temple and began to cast out them that solde therein and them that boughte sayinge vnto them It is written my house is the house of prayer but ye haue made it a denne of thieues And he taught daylye in the Temple THE EXPOSITION THis Gospell ought diligently to be remēbred weighed considered of al Christiās that they also hereby maye learne to feare God For of all the histories that be contayned in the gospell of Luke it is moste terrible fearefull horrible it ought worthely so to moue vs that we might neuer forget it For in this our gospel is mentiō made how great anger vengeance god shewed against the Citie of Ierusalem the inhabitants of the same for their incredulitie and disobediēce And it is a most certein sure doctrine vnto vs that all such as are obstinate secure and carelesse in their sins despysing the iudgement of god shall euen finde at the hand of god the very same anger vengeaunce so that they shal neuer escape it For if the most noble goodly beautifull citie were not spared because hauyng the worde of god it repented not let all men thincke this for a moste certeintie that except they repent in time amend they lykewise shal neuer escape the dreadful displeasure whote vengeance of god Christ himself is marueilously troubled concerning the heauy destruction of so great so noble a Citie wysheth that it wold call it selfe to remembraunce and well consider aforehande the wrath that is to come and addresse it selfe vnto amendement mourne wepe and lament desire god to be merciful vnto it to forgeue it tourne awaye those plagues that it worthely hath deserued And although Christ speaketh here only of Ierusalē yet he willeth that his commination commonition that is to saye that his threatning warning shoulde be vnderstanded to pertayne vnto so many as haue the worde of god and yet heare it without fruite yea despise it that they shoulde not be carelesse nor thincke with themselfes that god wil forgeue them this fault This punishment shall as surely chaunce to all suche as god lyueth Therfore let vs repent in tyme cease from all sinnes but specially from that sinne that despiseth the worde of god or the tyme of visitation and that heare the sermons and yet truly tourne they not vnto godlines but goeth forth in all kynde of wyckednes whatsoeuer is preached and taught to the contrarie For the paine is not therfore taken awaye because it is differred for a time For here is set before vs a terrible example of the most fearce and horrible iudgement of god against a Citie that he most dearly loued and was counted the holiest Citie in the world and against a people which God had chosen as peculiar to himselfe before all other nations vnder heauen This Citie was the house and dwelling place of god and the people therof were his owne familie houshold For next vnto heauen Ierusalem was the holiest place where god and his Angels dwelte where al the seruice of god was appointed to be done where almost all the Patriarches lyued and were buried where also Christ the Sonne of God was walked in the fleshe died and was buried rose again and sent the holy ghost so that this Citie in holynes passed all Cities in the worlde neyther was the lyke euer founde on the earth neither shal be vnto the worldes end And yet for all that all these thinges nothyng at all regarded seing it receaued not the word of god nor obeyed the same god did so seuerely punishe that offence for the honour of his worde that he woulde rather haue that Citie ones tenderly loued extirped and plucked vp by the rootes then he wolde suffer his worde so to to be dishonoured and the glorie therof defaced If God delt thus with his best beloued citie is it to bee thought that he will spare other cities kyngdomes and nations where he hath not dwelt and where the people
graunte vs for hys mercies sake To whome wyth God the Father and the holy Ghoste be all honour glory prayse and dominion worldes withoute ende Amen The .xiii. Sonday after Trinitie ¶ The Gospell Luke x. HAppye are the eyes whiche see the thinges that ye see For I tell you that manye prophetes and kinges haue desired to see those thinges whiche ye see and haue not seene them and to heare those things which ye heare and haue not heard them And behold a certaine lawyer stode vp and tempted him saying Maister what shall I do to inherite eternall lyfe He sayde vnto him what is written in the lawe howe readest thou And he aunswered and saide Loue the Lorde thy God with all thy harte and with al thy soule and with all thy strength and with all thy mynde and thy neyghboure as thy selfe And he sayd vnto hym Thou hast aunswered right This do and thou shalt liue But he wyllyng to iustifie him selfe saide vnto Iesus And who is my neyghbour Iesus aunswered and sayde A certaine man descended from Ierusalem to Hierico and fell amonge thieues whiche robbed hym of his rayment and wounded him and departed leauynge hym halfe deade And it chaunced that there came downe a certaine priest that same waye and when he sawe him he passed by And likewise a Leuite when he went nye to the place came and loked on him and passed by But a certayne Samaritane as he iourneyed came vnto hym and when he sawe him he had compassion on him and went to and bounde vp his woundes and powred in oyle and wine and sett hym on his owne beast and brought hym to a common Inne and made prouision for hym And on the morowe when he departed he toke out two pence and gaue them to the host and said vnto him Take cure of him and what soeuer thou spendest more when I come agayne I wyll recompence thee Whiche nowe of these three thynkeste thou was neyghbour vnto hym that fell amonge the thieues And he saide vnto him He that shewed mercye on hym Then sayde Iesus to hym Go and do thou lykewyse THE EXPOSITION THys gospel is long Therfore we wyll selecte and chose out of it one or two partes thereof whyche wee maye remember and fele the fruâ—ct and swetnesse thereof The fyrst part is that Christ greatly extolleth and auanceth hys woorde and Gospell and turnyng hym selfe vnto his Disciples he sayd vnto them Blessed are the eies which se the things that ye do se. For I say vnto you many Prophetes and kynges woulde haue seene the thynges whyche ye doo see and they haue not seene them and haue hearde the thynges whych you heare and they haue not heard them By this Christs mynd is to confirme and strengthen vs agaynst the miserie whiche we see in the worlde for asmuche as nothyng is more vile and more despised in this wicked worlde then the Gospell For the worlde can abyde and heare all other doctrines lyes and heresies but as for the Gospell it wyll neyther see it nor heare it yea the worlde blasphemeth it and persecuteth it moste cruelly and vexeth them with all kynde of tormentes that professe it as there hath bene great store of examples before certaine yeares the more pitie in this realme of Englande and yet is in dyuers places of the worlde Thys seeth Christe and therefore hee comfortethe his disciples and sayth The world blasphemeth the Gospell but hee that is so wyse as to heare it hathe blessed and happy eares and is most indebtedly bounden to geue god thanks therfore that he is made partaker thereof and so he may worthily magnifye that whyche the worlde dothe so contemptuously handle and so spitefully entreate For this is moste certayne that ye are happier and more blessed then Dauid and other kynges For thys was al theyr desyre that they myghte lyue in that tyme when they myghte see me wyth theyr bodylye eyes beholde my myracles and heare my Sermons But that theyr desyre coulde they not obtayne For the full tyme that GOD hadde appoynted frome euerlastynge was not yet come In spirite and with the eyes of theyr Faithe they sawe mee my commynge into the fleshe my byrthe my passion my deathe my Resurrection my Ascension c. and greately reioyced But vnto you it is geuen to see me in the fleshe to beholde my myracles and also to heare my Sermons Therfore see that ye be thankfull to God that suche felicitie is chaunced vnto you that ye may both heare and see me For our state is so miserable â–ª and specially when we are without the Gospell that by lytle and litell errors crepe in yea errour vpon errour is heaped so that ther is almost no ende of errours and heresies in so muche that very hardly many tymes we canne defende oure selues agaynst them as alas for sorowe we had experience hereof to muche in the tyme of the Papacie For at the last the matter came to this poynt that the deuyll was taken for a preacher and credite was geuen vnto hym whatsoeuer he fayned by his busy wicked spirites and moste vayne and lyeng preachers as touchyng Masse pylgremages purgatory pardons and suche lyke trumperie And euen so is at in all places where soeuer the worde is not Errours and lies are there receaued and beleued And then is this the opinion also that that is the way vnto saluation where as in dede it leadeth streyght vnto hell and to the dyuell But on the contrarye parte if the Gospell be present so great madnesse reigneth in the world that very fewe receaue it Therfore I maye well and truely saye that the state of vs men is moste myserable and harde If God denyeth vs his worde we can not be without the destruction of oure soules If he geue it vs all the world refuseth it so that it were beste for men that God woulde haste his commynge vnto the iudgement and shortly make an ende of this wicked wretched synnefull worlde For thys vnthankefulle worlde is neuer the better whether God sendeth vnto it punyshementes or benefites so truely is it sayd of S. Iohn All the worlde is sette vpon wyckednes And this is the fyrste thynge wherof Christ complayneth here which is that he offereth and geueth to the worlde his worde and with that remission of synnes and yet is the worde despised and set naught by Therfore he turneth hymselfe to his Disciples and sayth ye are blessed whiche haue the worde of God and heare it and that ye dyed not before it was reueled brought to light I say vnto you that moste mightie and puissant Kyngs and most worthie Prophetes also would gladly haue liued in this time and haue both sene and heard these thinges And yet such is the wickednes of the worlde whereas it may haue now plentie and abundaunce of so noble thynges it regardeth them not Let not this wickednes of the worlde trouble you but so behaue your selues that ye be
