redy a perfect people for the Lord. That Iohn turned many by the preachyng of Gods word vnto the Lord it is manifest in the EuaÌ„gelical history What great multitudes of people S. Peter as I may speake nothing of the other apostels turned vnto Christ by preaching the word blessed Luke in his Chronicle of the Apostles acts doth partly declare Was not the holle world in a maner turned vnto the faith of Christ thorow the preaching of the word As sainct Paul saith Faith coÌ„meth by hearing and hearing coÌ„meth by the worde of God But I aske Haue they not heard No doubt their sound went oute into all landes and their woordes into the endes of the worlde In matters of controuersie concernyng religion it declareth and sheweth who maintaineth truthe and who approueth falshode It is the true touchestone wherby we easily discerne the true doctrine of Christ froÌ„ the fals corrupte teachyng of Antichrist And therefore it is called of the Psalmograph the faithfull testimonie or wytnes of the Lorde And in all matters of doubt the Prophet exhorteth vs to flee vnto this word of that to learne the certaintie of al matters coÌ„cerning Faith and Doctrine If any man saieth he want lyght lette hym looke vpon the law the testimonie whether they speake not after this meanyng If he doo not this he stumbleth and suffreth hunger And if he suffer hunger he is out of pacience and blasphemeth his king his God So reade we of the noble men of Thessalonica whiche when they herd Paul and Sylas preache that Christ muste nedes suffer and rise agayn frome death for the saluation of the worlde receaued the word wyth all diligence of mynde and yet notwithstandyng searched the scriptures dayly whether those things were euen so as Paul and Sylas preached And therfore S. Paul afterward writing vnto theÌ„ as one greatly alowing this their act saith in his epistle Quench not the spirite despise not prophecyings Examyn al things kepe that which is good And. S. Iohn in his canonicall Epistle saieth Derely beloued beleue not euery spirite but proue the spirites whether they are of God or not c. It geueth wisedom to the simple to the poore in spirit to the huÌ„ble to the meke to the litle ones to the babes This wisdom is the true knowlege of god of his blessed wil. This wisedom caÌ„ we not haue but by the word as God himself saith by the prophet Unto whom shall I haue respect but vnto him that is poore of a lowly troubled spirit and standeth in awe of my wordes The fyne Phariseys the sawcie Saduceis the subtil Scribes the lustye Lawyers the biteâ—hepe Byshoppes the patteryng Priestes as I maye speake nothyng of the eloquente Oratours noble hystoriographers learned Poetes quickewitted Logitians farre syghted Astronomers c. were before the worlde great wyse learned men and yet vnderstode they nothyng of God aryght The symple ideots and vnlearned men had more true knowledge of God then all they as oure sauiour Christ sayd vnto his heauenly Father I thanke thee O Father Lord of heauen and earth because thou hast hid these thynges from the wyse and prudent hast shewed them vnto babes Uerily Father eueÌ„ so was it thy good plesure Likewise sayth S. Paule Not many wise men after the flesh not many myghty not many of highe degree are called But God hathe chosen the foolish thynges of the worlde to confound the wise And God hath chosen the weake thynges of the worlde to confounde thynges whiche are mightie and vile thinges of the world and thynges whiche are despised hath God chosen yea and thinges of no reputation for to bring to naught things of reputation that no flesh should reioyce in his presence S. Iames also saith Hath not God chosen the poore of this worlde suche as are riche in Faith and heyres of the kyngdom which he promised to them that loue hym It reioyceth and maketh the heart mery as the Prophet Ieremie saieth When I had found thy wordes I dyd eate them vp gredily They haue made my heart ioyfull glad For thy name was called vpon me O Lord God of Hostes. The Prophete Ezechiel saith also I dyd eate the boke and it was in my mouth sweter then hony Were not these the woordes of the two disciples that went vnto Emaus after that Christ had interpreted vnto them the scriptures which wer writen of him Did not our heartes say they burne within vs while he talked with vs by the way and opened to vs the scriptures Who is able to expresse what ioy what mirth what solace what confort Adam and Heua receaued after their transgression when they heard out of the mouth of God that the sede of the womaÌ„ should treade downe the serpentes head Who can sufficiently declare how greatly king Dauid being rebuked of the prophet Nathan for his whoredome and manslaughter was conforted and replenished with all true perfect gladnes when he heard out of the prophetes mouthe these most swete and confortable wordes The Lorde hath put away thy synne thou shalte not dye What ioye and confort the synfull woman conceaued in her heart which before was almost swalowed vp of sorowe for her wicked and synfull life past as her teares and outward behauiour do manifestly declare when she hearde these wordes out of the mouthe of Christ Thy synnes are forgeuen thee Go in peace no man is able to expresse The thefe likewise hanging on the crosse and hearyng these wordes spoken vnto him of Christ Uerily verily I say vnto thee This day shalte thou be with me in Paradise conceaued in his heart an vnoutspeakable ioye Many suche examples fynde we in the Scriptures bothe of the olde and newe Testament The worde of God I meane the Gospel of our Lord and Sauior Christ Iesu apprehended and layde hande on with a sure and strong faith bryngeth to the heart and conscience of man peace rest ioy solace confort c. For thys cause it is called the worde of reconciliation or attonement of ioy of peace of confort of helth of spirite of lyfe c. It lyghtneth the eyes It sheweth vnto men the ryght waie howe they ought to walke to please God and to doo those thynges which are acceptable vnto him It deliuereth men from the cloudes of ignorancie and from the darknes of mens traditions and openeth vnto them the glorious God that they may not stumble and walke safely in that way that the Lord hath appointed declinyng neither on the righte hande nor on the left hande as the Psalmographe saieth Thy worde O Lord is a lanterne vnto my fete and a lyghte to my pathewaies For this cause it is termed of the holye writers Light in diuers places of the sacred Bible Our Sauior Christ saieth This is condemnation that the light is come into the world and men haue loued
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
obstinate blindnesse of the worlde We haue songe vnto you and ye wold not daunce and at oure lamentable songes ye wold not lament For neither cā the doctrine of the lawe neither of the gospell further and moue men either to lament either to reioyce that is neither will they suffer theyr sinnes to be rebuked neither geue place to confort against their synnes They will neither be blind nor yet see As the examples of oure aduersaries the Papistes are at hand to proue this And now muste we learne the other thing also out of his gospell that the gospell is suche a doctrine as is so vnkindly and horribly despised in the worlde that all men be offended at it seing kinges Princes Pope Cardinalls Bishops Priests Monkes citizens and rustikes that is all the mighty and excellentest in the worlde do not only not receaue it but also scorne and persecute it Suche was the fortune of Christe for all his miracles For what cause had he els to say Blessed is he that is not offēded with me if it chāced so to thee O Christ wheras thou mightest haue stopped all mens mouthes with diuine miracles we maye wel refrayn from complainyng when we are despised for the Gospels sake and laughed to scorne and persecuted This doctrine of offences is very necessary and specially in this our tyme wherin this offence is most greuous The fyrst doctrine is also necessary For ther in consysteth our saluation and euerlastyng lyfe that we knowe howe Crist is the Kynge of comfort which is gladde to shewe his bounteousnesse towarde oure troubled consciences and to comforte them in synne and healpe vs to euerlastyng lyfe For althoughe that the strayghte kyngedome of the worlde is hys also yet it is not his principall kyngdom seyng it shall not euer endure This is the chief and euerlastyng kyngdome of Christe when we falle acquaynted with hys worde which must be preached to the poore that whā we dye we may say I beleue in Iesus Christ my lord whiche can restore and geue syght to the blynd whole lymmes to the lame clensyng to the leapre to the dōbe the vse of speache to the dead lyfe He wyll be my helper he wyll not see me forsaken at my moste nede For this is the cause that he became man and descended into the earthe vnto me He that beleueth this truely departeth from this myserable lyfe to the celestial and euerlastyng ioys The which thing that it may chance to vs our Lord Iesu Christ myght graunt Amen The fourthe Sonday of Aduent ¶ The Gospell of S. Iohn i. THis is the recorde of Iohn when the Iewes sente priestes and Leuites from Ierusalem to aske hym What arte thou And he confessed and denied not and sayd playnly I am not Christ. And they asked hym what then art thou Helias And he saith I am not Art thou the Prophete And he aunswered No. Then sayde they vnto hym What art thou that we may geue an aunswere vnto them that sent vs What sayest thou of thy self He sayd I am the voyce of a cryer in the wyldernesse make straight the waye of the Lorde as saide the prophete Esaie And they whiche were sent were of the Phariseis and they asked hym and sayd vnto hym Why baptisest thou then if thou be not Christ nor Helias neyther that prophete Iohn answered them saying I baptise with water but there standeth one among you whome ye knowe not he it is whiche though he came after me was before me whose shoe latchet I am not worthye to vnlose These thynges were doone at Bethabara beyonde Iordan where Iohn dyd baptise THE EXPOSITION THIS Gospell also is one of the especiallest gospels that proueth a hygh article of our religion which belongeth not to the tenne commaundementes or workes but to a hygher matter teachynge what is Christe and what he hath done Wherefore it is almost one with the gospell of the laste Sonday and conteyneth the same doctrine excepte that the matter is sette foorthe with other wordes and other persones For the laste Sonday ye heard how all the matter consisteth in this poynte that we haue chiefe respect vnto this person CHRIST that nothing besyde be had in so great estimatiō that all our mynd and thought reste in this man For he that swarueth not from hym fyndeth remission of synnes and deliuerance from deth and hel For so is it wholly decreed with God that in this man all thynges should be He is the way truth and lyfe and by hym onely the patriarkes prophetes and Apostles be saued from the beginning of the worlde This knoweth Iohn and sendeth his disciples for this cause vnto hym that they should not lacke so great a tresure and goodnes This doth God wel perceiue that this is our fault to be desyrous to serche out many ways And one for the loue of monkerie becometh a monk an other fasteth an other slepeth on the ground and so euery man foloweth his owne deuise and goeth forth in his owne ways that may bryng him to heuen Wherfore God talketh with vs by the gospell and protesteth that he alloweth not that as seme good to vs But that he putteth forthe his word to shewe vs the true way that is his sonne Iesus Christe Wherefore he that strayeth from hym shall depart voyde of saluation although he fast pray neuer somuche Contrarywyse he that cleaueth vnto him by faith hath remission of sins and life euerlasting neither can the diuel or synne deceaue him of his trust This way did the Patriarkes and prophets walk obtained saluation through Christ ▪ For if any should be saued by workes and by theyr owne rightuousnes surely they must nedes be the prophets and apostles which out of mesure wrought and suffred many thinges But here they do all dispaire of their owne rightuousnes and toke hold by that sede with a firme faith that shold breake the serpentes head But the Iewes wil not walke in this way they could not beleue that ther was such help in a carpenter thinkyng this with them selues we must so worke by fast almes praier that we may be with God it is a foly to thynke that this craftesman can saue And for this cause God toke this order that Iohn shold come as a trompetter before Christe and this is the meanynge of the trompet that all at the sound therof should haue their eies attent and mark that mā well that cometh after Iohn as the true expectation of Israell Wherfore when the Iewes sende Legates and demaunde whether he be Christ Elias or any Prophete He aunswereth I am not When they are instant sayenge Who arte thou then and what recorde geuest thou of thy selfe He aunswerethe I am the voyce of a cryer in wyldernes make readye the waie for the Lorde That is I am a trompetter before the kyng Wherfore be attente to my worde for he shall come after me incontinently whiche was before me and
thynke verily that we shall neuer bee able to susteyne our selues and our familie And euen thus goeth it with Andrewe also He perceauyng the good wyl of Christ toward the pore people wold gladly that they were relieued therfore telleth Christ what prouision there is how that a boye had fiue barley loues and two fishes But notwithstādyng when he remembred what a great cōpany there was of hungry folke and considred how sclender the prouision was he counted it nothing at all What are these saith he among so many Streight wais considering the nomber he casteth away faith thinketh it not possible that such a multitude can be holpen and relieued with so litle quantitie of bread fishe And this is a cōmune fault among vs al not only when we think of liuing but also in all our other troubles and daungers For we run streight wais for help vnto reson yf reason se no help then out of hand we fall vnto mourning lamenting vtterly despairing of confort But it were much better if we did cast al our care vpon God fall to no reasoning about necessary thinges For by this meanes there shold be but one incōmoditie when any miserie shold chance where as now thorowe our care it is doubled and yet nothynge amended Care maketh no man riche yea it rather bryngeth disease of body disquietnes of mynde two great pestilences to mans lyfe Examples in this behalfe want not Therfore seyng that reason can no otherwise do but bee occupied about those thynges that we haue nede of and shewe her selfe carefull about necessaries as thoughe our whole wealthe depended of her carefulnesse and deuise whiche is directly against faithe The Euangelist wold not let passe this thing vnremembred that by the exāple of the disciples we may learne how leude and wicked such toyes of reason are namely in Christians whiche oughte onely to depend on Christe and his worde After the rule of reason Philippe and Andrewe iudged truely neither is it possible that a man onely ledde with reason can otherwyse thinke or haue any better Iudgement But we Christians may not looke vppon Reason but vppon the woord of God Therfore we ought not so subtilly to reason as constantly stedfastly to beleue where reason faileth there to lean vnto the worde of god faith diligently to cōsider what a noble and faithful steward Christ is to the Christianes We can geue no more then wee haue But Iohn saith here of Christe He gaue of the loaues and fyshes not so muche as was at hand but so muche as he would Neyther is it to be thoughte that he dyd this only but ones and that he from hensforth wyll doo no more so among his For as I sayde before his examples and miracles are publyshed and sette abrode at all tymes not onely concernyng foode when GOD respecteth and healpeth them that are nedye and without comforte but also in all other necessities and miseries For he is almyghtye and hath promysed to vs healpe and defence Therfore all oure power is onely in thys Where reason suffiseth not that we shoulde make the matter vp with faythe and prayer and vndoubtedly beleue that he is also a God vnto vs whiche is not onely able wyth his blessyng to amplifie and encrease that lyttle we haue as he dyd the hony and oyle of the wydowe of Sarepta but also that he is able of nothyng to make all thinges This consolation and confort ought we diligently to consyder and onely as Christ sayth respecte thys that fyrste of all we seeke the kyngdome of God and the rightuousnes therof As for all other thyngs that we haue nede of lette vs cast our care vpon our heauenly Father whyche wyll geue vnto his euen when they slepe as the Psalmograph sayth that is to saye they shall be blessed and prouyded for and yet shal they not vnderstande howe and whence it commeth as as wee maye playnely see in thys myracle For so soone as CHRIST toke the bread into his handes and added therto his blessyng it was streight wayes perceaued how it was multiplied and encreased The fyshes also when Christe distributed theym and commaunded them to be delyuered to the people were encreased meruailous greatly Thus woulde Christ haue vs bothe to perceaue and to beleue that we by this meanes myghte attribute more to the secrete and inuisible richesse of God then to our present reason and store Miserable is the face of this worlde Ennemies are on euery syde of vs. Discord debate and strife encreaseth dayly more and more Our men and our money decay dayly The common wealthe is come vnto lamentable ruine All thynges go to hauocke generally neyther is ther any hope of amendment The pope also is not ydell neither sleapeth he but seketh all meanes possible to disturbe realmes to set Princes together by the eares to bring desolation to all those countreys that resyst his tyrannye caste awaye his intollerable yoke refuse his wicked doctrine despise his diuelyshe decrees ydell inuentions crooked constitutions vnwritten verities c. and embrace beleue and professe the true and liuely Gospell of oure Sauiour Iesus Christ. For the Turk hateth not more the name of Christe than the Pope dothe abhorre the Gospelle that we professe Therefore seketh he all corners and studyeth by all meanes that may bee to take awaye the Gospell from vs and to restore vnto vs the olde abhominations Which thyngs when a Christen man dothe remembre it can no otherwyse then greue him Nowe reason begynneth to compasse with her selfe what is best to be done and what prouysion may bee made to wythstande so great euyls And when reason with all her deuyses and counsayles seeth no way howe to brynge to passe that she hath imagined or els can deuyse no apte counsailes howe eyther to preuent or dyspatche so greate malice and displeasure then falleth she to confusion and at the last vnto desperation Neither can reason frustrate of her purpose be free frō sadnesse and desperation For fleshe and blood can no otherwyse doo thenne her nature requyreth But the Christians are in a farre better case For when reason fayleth they lay hande on the word of God and with stedfast fayth beleue to receaue healpe and conforte at the hand of God accordyng to his promise But what is the commaundement of the word or what is to be beleued in suche an extremitie and difficultie of thynges Uerily euen this that Christ hath ouercome the world and that the gates of hell shall not preuayle agaynst his churche The eyes of the Lorde are vpon the rightuous and his eares attent vnto theyr praiers Who shall hurte you saithe S. Peter if ye followe that is good Not withstandyng if ye suffer for righteousnesse sake blessed are ye The Lorde knowethe howe to delyuer the rightuous out of tentation and to reserue and kepe in store
the wicked and vngodlye against the day of iudgement vnto their condemnation and euerlastyng payne as S. Peter in that place bringeth in Loth and the Sodomites for an example He that on this sort setteth before him the word and promyse of GOD and holdeth theym faste wyth a stronge Faythe hym all the reasons of the worlde though they shoulde fayle can not dismay nor cause hym to despayre For he dothe knowe that the Lorde is aboue them whyche ruleth in the myddes of hys ennemye and therefore is he contented wyth all thynges that he maye gloryfye his name agaynste theym that are aduersaries to his worde vexe the churche of GOD and make neyther ende nor measure against God and hys woorde euen as Pharao and the Egyptians dydde so that through the helpe of the word the Christians thoroughe Faythe haue a mooste certayne and sure hope where reasone seeth no hope at all For reason when it perceauethe no healpe to bee at hande despayreth streyghte wayes But the Lord sheweth trewe healpe yf wee holde it faste and followe godlynesse For he that geuethe hys mynde to wyckednesse and synne and careth not for his conscience thoughe it be neuer so muche defyled and spotted with all abhomination and yet thynketh to enioy the promyse and the comfort therof he is vtterly deceaued and shall brynge nothynge vnto good effecte And thys faulte was in the Disciples Wyth reason they were well instructed but they had no respect vnto the healpe of Fayth neyther dyd they consyder what a Lorde they had of Christe Or elles Phylippe would haue tolde an other tale after this sorte Two hundred penye woorth of breade are not sufficient for so greate a multitude that euery one myght haue a lyttell morsell But we are in case good ynoughe in as muche as thou arte wyth vs whyche art able to fulfyll and to make good what so euer we doo lacke for as muche as wee are in suche place where no prouysyon canne bee made For thou haste that power and knowledge the whyche other haue not Andrewe also wold haue spoken otherwyse as thus There is a boye here that hathe fyue barley loaues and twoo fyshes If I shoulde haue the distribution of theym they woulde scarcely suffise two persones But forasmuch as thou art present put thy helpynge hande vnto it and they shall suffise as manye as are here ynough and inough agayn with a great portion left This would the word and faith haue taught thē But when by the reason of their carefulnes both the word and Faith was vanyshed away it was no meruayl though they could remember no such thing Therfore this rule is to be obserued If thou louest the name of Christ and notwithstanding thou leanest vnto reason and vnto the deuises therof beyng compelled as it were of necessitie yet see that the woorde of GOD beare the chiefe rule and haue the vppermoste place alwaies so that thorowe Faith thou depende wholly vpon God and his promyse Otherwise thy helpe wil be vncertain yea it wyl be nothing For cursed is that man saith the Prophet that putteth his trust in mā and maketh fleshe his strength and suffreth his heart to go from the Lord. After that Christ hathe moste noblye declared hys blessyng among vs we may not forget this commandement that Christ gaue his disciples concernyng the gatheryng vp of suche bread fyshe as remained that nothynge myght be lost For as our reason in tyme of necessitie can do nothing but recken and acompt how to compasse thinges to serue our ned◠and can not away with Faithe nor yet constantly cleaue to the promyse of God so lykewise when the blessyng of God is plentuous the world neither can nor will rightly thankfully vse the same For many do abuse the blessynge of God vnto excesse prodigally and wastfully they spende it about naughte as experience teachethe vs. If there bee a good wyne yeare so that there is plentie of wyne then fall the people to drinkyng gullyng glosyng quaffyng and most vnthankfully abuse that precious and good gyfte of God as though god that yere had sent suche abundance of wyne onely to this ende that the people shoulde drinke dronke The blessing of God they ought to vse not to abuse if we haue more then presēt necessitie requireth it ought diligently to be gathered to gether laide vp in store that it may supply the lacke necessitie that is to come as Ioseph coūcelled Pharao king of Egipte that with the greate plentifull encrease of the seuen former yeres he should prouide for the other seuē dere yeares that shold followe that by this meanes there mighte be store of grayne for all his lande In like maner when god sendeth to artificers men of occupation a good yeare so that their wares be well solde they haue good vtteraunce of such thinges as they occupie they maye not therfore abuse this blessing of God wastefully spēde away their gaynes but they must kepe them in store warely laye thē vp that they in time to come may serue the lacke that is lyke to followe But forasmuch as many do not this but spēd as faste as they get spare nothyng for the necessitie that is to come therfore in time of nede they lacke God withdraweth from thē his blessing It is mete that they whiche abuse the gyftes of God riotously wastfully spend them away should at an other time lacke that by this meanes they maye learne what it is to neglecte not to regarde the blessing of god And as some do to much wastfully consume the good gyftes of god so on the cōtrary part som do abuse thē by hourdyng them vp niggardly kepyng them yea that vnto this ende that when a dearth come they may haue the more gayne thoughe it be vnto the vtter vndoinge of their poore neighbours as we may see in our couetous cormorantelyke cornemongers whiche hourde vp corne in the time of cheape that in the time of dearth they maye sel it the dearer vnto the profit of thē selfes but vnto the disprofit of other so that they bringe not forth the blessyng of God to the comoditie of other as when they ought but only at suche time as maye serue their couetous desires they reape the greater profit Salomon sayth He that hourdeth vp his corne shall be cursed of the people but the blessynge of the Lord shal fall vpō the heades of them that bring it forth sel it for a reasonable price These catarpillers of the comon wealth whiche only seke their owne priuate lucre whether it be in Corne cattel or otherwise are a spitefull kinde of people hated of God and of all godly men For as touching that Christ cōmandeth y◠fragments suche thinges as weare lefte to be gathered vp it was not cōmanded to that end that it shold serue the
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
to be saued as thy shippe is now full of fishe I will finde thee an other Nette for that draught that is the Gospell By this shalt thou take the elect that thei maie bee Baptized beleue and haue euerlastyng life And that not in one place but that in all the worlde thou maiest tourne to the faithe in one place a citie in an other the whole people This is a spirituall comforte whiche GOD putteth forthe to his disciples that he will not onely satisfie their hunger but gouerne their spirituall administration and sende them into all the worlde to Kynges and Princes with the Gospell And although the deuill withstandeth those Fishers with all his might yet the vertue of this Fishyng can not be restrained but that the worde breaketh thorowe and getteth many Christians enuieth the deuill neuer so muche And the Gospell Baptisme and the Lordes Supper are our instrumentes for this matter whereby the waie to euerlastyng life is opened vnto vs. It is a greate thyng that we are appoincted to euerlasting life and a thing hard to be beleued But consider on the contrary part what a great thing it is to burne in hell fire and that we might escape this punishement GOD giueth vnto vs his worde and sacramentes whiche are Nettes prepared for the draught of suche fishe Wherefore Christ comforteth and saieth feare not consider not whether ye hee worthie It is my fathers will that ye should not perishe as your synnes haue deserued Wherfore cleaue to me onely come to Baptisme vse the Lordes supper shewe your selues obedient to my Gospell and there shall be no perill We haue now intreated of these twoo doctrines with the example that Gods woorde might be greatly studied The first is that although there be pouertie and lost labour for a tyme yet that GOD will helpe vs at the length by his blessyng The seconde is that he helpeth vs against sinne that we maie not be damned And for this cause he giueth vs his worde that we maie be certified in our selues to bee the soonnes of GOD. The whiche thyng our heauenly father graunt vs through Iesus Christe his sonne and our Lorde Amen ¶ The .vj. Sondaie after Trinitie Sondaie The Gospell Matth. v. IEsus saied vnto his disciples expcepte your righteousnes exceade the righteousnes of the Scribes and Phariseis ye can not enter into the kyngdome of heauen Ye haue heard that it was saied vnto them of old tyme thou shalte not kill whosoeuer killeth shall bée in daunger of Iudgemente But I saie vnto you that whosoeuer is angrie with his brother vnaduisedly shall bee in daunger of iudgemente And whosoeuer saie vnto his brother Racha shal be in daunger of a counsaile But whosoeuer saieth thou foole shal be in daunger of hell fire Therefore if thou offerest thy gift at the aulter and there remembrest that thy brother hath ought againste thee leaue there thyne offeryng before the aulter and go thy waie first and be reconciled to thy brother and then come and offer thy gifte Agree with thyne aduersarie quickely while thou art in the waie with hym least at any tyme the aduersarie deliuer thee to the Iudge and the Iudge deliuer thee to the minister and then thou be caste into prison Uerely I saie vnto thee thou shalte not come out thence till thou haue paied the vttermoste farthyng THE EXPOSITION IN this Gospell we vnderstande that it is Christes counsaill and purpose here to teache his Christians after thei beleue and are Baptised and hath obtained this glorious name of Christians and besides that diuerse good thynges and spirituall giftes to order their life soberly righteously and Godly whiche procede of a true and not of an hypocriticall trade For neither did he shewe vnto vs any fained grace whiche semeth grace to sight but euen as our synnes were not fained but very deadly and felenous so was not his grace counterfeited nor forged but true and sincere in deede Wherefore must we also endeuour our selues not to doe fained woorkes towarde our neighbours but true and hartie euen as GOD wrought the woorke of our saluation in verie deede And for this cause Christe taketh on hym this Gospell to expounde the first precept and putteth forthe to vs an example to beware saiyng Except your rightuousnesse exceade the rightuousnesse of the Phariseis and Scribes ye can not enter into the kyngdome of heauen The sentence is shorte he must haue more rightuousnesse then the Pharisie that aspireth to the kyngdome of GOD. What is then the rightuousnes of the Phariseis This is not to be blamed that thei liued an honest and sober life refrainyng them selues from sinne c. For GOD requireth that of vs as is his commaundemente Thou shalte not kill Thou shalt not commit adulterie Thou shalte not beare false witnesse And he that obeieth thereto dooeth well But this was to be blamed in the Phariseis that thei thought theim selues rightuous for these woorkes and that thei were fautlesse in all that the Lawe requireth as though thei had whollie accomplished it And least we should haue suche an opinion Christ warneth vs in this place that although we doe the woorkes of the lawe and liue blamelesse in the sight of mē yet that we should not be so arrogant as to thinke ourselues iuste before GOD therefore and in perfecte obedience For as Christ saieth here Although a manne hath not killed with the hande yet maie he be a murtherer and a breaker of the lawe before GOD. The reason is For GOD hath forbidden all anger in the heart euery wrathfull worde and all angrie signes in the face by this commaundement So that the Phariseis rightuousnes signifieth outward rightuousnes as not to kill not to commit adultrie and to thinke that all rightuousnes and holinesse consisteth therein and that the Lawe hath nothyng against vs but that we haue fulfilled it and haue no neede of Gods mercie although the heart inwardly be full of suche sinne and concupiscence For this rightuousnes saith Christ there is no place in heauen but rather in helle For woorkes fulfill not the lawe but an heart is requisite thereto whiche is pure and voide of ire hatered enuie lecherie other concupiscences He that can doe so muche is sure of rightuousnes As long as sinne and concupiscēce are not mortified in slaughter but hath stil their motions although thei procede not to effect and worke yet beware thou think not thy self rightuous or to be in heauen Ye haue neede of more rightuousnes saieth Christe For ye can not enter into the kyngdome of heauen by the rightuousnes of the Phariseis and Scribes What is this greater or more perfecte Iustice Truely this when the woorke and heart are both rightuous and fulfill the woorde of GOD so that not onely the hande doeth not kill but the heart also is without ire and desire of reuengyng and that thou be not onely no adulterer in worke but that thy hearte also be pure
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
The wisedom of this world is foolishnes before God Again The wisdom that descendeth not from aboue is earthy naturall deuillish For this cause the holy apostle termed the great learned wise Gentiles which stode much in their owne conceite thought them selues to knowe all things fooles and vnwise Their foolish heart saith he was blynded in so much that whē they counted themselues wise they became fooles In consideration wherof if was wel said of that great lerned philosopher Socrates which notwithstanding by the oracle of Apollo was iudged of all men the wisest and best lerned This one thing I know saieth he that I knowe nothynge Uerily although a man know all natural morall thynges with the documentes therof and whatsoeuer other doctrine science or knowledge can be reckned vp besides so that in his one brest there is conteined whatsoeuer knowledge hath ben found in the breastes of all naturall men from the beginnynge of the worlde vnto this day or shal be vnto the end of the same yet yf he knowe not Christ he knoweth nothyng Notable is this Distichon and worthy for euer to be remembred Hoc est nescire sine Christo plurima scire Si Christum benescis satis est ▪ si caetera nescis Whiche is thus englished This is doubtlesse to know nothyng at all Without Christ many thyngs to know and see If thou know Christ well as it thee befall Thou nedest no more it is inough for thee But this knowledge of God and of his sonne Christ can we by no meanes obteyn but by the word of God only as our Sauior Christ saith Serche the Scriptures for in them ye think that ye haue eternal life and they ar they which testifie of me And as Abraham sayd to the riche man beyng in the tormentes of hell fyre They haue Moses and the prophets let them hear them Agayn as the Euangelist S. Iohn writeth No mā hath sene God at any tyme. The only begotten sonne whiche is in the bosome of the Father he hath declared hym This word therfore is diligently bothe day and nyght to be read heard considered weighed and pondered Yea our whole delight and pleasure is to be reposed in it that we may truely vnfaynedly and from the very bottome of the heart say with the disciples vnto our Sauior Christ Lord to whom shall we go Thou hast the wordes of euerlastyng lyfe And we beleue are sure that thou art Christ the son of the liuing God And also with the Psalmograph on this maner I haue had O Lorde as great delyght in the waie of thy testimonies as in all maner of rychesse For thy testimonies are my delight and my councellers The lawe of thy mouthe is derer vnto me then thousandes of golde and siluer For I loue thy commandementes aboue gold and precious stone And I am as glad of thy word as one that fyndeth great spoyles O how swete are thy wordes vnto my throte They are sweeter then honye vnto my mouth They are more to be desyred then gold yea then much fyne golde sweter also then the hony combe The woordes of the Lord are pure wordes euen as the syluer whiche frome earth is tried and purifyed seuen tymes in the fyre c. Moreouer thys worde of God is that hydde treasure in the fielde whyche whenne a manne hathe founde euen for verye ioye thereof he goeth and selleth all that he hathe and bieth the field Yea it is that precious pearle whiche when a merchant man by long sekyng hath ones found he selleth all that euer he hath and byeth it It is that swearde for byenge wherof Christe commandeth vs to sell our very cote signifieng hereby that aboue all thynges the worde of God and the knowledge therof is to be gotten as he saith in an other place Seke fyrst of all the kyngdome of God and the ryghteousnes therof And as he sayd to Martha which was busyly occupied about housholde businesses and preparynge for meate for the body her sister Mary sittyng at Christes feete hearynge his worde and doctrine Martha Martha sayd he Thou art carefull and troubled about many thynges Uerily one is nedeful Mary hath chosen the good part whiche shall not be taken away from her It is that meate which perisheth not but abydeth vnto euerlastynge lyfe Yea it is that heauenly Manna whych that princelike Prophete and moste counnyng musitian Dauid the Psalmograph calleth the bread of Angels and the wyse man termeth it not only the foode of Angels but also suche a meate as was very pleasant and of good taste It is that rock and fountayn of liuyng water wherof who soeuer drinketh shall neuer be more a thirst but the water that he shall drinke shal be in hym a well of water springyng vp into euerlastynge life It is that piller of fyre which geueth lighte to them that walke in darknes and syt in the shadow of death to guyde theyr fete into the way of peace as Dauid saithe Thy worde O Lorde is a lanterne to my feete and a lyght to my pathwaies And Salomon saith The commandement is a lanterne and the lawe a light yea it is the waye of life Likewise saith S. Peter We haue a right sure word of prophecie whervnto if ye take heede as vnto a lighte that shyneth in a darke place ye do well ▪ vntill the day dawne and the day starre aryse in your heartes To ende it is the power of God vnto saluation for so many as beleue Furthermore who is able to expresse what a ioyfull iewell precious pearle incomparable ouche and moste noble tresure the worde of God shall be founde if we in fewe wordes consider the commodities fruictes and profites that come thereof It turneth soules saieth Dauid It maketh of an vnfaithfull man a faithfull beleuer as the Apostle saieth Faith cōmeth by hearyng and hearing commeth by the word of God It maketh of an Idolater a true worshipper of God as the Psalmograph saieth The people whome I knewe not hathe serued me in the hering of the eare they haue ben obedient vnto me It maketh of a sinner a righteous person as we reade of Noha Loth Moyses Dauid Manasses Zachee Peter the thiefe Mary Magdalene c. It conuerteth synners and maketh them to be sory for theyr former wycked lyfe and to become newe creatures as God saieth by the Prophete Ieremie Loke that thou kepe not the worde backe if peraduenture they will herken and turne euery man from his wicked way Likewise said the Angell of Iohn Baptist to his father Zacharie the priest concernyng his preachyng He shall turne many of the sonnes of Israell vnto the Lorde their God And he shall go before him in the spirit and power of Helias to turne the herts of the fathers to the children the vnbeleuers to the wisdome of the iust mē to make