be so great that it finde al things abundātly to the euill which do not only not serue him but moreouer persecute his word blaspheme it How is it possible that he should suffer you to be forsaken that loue him heare his word gladly set it forth as much as ye can put all your trust in him Wherfore the doctrin of Christ tēdeth to this end that we shold embrace his word beleue it folow godlines lay aside all care beleue that god wil finde vs al things sufficiētly But what do they A great part careth not for the word but rather geueth them self to play pleasure pastime sport wātonnes thē to the hearyng of holy sermons After the whiche must nedes folow an vnholie bestiall life which is of necessitie subiecte to diuers curses of pouertie euils manifold discommodities Then cōmeth ther to this also an other disprofite y◠many being slouthful and sluggishe haue no regard of labour Or if they labour and graunt them selues no time voyd of labour yet they spend riot out of measure that oftentimes they spend in one holyday all that was gathered to gether the hole weke before GOD forbiddeth both as wel prodigalitie as idlenes But whatsoeuer is goten that shold be preserued studiously Therfore he sayth byrds doth not mow nor gather into barnes As though he should say Ye do both of them and both must be done in that ye labour and lay vp afterward that that ye gotte that it may be saued for necessarie vses But as for hym that doth not so what faulte is ther in God if all his busines lacketh successe Thou mayst blame thy owne negligence slouthfulnes and wasting and not God which wold geue gladly if thou wouldest embrace godlines and heare Gods worde beleue put awaye care and fal to labour As he sayth here All thinges shall be geuen vnto you but thou doest refuse it When thou shouldest heare a sermon thou fallest a slepe or doste some other trifles When thou shouldest labour thou art idle c. Not so muche as the foule hath his meat without labour he findeth it not in his neaste doe thou also lykewise feare God and labour diligently let God care for the residew how he wil finde thee thy liuing yet as I sayd before beware beware of couetousnes rake not vp to muche For GOD can not abyde that This is the doctrine of this Gospell The Lorde our God graunt vs throughe his holye spirite that we maye earnestly embrace Godlines and that our heartes maye be inclined to his testimonies and not to couetousnes as Dauid sayth Amen The .xvi Sonday after Trinitie ¶ The Gospell Luke vii ANd it fortuned that Iesus wente into a Citie called Naim and many of his Disciples went with hym and muche people When he came nye to the gate of the Citie beholde there was a dead man caryed out whiche was the only sonne of his mother and she was a widowe and muche people of the citie was with her And when the Lorde sawe her he had compassion on her and sayde vnto her wepe not And he came nye and touched the coffen and they that bare hym stode styll And he sayde yonge man I saye vnto the arise And he that was deade set vp and began to speake And he deliuered him to his mother And there came a feare on thē all And they gaue the glory vnto God saying A great Prophet is rysen vp amonge vs and GOD hath visited his people And this rumour of hym went forth throughout all Iewry and through out all the regions whiche lye rounde aboute THE EXPOSITION MAny thinges were to be spoken touching this gospell howbeit we haue chosen but twoo thinges therof The one is how we ought to take confort against death The other is as touchyng Christian pitie and mutuall affection in these cōmon euills Ye heare here of a miserable widow whiche first lost her husbande and then her sonne which was her only solace in al her trouble For it was counted the cheif myserie in this people to haue no sonne to be heyre of the familie For the trade of this commonaltie was suche that al was appointed to the heyre Wherfore this widow was miserable in all pointes in great aduersitie in so muche that this semed sure tokens that God was displeased with her and againste her for that he tooke awaye first her husband then her son And it was no marueill if she had caste away all her hope and trust in God Christe hath respecte to this woman and hath pitie vpon her and restoreth her ded chylde to lyfe and turneth her greate sorow into great ioye This hystorie is therfore to be marked of vs that we may confirme our faith For Christ doth the busines not only of this woman but he studieth to certifie all vs of this what a weake thinge death is that we should not feare it at all but that we should do all thinges with a pacient mynde on suche wise that we maye not be put in feare by death or by anye other things For that that we haue such a prince to ayde vs which hath present and redie helpe againste all euill and death yea and in this example he declareth how soone he can put awaye death For who would haue thought that this dead yonge man that was carried foorth to be buried coulde haue reliued again But Christ coming vpon them when the matter was past cure speaketh but this yonge man I say to thee arise And the dead rose and began to speake Wherby ye may vnderstande that death before Christe is euen as lyfe And all is one with him whether we liue or be dead For although we be dead yet are we not dead to our destruction The reason why is this with one worde he can cal lyfe again and put away death So that hereby we may well vnderstāde Christes saying to be true euen that god is the god of the lyuynge and of the dead For although Abraham Isaac Iacob and other holy Patriarkes be dead to vs yet they be alyue to god This muste we learne out of this Gospell in this widowes son how great god will declare his power to be in the last day through Christ when he with one worde will call men to life againe and geue to them that beleue euerlasting lyfe This shall be done in a moment so that we nede not doubt but that both these thinges are in Christ that is power as he declareth here and also wil to do it gladly For this is an euident proufe and example therof The widowes son is deade he is voyde of sence and felynge but as soone as Christ speaketh with him he heareth Is not this a wonderful thynge He that heareth not nowe heareth he that liueth not nowe liueth and yet is ther nothynge els done but that Christ speaketh a worde and byddeth him Arise This only worde is
of suche force and might that it putteth awaye death and restoreth lyfe But for asmuche as we knowe that Christ can so soon rydde vs from death and restore vs to lyfe let vs se also how redie he is and willing to do it For there is none amongest them all that desire this of him only is he moued with the miserie of the widow and goeth vnto her without askynge and restoreth her son vnto her alyue again Wherfore let vs thinke that this example belongeth vnto vs that we should not feare death For this was done for our sake As though he shold say It is not vnknowen vnto me that you feare death but put awaye all feare For what power can it haue on you at all It maye make you feare but prouide you such sauegard against it that ye may not only iudge according to your sense which is the verie cause of your feare but haue ye respect vnto me also what I can do what I will do euen that I can as easely raise you from death as you are wont to rayse a mā that is a slepe wil do it gladly desirously so that there can lacke neither power neither will therto Wherfore it foloweth therof that they that are buried in their graues do slepe more lightly then we in our bodies For it is possible that thou be in such a deade slepe that although thou be called ten times yet thou cāst not heare But the dead awake at one word of Christ as ye see by the example of this yonge man of Lazarus Wherfore death before god is not called death before vs it is both death is so called but before god it is so quiet light a slepe that nothing can be lighter And this wold Christ haue to be wel beaten into vs that we shold not feare when the pestilence or death it selfe taketh vs but that we shold with a bold minde answere thus against it What is thy greatest might then Tou layst before me very greuous matters thou puttest me in great feare how thou wil execute punishmēt on me like a tormēter But I wil cōsider what god on the contrarie part can do wil do whē y◠hast slaine me For he feareth thee not neyther do he care for thy outragiouse furie but iesteth more rather vpon the saying O death I wil be thy death o hel I wil be thy destructiō If thou killest my Christians I will kil thee again restore them to life This is the cōfort that Christe setteth forth in this gospell that although Christiā men dye yet they be not dead but slepe a slepe yea that such a light slepe that Christ can awake thē with his litle fingar but this is but a litle praise for death that whē it doth here the worste yet it can do no more by all his rage but cast a mā into a slepe so that Christ may raise him vp with one worde As it is written The hower cōmeth when they that are dead in their graues shall heare the voice of the sonne of man and shall come forth they that haue done wel to the resurrection of lyfe but they that haue done euill to the resurrection of Iudgement This hope haue Christians but the Turkes the Iewes haue it not neyther the Papistes This they knowe that they must die and that there remaineth iudgement and hell But what do they They haue no truste in Christ But they seeke helpe of their diriges Masses trentalles pardons fastes such other thinges And they take Christe for no other but for a Iudge whiche hath onely the office to iudge and condemne This is the greatest wickednes that is that they Imagin that Christe is crueller then death Wherfore when they heare of the day of Iudgement they are afraid they tremble quake in their heartes So do not Christian men They know that Christe in that day shall iudge them that beleue not whiche will not receaue the worde or beleue it And therfore they boldly say I am baptised and do beleue in Iesu Christe my Lord that he dyed for my