darknes more then the lyght It is a myghty shielde and stronge defence agaynst Satan and all his infernall army as Salomon sayth The worde of God is a bucklar to such as beleue it Therfore S. Paule in a certaine Epistle where he appointeth what armour we shold put on that we may be able to stand against the assaults of the deuill and to resist the gouernours of darknes in the euyl day and to stande perfect in all thynges exhorteth vs among other weapons to put on the sworde of the spirite which saieth he is the worde of God With this spirituall sword dyd our sauiour Christ in the wyldernes fight against Sathan and mightily ouercame him by this his conflict declaring vnto vs what a noble weapon the word of God is to vanquishe and to ouercome Satan so that who soeuer putteth on this swearde and with a myghty faith falleth in hand with this olde cankred ennemy of mankind he may be sure to haue the victory For this word is that percyng stone wherewith Dauid ouerthrue and kylled that mighty great gyant Goliath that prowd Philstine and blasphemous rayler vpon God and his hoste It ouercommeth and subdueth Antichrist and all the aduersaries of Gods pure and true doctrine as S. Paul witnesseth saying That wycked that synfull man that sonne of perdition whiche is an aduersarie to Gods trueth and is exalted aboue all that is called GOD or that is worshipped so that he dothe sitte in the Temple of God bostyng himself to be God shall be disclosed vttered and broughte to lyghte whome the Lorde shall consume with the spirite of his mouth c. Agayn As Iames and Iambres withstode Moses euen so do these also resyst the truth men they are of corrupt myndes and leude as concernyng the Faith but they shall preuayle no longer For their madnes shal be vttered vnto all men euen as theirs was Of this thing God be thanked wee haue experience at this daye wherein Antichrist is reueled and all his wycked doctrine disclosed so that the very blynde begynne to see hys iugglyng And though there be whyche after the manner of Atlas susteyn vnderprop and hold vp wyth their shoulders that is to say with their writynges and preachings the kyngdom of Antichrist so much as they can with his Antichristian actes deuillish decrees croked cōstitutions trifling traditions drousie dreames idle inuentions vnwritten verities c. yet is the tyme of the iudgement of that great whore of Babylon at hande wherin she with her marked merchauntes wyth that blasphemous beast and false prophete shall bee caste into that lake that burneth with fyre and brymstone He whome Iohn sawe syttyng vpon a white horse clothed with a vesture dipte in bloode whose eies were as a flame of fyre and whose name is the worde of God and out of whose mouthe went a sharpe two edged sworde shall smyte kyll and destroy them Euery plant saieth Christ that my heauenly Father hath not planted shal be pluckt vp by the rootes Agayn The Gospell of the kyngdome shall be preached in all the world for a wytnesse vnto all nations and then shall the ende come It defendeth the louer and embracer therof frome all synne wyckednesse and lewde behauiour as the Psalmograph saith Thy wordes haue I hydde within my heart that I should not synne agaynst thee Agayne wherwithall shall a yonge man clense hys waye euen by rulyng hymselfe by thy word Ones agayne Order my steppes in thy worde and so shall no wickednes haue dominion ouer me It comforteth the troubled in his tribulation so that it suffereth not hym to faynt or to be of a desperate mynde as Dauid saythe If my delight had not bene in thy lawe I should haue perished in my trouble Agayne O thinke vpon thy seruant as concernynge the woorde wherein thou haste caused me to put my trust The same is my conforte in my trouble For thy woorde hath quickened me In an other place he also sayeth Though I walke through the valley of the shadowe of deathe I will feare no euyll for thou art with me Thy rod and thy staffe confort me It cureth and healeth all spiritual sicknesses and diseases as the wyse man sayth It is neyther herbe nor emplasture that restored them to health but thy woorde O Lorde which healeth al things Likewise saieth the Psalmograph He sent hys word and healed them they were saued frō their destruction It purifieth and clenseth the hearte of man yea the whole man as our Sauiour Christ saieth Nowe are ye cleane thorowe the worde that I haue spoken vnto you Hereto pertaineth the saying of thapostle Christe loued the congregation and gaue hymselfe for it to sanctifie it clensed it in the fountayne of water thorough the worde S. Peter also saith Ye are borne a newe not of mortall seede but of immortall by the worde of God whiche lyueth and abideth for euer It bringeth peace rest quietnes ioye and conforte to mens consciēces as the Psalmograph saith Great is the peace that they haue which loue thy law and they are not offended at it Peace peace vnto thē that are farre of to them that are nye saith the Lord and I make him whole But the wicked are lyke the ragyng sea that can not rest whose water fometh with the myre and grauell Euen so the wicked haue no peace saieth God It bringeth the holy Ghost to them y◠beleue as we rede in the chronicle of the apostles acts while Peter yet spake these wordes saith the blessed historiograph S. Luke the holy gost fell on al them which heard the preaching Likewise saeith S. Paule In Christ also we beleue forasmuch as we haue herd the word of trueth euen the Gospel of your saluation wherin when ye had beleued ye were sealed with the holye Spirite c. And in his Epistle to the Galathians he saieth that they receyued the spirite by the preachyng of the Faithe It is able to make a man learned vnto saluation thorow the Faith whiche is in Christ Iesu. It teacheth al degrees how they ought to behaue thē selues euery one in theyr vocation and callyng that they may please God and woorke that whiche is acceptable before the eyes of hys diuine Maiestie It bryngeth health lyfe saluation glorification to so many as beleue accordyng to this testimonie of S. Paule I am not ashamed of the Gospel of Christ because it is the power of God vnto saluation to euery one the beleueth Likewise saith sainct Iames in his Epistle Lay apart all filthynes and superfluitie of maliciousnes and receaue with mekenes the worde that is graffed in you which is able to saue your soules As I may ones make an ende if an ende may be founde in an endlesse matter All scripture geuen by inspiration of god is profitable as the Apostle saieth to teache to improue to amend
and to instructe in righteousnes that the man of God may be perfect and prepared vnto all good workes Thus haue we heard most dere brethren both what a precious pearle ioyfull iewell and noble treasure the woorde of God is and also what inestimable fruictes incomparable commodities and vnoutspeakable profites it bryngeth vnto vs. Uerily it is more woorthe then precious stones and all the thynges as Salomon saieth that thou canst desyre are not to be compared vnto it For the gettyng of it is better then any marchandise of syluer and the profite of it is better then gold Upon her ryght hand is long lyfe and vpon her left hande is richesse and honour Her waies are pleasant wayes and all her pathes are peaceable She is a tree of lyfe to them that lay holde vpon her and blessed is he that kepeth her faste For her doctrine is better then syluer and the knowledge thereof is more worthe then fyne gold and precious stones O blessed is the man that heareth the word of God watching dayly at her gates and geuyng attendance at the postes of her doores For who so fyndeth her fyndeth lyfe and shall obteyne fauoure of the LORDE But who so offendeth agaynste her hurteth his owne soule But all they that hate her are the louers of deathe Now what fruictes cōmodities and profites we receyue by the word of God we haue tofore partly heard Salomon addeth and saith That the worde of God geueth long life maketh mē to walke safely to slepe swetely deliuereth from sodain feare preserueth such as embrace her promoteth them bringeth thē vnto honor is lyfe vnto them and health vnto al their bodies deliuereth from the straunge woman and from the harlote which geueth swete woordes enricheth her louers with wisedome knowledge vnderstanding doctrine learning councell magnanimitie strength righteousnes iudgement richesse wealth prosperitie honour renoume glorie c. This incomparable treasure I meane the woorde of God with the fruites therof hath God of his great mercy committed vnto you by callyng you vnto the ministerie of his moste glorious Gospell and vnto the dispensation of his diuine misteries not that ye should become dumbe dogges not able to barke not that ye should conceale hyde and kepe secrete these ioyfull iewels and precious pearles but that ye should publish sette foorth declare and make them to be knowen to other as our Sauiour Christe saieth A citie that is sette on an hyll can not be hyd neither doo men lyght a candel and put it vnder a bushell but on a candell sticke and it geueth lyght vnto all that are in the house Agayn What I tell you in darknes that speake ye in lyghte And what ye heare in the eare that preache ye on the house tops God wyll haue his mysteries his lawes his decrees his statutes his testimonies blased abrode and made knowen to all creatures and not be kept in houcker moucker as thynges not able to abyde the lyght that all men may glorify prayse his holy blessed name by hauyng knowledge of them And that it may so come to passe accordynge to his godly wyll he hath called you to an office not to say masse not to mumble a great number of prayers in a strange tonge not to exorcise or coniure water salt bread candles fyre palmes ashes c. not to offer sacrifices for the quicke and the dead not to hear auricular confession not to absolue men from their synnes with a fewe latin wordes c. but to preache the gospell to declare the lawe of the Lorde to the people to publyshe his holy testament to reproue synne to declare to the world their vices synnes and wickednes to exhort al men to repentance fayth hope loue pacience long suffryng mercy gentlenes and such other fruictes of the spirite and to leade a lyfe agreable to theyr profession in all godlynesse and honestie As my Father hath sent me saieth Christ so send I you Now who knoweth not that Christ was sent to preache as he hymselfe saieth by the Prophete He hath sent me to preach the Gospell to the poore And in the Euangelicall hystorie he saieth Let vs go into the next townes that I may preache there also For therfore am I come And he preached sayeth the Euangelist in theyr synagoges and in all Galilee Again he sayth I must preache also to other cities the Gospell of the kyngdome of God for to that ende was I sent If ye therfore be sent of Christ and called vnto the ministerie and haue not rather thruste in your selues for hope of worldly gayne and bodyly ease euen to the entent that ye maye lyue wealthylye and ydelly of the labour of other mennes handes and of the sweate of other mennes browes as it is to bee feared that a greate number doo at this present daye rather seekyng their owne then the profyte of the flocke so are ye sent to preache not mennes traditions but the Gospell of the kyngdome of God And this was the commission that Christe gaue to his Apostles and to all theyr successours Goe sayeth he thoroughe out the worlde and preache the Gospell to euerye creature If ye therefore bee the successours of Christes Apostles so haue ye receaued an Iniunction frome the hyghe shepehearde and euerlastynge Byshoppe Iesus Christe to preache the Gospelle Neyther canne ye bee his Disciples excepte ye earnestly studye to obeye and fulfyll his Iniunction Christe woulde haue the loue of hys Apostles towarde hym none otherwyse knowen but by feedynge his lambes and shepe If thou louest me sayeth he feede my lambes feede my shepe fede my shepe If ye therefore wyll shewe your selues to loue Christe so muste ye feede the flocke of Christ as Sainct Peter saieth The Elders whiche are among you I exhorte whyche am also an elder and a wytnesse of the afflictions of Christe and also a partaker of the glorye that shall bee opened Feede ye Christes flocke as muche as lieth in you takyng the ouersyght of theym not as compelled thereto but wyllynglye not for the desyre of fylthy lucre but of a good mynde not as thoughe ye were lordes ouer the paryshes but that ye be an ensample to the flocke And whenne the chiefe shephearde shall appeare ye shall receaue an incorruptible crowne of glorie Now yf ye feede not the flocke of Christe but rather your selues if ye eate vp the fatte if ye clothe your selues wyth the wolle if ye deuoure the mylke and yet laboure not aboute the safe kepyng of the flocke but rather churlyshly and cruelly reigne and rule ouer them catchyng and snatchynge frome theym what ye can gette so that they are scattered here and there as shepe without a shephearde and are deuoured of all the beastes of the fielde howe can ye iustly saye that ye loue Christ If thou louest me saith he fede my lambes and fede my shepe Agayne Ye are my
frendes if ye doo those thynges that I commaunde you Christe hathe commaunded you to feede his flocke and to preache the Gospell If ye doo this so are ye Christes frendes and louers yf ye doo it not so are ye his foes and ennemies Christe saieth A good shepheard geueth his lyfe for hys shepe signifyinge hereby that he whiche is a faithfull feder and trewe pastor of the Lordes flocke doth not only faithfully and truely feede the shepe but he also yf nede require is redy to bestow his lyfe and al that euer he hath for the safegarde of the flocke If these thynges be found in you so are ye good shepheardes But if ye doo not teache but rather reache after as muche as ye can get bearyng no good affection towarde the flocke concernyng theyr saluation seking not the cōmoditie of the shepe but your own priuat lucre gain so are ye no shepheardes but hyrelynges no pastors but wolues no heardmen and teachers but theues and robbers no kepers but murtherers A theefe commeth not saieth oure Sauioure Christe but for to steale to kylle and to destroye Agayn An hirelyng seeth the wolfe commynge and leaueth the shepe and fleeth and the wolfe catcheth and scattereth the shepe Christe requireth that suche as bee in the ministerye should be faithfull and wise seruants euen such as in due time wil geue meate to the Lordes houshold And Christ calleth that seruant blessed whom his Lord when he commeth shal fynd so doyng He addeth more ouer and saith that the Lord wil make hym ruler ouer al his goodes Here heare you that it is required of you if ye be true seruautes fyrst that ye bee faithfull as S. Paule sayth It is required of the ministers of Christ and stewards of the secretes of God that a man be found faith full Ye shall shew your selues faithfull if ye truely faithfully purely syncerely and diligently behaue your selues accordyng to your commission in executyng youre lordes and maisters commaundement You may not display and sette abrode your owne will fancie nor yet the decrees and traditions of other but ye must publish set forth the good wyl and plesure of your Lord with al sinceritie purenes without all corruption or cōmixtion of mans doctrine yea that after such sort as is conteyned in your commission alwais remembring that ye are the Legates and Embassadours of the moste myghtye kyng yea that ye are the mouthe of the moste hygh God He that heareth you heareth me saieth Christ. Agayne It is not ye that speake but the spirite of your father whiche speaketh in you For as he is a faythefull and true ambassadour that symply and playnly without addition or diminution expresseth his Lordes mynd wyll and pleasure to suche as he is sent vnto euen so shall ye shewe your selues faithfull seruantes if ye vtter vnto the people those thynges onely which are conteyned in your commission that is to say in the sacred Bible as our Sauiour Christ saieth teachynge them to obserue all thynges what soeuer I haue commaunded you Notable are these wordes of that most noble and eloquent Doctor S. Iohn Chrysostom Nothing ought to be put vnto the words of god nor to be pluckt away from them For the very proper and peculiar worke and office of an Embassadour is onely to carye those thynges that are committed vnto hym Therefore the priest is called an Embassadour because he declareth not hys owne matters but the matters of hym that sent hym Again he sayeth The Apostles were sent vnto this ende that they should vtter declare and sette foorth those thynges that they had receaued and not that they shoulde put any thyng thervnto of theyr owne Secondly it is required of you that ye be not onely faithfull but also wyse and prudent seruantes wherby is signified that ye ought to haue not onely a zeale to doo good as many vnlearned ministers pretende nowe a dayes but also a wysedome a knowledge an vnderstandyng how to do good howe to doo your duetie howe to accomplishe that which is enioyned you in your commission lest it be sayd of you as it is written of the Iewes They haue a feruent zeale and good mynde to Godwarde but not accordyng to knowlege The ministers and seruantes of the Lord may not be lyke horses and moyles that haue no vnderstandyng but suche must be theyr knowledge that they may be able as thapostle saieth to exhort by wholsome learnyng and to improue them that speke against it In the priests lips saieth the prophet should be sure knowledge that men may seke the law at his mouth for he is a messenger of the Lord of hostes The blessed Apostle S. Paule in the description of a bishoppe or spirituall ouerseer requireth that such one shold be chosen to be a pastor or feder of the Lords flocke as is apte and able to teache to distribute the worde of truthe iustly to informe them that resist the truthe to doo the worke throughly of an Euangelist to fulfyl the office of a spirituall minister vnto the vttermost to preache the word to be feruent in season out of season to improue to rebuke to exhort with al long suffring doctrine to watche in all thinges to suffer afflictions to rebuke sharply them that ar enemies to the truth that they may be found in the faith to speake those things which becom holsome doctrine c. Christ the Apostles and the Fathers of the primatiue churche committed the ministerie of the worde not to dumbe dogges that were not able to barke not to horses and moyles that had no vnderstandyng not to Mammonistes and Epicures whyche onely seke gayn and pleasure lucre and ease but to suche as were myghtye in worde and doctrine full of power and of the holy Ghoste and throughly furnyshed with wysdome knowledge and vnderstandyng of the holy scriptures ready at all tymes to geue euen their very lyues if nede so require for the glory of God for the confirmation of theyr doctrine and for the healthe of the flock which Christ purchased with his most precious blood as the Apostle saith The holy ghost witnesseth in euery citie sayeng that bandes and trouble abyde me But none of these thynges moue me neyther is my lyfe deare vnto me so that I may fulfyll my course with ioy and the ministration of the word which I haue receued of the Lord Iesu to testify the gospel of the grace of God Agayn I am redy not only to be bound but also to dy for the name of the Lorde Iesu. Ignorancy is discommendable in common persones but in them that ought to be teachers of other it is not onely discommendable but also intollerable yea and abhominable For as Christe sayth If the blynde leade the blynde bothe falle into the dyche Agayn The lyght of the body is the eye
Wherfore if the eie be single all the body shal be full of lyght But and if thyne eye be wicked all thy body shal be full of darknes Wherfore if the lyght that is in thee be darknes how great is that darknesse It becommeth not them that professe them selues to be guides of the blynde lyghtes of them which are in darknesse informers of them whiche lacke discretion teachers of the vnlearned c. to be ignorant and vnlearned voyde of the knowledge of Gods mysteries and vtterly estraunged frome the true and perfect vnderstanding of the holy Scriptures All suche the worde of God calleth blynde guydes dumbe dogges not able to barke horses and moyles that haue no vnderstandynge euyll woorkemenne whyte daubed walles greuous and rauenynge wolues hyrelynges theues robbers murtherers foolyshe shepeheardes Idolls c. Sainct Hierome saieth It is the office of Priestes whenne they be demanded of the lawe to answere If he be a priest let hym knowe the lawe of the Lorde If he know not the lawe of the Lorde he declareth euidently that he is no priest For it pertaineth vnto the Lordes priest to know the lawe and when he is asked to make answere of the lawe Agayne he saythe If after the mynde of the Apostle Paule Christ be the power of God and the wysedome of God it foloweth well that he that knoweth not the Scriptures knoweth not the power of God and the wysedom of hym For the ignorance of the Scriptures is the ignorance of Christe Leo the byshoppe saythe If ignorance seemeth intollerable euen in laye men howe muche more is it worthye neyther of excuse nor of forgeuenes in them that beare rule In Concilio Toletano wee reade on this manner Ignoraunce the mother of all errours is moste of all to be eschewed in the Priestes of GOD whyche haue taken vppon theym the office of teachyng amonge the people of god Priestes are warned to reade the holye Scriptures as Paule the Apostle sayeth vnto Timothe Geue attendance vnto redynge and exhortation and to learnynge and continue alwayes in these Lette priestes therfore knowe the holy scriptures and Canons and lette all theyr worke busynesse and trauayle consyste in preachyng and doctrine And let theym edifye all men so well with the knowledge of Faith as with the good information of workes Thus see you dere brethren that it is required of you not onely that ye shold be faithfull but also wyse seruantes which wysedome ye can by no meanes obtayne excepte ye gett vnto you the knowledge of the holy Scriptures which alone make the man of God wyse as the Psalmograph saith The vndefiled lawe of the Lord turneth soules the faithfull wytnes of the Lorde geueth wysedom vnto Babes Litle can fidelitie profite where this wysedome wanteth Thyrdly it is required of you that ye geue meate to the Lordes household in due tyme or in season Thys houshold of the Lord is the congregation of God whom the Lord Christe hathe purchased and reedemed by his precious bloudde Thys householde thys Congregation thys fellowshyppe thys companye of the Lordes seruauntes muste ye feede To them muste ye geue meate This meate is the woorde of God that is to say the lawe and the Gospell With this â—ode is the Christen mans soule fedde as Christ saieth Man shall not liue with breade alone but with euery woorde that commeth out of the mouthe of God This meate is ministred vnto them by preachynge the lawe and the Gospell the lawe to this ende that they may learne to know them selues and the heauy wrathe of God agaynste synne the Gospell that they maye by the preachyng thereof receaue consolation and confort ioye and peace agaynst the accusation curse and condemnation of the lawe against the terroures of Gods iudgement agaynst the assaultes of Sathan c. and so through faith in Christ be at peace with God And this is it that the Lorde Christe speaketh in the Gospel Euery Scribe which is taught vnto the kyngdome of heauen is lyke vnto a man that is an housholder whiche bryngeth foorth out of his treasure thynges newe and olde After his resurrection he also sayde to hys disciples Thus is it written and thus it behoued Christe to suffer and to ryse agayne from death the thyrde day and that repentance and remission of synnes should be preached in his name amonge all nations And this trade of teachynge vsed CHRIST and his Apostles and all other godly preachers as wee maye euidently see bothe in the diuine and ecclesiasticall wryters and so frome tyme to tyme they fedde the Lordes householde not wyth the leauen of the Pharyseys but with the sweete breade of purenesse and truthe And here see ye that ye are appoynted offycers in the Lordes house vnto thys ende not that ye shoulde be loyterynge lubbers marchantlyke Mammonistes gredye gathergoodes Ethnyke Epicures voluptuous worldlynges dumbe dogges vnpreachyng prelates ydell Idols c. but that ye should geue them meate in due tyme that is preache the lawe and the Gospell and so fede them not with the fleshe pottes of Egypte but wyth Manna that celestiall foode that came downe frome heauen The office of preachyng therfore is committed vnto you Looke well vnto it and take heede that ye defraude not the Lordes familie of theyr foode and sustenance euer settynge before your eyes this saying of the wyse man when the word of God is not preached the people peryshe It is not the quarter sermon preachyng that ought to suffise the Lordes householde The worde of God oughte continually to be ministred and sette before the Lordes familie as God hym selfe saieth by the Prophet Cry cease not lyft vp thy voyce as a trompe and shew vnto the people their wickednesses and to the house of Iacob theyr synnes Agayn I haue sette watchemen vppon thy walles O Hierusalem whyche shall neyther ceasse daye nor nyght to preache The godly inspired Apostle sainct Paule saithe wrytyng vnto Byshop Timothe Preach thou the worde be feruent in season and out of season Improue rebuke exhort with all long sufferyng and doctrine For the tyme wyl come when they shall not suffer wholsome doctrine but after their owne lustes shall they whose eares itche gette them an heape of teachers and shall withdrawe theyr eares from the trueth and shall be turned vnto fables But watche thou in all thynges suffer afflictions do the worke throughly of an Euangeliste fulfyll thyne office to the vttermoste Blessed Luke in his Chronicle of the Apostles actes wytnesseth that Sainct Paule sendyng for the Elders of Gods congregation at Ephesus to come to Mileton vnto hym among other spake these woordes vnto them I take you to recorde this daye that I am pure from the bloode of all menne For I haue spared no labour but haue shewed you all the counsayle of God Take hede therefore vnto your selues and