synnes and that by his resurrection he hath gotten me righteousnes and euerlasting lyfe Why shold I feare therfore he is not mine enemie but my frend and patrone with the father Wherfore although the laste day draweth nigh or death chanceth vnto me by anye other meanes al this shall not put me beside my state My Lord Iesus Christ holdeth himselfe stil for a time at the iniuries that death doth vnto me But when death thinketh that I am wholly opprest then am I only holden with slepe and that with such lyght slepe that Christe can scarselye speake a worde but I heare and rise vnto euerlastyng life Let this seme a necessarie lesson for vs that we may feare neither at death nor at the laste daye For Christ cōmeth not to iudge and condemne vs. He commeth as he came in this place to the widow and to her dead sonne to rayse vs from death that we may heare see speake again and do other thynges After this sorte will he come to all vs that beleue and saue vs. But they that beleue not them will he iudge Wherfore we must accustome our selues to looke for this our Sauiour to beleue in hym that by a litle a litle we may be more and more certified of this oure hope and saluation that we may feare neither death neither the laste day But he that feareth foloweth the fleshe and the olde man and not Christe his worde For the matter is playne that Christ shall come and rayse vs from death Where Christians bodies reaste in their sepulchres slepe vntil Christ come knocke at the sepulchre and saith Arise arise Then shall we rise as out of a most quiet and swete slepe we shall lyue and reioyce with Christ our Lord for euer And thus ought Christians to haue other thoughtes thā the Turkes or Iewes haue whiche are vtterly confounded with feare Yea and the Papistes mōkes all are dismayd in their heartes And this chaunceth vnto them worthily For why come they not to learne this lesson and beleue that CHRIST is the helper of them that beleue the iudge of them that beleue not If thou art a Christian and hast hope in Christ he will not take away his helpe succour and saluation from thee when deliuerance defence shal be requisite for thee against death and the deuill But if thou trustest for helpe any where els and despisest his helpe as the Pope both teacheth doth so in dede looke for no other of Christ but a very Iudge for because thou art the seruant of the deuil the minister of death and takest that on thee that is the worke of the deuill and of hell They hate Christ and care not for his kyngdome Wherfore he can be no other to them then a iudge But for the good
all our trust in God and in his sonne Iesu. For that that wee can not he can if we oure selues haue no helpe yet he hath wherwith to helpe vs and is ready to doo it with all his heart as the matter is playne And wher as is such a mynd which beleueth constātly in Christe it dothe the true seruice which he requireth All other that despayre hate hym and doo not acknowledge hym for God or ells they would haue all theyr comfort in hym The second example is that we after the example of Christ haue respect to the necessitie of our neighbor pitie him The Lord our God haue mercy on vs that we may learne bothe these lessons and that with these men we maye glorifie Christ for hys benefite Amen The .xvii. Sonday after Trinitie Sonday ¶ The Gospell of Luke xiiii IT chauncede that Iesus wente into the house of one of the chiefe Phariseis to eate bread on the Sabboth day and they watched him And beholde there was a certayne man before hym whiche had the dropsie And Iesus aunswered and spake vnto the lawyers and phariseis saying Is it lauful to heale on the Sabbothe day And they helde theyr peace And he toke hym and healed hym and let him go and aunswered them saying Whiche of you shall haue an Asse or an Oxe fallen into a pitte and wyll not straight way pull hym out on the Sabboth day And they coulde not aunswere hym a gayne to these thinges He put forth also a similitude to the geastes when he marked howe they preacede to be in the highest rowmes and sayde vnto them When thou art bydden to a weddyng of any man sit not downe in the hyghest rowme lest a more honorable man then thou be bidden of him and he that bad hym and the come and say to the geue this man rowme and thou begyne with shame to take the lowest rowme But rather when thou art bydden go and sit in the lowest rowme that when he that bad thee cometh he maye saye vnto the frende sitte vp hyer Then shalt thou haue worship in the presence of them that fit at meate with thee For who soeuer exaltethe hym selfe shal be broughte lowe and he that humbleth him selfe shal be exalted THE EXPOSITION IN thys Gospelle are two questions The fyrste belongeth to the seruice of GOD whyche ought to be done vnto God The secōd is what one mā oweth to an other betwene them selues And here ryseth a question whether it be better before God to kepe the Sabboth or to helpe thy neighbour and to doo hym good For the Phariseys hadde no other matter but to proue and marke what Christ would doo as touchyng the man that was diseased of the dropsye If he healpe not he myght bee reproued as hard hearted but yf he helpeth then is he wycked and kepeth not hys Sabboth and maye be reproued in this that hee obeyeth not God and his worde Therfore what soeuer CHRIST doth he is taken For they haue euery where places to turne vnto For amongest the Iewes the ceremonie of the Sabboth was moste holy Wherfore they keepe it straightlye But what doothe Christ beynge so belayed on euery syde they thought he had no wayes to scape He vseth fewe wordes after his maner and so confuteth his aduersaries with their folyshenes For this is the summe of all the matter where as he saieth plainly that they vnderstande not what it is to sanctify the Sabboth Thys thinke you saith he that to kepe the sabboth wer to be idle to do no good This interpretation is very leude For sanctifying of the saboth signifieth to hear gods word and to serue thy neyghbour as muche as thou canste For God dothe not so highly esteme the holynes of the Sabboth that he would that the peryll of the neyghbour shold therfore be litle regarded Wherfore when I helpe my neyghbour althoughe this is doone with labour yet hereby I haue sanctified my Saboth truly For I haue done a godly woorke therin So that this doctrine ought chiefly to be referred to this ende that we may lerne therby to kepe our Sabboth that is not to do nothing and to be ydle but sermons must be heard there must be had respect to the workes of charitie But what doo the sermons teache do not al thynges therof tende to this very ende that we shold loue one an other and be diligent in doyng good one for an other This dothe God require that thou shold heare and learne in the Sabboth Wherof it foloweth that thou muste doo the same also on the Sabboth if thou wylt truely sanctifie it Wherfore Christ sayeth you Phariseys are grosse doctours For ye saye that the Sabboth is broken when any good is doone on the Sabboth Where as this is the chiefe doctrine of the Sabboth to haue mutual loue What is it to loue This thyng is not done by thynkyng but by true and effectuous affections whiche stirreth vp the tong the handes and other membres wherby good dedes are done as Iohn saieth Chyldren lette vs not loue in woord and tongue but in dede and truth Thys hath GOD saieth Christ commaunded thee to do on the Sabboth yea and that that is more he ordeined the Sabboth that thou shouldest heare and learne thys and that thou sholdest declare al beneuolence in word dede toward thy neighbor whensoeuer he hath nede Wherfore CHRIST reproueth this ouerthwart kind of saints which depraue and corrupt the word of God and boast that they kepe the Sabboth wher as yet they are so out of Charitie that they will not bestowe a worne garment to the couerynge of a poore naked man They are false writhers that inuerte and change the word of God For where as the worde of God commaundeth Loue thy neighbour and do the best for hym that euer thou canst They answere this will we not doo least we violate the Sabboth But Christe confuteth them by this that GOD procureth that thyng to be preached on the Sabboth that in it thou mayst loue thy neighbor care for him and helpe him all that thou canst As it is playn in that example that no man thynketh it a breakyng of the Sabbothe to delyuer hym by all meanes possible Now what an vnreasonable waye is this to excuse it when it is don in the danger of a brute beast and to affirme that it is a greuous offence to doo the lyke when a manne is in peryll least any worke of charitie should be done vnto hym in the Saboth yea thus is it mete that they should stumble whiche take vpon them to iudge and geue sentence of Gods doinge that they might entangle them selues and so betraye their foolishenesse For this do the Phariseis take vpon them in this place presume against Christe that they maye haue hym in their daunger to trippe hym whether he helpeth that then he may seme to violate the Sabboth or whether he helpeth not that then he
doctrine aboue the lawe For syth we can not perfectly fulfill the lawe The law causeth vs to haue an euil conscience to feare gods wroth for our synnes sake Wherfore this doctrine tendeth to this ende that thou sholdest learne what is Christ and what he hath done And nowe this is his voyce that he is not onely the son of Dauid as the Iewes beleue but also Dauids Lord that is an euerlastinge and verye god But what dothe he he putteth asyde from hym the forme of god as Paule sayeth and becommeth a man He taketh vpon hym the deathe of the Crosse. And why so Uerilye because he is the sonne of god that is to saye a sacrifice for the synnes of the worlde After that he dyed and rosse agayne the thyrde day from death vnto euerlastinge lyfe and sytteth at the ryghte hande of god This must we learne and beare awaye as touchinge Christ. For he that holdethe this faste is safe He that holdeth it not shall perishe vnder his synnes The reason is we are all synners and the lawe doth not only not deliuer vs from oure synnes but maketh vs more greuous synners agaynst god accuseth vs before God so that we are in greate daunger and can fynde no wayes to escape by all that we can doe In sinnes are we conceaued and borne and the longer that oure lyfe is the more do oure synnes encrease For this burden is put on vs not as an other burden which we may put downe cast of when we will It cleaueth to our very mary bones most secret parts of vs neuer suffereth vs to be at reast as we cā not denie this if we wold cōsider wel proue our strēgth Against this is this the only remedie to learne what is Christ. For assone as thou knowest who he is and then what he doth this is the very way to come vnto saluation The reason why is this If thou be a sinner and haste sinned muche againste God haue respecte to this God sendeth this Christ to suffer for synners to make satisfaction for synnes But what should this debte trouble the whiche that most riche Christe hath taken vpon hym to pay yea and hath payd it allredie wherfore this only remaineth that thou embrace with true confidence and fayth this death and crosse of Christe This can be vnknowen to no man that death is dewe to vs all and no man can haue any hope of a priuilege for the contrarie When we are dead we are vndone We can not helpe our selues But consider wherof commeth death Is it not for sinnes sake Nowe haste thou heard wher thou muste set remission of thy synnes euen in the death of thy Lorde Iesu Christ. This Christ whan he was deade remained not in death But he arose frō death to lyfe And this is a sure profe that he is Lord ouer death Wherfore euen as thou hast remission of syn through hym so by him thou hast euerlastyng lyfe in that he shall rayse thee vp againe thy flesh bodie in the last day And this the true knowing of Christ to know whose sonne he is euen the son of Dauid For he is a mā yet neuertheles the Lord of Dauid which sitteth at the right hāde of god hath for his footstoole his enemis sin death and hel Wherfore he y◠nedeth any helpe against these enemies must not require it of Moses nor of the law nor of his own worke or righteousnes but let him require it of the son Lord of dauid wheras he shal be sure to find it This doth the idle kind of Phariseies not know Wherfore they care not for Christ are cōtent with this that they know out of the law how god the neighbour is to be loued Wheras yet it is not possible that god shold be knowen I will not speake of the loue of him except Christ be knowen firste As he saith in Math. 11. No man knoweth the father but the sonne he to whom the son openeth him And this is the cause why Christ by this occasiō moueth this presēt questiō As though he should saye This ye know that god is to be loued But ye shal neuer loue god with all your heart wyth all your soule with all your mynde excepte ye knowe Christ well and perceaue who he is For how can we otherwise knowe what grace and mercie God hath geuen vnto vs This is no smale thinge that God hath made vs and geuen vs bodie and soule and all thinges But we vse these thinges but for a litle time in this lyfe But herein appeareth moste especially the riches and great goodnes and mere mercy of God wheras he spared not his only begotten sonne but deliuered hym vnto the death of the Crosse for our sinnes that we should be deliuered from sinne and obtayne euerlasting lyfe through hym This is the euerlasting infinite and incomprehensible loue and grace whiche no man can know excepte he know Christ. And therfore he can neuer loue God truely without Christ. Wherfore it appeareth hereby what the Phariseies and Scribes get by their question Euen this verely that they are openly conuicted of Christ before them al that they can talke much of the loue of God But they vnderstande not nor yet perceaue the leaste part therof truely And wheras they knowe not god whiche hath bestowed so great benefittes and liberalitie vpō them how shall they loue their neyghbour that hath nede of their helpe and can recompence nothynge for their pouertie Wherfore let vs highly esteme this doctrine and let vs geue thankes to God with all oure heart that we are deliuered out of vncredible darkenes vnder the Popedome euen like as the darkenes of the Iewes were here And we haue the pure doctrine of Christ wherby we do not only knowe howe we ought to be deliuered and saued from sin but we receaue the holy ghost Whiche by this doctrine moueth oure mindes so farre that we may begin to loue God and our neyghbour The whiche thing our Lord Iesus Christ graunt vs. Amen Amen The .xix Sonday after Trinitie ¶ The Gospell Math. ix IEsus entred into a shipe and passed ouer and came into his owne citie And beholde they brought to him a man sicke of the paulsey lying in abedde And when Iesus sawe the faythe of them he sayd to the sicke of the paulsey Sonne be of good cheare thy sinnes be forgeuen thee And beholde certayne of the Scribes sayde within them selues this man blasphemethe And when Iesus sawe theyr thoughtes he sayde Wherefore thynke ye euyll in your heartes Whether is it easier to saye thy sinnes be forgeuen thee or to saye aryse and walke But that ye maye knowe that the sonne of man hath power to forgeue sinnes in earth Then sayeth he to the sicke of the paulsye Aryse take vp thy bedde and go vnto thine house And he rose and departed to his
wrongfullye done For why diddest thou so despise the word of God which thou sholdest haue heard and taken for thy cheif salfegarde But thou settest more by thy feldes possessions then by the hearing of a mā Thinkest thou that God will not take it greuously Six dayes hath he appoīted to thee for labour and to exercise husbandrie he requireth no more for himselfe then the seuenth daye that then thou sholdest do hym seruice also and yet shall he not obtayne that of thee Wherfore learne this it is an horrible and dreadfulll sermon against the Iewes because they despised this mariage that is the preachyng of the Gospell and reuiled and killed vp his seruantes This kynge can not abide this And therfore he sendeth his warriors euen the Romains and destroyeth these murtherers and burneth vp ther citie Who can say that god doth any wronge in this If a great prince should sende his son to certain bound in prison to deliuer them they would not only receaue that deliuerer thāckfully but also woulde kyll hym and mocke the father also how wold the father take this thinkest thou He wold destroy both the prisoners and the prison also So doth our god He sendeth his sonne to deliuer vs from syn death and hel to geue vs euerlasting lyfe He oughte to be heard of vs and to be receaued by fayth But we cast hym behinde and go to our landes and possessions These thinges seme much better to vs. Wherfore if the plage and punishments of God breake out vpon vs by heapes and swarmes in pestilence in the Turke and other warres whome can we blame but our selues And if we come vnto him then with mourning and lamenting it shall not preuayle For thynke thou how muche thou hast displeased God in that so longe time thou hast denied him his true seruice Compare thy faulte with this wrath of GOD and thou shalte thynke it well that he differreth so longe the euerlastynge paynes of hell And by this temporall paynes he calleth thee to repentance that thou mayst amende and cease from sin at last This is it in this gospell that the kyng destroyed the murtherers and burned vp their citie to geue vs an example that these despisers in the feldes and cities seduce vs not to folow their maners For it wil be no otherwise in the worlde it can not be persuaded to care for the worde They alwayes set more by their feldes and merchandise But they shall greuously be punished For what Iudgement they shal abide the Iewes shewe by their example Wherfore let vs not folow it but let vs rather heare the worde diligētly and with deuotion And before all thinges let vs honorably receaue the seruantes that cal vs for the lords sake from whome they are sent Then shall we perceaue god to be our helper in all thinges of difficultie which shal be present with vs and defend vs and at length shall geue vs life euerlasting through his son our bridgrome Iesus Christ. This is the first part as cōcerning the Iewes They are now gon And now herken what he sayth to the Gentils These were wtout hauing no law nor worde of god They were not within the wales but in an open place through that which the deuil might ronne at his libertie These also commandeth this kynge to be called that they might come al without any exception men women olde yonge poore rich As we se at this daye how god hath set forth baptisme the worde the supper that all might take part that will Wherfore that calling is nothing els then that Christ is preached to all men we are baptised that we might be gestes and make mery in this mariage that is that we might haue remissiō of sinnes life euerlasting against the deuil hel gates All we are bydden to this mariage And now whan the number of the gestes is fulfilled for it is plaine here that both euell and good were called the kyng himselfe commeth in and seeth what gestes he hath and perceaueth some of thē to be with out their mariage garment For so will it alwayes be amongest Christians that all are not true Christians some are faultie vicious yet haue the name of Christians because they were baptised vse the sacrament heare sermons yet they haue no more but the name For they thinke not the matter to be earnest true This must a mā accustome to know For it wil neuer come to passe by teaching that a whole Citie or vilage yea or a hole house shold truly ensue after godlines This will not come to passe but as the maner is ther commeth both good and euill This must we abyde as touchyng the name to suffer them to be called Christians For we are al bydden but al come not with the mariage garment This will be euen so vnto the last day Thē at last ther shal be made an other difference For thus is it surely decreed that this king wil not only haue all called to the mariage of his son but also he will see this whether they that be called come wyth their mariage garment If any man should come to a mariage feaste fowle sluttishe out of their working shoppe no mā would gladly receaue such vnto thē although they wer bidē to the feaste yea specially the bridgrome wold be greued therw t if he shold perceaue that he were mocked of this or that mad or proude person For they must come to the feaste with the mariage garment So saith Christ that it shal come to passe here also like wise Although thou be Christened hearest sermons vsest the sacrement yet art without the mariage garmēt that is beleuest not carest not earnestly for the gospel and wouldest vse but only the name of a Christian as the Pope and his doe that thou mightest get commodities and prebendes therby Thou art not a Christian for gods sake neither for thy owne saluatiō for then thou wouldest take greater pleasure therof And truly thou must not thynke that thou mayst lye hyd there with thy hypocrisie The kynge at his comming in will see thee pluck the forth in the middest or els in that last common day or when thou shalt die and will say What makest thou here syth thou hast but the name not the propertie of a Christian thou beleuedst not as it behoueth a Christiā Thou diddest neuer earnestly regard religion and godlines howe thou mightest be deliuered from syn in dede obtaine righteousnes and saluation Thou diddest onlie aspire to substance thou gapedst howe thou mightest get heape vp that Wherfore now thou art come with out the mariage garment Get the hence Ther is no rome for thee amongest them that were goodly decked against the mariage When this saith Christ shal be layd to these hypocrites charge eyther in the later day or at their death they shal be dombe that is they shal be able to alleage