to all the flocke amonge whom the holy Ghost hath made you Ouerseers to rule the congregation of God whiche he hath purchased with hys bloode For I am sure of this that after my departyng shall greuous wolues enter in among you not sparyng the flocke Moreouer of your owne selues shall men aryse speakynge peruerse thynges to drawe disciples after them Therfore awake and remember that by the space of three yeares I ceased not to warne euery one of you night and daye wyth teares S. Peter speakyng of hym selfe writeth on this maner I wyll not bee negligente to put you alwayes in remembrance of suche thynges though ye knowe them your selues and be stablyshed in the present truthe Not withstandyng I thynke it mete as longe as I am in this tabernacle to stere you vp by puttyng you in remembrance c. Thus ye see what diligence is required of you in feedynge the Lordes housholde wyth the holy worde of God This office aboue all other maye by no means be neglected For herein as I maye so speake consisteth either the saluation or damnation bothe of you and of the Lordes householde as God saythe by the Prophete O thou sonne of man I haue made thee a watcheman vnto the house of Israell that where as thou hearest any thyng out of my mouth thou mayst warn them on my behalfe If I saye vnto the wycked Thou wicked thou shalt surely dye and thou geuest hym not warning that he may beware of his vngodly way the wicked shal die in his owne sinne but his blood I will require of thy hande Neuertheles if thou warne the wicked of his way to turn frō it where as he yet will not be turned from it then shal he die because of his sinne but thou hast deliuered thy soule But if the wicked turne frō his sinnes do the thing that is laufull right then shall he surely liue not dye Yea the sinnes that he hath done shall neuer be thought vpon For in somuche as he doth now the thyng that is laufull and ryght he shall lyue If ye be tongue tyed or playe Placebo ▪ so that ye reproue not the wycked by the worde of God of theyr wickednes but suffer them to go forthe in theyr wickednes as though they were good righteous and fautlesse so bryng ye damnation bothe vpon your selues and vpon them But yf ye sharpely rebuke the wicked of theyr wyckednesse so that by this meanes they turne from theyr lewdnes and woorke that whyche is good and pleasant before the eyes of Gods maiestie so do ye that which shall bring saluation to you bothe as the Apostle sayth Take hede to thy selfe and vnto learnyng and continue therin For yf thou shalt so do thou shalt saue thy self them that heare thee Hereto agreeth the saying of S. Iames Brethren yf any of you doo erre from the truth an other conuert hym let the same know that he whiche conuerteth the synner from goyng astray out of his way shall saue a soule from deathe and shall hyde the multitude of synnes As the Lord hath committed to you the meate wherwith his housholde shoulde be fedde so is it your duetie not to withdrawe it from them but liberally to geue it vnto them as good faithfull and wyse seruantes and stewardes The distribution of the heauenly sede sayeth a certayne man is enioyned vs. Wo therfore be vnto vs if we doo not sprinkle it abrode Wo be vnto vs yf wee holde oure peace as the Apostle sayeth Wo is vnto me yf I preache not the Gospelle The verye titles and names whiche are appropriated vnto you by the holy Ghost in the sacred scriptures ought to moue you to doo youre duetie in this behalfe and by no meanes to be negligent herein Ye are called priestes elders shepheardes feders ouerseers apostles prophetes salt lyght workmen preachers labourers seruantes byshops planters waterers fathers angelles embassadours Gods labourers buylders ministers of Christ stewardes of the secretes of God schoolemasters sowers of spirituall thynges Gospell preachers ministers of the newe testament seruantes of the faithfull preachers of the attonement Christes messangers Christes seruantes Catechistes doctors or teachers Euangelistes Christes witnesses souldiours of Iesus Christ husbandmen laboures distributers of the worde of truth informers of them that resyst the truthe watchers for the health of mens soules c. If your trauayles doyngs lyfe and conuersation agree with these titles and names so are ye faithfull and wise seruantes and great is your reward in heauen But contrarywyse if ye vainly and withoute cause vsurpe these names so that ye are not the same in dede that ye are called in name and worde what other thing are ye then painted sepulchres white daubed walles whose portion is in that lake that burneth with fyre and brymstone Moreouer the salarie stipende and wages that ye receaue of your parishoners appointed for the true pastors of the Lordes flock and for the faithful ministers of Gods word ought to bee no dulle spurre vnto you to pricke you forwarde to feede the Lordes housholde The lyuynges whiche many of you enioye are neyther small nor slender but ryche and wealthy great and many They are not geuen you vnto thys ende that ye shoulde lyue of them lyke voluptuous Epicures and ydell bellygods but for thys purpose that ye beynge voyde of worldly care hauyng al necessary thynges prouided for you should the more frankely and freely geue your myndes to the study of the holy Scriptures and to the preachyng of the same to the ministration of the sacramentes to prayer to thankes geuyng and to suche other spirituall exercyses Our sauiour Christ sayeth The workeman is woorthy of his meate Hee saieth not The loyteryng lurden is worthye of his meate If any man be in the mynisterie and will liue of that he muste labour fyrst and afterwarde eate If he labour not so ought he not to eate accordyng to this rule of S. Paule He that laboureth not ought not to eate And his laboure is not to hunte and hauke to kepe great horses to fede many dogges and a sorte of ydell lasye lubbers to lye lurkyng in the court in Byshoppes and noble mens houses in the vniuersities c. but as I sayd to geue meate to the Lordes housholde to preache the Gospell to mynister the sacramentes to pray vnto God for the people to thank God for his benefites to watch day and nyght aboute the health of the Lordes flocke c. The Apostle sayeth that hee whyche soweth spirituall thynges ought to reape temporall thynges If ye therfore wyll reape temporall thynges ye muste fyrst of all sowe spirituall thynges If ye doo not sow so oughte ye not to mowe If ye doo mowe where ye dyd not sowe so are ye not pastors but raptors no shepheardes but hyrelynges noo flockelouers but flockelubbers yea very playne theues as CHRIST saieth A thefe commeth not but
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
Moon and in the Starres in the earth the people shal be at their wittes ende through despaire The sea and the water shall roare and mens heartes shal fayle them for feare and for lokyng after those things which shall come on the earthe For the powers of heauen shall moue and than shall they see the Sonne of man come in a cloude with power great glory WheÌ„ these things begyn to come to passe then loke vp and lyft vp youre heades for youre redemption draweth nye And he shewed them a similitude Beholde the fygge tree and al other trees when they shoote foorth their buddes ye see and knowe of youre owne selues that Sommer is nye at hand So lykewise ye also when ye see these thynges come to passe be sure that the kyngdome of God is nye Uerily I say vnto you this generation shall not passe tyll all be fulfylled Heauen and earth shall passe but my wordes shall not passe THE EXPOSITION THIS maner hath the Lord our GOD vsed alwayes from the beginnyng when he is about to do any vnwonted thynge he hath alwais sent before great and meruailous signes As when he wold punishe the Egyptians and deliuer his children and make him a peculiar people there were sette foorth before many great and wonderfull tokens of all kinde of plages For the frogges locustes botches and suche lyke dyd greatly hurt the Egyptians vntill at length all their first borne were slayne in one nyght and the remnant of the people drowned vp in the red sea But amonge the Iewes these thinges were good signes where as he led them dry foote through the red sea drowned their enemies and giueth Manna and suche lyke thinges This was a token that God would worke some new practise with this people that it shold be a kingdome and common wealthe This was it also when he woulde punishe the Iewes and ordeyne a congregation For when Christe honge vpon the Crosse the graues wer opened and the dead came out and went into Ierusalem a strange Eclipse of the Moone chanced the vayle of the temple was rent All this dydde signifie some straunge thynge to come and an abolishing of the old as experience proued after that wher as the seruice of the Iewes vanyshed away Christe sette vp a newe kyngdome This had the Iewes lerned often to their owne peryll Wherfore the Apostles here come to Christe with a question What sygnes should come before the destruction of Ierusalem and the ende of the worlde before the onely and eternall kyngdome of Christ commeth Christ answereth as concernynge the destruction of Ierusalem When ye shall see sayth he Ierusalem be sieged wyth an host then know ye that her desolation is not farre of And therefore he counsaileth them to flee vnto the mountains for gods wrathe can not then be pacified After lyke maner he teacheth also as concernynge the last day When ye shal se signes in the sonne and moon in the starres and in the sea in the fluddes in men and in heauen when these thynges saythe he begynne to come to passe for we must not deferre it vntyll men thynke that all is paste or make lyght of it as though suche thynges hath chaunced before then take good hede and thynk that there is no time to iest and laugh at these signes For these signes are certayn that the last day draweth nygh And here is a question what signes these shal be and whether they shall fall all together But this oughte not to bee demaunded For Christ sayth hym selfe When this begynneth to come to passe than must ye looke vp And therfore I beleue that certayn thyngs and perchance the most part shal then come to passe when that day beginneth to be opened Wherfore this is sufficient that Christe teacheth where these signes must be marked and looked for in heauen in the sonne moone and starres in men and in the sea When some of them shal be sene ye must not loke that all shall come to passe But we muste make vs redy in season that we maye be prepared to the receauyng of this day Two maner of signes are sette foorth and shewed in the Sonne and Moone Fyrste when they haue Eclipse And although this be of a naturall motion for by art may it wel be knowen before the signe chance yet it is a signe as it is playnely expressed in Mathew But likewise also may there be signes in the sonne that could not be knoweÌ„ before but chaunceth sodeynly before they were perceyued of the prognosticators or any thing thought vpon As the Eclipse at that time when Christ was on the crosse For the reason of the art is this that the Eclipse of the Son is at the coniunction or at the beginnyng of the Moone But when it is in the opposition as it was then or in an other day of the moneth now it is not naturall wherfore that eclipse was a great signe And although we haue sene no such yet it may chance sodenly before we loke for it We also these .xx. yeares haue sene many strange things which all ar counted strange seldom As that a bough did coÌ„passe about the sonne of a great bignesse that the sonne semed so to come downe that there were more sonnes then one yet it is very lyke that some such thing is signified hereby which we neuer proued nor saw before Wherfore we haue sygnes sufficient in the sonne that we nede not to be carelesse but to looke for the true and healthfull comming of our Lorde The other signes that Christ speaketh of are great rorynges and noises of the sea wheras these thinges neuer chance coÌ„monly but with great destructioÌ„ For euen as a maÌ„ when naturall death approcheth is first vexed with sycknes and beginneth to be diseased with the feuer pestiâ—ence or with some other disease All these thynges are tokens that he must leaue this lyfe so the world also shal as a man wold say waxe sick so that heauen the sonne the Moone the starres men waters and all thinges maye signify and geue warning by a notable infirmitie and sickenes and by miserable affliction before it vtterly perishe As touching the signes in men I thynke that they are fully declared in our tyme that the most detestable pope with his doctrine hath promoted and set forwarde these signes because the fearefull consciences haue bene much vexed for as muche as they taughte this that it was a greuous synne not to go to Confession not to pray fast and here Masse c. But in suche vexation no manne coulde learne howe to rydde hym selfe out therof For the trewe comforte that is the remyssion of synnes throughe Christe was abolyshed And there at laste was sette vp a very place of tourment nowe by thys Satisfaction now by that So that I may well beleue that was the chiefest myserye in the earthe As in deede I sawe manye the whyche coulde not byde this
shall baptise you with the holy ghost where as I do baptise but with water as a minister He standeth in the myddest of you and ye know hym not Wherfore this is my duetie to be the voyce of a crier in wyldernes that when ye heare the sound of my trumpet ye may vnderstande that he is come For I am that soundynge voyce and crier to whom ye ought to be attēt He therfore that foloweth next after me is he hym selfe as Esaie prophecieth in the .xl. Chapter The voice of a cryer is in the desert make redy the way for the Lord make streight the pathes of our Lord in wildernes He am I saith Iohn and this is my word Wherfore be attent he is nowe amongest you but ye know hym not And this is my office to bryng you into acquaintance with hym that ye may receyue hym For the next prophete that commeth after me is euen he hym selfe As for me I am but one sent before and this office doo I now execute and fulfyll my duetie prophesyed of before He as yet is priuate and vnknowen but by and by after me shal he come abrode with his prophetical office of teaching Wherefore take ye good heede least ye be deceaued in markyng of hym and haue him in hygh estimation among you Neither was there truely any other end of this matter then as Iohn prophecied before For incōtinently after Baptisme Christe began to work myracles in Galilee He sent twelue apostles and seuētie disciples to preache that the kyngedome of God was at hande that is that Christ was come Here he is sayth Iohn Ioyne your selfe to hym receyue hym and ye shall not be deceaued He came after me but he was before me For Iohn was elder than Christ six whole moneths and yet he saieth he was before me This amongest the Iewes had ben a blasphemous worde if they had at that tyme vnderstande it as it is playne in Iohns Gospell where as he saith Before Abrahā was I am And this is as much to say as this man before he was borne in the earthe he was in heauen But yet the Iewes dyd not vnderstand it neuer the lesse this saying of Iohn is trewe and dothe notifie to vs a person of the Godhed As he declareth plainely hereby when he saith I am not worthy to lose the lachet of his shoes Here should the Iewes haue diligently consydered what maner of man this was in comparison of whom Iohn denieth and abaseth hym self so muche and saith him self vnworthy to serue hym in the leaste thyng that is The testimonie of Iohn cometh frely from his hart that he is not worthy Although saith he I be neuer so much sett by of you yet in comparison of this man I am nothing He is wel content to lay asyde all his glorie saith plainly that he will take yt for a great renoume yf he might be thought necessarie to this man in the moste bassest office of wiping his shoes Wherfore leaste the Iewes should surmyse that he humbled him self to muche wheras Iohn the author of baptisme executed the ministerie of a prophet he doth expoūd the trew meaninge of his baptisme saying I haue a signe also as hathe the other prophetes Ieremie did weare a chaine of woode Esai walked naked and barefooted when he prophesied to the Aegiptiās Ethiopes that they shold be a pray to ther enemies be spoyled of all they had I am the auctor of a new word and of a new signe I preache that ye prepare the way for the lorde Ye had no nede of this worde yf the way were prepared now alredie After that I washe you for a signe that ye are vnpure and filthie and I am the beginner of this lauer But he that foloweth me wil prouide a better baptisme and baptise you with the holy spirit All this was spoken that they might not coūt Christe vnworthy of their sighte but should haue for a remēbrance the words of Iohn that because he had borne recorde of him which should come foorthe so magnificētly with teaching signes thei might not doubt in an euident matter But what do they thei hear Iohn but they thinke not his authoritie sufficient For as they beheaded Iohn so they crucified Christe as touching whome Iohns witnesse was so faithfull Suche regard of godlines had they that they only despised not the word of God but for that also killed the Prophetes and nayled on the crosse the Lord of all Prophetes And so goeth the matter now also For Christ is condemned to the crosse not only at his beyng here in earth but nowe also in his members We labour all that we can with Iohn to bringe men into this way for as muche as without Christe ther is no remission of synnes or lyfe euerlasting But the more we go about to withdrawe mens trust from their oune workes as vnprofitable to righteousnes in the sight of God and to leade them to Christe so much the more greuously are we condemned as heretykes of our aduersaries For that is not agreable with their doctrine as all do knowe They sette foorth the Mounkes rules and masses with ostentation they offer vp masses for the dead they ordeyne seruice they go a pilgrimage they bye pardons But what other thing is this then to caste away Christe and searche out new ways to heauen And we can alow this by no meanes and therfore can they not abstayne from rayling and slaundering of vs. The Bishops and highe Priests wold deale lykewyse with vs as they did with the Iewes yf they coulde Only this is lacking vnto them that they can not abuse vs at their pleasure But what is the cause they are so greuously offended with vs surely no other but that we teache with Iohn to geue the glory to God and to humble them selues before Christ and iudge them selues vnworthy with all their seruice and good workes to wipe such a great mannes shoes For they can not chose but graunt this that Iohn was more holy then all they can be and yet he saith I will caste away all this holynes yf I might but be receaued only into the felowshippe of his grace to haue the ouersight of his shoes I wold thynke my selfe an honorable man This do we therfore testifie and proteste before the worlde the Pope the Bishoppes Priests and Mounkes that be their righteousnes and holynes neuer so much yet in this poynte they are nothyng to be compared with Iohn Wherfore if ye do all that ye can by fastyng and saying your prayers only do this also see that these things be caste at Christes feete and lett them not looke to be iustified and saued therby But say this humbly I do not refuse to be to lowly and humble This do we teache that they suffer Christ to be holy only but they can not be persuaded so to doo They crie out vpon vs lyke madde men saying Not only