nothynge for their defence For what can they bringe God made all thinges he gaue vnto them the moste holy baptisme He put the gospell yea all most in thy mouth he gaue his supper communion euerie wher and absolution He ordayned cōmon ministers thou haddest at home both parentes and maisters which should teach the what thou sholdest beleue and what godlines thou sholdest shewe in thy liuing Wherfore thou canst not lay for thy excuse that thou were ignorant of the articles of thy beleife but thou shalt nedes be constrained to confesse I was baptised The gospell was sufficiently preached vnto me But I cared not for it I did sett more by wordlye thinges This doth that signifie in this place wher as he that lacked the mariage garment is done For what could he answere to this wherto we must beare record that he gaue vnto vs his sonne and shewed all maner of grace in baptisme and in the gospel so that this only remained that we shoulde receaue with embracing armes that which he offereth so willingly vnto vs. Wherfore an horrible iudgement shall be geuen to these hypocrites euen that they may be caste bound hand and foote into the vtter darkenes that is that they may be damned with the deuil in hell vnto euerlasting chaines For their handes and feete are bounde so that they can not deliuer thē selues by theyr workes and they shall abyde their damnation in darkenes They shall lacke the light of god that is his confort for euer being alwaye in perpetuall miserie anguishe and tormentes so that they shall neuer come vnto thē so muche as a sparke of light This is an horrible miserie Oh that we could be moued therby and consider what a dolful paine it is to lyue miserablye in hel in chaynes with weping and gnashinge of teeth The gnashinge of teeth shal be through frost and colde the wepinge and waylinge for heate as the doctours haue expounded it Albeit Christ wolde signifie hereby all maner of torments that may be inuented This shal be their punishement because the time of their visitatiō is not knowen receaued wheras we were called had the sacrament baptisme the gospel and absolution yet we beleued not we vsed thē not And Christ would teach vs and bringe vs to this that we might know how great felicitie hath chaunced to vs in that we are called to such a magnificent noble glorious mariage where at we may be sure to find a recouerīg frō sin deuil death hell euerlasting wayling But he that will not knowlege so great grace but counteth these things of no estimatiō hath worthely for his reward eternal death For one of these two must nedes be that a man either receaue the gospell beleue get euerlasting saluatiō or not beleue so get euerlasting dānatiō So that the gospel may iustly say the same that Paule sayd to the Iewes which spake against him blasphemed your blud be vpō your owne head I frō this time forth go giltlesse to the gētils For whē the Iewes wold not come god subdued thē to destruction sent his gospel to vs gētiles And for as much as it is come to vs this only remaineth as it is describe here that god wil cast out all thē that haue not their mariage garment And the lord will partly by alluring partly by fearing bring vs to that point that we shold take the gospel for our cheife safgard studiouslye heare it beleue it He allureth vs by his promise great grace through his great punishmēts he feareth vs. But whan he preuayleth by none of these two an extreme destruction is sure to come If god wold raine downe gold perchance ther wold som begin to loke vp to heauen But wheras he putteth forth vnto vs the punishment of eternal death no mā careth for it or hath respecte to life This therfore is the some of the whole sermō Christ wold gladly both allure feare vs that we might earnestly embrace beleue his word loke wayte certeinly for the most ioyful cōming in the last day whē he shall retourne deliuer vs frō all euil both bodely gostly The whych thīg that almighty god and merciful father graunt vs through Christ his son and the holy ghost Amen The .xxi Sonday after Trinitie Sonday ¶ The Gospell of Iohn iiii THere was a certayne ruler whose sonne was sicke at Capernaum As sone as the same heard that Iesus was come out of Iurye into Galile he wente vnto hym and besoughte hym that he woulde come downe and heale his sonne for he was euen at the poynt of deathe Then sayde Iesus vnto hym Excepte ye see signes and wonders ye wyll not beleue The ruler sayd vnto hym Sir come down or euer that my sonne dye Iesus saithe vnto him Go thy way thy sonne lyuethe The man beleued the worde that Iesus had spoken vnto hym and he went his way And as he was going downe the seruauntes mett him and tolde hym saying thy sonne lyuethe Then enquired he of them the houre when he began to amende And they sayde vnto hym Yester day at the seuenthe houre the feuer left him So the father knewe that it was the same houre in the which Iesus sayde vnto hym they sonne liueth and he beleued and all his householde This is agayne the seconde miracle that Iesus dyd when he was come out of Iury into Galile THE EXPOSITION THere are two thinges in this gospell whiche are very profitable and therfore moste worthie to be had in memorie The first is the miracle that Christ sheweth to the child that was in perill wheras he healeth him and yet commeth not at hym onely he saith to the father Go thy waye thy son lyueth and forthwith by this worde the childe is recouered whiche was many a mile from thence and knew nothinge of this worde This is a great miracle which declareth vnto vs how mightie the word of our lord Iesus Christ is and that whatsoeuer it setteth vpon it bringeth it to passe although the deuill be neuer so muche against it For this disease is no otherwise to be estemed of vs than the other workes wherwith the deuill vexe vs moste miserable men To the destroying of this worke of the deuill is nothing els requisite but the worde of Christ and then is health gotten For the deuil muste geue place whether he will or no as soone as the worde of this man Christ soundeth As we see here Wherfore this miracle pertayneth specially to this ende that we maye well knowe Christ which is not only a man as other be that lyue a bodilye lyfe but he is also almightie god for as much as he is the Lorde ouer death and the deuill yea such a Lord which with a worde can helpe againste all euill Therfore we also in our peril and necessitie must seeke helpe at hym As this prince doth And speciallye we oughte to make muche
as he canne and saythe CHRIST dyed for me therfore am I free frome synne and I canne not dye neyther hathe death nor synne any power vppon me For Christe hathe made satisfaction for all thynges that I shod pay This is true faith neither is it possible that he should be deceaued of this hope that sticketh to the word on this wise This is true it is not yet sene or felte but yet it is trewe and the tyme shall surely comme whenne it shal be opened The ruler dyd euen so and sticked surely to the woorde He perceyued not the thynge but because he beleued the woorde hys seruauntes come on the nexte daye with ioyefull tydynges that hys sonne was alyue At lengthe also he seeth it wyth hys eyes Then is Faithe no longer requisite it is come to passe as he beleued Thus is it wyth vs also We haue remission of oure synnes and euerlastynge lyfe We heare the Gospel we beleue the absolution we vse the supper of the Lorde yet do we styll fele always deathe and synne neyther can wee remoue thys sence and feelynge frome vs whyle we lyue in thys lyfe But yet beleue thou the word neuertheles For so must we also wholly beleue gods word without signes and vse the condition of Paule that is to lyue content with Gods grace We must beleue the worde although it is not our chaunce to see with Thomas But we shall see when the tyme shal come wyth thys Ruler that as we beleued the Remyssion of synnes and euerlastyng lyfe by the woorde euen soo shall wee haue it in deede in euerlastynge ryghteousnesse and lyfe As long as we lyue here we muste be content wyth the word and beleue it After thys lyfe we shall feele it and haue it in dede The whyche thyng God our mercifull Father graunt for his sonne Iesus Christes sake thorough his holye spirite Amen The .xxii Sonday after Trinitie Sonday ¶ The Gospell Math. xviii PEter sayd vnto Iesus Lorde howe oft shall I forgeue my brother if he sinne agaynst me tyll seuen times Iesus sayethe vnto hym I saye not vnto the vntyll seuen tymes but seuentie times seuen tymes Therefore is the kyngedome of heauen lykenede vnto a certayne man that was akynge whiche woulde take accoumptes of his seruauntes And when he had begon to recken one was brought vnto hym whiche ought hym ten thousande talentes But forasmuche as he was not hable to paye his Lorde commaunded hym to be solde and his wyfe and chyldren and all that he had and payment to be made The seruaunt fell downe and besought him saying Sir haue pacience with me and I wyll paye the all Then had the Lorde pitie on that seruaunte and losed hym and forgaue hym the debt So the same seruaunte wente out and founde one of his felowes which ought hym an hundred pence and he layd handes on him toke hym by the throate saying paye that thou owest And his felowe fell downe and besought hym saying haue pacience with me and I wyll paye the all And he woulde not but wente and caste hym into pryson tyll he shoulde pay the debt So when his felowes sawe what was done they were very sory and came and tolde vnto theyr Lorde all that hadd happened Then his Lorde called hym and sayde vnto hym O thou vngracious seruaunte I forgaue the all that debt when thou desiredst me shouldest not thou also haue had compassion on thy felowe euen as I had pitie on thee And his Lorde was wroth and delyuered hym to the Iaylers tyll he shoulde pay all that was due vnto him So like wise shall my heauenlye father do also vnto you yf ye from your heartes forgeue not euery one his brother theyr trespasses THE EXPOSITION YE heare in the very begynnynge what is the summe of this Gospell When Peter asketh of Christe what was nedefull to be done when his brother synned againste hym and howe often hee shoulde forgeue hym whether seuen tymes were inough Christ aunswereth Not seuen tymes but seuentie tymes seuen tymes That is the forgeuyng of synnes amongest Christians ought to bee withoute measure and ende and they must pardon one an others synnes and beware of reuengyng For that belongeth only to God whose maiestie ought not to bee violated neyther hys iurisdiction to be broken As the parable also sheweth it in order And we afterwarde wyll gather togyther the causes and declare theim But here muste we especially marke howe Christe saieth That the kyngdome of God is lyke a kynge whiche purposeth to make a reckenynge and accompt with his seruantes For this commaundement as touching remission of sinne is not to be applied to the gouernance of a comminaltie where as are seuerall offices and diuersities of persons therfore all thynges there consist in the varieties of rulynge and obeyeng that licence may not be geuen to the lustes and vices of men but that a discipline and honest order maye be hadde for the restraynynge of the lewde and wicked Wherefore it is not ment that parentes should geue theyr chylderne all lycencious libertie They ought to vse a certayne kynde of reuengyng and by no meanes to couete and desyre the name of facilitie and gentylnesse Lykewise is it also with the maysters ouer their houshold seruauntes and with maiestrates and officers Let all them knowe that they are appointed certainly to reuenge For thys is the worldes faulte that it is the worse for libertie as it appereth by wyld children that wyll not obey theyr parentes vntyll at length they come to hangyng Wherfore this commandement is not to be vsed in a common welth but in the kyngdom of God where all we are equall and are subiecte but onely to God whiche is the head of the lyfe of vs all He calleth the kyngdom of God not only the lyfe that is after this but the holy churche in this lyfe wher as God by hys word and by his holy spirite hath the gouernance In thys churche thou must obserue this trade if it be not thy peculiar office to reuenge synne that there may alway be pardonyng one an other and no reuengynge that al things may be done toward thy neighbor with mercy gentlenes whersoeuer he hath nede althoughe by reason we might seme to haue a iust cause to do the cōtrarie Why Christ requireth this he sheweth sure causes in the parable of the two seruants and of the king The first is that Christ requireth that the christians should thynk with themselues howe great mercie God hathe shewed vnto them which also if he would deale extremely with vs had many and great causes to be reuenged of vs and to vexe vs with moste greuous euyls But seyng that we obteined mercy without our desert we must shew mercy and gentlenes to our neighbor And this must be obserued with great diligence For by this Christ declareth what is the true way to obteyn remission of synne and sheweth vs to our selues
but is only a felow seruant and would require his right rigorously of hym he shall do nothynge els by this meanes then cause that this rigorousnes and cruell bytternes can not longe lye hid Other Christians will take this greuously and will bringe this crueltie of this seruant to the lords eares That is to say that vniust pride and vnmercifulnes will geue and moue the holye spirite in Christians that they in their sorowe wyll make their pitiful complaint vnto the Lord. And let no man thinke that this complaint shall fall voyde For although that god wolde of hym selfe neglecte this wrong yet shoulde he be constrained by Christian mennes prayers not to neglecte it Therfore as the prayers of the righteous are not voide so shal not the common curses of the people and the crying out for reuenginge fall voyd and frustrat And therfore Christ will not haue vs neglecte them but for feare of this perill to shew our selues gentle to our felow seruants Then shalt thou perceaue in dede that there be some that for this thy gentlenes wyll wishe all prosperitie and successe to thee again Wherfore these men can neuer thriue that regarde not the curâ—â—ngs and blessyngs of of the people As it is to see in time of dearth The miserable multitude curseth the couetous â—â—gardes as Salomon sayth in his Prouerbes The people curse hym that hydeth his grayne but blessynge is vpon them that sell. But the vngodly couetous regardeth this not But consider thou whether this curse be not effectuous wheras they with all their goods are compassed about with all troubles and miseries Wherfore this is not to be estemed lightly wheras Christ in this place sheweth howe we should beware that we geue no occasion to make our felow seruantes to complaine vnto the Lorde and shewe what they haue seen in Iudgementes For it is an horrible thing that foloweth The lord saith he called the seruant vnto him And this is the fyfte cause that thou mightest thinke wel vpon this end For if thou wilt shewe no mercie vnto thy felow seruaunt but requirest thy right rigorously thinke not that god wil winke at it lay nothing to thy charge for it But he will declare this his reuenging both at other times specially in the latter IudgemeÌ„t wheÌ„ he shal geue his greuous senteÌ„ce against thee Euen that thou be deliuered to the tormenters vntil thou payst the whole debte What speciall thing shalt thou haue then for thy stubburnes Wheras thou with thy gentlenes mercy to the neyghbour sholdest haue god mercifull vnto thee and shouldest haue escaped scotfree from all thy debtes Nowe shalt thou fele him vnmerciful that he wil pardoÌ„ no part of thy debtes And this is nothing els theÌ„ according to the Prouerbe to take vp the stalke let go the eare wheras thou castest awaie many thousand to winne one halfpeny Although this parable is farre beneth the matter wtout the which a maÌ„ can not obtaine remission of sins but is constrained to sustaine the euerlasting wrath of god Wherfore Christ coÌ„cludeth saith thus shal my heauenly father deale with you also if you forgeue not euery man his brother froÌ„ the bottom of your heart al their offences He sayth that we are brothers therfore there ought to be no enmitie and hatred among vs. Howbeit our infirmitie is so great that we shal neuer liue without offending eche other But what doth god require of vs euen that we shold not liue in hatred and strife but from our heartes forgeue one an other and thynke this he is my brother why shold I be so cruell against him Seing God is so good vnto me and forgeueth me suche a great summe freely for Christes sake what should I estime my selfe so highly and disdaine to forgeue my brother suche triflynge debtes If I maye come to that point that he will forgeue me I will be right glad to suffer my neyghbours debte to be stricken out of my counting booke Yea and will thancke god also for that he of his mercie hath pardoned me wheras he might haue required of me vnnumerable debtes and caste me to be bounde in euerlasting chaynes And this is the doctrine whiche the Lorde Iesus Christe putteth forth to his people this day euen that we should refraine our selues from wrath and reuenging forgeue our neygbour gladlie that so we may be sure that god forgeueth vs. But daylie experience teacheth howe disobedient we are in this behalfe and howe obedient we are in folowing the deuil whansoeuer he moueth vs to wrath to reuenge and to all that he requireth of vs althoughe it be to our greate damaige For Christes saying is true If thou forgeuest thou mayeste be sure god will forgeue thee so that if thou be mercifull thou shalt still obtaine gods mercie If not loke for asuretie that God wil be mercifull vnto thee If thou hast a pleasure to reuenge then muste GOD do likewise vnto thee And yet thou canst reuenge and hurt for a time but gods reuenging and wrath which thou procurest by thy folishe and impotent wrath hath no end And this reuengynge of thine hath no iust cause For all power of reuengyng belongeth to God and not to thee And thou mayst be sure that if thou resigne thy right of reuenginge to god and preuentest him not through thy hastie wrath then he wil reuenge and punishe it muche more greuouslye then thou woldest desire But howe it goeth with them that are so desirous to reuenge may wel be perceaued if men wil coÌ„sider but this how synne is punished by him For they that are geueÌ„ to wrath desire of vengeance are so fare out of Charitie through ire that at last they cease from saying of the Lords prayer For here is the sharpe nayle alwaie in their sore which continually pricketh Then wheras they are coÌ„manded therin to pray vnto god for the forgeuinge of their trespaces as they forgeue other that trespace against them Here they know that if they caÌ„not obtaine forgeuenes of their owne trespaces except they forgeue other that then they shall neuer obtayne it Wherfore lest they shoulde by this meanes geue iudgement to their owne damnatioÌ„ they neuer say that prayer And what thynge maye we thyncke that the deuil can deuise more greuously and cruellye against a man than to brynge hym in suche case by wrath and anger that he dare not pray And what shal a Christian man do if he can not pray If prayer whiche is the onelye refuge of Christen men be taken froÌ„ them than must all go to nought Yea and all suche also beginne to refuse the communion and so therby depriuen themselfes of great confort and solace which they thereat shoulde receaue againste syn and greife of conscience But were it not muche better for them to suffer wrong to lay aside all wrath rise it neuer of so iust a cause then this by their stubburnes to purchase gods