at home that that we lerned in the Churche This enemy doth corrupte oure ioy with other cares so that we neuer regarde this sight as we ought If we had nothyng els but this renoume therof yet wer it a thynge worthy to be reioyced at But now besydes this glorie this great ouerplus ther is also that this man is IESVS a sauiour And this in dede is the true cause of this ioy that the Angell sheweth And here I say agayn that they are in a miserable case which do neither heare nor know these thyngs but they are much more miserable that here and know yet regard it not For these words wold melte heauē and earth and make vs not to care for death For who is it that can thynke this sufficiently that a sauiour is borne for vs This treasure doth not the Angel shew to the mother Mary the virgin but to you saith he to you is this sauiour borne which is CHRIST the Lord. He speaketh with the shepheardes whiche were Iewes and were well acquainted with this word knowing that Christ dyd signify a kynge and Lord. But a great parte of the people were deceaued in that they thought he should be a corporal king But it was not so For the Angell hath a higher respect and saith almoste this hytherto haue ye ben captiue vnder the dyuell which hath persecuted you with water fier and moreyn And who can comprise al his myschefe Under his moste cruel tyranny are yow misers He seduceth your myndes with errours which hurte the sowle a thousand tymes more than any moreyn can hurt the body To yow I say to yow whiche with body and sowle are vnder this slanderous and hurtfull spirite to yow is borne a sauiour For with whom doth he speake Not with the stones brute beastes but with you men and not with one or two buth with the whole people Why dare we than be so bold as to reproue the voyce of this Angell when we take Peter and Paul for oure sauiour But do we flee from hym because we be sinners For if thou say this I haue nothing to do with hym then will I demand of thee whose he shal be Was he borne for the beastes For thou muste haue respecte to this who he is for if he wold haue ben the sauiour of anye other creature he wold haue taken on hym the forme shape of that creature But he is become the sonne of man Who art thou who am I are we not men yes truely To whō than doth this chyld belong more then to men The Aungels haue no nede of him the dyuels despise him But we haue nede of hym for vs is he made man Wherfore we must count hym ours that we may loke surely for helpe of him As the Angell sayth He is borne for you And aboue This ioy shall be great to all people But is not this an honorable thyng that an Angell from heauen bryngeth this tydings to men and after that so many Angells come with gratulations and melodious verses that we men should reioyce and receaue so great grace with thākes geuing Wherfore this saying is vncōparable that we heare that to vs is borne a Sauiour For what other thyng doth he say than this this byrth is not belonging to me I can requier no part therof I reioyse for your sake But it is yours that are that are myserable corrupte and damnable men He is the sauiour of suche Wherfore embrace him for you haue nede of such a sauiour that thynk how ye might escape the dungeon of syn death The glory wherof I spake before in that that God is made man is very great but this passeth it farre for that that he is a sauiour in things that be eternall and spirituall He that knew this and beleued it and had the fruition of a whole ioy wold peraduēture die for ioy But as longe as we are in this lyfe we shall neuer receaue and know this ioye For this lyfe is narow and straight and we are weake For if it were possible that mannes mynde could truely esteme it it wold not be able to hold it self for ioye But for as much as this can not wholly be performed let vs yet at least learne so muche hereby that we may shewe mutuall loue and cease from slaundering deceauing and other vices by this maruelous example that God is made mā But here is perceaued a great infirmitie this ioy can not perce so farre as it shold we forgett both the words of the Angel also this sauiour geue our self to customable vices to couetousnes such like And this is a tokē that we beleue this word veri litle For if we dyd beleue it in dede there wold be excedīg great ioy inwardly in vs because this sauiour is geuē to vs. In time of syckenes plague a mā wold haue a good hope if he knew some remedie And this hope should be open sensible But here wheras we haue put before vs a sure remedy against sin death no man is made chereful therby Wherfor we testifie of our self that we heare this good tidings as mē that be a slepe herby we declare our great frowardnes that wheras we haue this great treasure before vs yet we are nothing moued by it He therfore that cā not regard this great thing doth worthely bewayle his owne miserie For what thing might make the minde ioyfull if that so great vertue of the angels tidings that a sauiour is borne cā not do it He that is not the better by these words neither applieth him self to godlines herby he that is nothing affectioned at these moste cōfortable effectuous sayīgs the mā cā not be amended with grace but muste nedes be tamed with euil crueltie And this is a sure tokē that al such are dāned cursed But if so be that he haue any grace at all let him make his hūble petitiō to God for the holy Gost to bring into his hart an other vnderstāding sence And wher as the angel saith that a sauiour is borne in the citie of Dauid calleth hym the Lord Christ that he doth to make vs haue respect vnto the scriptures For so was it prophesied of before by Micheas that Bethleem shold be the place of his natiuitie And wheras he calleth him Lord it is not to be taken for such a lordshippe as masters hath ouer their bondmen But as God saith to Adā that he oure Lord wil defend vs resiste the diuell do the office of such a lord that he maye challenge vs to his kingdō withdraw vs frō the diuels power seing that al the power of the diuel falleth hereby when Christ doth take vs as his owne not only because he made vs but because he redemed vs also with his body Wherfore he contendeth with al his might to haue that that is his So that Christ after
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
doing this message So ought we to do also We ought to vse our giftes wtout pride to other mēs profit saluatiō to despise no mā The exāple of Christ as touchīg this is more euidēt He regardeth euery man so much that as he cam poore nedy into this world so he taketh vnto him the pore nedy that seke helpe that hath nede of hym for this cause is he called sauiour The great estates of Ierusalem neuer thought that Christ pertayned vnto them The bare shepheards haue nede of this and therfore are iudged worthye to heare first this short sermon of the angels as touchyng the byrth of our sauiour Christ. Wherein the Angel wold vs to vnderstād the a sauiour is geuen vs against syn death and the dyuel For these are the words of the sermon Feare ye not this day is borne for you a sauiour which is Christ the Lord. These are no mannes words neither haue they their beginning of mannes hart For the wisest that be know nothing of this But these words are put out with a godly reuelation And we thāks be to God are chosen to this felowshippe For it is al one whether thou readest or hearest these words of the Angell as though thou hadst heard them presently of the Angell For the shepheardes sawe not the Angels only they dyd see a light brightnes they heard the words of the Angels whiche yet are rehersed in sermons and read in bookes if we had the grace to learne them put them in practyse Now if any mā should cōpare this word of the angel with that word of Moses which he heard of the angels in mount Sinay he shal fynd great differēce For this it was there Al things wer applied there to terrifie mē almost both body and lyfe was in daunger by thūder lyghtning such other things But here do the Angels preach to banishe feare to make men cherfull to put away dread and to truste for saluation and to begin to looke for better and that they might be of a good courage specially for this childes sake which is called oure sauiour is so named of the Angell and entitled Christ the Lord. For whatsoeuer ther is writē it is that we should always hope wayte for him that is called Christe For the law could do no thing against syn death works and euery mans righteousnes preuayled not All the saluation was sett in Christ that he might be trusted vnto in trouble This doth the angels beholde and testifie that it is he in whom dependeth all hope of saluation and remission of synnes Then muste we cast away al doctrines religiōs wherby saluation eternall lyfe is wrought without Christ. For if Christ be he thē cā not Mary his mother Peter Paule nor Austyne Frances nor Dominike with his rules wheras in the Papacie their doctrine led men to intercessions of saintes and obseruations of Mounkerie But how doth this agre with the angels sermon Yea or how doth it agre with the verse that is songe in the Church Wherin we that glorifie Christ condemne the Pope all his Iusticiaries of a moste greuouse wickednes wheras we syng after this sort If this childe had not bene borne for vs surely ther could haue bene no way foūd to saue vs If all them that are without Christ are damned what helpeth the Mounkes rule or the Priests Masse to saluation All things are subiect to damnation Ther is no exceptiō because the speach is vniuersal If they loke for saluation they haue it not by Mounkerie massinge faste and canonicall howers but by Christ which hath that name is called a sauiour This sermō of the Angels was lefte in the Papacie with that verse that is vsed in the church vnto this tyme but no man vnderstode it For there lacked true and faithful preachers therfore wher as no preaching and wher these words are not set foorth effectuously There be these things both song reade but no man vnderstandeth them For no man cā denye this but that all the other things were in the Papacie Baptisme the Lords supper the texte of the Gospell the prayer of the Lord the articles of the faith the ten commandements And euen now the Papistes haue all these things with vs sauing that they haue changed the supper of the Lord and hath peruerted his testament But al these things are domb with thē Wherfore when they reherse reade or otherwyse vse them they neither vnderstād the words nor the ceremonies Al the fault is that they regarded not the doctrine that by it men might be certified of the meaning of the words that are dayly vsed in hearing reading singing But he cā not wel stirre vp other that is a slepe himself The preacher must be earnest vigilāt For if he be cold he will make his audiēce wearie be they neuer so attēte as we may se this true by the Pope for he was dalying in al kind of Idlenes pastance Wherfore he cold not take hede to this sermō And although he set it forth with versicles lessons as we do yet they know nothīg of it nor vnderstād it And bi this meanes both these things are amōg the papistes They reade in the Gospel that a sauiour is borne they singe it in the Church that if this child had not bē borne no mā could be saued that this saluation is for al men Yet neuer the lesse they cal on the virgin Mary they faste they worship saints they go on pilgrimage to their relikes they hire bye masses What is this then to make an other sauiour not to be cōtent with the testimonie of this sermō but to set vp Mary other sayntes yea and the beggerly works of men in the rome of this sauiour borne child Wherfore we haue no small cause to pray to God for couragious earnest preachers to enkēdle the light of this doctrin that we not only heare reade but also vnderstande wher suche preachers be not ther is no other hope but that we falle therby in peril as it is now What good can a nutt do if thou can not come by the kernel what profiteth a treasure if we haue no power to bryng it abrode The sermon of the Angel is euident inough To you is borne a sauiour Yet it is not so pythye that an old papistical doctor cā perceaue it For if he did perceaue it he wold not councel men to mounkerie to pray vnto sayntes to purchase the merites of men to seke other sauiours But wher God sendeth a diligent wittie preacher that can stirre vp the vehemencie of such words in the mynds of the hearers he geueth a great power by this doctrine to iudge of all false doctrines deceytfull spirits Neither is it possible although the dyuell tourneth him self in to all sorts but that he must nedes be perceaued and reproued
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
excuse of their ignorance as though they knew not that this kyng was borne For they were troubled by the tydinges of the wyse men yea and for a greater witnes also they declare to Herode and to the wyse men the place wher Christ should be borne Wherfore they are conuicted both by their owne record and also by the record of the wyse men that this kings byrth was not vnknowen vnto them The doctrine therfore of this example is put forth to vs that we should looke for no other ways No man can come vnto this chyld or fynd hym but he that foloweth the word as a leader and neuer goeth from it the bredeth of a nayle For if we let passe the word we stumble euery where This chyld is to lytle regarded and to muche despised Wherfore it is not possible but the reason muste nedes stumble and be offended euerye where when it considereth with how great pouertye this chyld was borne into the worlde For what other thyng is all his lyfe els but very pouertye myserie affliction calamitie contempte reproche He therfore that setteth a syde the word and careth not what he heareth or what be preached of this chylde but will onely take his eies for his iudges in this matter can be no more ioyned with Christ than the Iewes were And this thinge is most perillous when it is done in the conscience As the example of the papistes doth testifie whiche omitte the worde applie their mynd to suche Imaginations that they phantasie Christe to be such a one as they conceaue of their wit and reason They allowe not this in hym that he onlye sholde be their sauior wherfore they patche therto their workes and looke for saluation as well by thē as by Christe They praye vnto Marie also that she maye recōcile her sonne to them And in suche prayer they holde opinion that she is a Sauiour where as it is not so in dede but a very false imagination For what soeuer is bestowed in the serche of Christ without the word all that goeth to the dyuell whiche afterwarde causeth men to thynke this that Christ is a iudge and appoynteth moste cruell punyshementes for men but he that wolde not be confounded in his presence must be well defenced with the intercessions of Sainctes of Mary Wherfore this was a maner in the popedome to put more trust in theyr supplications then in Christe hym selfe And it can neuer come to any other poynte where as the worde is caste asyde And verily the dyuell because he vnderstandeth that hys chief safegard of al his matters consisteth therin he laboreth all that he can to make men forsake the worde and to folow their own imaginations For he perceaueth that by this means he shal be sure to haue the victorie ouer vs. Wherfore nothynge is more necessarye then to hold fast by the word to haue no other trust as touchyng matters that belong vnto godlynes and holynes than as the worde it selfe prescribeth but this is not so easye for men to beleue and to persuade them selues There be many that can not be entreated to beleue the wordes of the Lordes Supper They will beleue no more then their reson and sence can perceaue Thei beholde the worke it selfe without the word and they see no other thyng than bread and wyne But this is nothyng els then to behold the outward shale and to let passe the thyng which is in Christes wordes The wise men also had first high cogitatiōs as touchyng Christ when it was opened vnto them by God euen that a kyng of the Iewes was borne They take their iorney forthwith to Ierusalē thinkyng that they shold fynd this king there in his noble court and gorgious palaice For what other thing could reason conceaue in suche matters But when these thoughts are without the word they come soone to nought neyther do they find the child at Ierusalem which neuertheles was the holy citie and habitation of God They must nedes haue the word to bryng them to Christ. This is the true starre and sonne which leadeth to this chyld Wherfore this example of the wise men is to be counted a singular an excellent thyng where as they remoue out of their eies and hearts all their thoughtes which they and other men had and folow the worde which was put forth to them out of Micheas the prophete For they ar abashed and offended when they be sent into an other place frō Ierusalem where the true seruice of God was and where God abode hymself from God himselfe and his temple vnto Bethleem a vile town wheras neuertheles they cam not to salute any person of lowe degree or any workeman but the kyng of Iewes They folow the word streight way and care nothyng for any other thoughtes They haue onely respect to this what Micheas sayth they sticke sure to that This faithe is a thyng of no common example For if I had ben in this case I wold not haue departed from the Temple For where is it more like that the kyng of Iewes should be found which is so famous than where God hath his habitation where the priesthode and all the religion hath his fundation But it goeth otherwyse with this kyng He alloweth it not that his place should be amonge the priestes at Ierusalem as he is neither at this tyme founde with the Pope and his congregation But he gothe about rather to abrogate and take away both the priesthode and the kyngdome where as they had so great confidence in these thynges in that they were the Priestes Leuites and people of God and had his temple This dothe Christe thynke that it ought not to be suffered For suche a defilyng of the Temple priesthode and of all the seruice myght not be suffered or if they would stubbornely procede in suspendynge it Moyses and all the seruice was to be disanulled for that prophanation and defylynge As at laste it came to passe But the obedience of the wise men commeth of true godlinesse and therefore they haue theyr dooynges confirmed by GOD soo that theyr waye is shewed vnto them frome Ierusalem vnto Bethleem and to the house where the chylde was by a Starre And they hadde no lyttell neede this to be confirmed least they shold be offended by that strange sight Pouertie was euidente euery where Ioseph and Marye were not at theyr owne home The Chylde was layde in a maunger There were there no thynges necessarye How shold this be with suche a great kyng It might rather be counted a thynge woorthy to be laughed at But the good wyse men bee not offended with suche thynges but regard rather the saying of the Prophet and the signe of the Starre Wherfore how soeuer the matter gothe they geue and perfourme that honoure due vnto the kynge they fall downe before the chylde and worshyp hym they open theyr treasure and take foorth a kyngly present And this
it shoulde serue for the encreasyng of the Apostles faith as all his works hath chiefe regarde therunto And this is it that Christe euen this tyme also sheweth such a countenance of himself vnto his churche as thoughe hee nothynge regarded it and as thoughe he hadde forgotten vs as he dothe here in the shyppe He sleapeth and regardeth not the tempest the disciples the shyppe But yet he is in the shyppe be he neuer so muche a slepe And these be the temptaions that vexe the Churche where as CHRIST sufferethe the fluddes to ryse agaynste the shyppe that is hee suffereth the deuyll and the worlde to bee so troublesome vnto his Christians so that hereof riseth feare that all thynges shall come to naught And we also at this tyme see the very same things come to passe The Pope with his rable hateth the worde he stirreth the high powers continually against vs. The Turkes ar set forward by the diuell We are in the shyppe There be tempestes and the wyndes among the which we can not looke for safegard And it is possible that the Lorde may wynke at these thynges and shewe no token of helpe for vs. And yet this sleape of hys is in the shyppe But here we must take a good heart and think that we must not vtterly dispair because the Lord is with vs in the shyppe And although he faineth that he regardeth vs not yet this ought we to declare that we do not let him go out of our syght but that we thynk constantly of hym that he may make the sea calme although it be now neuer so muche opprest with waues tempestes So must we doo also in oure priuate temptations when the deuyl layeth thy synnes to thy charge and feareth thee with the wrath of God yea threatneth euerlasting damnation also And herin must thou not thynke but that Christ is at hand and yet a slepe and that thou must not sette it lyght and be negligent to go vnto hym and wake hym by prayer when he is founde as the Disciples do in this place They thinke it better to saue them selues then to suffer Christe to slepe They thynke thys ▪ Now haue we nede to haue Christ waked or els we are vndoone Wherfore they cease not from callyng vntill they had hym wakynge Folowe thou this example also For bothe must nedes be done If thou enter with Christ into the shyp the tempest wyll not bee lackynge Christ layeth him down to slepe that we myght fele temptation in dede For yf he shoulde not slepe and afterward represse the tempest we should neuer well perceaue what is true christianitie yea and we myght soone be brought in belefe that we were saued by oure owne power But here is faith strengthned through temptatiō that this confession myght be made a thyng necessarie No power of man coulde here haue preuayled this deliuerance came onely by GOD and his worde Besyde this doctrine Christ is described and sette forth vnto vs as a very man and accordyng to mans nature whiche consisteth of body and soule and therfore had nede of the naturall actions of eatyng drinkyng sleapyng and such other thyngs that are without synne euen as we haue That we myght bee defenced agaynst the dotage of the Manichees whiche iudged Christ to haue but a counterfait body and not a very body And as he declareth him selfe to be verye man by this that he slepeth as an other naturall man dothe so dothe he declare his godhead and almyghtinesse in this that he maketh the sea calme agayne by the worde For thys is no worke or dede belongynge to mans power Herein is gods power requisite that the violence of suche a great creature of God may bee restrained by his word That for that cause we might the more esteme this miracle forasmuche as here it is open howe God and man is one person in Christ. For the which cause he both can and wyll helpe in all combrance and affliction all suche as call vpon hym And if this can not be doone without the felynge of feare and peryll as well he declared before we must be content therewith For not so muche as the wicked can bee withoute affliction And therefore they are neuer free frome an euyll conscience and fynally they goe to damnation with all that they haue The thirde part is as touchynge the fruite whiche ryseth of suche a Faythe that is that other consyderynge thys myracle fall to repentaunce and say with greate admiration What man is this that the wyndes and the seas are obediente vnto hym It is lyke that these hytherto tooke hym but for a carpenter neyther thoughte they that ayde agaynste the perylle of deathe oughte to bee asked and desyred of hym Nowe they atteyne to so farre knowledge of hym that he hathe greate and sure myghte to helpe where as in man there is no helpe And this is the continuall nature of these thynges by howe much the temptation is the more greuous so much the fruict is greater in the ende Nowe is the rage of the worlde very great against vs so that almost we can hope for none other thyng then very destruction and that the tempest and the sea shall haue the victorie to our destruction But so that we haue this grace to sticke sure to the woorde and Faith we shall see a more ioyful end then we could thynke in heart The hate of the Pope Turk is greater then a man wold beleue wherwith they persecute the congregation for the whiche cause we grone mourn as a woman in her trauaile whiche hate neuerthelesse shall bring with it some comfortable thing that we neuer hoped for So ought euery man to thynk surely in his own behalf also that when he is enuironned and belayd round about with temptations that in the ende the fruict shall be moste certain swete and pleasant Wherefore howe greate the doctrine of this Gospell is and howe muche necessarye ayde it hathe for to further true godlynes that may be knowē by these thynges whiche are setforth and intreated of as touchyng the whole course of vertue and godlynes And if we be sure to be in the congregation amōg the godly let vs take shyppe with Christ and there let vs not refuse to abyde the tempeste and this moste greuous and troublous estate in the sea of this worlde And when this greuous trouble commeth foorthe lette vs kepe our selues diligently within our hold and defence of faith and of the word of God and lette vs thynke truely that the tempest and temptation shall not only haue an ende but that the conclusion shall folow with suche a prosperous successe of all thynges and with suche abundance of ioye that it shall soon recompence all myserie whiche we felt in suffering with the ioy of the victorie and with the approued power of faithe of the word so that we can not be sory for the labours and afflictions that
power to worke with them as he shal see occasiō For that dyuel settethe forth his hipocrisie meruailously by thē wheras part beareth the name of the Church but yet is it voyde of Gods grace without the holy Ghost and therfore it sheweth foorth no work of godlynes by any vpright holy and sober lyfe An other part ther is which is cōtente to haue certaine enormities errours corrected whiche seeme contrarie to reason and vnprofitable for the cōmon welth But yet they so order the matter that they wreste Gods lawes to the maintenance of mannes inuentions where as they should rather examine all mennes lawes by the rule of Gods worde And herof sprang diuers heresies of the Arrians Macedonians Donatistes Nouatians Nestorians and such other For al these endeuored to make the heauenly doctrine to seme agreable to mans reason and iudgement And all this they dyd bycause they knew not God and his kingdom vntill at the laste the great aduersarie of his heauenly kingdome by the Byshoppe of Rome corrupted the pure sowen word of God by all kind of tares which fell to so great wickednes that he vsurped his false power ouer this kingdom labouring to haue it in his daunger by his wicked Canons Decrees and Decretalles And who can now expresse with any words the great corruption and hurt that it hath wrought in the Lordes felde But we go not about now to shew the great hurt and damage that is done by him But this is my studie to make the true face forme of the Churche to be knowen amonge so many seducinge sectes that the true Church may perceaue that as long as it is in this feld that is in the world it must of necessitie lyue amōge so many deadly sectes and heresies For there be very many that will by no meanes suffer them selues to be counted out of this kingdome and yet there be very few that are true hearted subiectes of this kingdome And all the rest professe them selues so to be in words only But they declare partly by their dedes and kynde of lyuinge and partly by their doctrine and opinions that they know not what belongeth to this kingdome neither what are the true vertues and workes therof But the sayntes and godly can not abyde and suffer this so great goodnes of GOD to be abused But they ought here not so muche to care for the satisfyinge of there oune will minde in seing to the glorie of God after this maner but to marke rather to what ende this their ways shall come at the laste For assone as the church beginneth to seclude from Gods kingdom all abusers of gods grace as vnworthy synners and receaueth them for righteous in whome is no suche kynd of vice espied it abolished the kyngdome of gods grace and mercie And by this meanes the Nouatiās and the Anabaptistes at our time also fell into this errour that whilest they before time goe about to pluke vp the tares from the corne of Christianitie they make a monkrie and so take away the kyngdome of gods grace Neither were the first monkes that were most vncorrupt circumspecte and warie ynough in this behalf For when they went into solitarie places and into wildernes for the auoidyng of many offences and euilles that chaunce amongest the ecclesiasticall ministers in the congregations of the citie they began by a litle and a litle to be the maintainers of this lewed opiniō as though that they were the true children of God that all other that in ciuil corporations did gouerne either families or ruled the cities towns lyued in a prophane vnholie and ley kynde of liuing wheras neuer the lesse true godlines requireth no suche thing But the truth is this First it behoueth all men to know the kyngdome of the grace of God that he may knowe that he obtayneth mercie and remission of his synnes for Christes sake And so after this let euery man liue in the euil felowshippes of men let thē gouern housholdes or communalties or let them be seruaunts and laborers in families or subiectes and citisens in cities let euery man for his owne part doe his owne duetie The psalme admonisheth vs of this superstitiō biddynge vs to beware of it Trust in the Lord doe good dwell in the lande and he shall fede thee in the riches therof Here he forbiddeth vs to be careful for pluckyng vp the tares wheras he commaūdeth to inhabite the earth either as rulers of families or gouerners of cities For true godlines can be had by no other meanes than by this least out of the kyngdome of Gods mercie ther shold spring monkry and other new inuented seruice And yet the churche of God can not be but it must nedes know the difference of the corne and tares It knoweth for a suertie that he can not liue in the kingdome of God but throughe faith in Christ in the holie gost wher by man is newe borne and regenerate man is sanctified and renewed to be made obedient to God And yet least it should ouerthrowe this kingdome of grace it suffereth long after the example of God stablishinge his owne minde and conscience in the midle of so great temptations that it be not seduced Neither doth it loke for any helpe or succoure by flitting and by auoydyng of mennes company by going a side into wildernes and into a cloister of a monkrie or nonrie but it vseth circumspection and iugement that it fall not into like euilles In this parable therfore are both these lessons set forth to be learned of the churche First it must thinke it self to be in the kingdome of God the lawes condition wherof verie fewe do know and folowe at all times For albeit it be the kyngdome of grace wherunto all sinners ought most desirously to flee yet the diuel by the helpe of our fleshe whiche is alwaies fauorable to his part can doe so muche that he euen in the middest of Gods holy people cōgregations thrusteth in a great heape of hypocrites Now whē the church perceaueth that within it selfe in all her matters there is suche great offences it must not violentlie resiste it but defend and saue it self warelie against these offences For For although these offences be euident yet the state of this kingdome is suche that it can not by force and violence remedie these offences after a ciuil worldly maner The state and maner of this kingdome must be kept Whiche is this euen that the doctrine of the Gospell be purelie set forth as touching remission of synne and that men be wel instructed as concerning how they must be renued by the holy Ghost And that mercie and forgeuenes be pronounced to suche as diligently in their vocation do the works of Godly loue This doctrine ought at no tyme to be omitted be the carnall and wordly men neuer so much offended therby Yet the feare of offending them must not be an occasion to
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
his woorde should haue ben taken otherwise And this is the fyrst part of this gospel euen that we should beleue Christes wordes boldely and withoute wauerynge The Pope is ignoraunt of this Faythe But we must knowe that this is the Christian fayth to heare the woorde of God wherein is promysed remission of synne and by no meanes to doubt of it but to beleue constantly and to assent to that promyse although neither reason nor sence vnderstandeth or perceaueth any thynge of this matter And such a fayth and hearte is alwayes requisite to gods worde This faith whersoeuer it bee fyrste it is sure afterwarde to take effecte so that all that obey the worde shall say they were happie that they went not frome faith after the maner of other But the Pope the Turkes and the Iewes shall then curse them selues for that they were so stubborne agaynst the woorde of God And then they shall perceiue the pride and foly of their owne reason But it shall be to late when all hope of saluation is paste This is therfore the doctrine that we go not frō gods word if reason be offended no although it seme without reason contrary to iudgement vain vnpossible But let vs sticke sure to this inuincible argument If God haue said it it is a thyng most certayn demand not whether it be possible but whether God hath spoken it For if God hath spoken he is so mighty true of promise that it may be counted done as soone as it is spoken Wherfore the word of God is forthwith to bee beleued Hee that beleueth not is a blasphemer of God The first cōmandement requireth suche faithe to Gods word that God by this meanes myght be religiously and deuoutly glorified of vs. When we beleue constātly that ther is nothing that he speaketh which commeth not to passe This worde doth God speake vnto vs euery where in the lord supper in baptisme in absolution in the gospel He absolueth vs. Of him we receaue the bodie and bloud of his sonne This must we beleue constantly and thynke it to be true wtout all doubtfulnes This is the firste part of this gospell In the second part the Euangeliste by the example of the blind teacheth vs the crafte to begge euen that we shold lay a syde al shame which is vnprofitable for beggers and neuer cease from crauyng but to be earnest For he that is shamfast colde and weak hearted is sone dashed out of countenaunce and is vnapte to be an oratour or spokes mā He must not be ashamed For god requireth them that make sute vnto hym to be bold and importunat For he taketh delight to haue his glory knowen that he may geue bounteously and that all may vnderstande that it is moste acceptable vnto him when men loke for most at his hāde For he that looketh for a time wherin he maye be worthy to receaue gods gyftes shall neuer be mete to pray Wherfore ther is no better way then to lay a syde al shame and boldly with confidence to open oure griefes and troubles to GOD. Beggers in this behalfe haue no nede of this precepte For they are of their owne accord very troublesome vnto men But God counteth it no trouble or paine as men do but taketh it rather for his renoum to be stirred of vnshamfast beggers to exercise his great liberalitie We haue an exāple of importunitie vnshamfastnes in this blind man All his sute is to obtaine sight Wherfore whē he seeth the multitude passe by first he asketh what this meant Assone as he heard of Iesus he neuer spareth criyng Iesu sō of Dauid haue mercy vpon me They that went before rebuked him to put him to silence But he crieth the more at their rebuke wareth more earnest in prayīg This blind mā is set forth here for an importunat vnshamfast suter wherwith god is greatly delighted Wherfore we ought to take it for an exāple to bolden vs to come vnto Christ to pray before hī Lord I am a sinner graunt that thy kyngdom may cōme vnto me forgeue me my dettes Helpe me in all places He that praieth earnestly after this sorte doth wel god accepteth it thākefully For it is not tedious to god as it is vnto men It is troublesome to vs to be called muche vpō But god coūteth it a glorious thing to him whē we trust most to his liberalitie and goodnes Suche prayers are of greate force to impel God to heare vs. When we after this maner of necessitie entreat him lord this is thy glory this belōgeth to the honor of thy name for me to aske of thee Wherfore cōsider not how vnworthy I am But how muche nede I haue of thy helpe For my prayer vnto thee is to thy glory also for my necessitie And after this maner crauing and almost impudent prayers are acceptable to GOD as it appeareth in this blind man Assone as he begynneth his prayer Christ commandeth him to be brought vnto him all are commanded to make rome for him Nether is the blind mā afrayd he goeth boldly vnto him Christe asketh What wilt thou that I do vnto thee herby is declared his great redines For the blind is put in choice what benefite he wold aske of Christ. Nether doth the blind take lōge deliberatiō Maister sayeth he that I may see the light Christ answereth looke vp therfore christ hath a greater wil to heare thē the blīd to aske And this boldnes is to be vsed of al men in prayer when the Pope reigned there was no such teaching in magnifying of prayers We euer did put more trust in other mens prayers But this rusticall shamfastnes ought to be farre from a Christian. Whensoeuer perill or danger riseth we must not prolonge and doubte we muste go to some solitarie place and shewe forth our destresse necessitie aske helpe of god with the forsaid cōditiō that although we be vnworthie yet that we haue nede of gods succoure that it behoueth god to see to his owne glorie And we must iudge this to be agreable to the office of Christiās when they regard no lawe or ceremonie of shāfastnes in their prayers And god can not but see to our saluatiō profit for his promesse is euidēt Whatsoeuer ye aske in the name of Iesus it shal be done vnto you Only sticke cōstātly to it For he is not offēded with the importune beggyng crauing And it is possible that a feruēt earnest prayer shall out of hāde obtaine wher as contrary wise a cold and weake prayer is longe before it preuaile For feruent prayers impelle enforce god to geue spedie helpe And for this cause I trust that the cōming of Christ is not farre hēce but that it will spedily approche as he putteth forth an exāple of the wydow that called often on that Iudge And at last the iudge which feared neither god nor mā
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
owne commoditie makyng them of angry woordes moste comfortable wordes She denieth not the wordes of Christ but graunteth them to be trewe Thou sayth she callest me dogge I grant I am a dogge neither doo I desire to be in better case then dogges are Let the children haue those thinges that are most fyne plesant and daintie Onely lette me haue the crummes that fall frome the table and are not regarded of the children This shall right well suffise me Here snareth she Christ in his owne woordes And by this meanes commeth it so to passe that she whyche dydde humble her selfe to be compared vnto dogges is nowe receaued of Christe amonge the children This is a most singular and notable example sette foorthe vnto vs to declare that we ought to be not waueryng but constant in Faythe and continually to call vpon yea as I may so speake euen make wearye Christ with oure prayers and not to leaue of tyll we haue obteined oure desire Lette vs be moued nothinge at all with the contumelious and reprochefull woordes of Dogges Ethnyckes Paynymes c. For dogges are not wythoute maysters neyther are they wythout theyr meate And the Heathen also haue a GOD. With thys harde holde and stronge fayth of the woman is the Lorde Christe taken and ouercome so that he aunswereth and saythe O woman haste thou so muche strengthe in thee to resyste suche so many and so great tentations Uerily great is thy faythe Be it vnto thee accordyng to thy desyre and faithe For it semed vnto hym a rare thynge and seldome founde in any other As touchyng the Iewes he knewe ryght welle that they were offended streyght wayes euen with one worde when he sayd that they must eate his fleshe or els they could not be saued But thys woman not withstandyng all these vnkynd wordes and ouerthwart answers of Christ continued styll in her promyse nothyng doubtyng but surely beleuyng that at the last she should obteyn her desyre But one thyng is not here to be passed ouer I meane the cause why Christ shewed him selfe so hard to this woman Ueryly not to the end that he would not healpe her nor graunt her her requeste but that by this meanes the womans fayth myght be proued and sette foorth vnto other for an example and that the Iewes whych were chyldern and heyres myght learne of thys Cananite whyche was no heyre howe they shoulde beleue in CHRISTE and repose all theyr affiaunce confydence and truste in hym For thys is the thynge that Christe requyrethe wherein also hee chiefly delyghteth Therefore hauynge triall of thys womans faythe he coulde no longer hyde and kepe secrete hys mercy and louyng kyndnes from her but sayde Go thy way Bee it vnto thee accordyng to thy desyre And by this meanes he makethe not only her daughter whole but he also of his owne free will promiseth moreouer to geue vnto her what so euer shee wille or desire yea and geuethe vnto her also the dignitie and right of the sede of Abraham And all these thynges are brought to passe thorough faith so that now she is become the daughter of AbrahaÌ„ an holy womaÌ„ And herof may we lern that though God somtyme when we pray vnto hym do make delay in grauntyng vs our desyres yet we should not be weary but continue still in prayer faythfully beleuing that he wyll at the laste graunt vs our requestes and abundantlye satisfie our desyres For although he seemeth sometyme by outwarde apparance to neglect not to respecte nor regard our prayers yet in his heart he beareth alwayes an heartie good wyll toward vs whiche in his tyme he wyll openly declare and bryng all thynges vnto good effecte so that we cease not to pray vnto him nor geue ouer our suite as we may se not onely by the example of this woman but also of many other Ioseph beyng in prison .xiii. yeres cryed vnto God for helpe But the more he cried the worse wente it with hym And soo goeth it nowe adayes with the Christians When they haue long cryed and called vpon God they feele no reliefe or ease of their paynes at all but the longer the worse euen as it came to passe with Ioseph If God had sooner delyuered Ioseph it had ben to the greate ioye and comforte of Iacob his father but then shoulde the dignitie of Ioseph neuer haue ben so greatly beautified and auanced His abode was longe in pryson but it was abundantly recoÌ„penced For after this his so long emprisonmeÌ„t he was made the myghtiest lord greatest gouernour in all the lande of Egypte nexte vnto the king Neyther do we rede in the holy scriptures that any of a subiect captiue came vnto higher dignitie vnder hys prince then Ioseph Euen so â—ouyngly and fauourably wyll God deale with vs although he heareth not streight waies our prayers nor granteth vs our requestes Let vs holde faste his promyse with a constant faithe Lette vs not waxe wearie of praying but stylle contynue in supplication and prayer vntyll he haue mercy on vs. For he wyll at the last vndoubtedly come and perfourme his promyse For thys hys worde must always abyde true Whatsoeuer ye shall aske the Father in my name he will geue it you Our nature can abyde no delayes but woulde haue oure prayers hearde and graunted out of hande We must therfore enarme our selues with strong Faith against suche tentations Let it so be that God a long tyme semeth to denye our requestes and maketh delayes a great number of yeares yet must we diligently take heede that wee by no meanes suffer oure faythe and hope to be taken away from his promise For the end wyll be he wyll geue vs more then we haue asked as we may see in the storye of this woman If she hadde asked mo thynges without doubt CHRIST wold neuer haue denyed them vnto her By this example therfore we are taughte that it is not alwayes for our profite when we praye streight wayes to be hearde When we be in greatest danger and almoste paste all hope then God heareth vs out of hande As when we be in peryll of drownyng or in daunger of ennemies There is no taryance to be made where peryll with destruction is at hande But where the matter maye be deferred there lette vs knowe that GOD doothe it to exercyse and to trye oure Faythe yet so that hee wyll in his tyme come and healpe as the Prophete Abacucke saythe If the Lorde make any tariance see that thou paciently abyde his commynge For he wyll surely come and not tary In these oure dayes also he seemeth to make delayes He suffereth the Pope and the Turke to doo what they wyll agaynste vs. We crye and lament He heareth not and maketh as though he knew vs not In the meane season we are myserably handeled as though we had no God at all But the matter wyll one daye