of his subiectes that he leaueth vnto them sufficient wherwith they may defende them selues exercise theyr occupations and norishe bothe themselues and suche as appertayn vnto them When any other great peryll and daunger is at hand there to maynteyn the publike peace and to defende the countrey all thyngs ar to be don of the subiects All that euer they are able to do eyther in body or in goodes they ought to do it at the magistrates commandement But in all other matters the magistrate ought not to forget righteous moderatiō tēperat rule that he oppresse not his subiects with vnrighteous and vnlaufull exactions but be content wyth that whyche is sufficiente and that is all redy appropriated to his office and callyng Otherwyse the Magistrates are vnrighteous and wicked and take away that whiche is not theyr owne and they doo geue GOD a greate cause to bee angrye with theym and surely he wylle reuenge it by one meane or other by seditions conspiracies insurrections inuasions of foreyne ennemies or by some other waye as he saythe by the Psalmographe For the oppression of the poore and for the pitifull complaynte of the nedye I wyll nowe ryse vppe saieth the Lorde Thus muche haue we spoken of this Gospelle GOD geue oure magistrates and vs grace that wee together maye geue that vnto God whyche is due vnto hym agayne that we whyche are subiectes maye geue wyllyngely and gladly that to our rulers whyche is dewe vnto theym and that they therwyth may be content So shall we in this world leade an honeste and godly lyfe wyth all peace and tranquillitie and in the worlde to comme thoroughe Faythe in CHRISTE obteyne euerlastynge Saluation Whyce thyng the Lorde our God graunt vs thorough Iesus Christe hys sonne and our alone sauior To whome wyth God the Father and God the holy Ghoste be all honour glory and prayse both now and euer Amen The .xxiiii Sonday after Trinitie Sonday ¶ The Gospell Math. ix WHyle Iesus spake vnto the people he holde there came a certayne ruler and worshippede him saying my daughter is euen nowe diseased but come and laye thy hand vpon her and shee shall lyue And Iesus arose and folowed hym and so dyd his Disciples And behold a woman which was diseased with an issue of bloud twelue yeare came behynde hym and touched the hemme of his vesture For shee said within her selfe If I may touche but euen his vesture onlye I shal be safe But Iesus turned hym aboute and when he sawe her he sayde daughter be of good comforte thy faythe hath made the safe And the woman was made whole euen the same tyme. And when Iesus came into the rulers house and sawe the minstrelles and people makyng a noyse he sayde vnto them Get you hence for the mayde is not dead but slepeth And they laughede hym to scorne But when the people were put forth he went in and toke her by the hand and sayde damosell aryse And the damosell arose And this noyse was a brode in all that lande THE EXPOSITION IN this Gospell are sette foorthe two miracles which ought bothe depelye and diligently to bee consydered and pondred of vs. First of the diseased woman which hadde so stronge faithe in Christ that if she myght but touch his garment only although he knew not of it she doubted not but that she should recouer her healthe The second is of a certain ruler which beleueth also that although his daughter be deade yet that Christ wyll make her alyue agayne And truly Faithe is meruailously sette foorthe in bothe these miracles yea and that for oure sake that we maye know vnderstand of how great vertue myght strength and power the true christen faith is and what excellent and great thinges it worketh agayn that whosoeuer hath thys faith that leadeth vnto Christe he shall neuer lacke healpe and confort at Gods hande but abundantly receaue what soeuer he hath nede of accordyng to this promyse what thynges soeuer ye desyre when ye pray beleue that ye receaue them and ye shall haue them But fyrst of all let vs consyder the exaumple of the woman that was troubled so longe with a greuous and noysom disease Marke the Euangelist saith that she had spent all her substaunce vppon phisitions For she had ben diseased of that sicknes by the space of .xii. yeares and was alwaye worse and worse so that it is meruayle that she continued alyue so long hauyng that disease and yet is she easily restored to her helth doyng nothing els for as much as she had heard that some had recouered theyr healthe onely by touchynge Christes garment but labouryng that she also myght come vnto the touching of his vesture Therefore she enforceth her self asmuch as she can to go throw the gret throng of people vnto Christ. For she is afraid to make intercession vnto Christe for her health so that of very humilitie and lowlines of mynd she cometh behynd as though Christ shold not knowe of it toucheth his garmēt streight wais as she beleued she begā to be better the issue of bloud was staied where as before she had proued all things ye that with great losse of her goodes and yet founde she no ease but dayly worse worse as S. Marke in his Gospell dothe testifie And this also is diligently to be noted that Christe not haue thys miracle of healyng the woman kepte secrete but he demaundeth who touched hym The Apostles also thought that it was a matter almoste worthy to be laughed at that Christ shoulde aske this question who touched hym seyng there was so great a thrōg of people about him on euery side But Christ felt that which they knew not For there was not only the touchyng of handes but also of heart and of a certayn and sure faithe confidence and trust in Christ whiche was the cause that so great power wente out of Christ so that he hym selfe perceyued it And Christ would not haue that touchyng hyd yea and that for our sake By askynge the question who touched him he vrged and as it were enforced the woman to com-foorth and to declare openly al thyngs before so many as were presente what hadde chanced that he myghte haue an occasion to commende thys womans Faith For this is the moste acceptable and hyghest honoure that we can geue vnto Christ euen to beleue in him and to looke for all good thynges at hys hande Therfore he prayseth the womanne and speaketh vnto her moste curteously sayenge Be of good confort daughter Thy Faithe hath made thee whole Go in peace and be whole frome thy disease And here now must the disciples needes confesse that it was not for nothyng that Christ asked who touched hym Agayn that it was no common touchynge but some notable and excellent thynge seynge that Christe so greately cōmendeth the woman calleth her daughter ye also maketh her whole with no small praise of
dissimulation fayned frendshippe contempte of true religion and such other most vile and wicked vices which are practised in this our time that the bellye may not lacke Forasmuch therfore as this belly care prouoketh men vnto all kynde of wickednes and suffreth them not to aspire vnto any point of godlines our Sauiour Christ in this our gospell laboureth to heale this disease and to cure this mischiefe by fedyng a great multitude of people in the wildernes by this meanes declaryng what a fatherly care he hath for all them that seke the kyngdom of God the righteousnes therof and that we therfore ought not to be carefull for corruptible thynges appertainynge vnto this mortall lyfe but rather study to walke worthely and faithfully in our vocation and callinge and as for all other thinges cast our care vpō him Therfore taking an occasion thorowe this miracle we will exhorte all godly men to caste all care for their liuinge vpon Christ which is careful for the faithful as a most kynde and louing father for his children and liberally nourisheth and fedeth them I beseche you therfore geue good eare and harcken well to that whiche shal now be spoken in this behalfe For the often meditation of this miracle shal be a moste present remedy againste the vngodly carefulnes whiche many times disquieteth and vexeth our mindes It shall therfore be your parte diligētly to cōsider this miracle that ye may be the more able to ouercome the tentation of hunger and learne to truste in Christ and to looke for all good things at his hande Christ accordinge to his naturall disposition and singuler bountie was greatly moued with the necessitie of the people and miraculously fedde in the wildernes a mightie great company of people that we mighte haue a moste certein signe and sure argument of his carefulnes for vs and so commit all oure whole life vnto him with all that euer partayneth to the same We ought worthely and not without a cause to cast our care on Christ which can none otherwise do but be careful for the faithfull that put their truste in hym And that hath he here declared by this present miracle For when Christ was accōpanied with great multitudes of people and they had nothinge to eate He was streightwayes moued with their necessitie willingly without any motion of other cōsulted with his disciples concerning meate to be prepared for thē before they should fall into daunger for lacke of sustenaunce Whom woulde not this singuler goodnes of Christ moue to commit him selfe wholy vnto him If this example can do no good nor take any place with vs ▪ then are we no true Christians but falsly and vniustly chalenge vnto vs that name which ought only to be appropriated to the faithfull For he is no Christian that disdaineth to cōmitt the care of his belly to Christ. In cōsideratiō wherof Christ himselfe admonisheth vs of