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
God vnto dumbe and beggerly ceremonies that they whiche are all redy snarled with the bondes of idolatrie and superstition might be holdē the more strongly with the same and confirmed lest at any tyme they should begyn to leane and truste vnto the woorde of God and his mercy and so at the laste bee saued All suche miracles sygnes and wonders are wrought by the deuyl and ar lying false and vntrue as S. Paule termeth them yea they are nothyng els then playn sorcerie and iuglynge to deceaue them that are vnfaythfull because they would not embrace the truthe that they myght be saued Thynke thou those to be the true signes and miracles wherwith Christe the Apostles through the word did cast out the deuil so that he against his wil was cōpelled to depart For ther was no such daliance neither declared he himself of his own frewil to go away In those miracles the deuill was enforced against his will to geue place to the word of God that vnto this end that the glorie of God might be set forth the christen religion confirmed stablished this dothe not the deuil gladly Therfore in such agony conflict strife against the deuill crosses halowed candels holy water such other trifles do no good at all Where it is for the deuils profit and for the enlargement confirmation of his kyngdom in all superstition idolatrie false religion wickednes c. that he should be put out that by this meanes the wycked worlde may receaue the punyshemente of their frowardnes because they wyll not call vppon Christe and so be the more depely drowned in superstition there it is possible that the deuyll will suffer himselfe to be expelled and caste out of suche wicked persones as Sorcerers Necromancers witches and such lyke are For thys is not done to the ende that the Gospell maye be aduanced and the truthe knowen but that errour may be confirmed that the more authoritie may be geuen to monkerye to the inuocation of Sainctes to Pylgremages to Uigiles to Masses and to suche lyke trumperie For the mayntenance of these thynges wherwith the glorie of God is obscured and the truthe of his holye word hindred the deuyl is wel content to geue place and to suffer himselfe to be caste oute But where the castyng out of the deuyll is done to this end that the fynger and power of GOD may be sene and that the kyngdome of God may be stablyshed there the deuill resysteth wrastleth and sheweth him selfe vnwilling to depart and maintaineth his abode there so long as he can as Christ teacheth in the Parable of the strong armed man Therfore let vs neuer forget this great exceding mercy singular goodnes of the Lord our God but most humbly and hertily thanke hym that he hath sente his sonne to be an helper vnto vs against the deuil to cast hym out and hath geuen vs his worde wherby euen nowe also that worke is done I meane the kyngdom of the deuill is destroied and the kyngdom of God is set vp and encreaced In this grace God for his mercy euer kepe vs for his dere sonnes sake Iesus Christ our Lorde and alone Sauior to whom with God the faand the holy ghost be all glorie for euermore Amen The fourthe Sondaye in Lent ¶ The Gospell Iohn vi IEsus departed ouer the sea of Galile whiche is the sea of Tiberias and a greate multitude folowed him because they saw his miracles whiche he dyd on them that were diseased And Iesus went vp into a mountayne and there he sat with his Disciples And Easter a feaste of the Iewes was nye When Iesus then lyfte vp his eyes and sawe a great company come vnto hym he sayde vnto Philip whence shall we bye bread that these may eate This he sayde to proue hym for he hym selfe knewe what he woulde do Philip aunswered him two hundred penyworth of bread are not sufficient for them that euery man may take a lyttle One of his Disciples Andrewe Simon Peters brother sayeth vnto hym There is a lad whiche hath fiue Barlye loaues and two fishes but what are they a monge so many And Iesus sayde make the people sit downe There was muche grasse in the place So the men sat downe in number about fiue thousande And Iesus toke the bread and when he had geuen thankes he gaue to the Disciples and the Disciples to them that were set downe and lykewyse of the fyshes as muche as they would When they hadde eaten ynough he sayde vnto his Disciples gather vp the broken meate whiche remayneth that nothyng be lost And they gathered it together and fylled .xii. baskettes with the broken meate of the fyue barley loaues which broken meate remayned vnto them that had eaten Then those men when they had sene the miracle that Iesus dyd sayde this is of a trueth the same Prophete that shoulde come into the worlde THE EXPOSITION IN this Gospell we learne that our Sauiour CHRIST hath a syngular and special care for them that folow him that seeke the kyngdom of God and the rightuousnes thereof and sette theyr chief delectation and pleasure in hearyng the worde of God and in practisyng the same so that all such shall want no good thyng necessary for theyr lyuynge but shall haue abundantlye what so euer is needfull so farre is it of that they neede to despayre of Goddes prouidence in this behalfe as though he were ledde wyth no care at all towarde theym and theyr necessities Thys doctrine the wicked worldlyngs and couetous carles are not woorthy to heare muche lesse to beleue seyng theyr myndes are otherwyse sette In dede they heare that Christe bounteously wroughte thys great miracle but they doo not beleue that Christe wylle doo the same for theym Therefore are they all together gyuen to the worlde scrape and rake together what so euer they can gette by hooke or by crooke by ryght or by wrong by laufull or vnlaufull meanes declaryng by all theyr doynges that they haue no good and faithful persuasion of Gods prouidence and that Christe neyther can nor wyll deale with them as he dyd with this people of whom oure Gospell maketh mencion Yea some of them after the maner of Epicures thynke God to bee a carelesse God and not to regarde hys people but to sytte ydell in heauen gasing about I can not tell vpon what And therefore they thynke it to bee their charge and duetie to carke and care to aforesee and prouide all thynges necessary for them selues that they suffer not hunger and colde c. But suche men yea rather monsters of men Christe regardeth not They that embrace his word Christe conforteth them in this place that he will fede theym not with wordes but with dedes euen with all thinges necessarie Let vs not doubt thynke or compasse in our mynde how we should be nouryshed but lette vs put our whole confidence in
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
will we chose out of it onely this principall point namelye that Christ sayth we ought gladly to heare the worde of God and that he which heareth the worde of God is of God Contrariwise he that heareth not the word of god is not of god These wordes are so symply and plainly spoken of Christ that no man wil thincke that they be of any great weight or muche to be estemed But he that knoweth these thinges truly searcheth pondereth earnestly what this meaneth to be of God or not of God he shal soone perceaue that the thinges wherof Christ here speaketh are of greate waight and singuler importaunce For this is certen that mā can haue no greater faulte layde to his charge neither can he suffer anye greater infamye then to be reported that he is not of God All the displeasures that can chaunce to a man in this life be they neuer so greuous and many are not to be compared to this that Christ in fewe wordes sayeth to y◠Iewes ye are not of god Therfore all the matter cōsisteth in this thing that we heare the worde of god and kepe it For this is euidēt thorow the whole story of the gospell that they which wil not here the worde of God but speake euil of it and blaspheme it folowe the deuil and are obedient vnto him which caryeth them whyther he wyll and vseth them to what purpose he lysteth and the lenger the worse as we maye see in the Gospell of this present Sonday Firste the Iewes are angrye because Christ begynneth to preache Afterwarde they begin to speake euill and spiteful wordes of hym callynge him a Samaritane and sayinge that he hath a deuill This might seme to be wycked ynough Not withstandynge they procede and go forwarde with their wickednes and ware still madder and madder What makest thou saye they of thy selfe to be shorte they geue ouer themselfes so greatly to all vngodlines and mischife that at the last they bende them selues vnto murder and take vp stones to kyll Christe Into this horrible wyckednes are they fallen because they despise the worde of God because they blaspheme god and his worde and speake euil of the lorde Christ. And here ye see what it is to be of the deuil verely not to heare the worde of god to blaspheme the true god to speake ill of him and to go about to murder him Of this sorte in these our dayes are stubborne disobediēt children which wil not obeir their parētes but despise both them their cōmaundementes Afterwarde they go forward in their wickednes they curse their parēts and rayle on them And although they do not execute the very acte of murder vpon them yet wyshe they their parentes dead or els they them selues lyue so vngraciously that their parentes wyshe them selfes rather dead then a lyue And all this come to passe because such wycked children wil not heare the worde of god nor endeuour them selues to kepe it And thus goeth it thorow out the worlde where they will not heare the worde of God and frame them selfes to liue accordyng therunto as we may see in euill speakers lyars blasphemers fighters ruffins and suche other wicked persons whiche go forward dayly more and more in their wickednes tyll at the last they come to a shamefull ende Of this matter haue we also experience in the Papistes whiche the longer they continewe the worse and madder they are They rayle they speake euill they curse they blaspheme both the worde and the preachers thereof and neuer ceasse frō their furious madnes and mad furie till they condēne the worde for heresie and the professours thereof for heretikes Scismatikes aprehending them casting them in prison and afterwarde moste cruelly murderyng them with fyre with sweorde with halter with water Uerely the contempte and despising of godes worde is the greatest synne that may be For in other synnes when a man offendeth he may be reproued taught to do better the giltie will acknowledge and confesse his fault but in this synne when the worde of God is contemned and blasphemed the professours therof are most miserably entreated at the last most cruelly murthered it is not possible that the auctours of this most abhominable wickednes will suffer them selues ones to be admonished of their faultes or be persuaded that they do euill Yea they thincke they do well and that in so doinge they please god and do god hye seruice As for the doctrine that they condēne it is saye they playne heresie And as touchinge the professours thereof what other are they then wicked heretikes so wers of newe doctrine deceauers of the poore scismatykes Apostatas forsakers of the tētes of Israell enemies of our mother holy churche troublers of the comon weale and at the laste what not whome to destroye and vtterly to take awaye from the face of the earth who is so farre estranged from the rule of reason that will not iudge it a moste reasonable and lawfull acte Thus they please thē selfes in their wickednes They reioyce when they haue done euill and ioye in their synnes so farre is it of that they are ashamed of their euill doing where as in all other synnes comonly the contrarye is founde Therfore it commeth of the deuill not to heare the worde of GOD but to blaspheme it and to persecute the preachers of it This wyckednes of the Papistes aboue all things must be eschewed of them that hope for any parte of gods kyngdome otherwise nothinge is to be loked for at the hande of God but anger indignation at the laste death damnation For this is an harde and greuous worde that Christ speaketh here to the Iewes ye heare not the worde of god therfore are ye not of God For he that is not of God is of the deuill and is opprest with the greatest plagues and pestilences that can be deuised No man can wishe vnto him a greater euill then he is all redy fall into It is lamentable to consider that this great and abhominable synne is nowe cōmon almost among all states I meane the contempte of hearinge gods worde and specially amonge them that be of greate authoritie If a man saye vnto them thou doest not well that thou cōmest no ofter to the sermons What doest thou set them at naught this thinge sheweth euidentlye that thou art not of god The greatest part of thē wil answer on this maner what haue I to do with sermōs I knowe my selfe I trow what is best to be done If thou be importunat vpon them and tell them they must take an other waie or els they can not be saued thou shalte fynde them by litle litle to be exasperate and moued that they will rayle vpon thee threaten the a displeasure if thou hold not thy peace This is suche an horrible wyckednes and greuous synne that it maketh any Christen heart to tremble
y◠which we heare in the word must we iudge and saie I see that I must die but I heare the promise and word of Christ my Lorde that thorow hym I shall haue life For as touchyng sinne for the whiche I must nedes suffer death it is vtterly taken awaye by hym so that God for his deathe and resurrection wyll be mercyfull vnto me and geue me euerlastynge lyfe This is truely to kepe the woord of Christe But it is an harde thyng to haue this faythe For fleshe and blood can not otherwise bee persuaded then as they fele and proue Against this peruers and froward reason must we striue and aske of God hys holy spirite that he may stablishe our hearts throughe the worde that they may retaine and keepe the true Faith What the cause is why the worde of Christ is of so great efficacie myghte and power Christe hym selfe sheweth in the ende of this Gospell And in thys poynt he so greatly moueth the Iewes and stirreth them vnto anger that they are ready to stone hym vnto deathe For this troubled the Iewes that Christe said his worde preserueth and defendeth from euerlastyng death forasmuche as they sawe that Abraham Moyses and other holy men which be greately commended in the holy scripture wer dead They thought that Christ was muche inferiour to them and that it was a matter worthy to be laughed at that he should so muche bragge boast and sette out his worde But Christ answered Abraham desired to see my daye he sawe it and reioyced that is to say If Abraham had not kept my word he had dyed euerlastyngly and ben damned for euer Before Abraham was saith Christ I am And that is thus muche to say I am almightie and euerlasting God Now he that wil be deliuered from his synnes escape euerlastyng deathe and come vnto euerlasting life he must be holpē by me and seke help at none others hād but at myn alone This could neither Moses nor any of the Prophets speke truly of them selues For they were all men But Christ is god and man Therfore is he able to geue life euerlasting saluation none but he alone This is a great consort and a most sure confirmation of our faithe where we confesse that Christ is true euerlasting God as we haue the like testimonies of this thing in many diuers places of the Euangelical history that our whole trust shold be in hym in his word in none other For this is the word of god can by no means deceue vs. What soeuer he speaketh is certain and sure is neuer void but is as sure as God by his word made heauen earthe of nothing Lerne this diligently and with thankful hearts knowledge this inestimable benefit and pray that God by his holy spirite may kepe you in the truth of his word receiue you into euerlasting life through Christ his sonne to whom with the father and the holy ghost be all honour and glorie for euer and euer Amen The Sonday next before Easter cōmonly called Palme sondaye ¶ The Gospell Math. xxvi AND it came to passe when Iesus hadde finished all these sayinges he sayd vnto his Disciples Ye knowe that after two dayes shal be Easter and the sonne of man shall bee delyuered ouer to be crucified Then assembled together the chief Priestes and the Scribes and the elders of the people vnto the Palace of the high Priest whiche was called Caiphae and healde a Counsell that they myght take Iesus by subtiltie and kill hym But they said not on the holy day lest there be an vprore amonge the people When Iesus was in Bethanie in the house of Symon the Leapor there came vnto hym a woman hauynge an Alabaster boxe of precious oyntment and powred it on his head as he sat at the boorde But when his disciples saw it they had indignatiō saying Wherto serueth this wast This oyntment might haue ben well sold and geuen to the poore When Iesus vnderstode that he sayd vnto them Why trouble ye the woman for she hath wroughte a good woorke vppon me For ye haue the poore alwayes with you but me ye shall not haue alwayes And in that she hath caste this oyntment on my body she did it to bury me Ueryly I say vnto you Wher so euer this Gospell shal be preached in all the worlde there shall also this be tolde that she hath done for a memoriall of her Then one of the twelue whiche was called Iudas Iscarioth wente vnto the chefe Priestes and sayde vnto them What wyll ye geue me and I wyll delyuer hym vnto you And they appointed vnto hym .xxx. pieces of syluer And from that tyme foorth he sought oportunitie to betraye hym The first daye of sweete bread the disciples came to Iesus saying to him Where wylt thou that we prepare for thee to eate the Passeouer And he sayde Goo into the Citie to suche a man and say vnto hym The master saith my tyme is at hande I wyll kepe my Easter by thee with my disciples And the disciples dyd as Iesus hadde appoynted them and they made redy the Passeouer When the euen was come he sat downe with the twelue And as they dyd eate he sayde Ueryly I saye vnto you that one of you shall betray me And they were exceadynge sorowfull and beganne euery one of them to saye vnto hym Lorde is it I He aunswered and sayd he that dyppeth his hande with me in the dyshe the same shall betraye me The sonne of man truely goeth as it is writen of hym but wo vnto that man by whom the sonne of man is betrayed it hadde bene good for that man yf he had not bene borne Then Iudas whiche betrayed hym aunswered and sayde Master is it I He sayd vnto him thou hast sayde And when they were eating Iesus toke bread and when he had geuen thanks he brake it gaue it to the disciples and said Take eate this is my body And he toke the cup thanked gaue it to them saying Drynk ye all of this for this is my bloud whiche is of the new Testament that is shed for many for the remission of sinnes But I say vnto you I will not drinke hense forth of this fruite of the vine tree vntyll that daye when I shall drinke it newe with you in my fathers kyngdom And when they had sayde grace they went out vnto mount Oliuete Then saide Iesus vnto them All ye shal be offended because of me this night For it is writtene I wyll smyte the shepherd the shepe of the flock shal be scattered abrode but after I am risen again I wil go before you into Galile Peter answered and saide vnto hym Thoughe all men be offended because of thee yet wyll I not be offended Iesus saide vnto hym Uerily I saye vnto thee that in this same night befor the Cocke crowe thou shalte denye me thryse Peter saide vnto hym yea