oure dutie sayinge Be not carefull sayinge What shal we eate or what shal we drincke or wherwith shall we be couered Do not the heathen enquire after all these things your heauenlye father knoweth that ye haue nede of all these things Seke ye rather first of all the kingdom of God the righteousnes therof and all these things shall be cast vnto you Christ doth here take away frō vs the care of temporall liuing ▪ attributeth that to the prophane Gentiles which are without faith It is therfore very vnsitting vnwourthy a Christen man after the maner of the heathen to be troubled with belly care whereby also he degenerateth groweth out of kynde is made of a Christiā an Ethnicke an heathen an Infidel Christ requireth this in a godly and faithfull man that he should auoyde the carefulnes of the belly and labour for the kyngdom of God that is to say the gospell wherin he shal finde heauenly treasures as Christ saith in an other place worcke for the meate not for that meate which perisheth but for the meate which abideth vnto euerlasting life We ought not only directly and plainly to caste awaye from vs all belly care but we are commanded of God in his holy worde So to do For what other thing meaneth this commandement Thou shalt haue no strāge gods in my sight but that we shold trust to the goodnes of god alon aske and loke for at his hande all good things both for body soule He that is infected with belly care depēdeth not on god alone neither can he beleue that he shal receaue all good thinges of him yea he putteth all hys hope and confidence in worldly richesse for the prouision of his life This incredulitie and vnfaithfulnes doth merueillously fight with the law of god whosoeuer is infected therwith he worshippeth that foule dombe Idoll Mammon in stead of the most noble God and liuyng Lord which thing Christ himselfe also reproueth saying ye can not serue two maisters eyther he shall hate the one and loue the other or he shal cleaue to the one and neglect the other I meane ye can not serue god and Mammon Here is it euidēt that belly care and the true worshippinge of God can not agree together Therfore that we may not fall awaye from true godlines it is necessarie that we cast awaye that filthie care for the belly Furthermore the holy scriptures with many promises do commend and set forth vnto vs the fatherly goodnes of God For thus saith that Princelike Prophete Dauid in his psalmes They that feare the Lord shall haue no scarsenes They whiche seke the Lorde shall want no good thing Beholde the eyes of the lorde are vpon them that feare hym and vpon them that trust in his mercy that he may deliuer their lyues frō death and nourrishe them in time of honger Laye thy care on the lorde and he shall nourrishe thee All creatures depend vpon thee O Lorde and thou geuest them meate in due time For thou geuing it them they take it and thou opening thy hand they are well satisfied The eyes of all thinges loke vpon thee O Lord and thou geuest them meate in due season Thou openest thy hand and fyllest euery liuing thing with thy blessing The Lord geueth meate to the hongrie Kynge Salomon also Dauids sonne saith The Lorde wyll not let the soule of the righteous suffer honger but he putteth the vngodly frō his desire The blessing of the lord maketh men rich there shall no griefe accōpanie thē Iesus the sonne of Syrach sayth Trust in God and abyde in thy place For it is an easey thinge in the sight of god quickly to enriche a poore man Old Tobias said to his son Feare not my son we lede a poore life Notwithstanding we shal haue plentie of al good thinges if we feare the Lorde departe from syn and do well The blessed Apostle S. Paule saith The lord is at hand Be not carefull for any
Amen An other Sermon on Trinitie Sonday ¶ The Gospell Iohn iii. THere was a man of the Pharyseis named Nicodemus a ruler of the Iewes The same came to Iesus by nyght and sayde vnto hym Rabbi we knowe that thou arte a teacher come from God for no man coulde do suche miracles as thou doest excepte God were with hym Iesus aunswered and sayd vnto hym Ueryly veryly I saye vnto thee except a man be borne from aboue he can not se the kingdome of God Nichodemus sayde vnto hym Howe can a man bee borne when he is olde Canne he enter into his mothers wombe and be borne agayne Iesus aunswered Ueryly veryly I saye vnto thee excepte a man be borne of water and of the spirite he can not enter into the kyngdom of god That which is borne of the fleshe is fleshe and that whiche is borne of the spirite is spirite Marueyle not thou that I sayde to thee ye must be borne from aboue The wynde bloweth where it lusteth and thou hearest the sounde thereof but thou canst not tell whence it commeth nor whyther he goeth So is euery one that is borne of the spirite Nicodemus answered and sayd vnto hym Howe can these thinges be Iesus aunswered and sayd vnto hym Art thou a maister in Israell and knowest not these thynges Ueryly veryly I say vnto thee we speake that we know and testifie that we haue sene and ye receiue not our witnesse If I haue tolde you earthly thinges and ye beleue not howe shall ye beleue yf I tell you of heauenly thynges And no man ascendethe vp to heauen but he that came downe from heauen euen the sonne of man whiche is in heauen And as Moises lyfte vp the serpente in the wyldernes euen so muste the sonne of man be lyfte vp that whosoeuer beleueth in hym peryshe not but haue euerlastyng lyfe An other Sermon on Trinitie Sonday ¶ The Gospell Iohn iii. THis is a speciall good gospell in the which is declared what is the true and only way to euerlasting life It appereth that it was apointed to the feast of the Trinitie because it maketh so plaine a distinction difference betwene the persons in setting forth the high work of God that god worketh amōg vs men whē he iustifieth saueth vs. For it is certainly pronoūced as touching the father that he loued the world gaue vnto it his only begotten sonne These ar two distinct persons the father the son ech of them hath his propre worke The father loueth the worlde and geueth his sonne The sonne is become a gift and as Christe saith here the sonne geueth hymself to be lift vpon the Crosse as the serpent was exalted of Moses in the desert that all that beleue in him should not perishe but haue euerlastynge lyfe And to this worke also commeth the thirde person the holye Ghoste which by the water of baptisme doth enkendle faithe in our heart and so regenerate vs vnto the kyngdome of heauen Which doctrine is full of swete confort ought to fyll vs with a great truste in God when we see that all the thre persons al the godhead tendeth to this end to preserue vs against deathe and the deuill and that Iustice euerlasting lyfe and the kyngedome of God myght be prepared and made redy for vs. What cause shold we haue therfore to feare in the presence of God for our syn How can we doubt of his good will toward vs For if he had ben willyng to condemne vs for our synnes as we always feare the father would neuer haue geuen vs his onely begotten sonne the father the sonne would neuer haue called vs to baptisme the lauer of regeneration vnder the gouernaunce of the holy ghost And this only thinge do I notifie here as concerning the testimonies of the Trinitie For as touching this article and the doctrine that thervnto belongeth we haue spoken in our former sermon more plentuously Now therfore wil we entreae in order of this gospel and all the partes therof Christ entreth into a long disputation with Nicodemus the chiefe of the Phariseis among the Iewes and that of a matter that Nicodemus coulde not vnderstande the doctrine therof because it semed strange vnto him for lacke of custome therto and because he was accustomed to an other kynd of doctrine Nicodemus beyng no euyll man declareth bothe by word and dede how highly he estemeth Christ where as he setteth so much by him whom his own companions hate so extremely and commeth vnto hym albeit by night to testifie this openly before Christ that he acknowledgeth the power of God to be in him and doth not condemne him against his conscience as dyd the other Phariseis and Scribes Neither is it to be counted blame worthy in this man that he doth acknowlege Christ for the man of God and thinketh him worthy to be receiued of all men for that that he is sent from god What is the cause then that Christ doth seme to receaue this man after an vngentyll sort which gaue suche an excellent praise as concernynge Christe Uerilye there was a verye deadly error in this man whiche ought not to be ouer passed of Christ least that he should seme to consent to Nicodeme in such a great matter wherof yet he was most blamelesse For as touching the knowlege of god he shewed himself here to be very perfect and certain in this that he pronounceth that he knoweth that Christ was sent from God to be a teacher in that he toke the miracles which Christ dyd for the very workes of God But Christ doth declare by his answere wherein he reproueth Nicodemus opinion as touchyng the kyngdome of God what this knowledge preuayleth Nicodemus therefore thynketh this that he knoweth what is the kyngdome of God bycause he knowethe God and vnderstandeth how al things are wrought and gouerned by hym It were true that if he knewe GOD well he muste nedes knowe hys kyngdome But bycause the firste is false CHRIST rebuketh him in the laste that is that he knoweth not what is the kyngdom of God as he thynketh that he doth Wherfore all the disputation standeth in this poynte what is the kyngdome of God and who dothe see it and know it Nicodemus neuer had other opinion before this tyme but that the kyngdom of God had his description in the lawe that out of it might be vnderstande the holynes and sanctitie of God the whiche ought to be performed and fulfylled of all mē yf they wold liue with God most holy in his kyngdom He neuer thought how the synne can not be takē away by the lawe and that the lawe should be but a testimony to declare to vs our synne that it myght be a begynning of a hygher knowledge as concernynge God and hys kyngdome in vs. For he that is ignorant of the kyngdome of grace is ignorant bothe of God and also of his kyngdome Wherfore we muste