from the curse of the law from desperation from death from hell from the wrathe of God and from euerlastyng damnation and are translated and remoued vnto the heauenly countrey that glorious kyngdome of the moste glorious God Last of all we opened vnto you how we ought by faith to take and chalenge vnto vs those moste singuler and inestimable benefites so forme and frame our conuersation and lyfe after the example of Christ that it may outwardly appere that we be the thankfull disciples of Christ and the faithful and louing children of the heauenly Father And for as muche as we can not doo this of our owne strengthe and power let vs moste humbly pray vnto God that he for Christ Iesus sake may geue vs his strength and spirite that we may liue before him in pure faith vnfained loue in the great day of the Lord appere fautlesse among the dere and welbeloued children of God and so heare out of his mouthe which suffered and dyed for vs this moste swete and comfortable saying Come ye blessed of my father possesse the kyngdome whych was prepared for you from the begynnyng of the worlde To this lord CHRIST our alone Sauiour and most perfect redemer with God the father the holy ghost our moste swete conforter be all honor glorie praise for euer Amen The Gospell on Easter day Iohn xx THe fyrst day of the Sabbothes came Mary Magdalen early when it was yet darke vnto the Sepulchre and saw the stone taken away from the graue Then shee ran and came to Simon Peter and to the other disciple whom Iesus loued and sayth vnto them They haue taken away the Lorde out of the graue and we can not tell where they haue layde hym Peter therfore went forth and that other disciple and came vnto the Sepulchre They ran bothe together and that other disciple dyd outrunne Peter and came firste to the Sepulchre And when he had stowped downe he sawe the lynnen clothes lyinge yet went he not in Then came Simon Peter folowynge hym and wente into the Sepulchre and sawe the lynnen clothes lye and the napkyn that was about his head not lying with the lynnen clothes but wrapped together in a place by it selfe Then went in also that other disciple whiche came fyrst to the Sepulchre and he sawe and beleued For as yet they knewe not the Scripture that he shoulde ryse agayne from death Then the Disciples went away againe to theyr owne home THE EXPOSITION IN as muche as thys daye accordyng to the auncient and commendable custome of Christs church we celebrate the laudable feast and worthy memorie of the moste noble and victorious resurrection of oure Sauioure Iesus Christ it is mete and conuenient that we speake and entreate of the same at this present For the true sanctifying and halowing of feastfull days consisteth in the true worshippyng of God which is none other thing praiers thankes geuing ones done then to exercise the worde bothe in preachyng and readyng We therfore at this tyme wyll make our conference according to the tyme of the glorious resurrection of our moste louyng Lorde and swete Sauiour Christe Iesu. And in this our conference we will firste of all consyder what maner of Resurrection the risyng agayn of Christ frome death vnto lyfe was After that we will declare what vtilitie and profyte what fruicte and goodnesse the moste victorious and triumphant Resurrection of Christe hathe broughte vnto vs as we haue to fore shewed of his Passion and deathe As touchynge the fyrste lette vs not thynke that the resurrection of Christ was a common resurrection frome deathe as was the Resurrection of Lazarus but besydes thys that Christe rose agayne in the fleshe and corporallye he also spiritually became the Lorde of deathe and ouercame it and broughte with hym euerlastynge lyfe so that all that beleue are risen agayne with hym and haue ouercome deathe And by this his resurrection he hath not onely obteined a temporall life but also a spirituall lyfe For as he before by the temporall deathe of the Crosse dyd slea and vtterly abolyshe the spirituall deathe of synne and hell So he lykewise by his resurrection hath not only recouered and broughte agayne the temporall lyfe and quietnesse but also euerlastynge lyfe and perpetuall ioye Wherof wee may learne that Christe is rysen agayne twoo manner of wayes Fyrste after the fleshe by the whyche Resurrection he made hys deade body quicke his despised body glorious His weake and feeble body mightie and stronge his naturall body supernaturall and spirituall Of this resurrection we reade in many places of the scripture Among all Paule hath these wordes in the chronicle of the Apostles Actes where he speaketh on this maner And we shewe vnto you that the promise whiche was made vnto the fathers God hath fulfilled to their children euen vnto vs in that he raised vp Iesus as it is written in the first Psalme Thou art my sonne this day haue I begotten the. And in his firste epistle to the Corinthiās he saith that Christ after his resurrection was sene of more then of fiue hūdred brethren And moreouer that he shewed himself before to the .xii. and to many other brethren as we maye see playnly written in the Euangelistes Secondly there was in Christ also an inward spirituall resurrection in that he escaped from the horror of death hell syn and the wrath of God and came vnto euerlasting ioy life health peace gladnes Of this he glorieth and speaketh by the mouth of that prince like Prophet sayinge Thou haste made the wayes of lyfe knowen to me Thou shalt fill me ful of gladnes with thy countenance Againe Thou hast turned my heuines into ioye thou hast put of my sackclothe and girded me with gladnes All these ar gratulations reioycinges and thankes geuynges that God the heauenly Father hath deliuered his sonne Christ from the horror of hell and death and not him only but also with him and through him all faithfull christians Whereof we shall speake more largely hereafter How the resurrection of Christ was don according to the historie how he rose again on Easter day betymes in the morning before the sonne was vp howe the women found the sepulchre emptie Again howe they were conforted of the Aungell and admonished of his resurrection This with diuers other things appertaining vnto the resurrection of Christ ar diligently written of the foure Euangelistes and ye your selues haue hertofore both heard red them Therfore at this time we will speake nothinge of that matter but we will rather declare set forth vnto you the profites and fruites which Christ hath gotten for vs by his glorious and royal resurrection and opē vnto you how we ought to enter into a newe lyfe with Christ. But before we come vnto this matter let vs speake somwhat of the innocencie and Godhead of Christe by the whiche he
priestes hande and so afterward folowed the absolution remission of synnes and by this meanes was the forgeuenes of sinnes afterwarde grounded in that contrition And it is possible that in this behalfe they folowed the example of the Elders which pronounced absolution to no man except he first of all cōfessed his synnes and shewed outwardly manifest signes and tokens that he was sorie for his sinnes This is right and ought so to be But notwithstandinge to gather hereof that suche sorowe contrition deserueth remission of synnes that is false and erronious For cōtritiō is no merite but it is the selfe synne truly fealte in the heart and the power and kyngdome of synne neither is remission of sinnes and grace grounded in this For before there be suche contrition the synne is not cured For although synne be there present yet is it only a lurckyng and dead sinne as Adam sayde of Cain But when it waxeth aliue again and sleapeth no more but is truly fealte and perceaued that it tormenteth fraieth the heart this can no man iustly truly call a meritorious worke but as S. Paule calleth it the right liuing sinne Now who wil saye that synne deserueth grace Therfore men in the papacie were most miserably deceaued and seduced for asmuche as they put all their hope of remission of sinnes in their cōtrition as though it were such a good meritorious worke as of it selfe deserued their sins to be forgeuen therfore the Pope in all his bulles indulgences pardons put in these wordes Contritis confessis that is to saye to them that are contrite and confessed All such for their contrition and confession sake shall haue absolution pardone of their sinnes For where true contrition is there is none other thing then the kyngdome power and regiment of sinne Now what can this deserue There is remission of sinnes where faith is geuen to the commandement of Christ the word whiche is pronounced at his commandement in his name is layde hād on with a sure and constant faith of this faith and not of contrition commeth the forgeuenes of sins Cōtrition is of it self none other thing then the very lyuing and feareful makyng synne vpō that is not grounded remission of synnes but vpon the worde of Christ. For suche contrition and felynge of synne doth none other thing but that it should plucke vs frō faith make vs flee from Christ and be a fearde of him This is to stirre vp sinnes and to make them greater and more horrible and in dede to do none other thing then synne is wont to do that the outragiousnes of the euils may be encreased and that syn maye be heaped vpon synne none otherwyse then when a theife is conuicte of theafte and condemned vnto the punishment of theafte hath not only done the theafte but he nowe addeth mo synnes vnto hys theafte he hateth iudgement lawe and maiestrate yea and God also which is the author both of iudgement lawe and maiestrate and wysheth that there were neither iudgement nor lawe nor maiestrate no nor yet God that he might go forth to sinne frely and without punishment This thing doth sainct Paule lyuely expresse when he saith That synne thorow the lawe and commandement is out of measure synnefull that is to say when the lawe ones commeth and worketh her force then is synne beyond all measure knowen to be synne in dede Nowe wheare synne doth so worke and of one synne infinitie sinnes are made so that the synner can fynde no rest by the reason of his synnes That haue the papistes called contrition But where suche contrition and sorowe is and remayneth alone that is to saye with out faith or hope of gods mercie as the lyke also was in Iudas the traytour there foloweth and floweth nothing out of that but plaine desperation Christe muste also comme with his confortable worde and commaundement concernynge remission of synnes and as it were preache in the hearte of the sinner saying Thou art ful of sins and goest about the lōger the more to fall awaye from me shall I therfore forgeue thee thy synnes Oh naye Thou must in dede haue contrition and sorowe for thy synnes For without this thou canst neuer hate synne frome thy hearte nor neuer heartelye desire remission of sinnes But nowe this way shalt thou walke vnto saluation that thou make haste vnto my worde heare it and beleue it so shalt thou haue remission and forgeuenes of sins So taught not the papistes but they enioyned theyr penitētes and ghostly children as they call them to go this and that pylgrimage to say so many orysons and prayers c. and so to make satisfaction for theyr synnes But as concernyng the worde and commandement of Christe they make no mention of it at all The worde commandemēt of Christ is this whose synnes ye forgeue shall be forgeuen them But whose sinnes ye do retaine shal be retained Her hearest thou that no man ought to seke forgeuenes of synnes but in the wordes of the lorde Christe Whosoeuer seketh it any other where he shal neuer fynde it What hath this then profited or holpen that we haue tormented our selues so greatly with fastīg singing praying watching massinge c. That we might obtayne remissiō of sins was not this great wickednes a lamentable thinge to heare that they haue taught vs to loke for remissiō of our sinnes thorow contrition Which notwithstandyng when it is most earnest and stronge is nothing els then plaine synne If the vertue of my worke of my contrition and of my confession be suche and so greate what nede we then the worde of Christe And to what end serueth his commandement in this place We in this behalfe differ nothynge from the Turkes and Iewes whiche also beleue that they shal be saued although they haue not CHRIST but the Pope is worser thē any Turke or Iewe for to mainteyne his wickednes and abhomination his false and corrupt doctrine he without all shame abuseth the name of Christ. Therfore let vs diligently marke that Christ includeth forgeuenes of synnes in his worde not in pilgrimages in masses in almose dedes or in any other workes by what soeuer name they be called He therfore that desireth forgeuenes of his sins lette hym go vnto hys Pastor that is learned in the worde of God and heare of hym the glad and ioyful tydyngs of the Gospell and faithfully beleue the same and he may be sure to haue hys synnes remytted and forgeuen hym For thys is certayne and sure that we can not ouercome synne with any woorke But whatsoeuer we be able to doo though we should torment our selues neuer so muche is altogether vayne and nothyng to the purpose as they hadde experience in the Popes kyngedome that hadde an euyll conscience and therfore gote them selues into Monasteries and became cloysterers or tooke vppon them other
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
synnes in our owne woorkes contrary to the woorde of GOD. For the Lord Christ doothe not instructe vs here of our woorkes but of the woorde whyche he putteth in the mouth of his Disciples and sendeth them euen as he was sent of his father Nowe where forgeuenesse of synne is and the heartes as Saincte Peter saythe are purifyed by Faythe There out of that good and purifyed hearte shall vndoubtedly issue and flowe foorthe abundance and plentie of all good and christen works For Faythe is not ydell and the holy Ghoste accordynge to hys nature and propretie alwaye mouethe and prycketh forwarde the faythefull vnto the obedience of Goddes holy wyll and vnto the mortification of the flesh and synne God through CHRIST gyue vs hys grace that we may beleue this and truly fele it in our heartes Amen The second sonday after Easter ¶ The Gospell Iohn x. CHriste said vnto his Disciples I am the good shepheard A good shepheard geueth his life for the sheepe An hired seruaunâ— and he which is not the shephearde neyther the sheepe are his owne seeth the wolfe comming and leaueth yâ— sheepe and fleeth and the Wolfe catcheth and scattreth the sheepe The hyred seruaunt fleeth because he is an hyrede seruaunt and careth not for the sheepe I am the good shepheard and knowe my sheepe and am knowen of myne As my father knowethe me euen so knowe I also my father And I geue my life for the sheepe And other sheepe I haue whiche are not of this folde them also muste I brynge and they shal heare my voyce and there shal be one folde and one shepheard THE EXPOSITION THis Gospel as likewise the other workes of Christ may be handeled two maner of wais First coÌ„cerning faith SecoÌ„dly touching charitie It is the doctrine of Faith because it teacheth that Christ is the alone shepherd none other that dieth for his shepe For vnto this work that Christ dieth for vs no maÌ„ no saint no nor yet angâ—ll was mete that he might restore man which was slain of that deuil in Paradise thorow synne so that it shold be the very proper work of this shepherd Christ with whom none is able to compare as none of all his other workes which he dyd in this behalf I meane in making satisfaction for our sinnes can be of any creature imitated folowed and expressed Therfore no maÌ„ can speake these wordes of himselfe which Christ pronouÌ„ceth in this place I am the good Shepherd A good shepheard geueth his lyfe for his shepe so that by these his wordes he allureth vs vnto hym and teacheth vs that we shoulde beleue that none can be like vnto hym in accomplishyng the work of our redemption whyche he broughte to passe by his Passion and deathe Moyses and the Prophets were men of great authoritie and of singuler excellencie whiche taughte truly what we ought to beleue and to do yea they suffered many thynges for this their doctrine yet as concernyng this worke wherof Christ speaketh here I meane to dye for the shepe they are only mercenaries and hirelynges neither can they defende the shepe agaynst the wolfe For this is without all doubt that Moyses and the Prophetes when they had taught a longe tyme and done all thyngs aswell as they 〈◊〉 were not yet able to recouer them selues out of death What then could they be able to do for the shepe against the wolf whiche is the deuill death And verily it is euen as Christ saith The hireling which is not the shepherd to whom the shepe do not belong seeth the wolfe coÌ„ming forsaketh the shepe fleeth and the wolf catcheth scattereth the shepe But the hireling fleeth because he is an hireling the shepe do not pertaine vnto him Therfore he that in this perill desireth to be without ieoperdy not to be rent torne of the wolf must diligeÌ„tly take hede that he put not his coÌ„fideÌ„ce in the law or in good works For ther is no help in the law yea yâ— law is rather against vs accuseth condemneth vs neither can good workes helpe any thyng in this behalf Therfore all our trust concernyng our owne righteousnes and good workes must we vtterly caste awaye and lerne with true faith to resorte vnto him alone which saith I am the good shepehearde I geue my life for my shepe For he fleeth not the wolfe neither is he afraide of him yea he rather offereth himselfe o the wolfe for to be rent and torne on pieces then that one of his shepe should perishe and decay Therfore when we are in daÌ„ger we must resort and flee vnto him alone And this is one thing that we muste stedfastly beleue We our selues can do nothyng in this behalfe but Christe that good shepheard he alone doth it and worketh all good thynges for vs and commandeth vs to embrace it with a sure faith and stedfastly to beleue it The second doctrine is that this act of our shepherd is set forth vnto vs for an example as Peter witnesseth sayinge Christ hath borne our sinnes in his body vpon the tree that we being dead to sinne might lyue vnto righteousnesse by whose stripes ye were healed For ye were sometime as shepe that runne astray but ye are turned vnto the shepheard and curate of your soules This is the doctrine of faythe whiche he afterward applieth vnto Charitie saying Christ hath suffred for vs leauyng vnto vs an example that ye shold folow his steppes As Christe died for vs that by his worke he myght redeme vs without our worke from synne and euerlastyng deathe so are we bounde one to helpe and confort an other when soeuer any man beyng in daunger hath nede of our helpe and confort This is to folowe the example of Christe that euery christen man also shoulde be a good shepheard For although I with my death can not redeme other from death and synne for that is the only worke of thee alone and true shepheard Christe Iesu as ye haue tofore heard yet may I geue my life that other by thys example may be allured vnto the worde and brought vnto the knowledge of Christ as S. Iohn saith By this haue we knoweÌ„ the loue of God because he gaue his lyfe for vs and we are bound also to geue our lyfe for the brethren For this we right well knowe howe great the hatred of the world and the deuil is against the word of God And specially the Pope laboreth with all mayne to oppresse the word yea and so many as be the true pastors preachers therof Therfore we haue nede of faithful and good teachers whiche seyng they be redemed by the deth of Christ ought also they them selues to imitate and folow the example of Christ and also to die for the sheepe and to geue their life for the word This death redemeth not other for saluation cometh only by the death
of Christ Notwithstādyng this confirmeth other and so is God glorified by my blood and death and my neighbor by this means is cōfirmed in the faith although by it he be not deliuered from death For that is done only by the deathe of the true shepherd as it hath ben oftentymes sayde And here also come in the mercenaries or hirelynges and the wolues In the former doctrine of faith are that mercenaries Moses the law the prophets and al men be they counted neuer so rightous For no man is able to defend hym selfe as I may let other thyngs passe agaynst the wolfe that is to say the deuyll and sinne But in thys doctrine of charitie the wolues are false teachers and tyrantes which persecute and condemne the doctrine of the Gospell But the true godly man is not afrayde whenne he seeth the wolfe yea rather then he wold be the cause that any man should be offended and fall away from the word the true knowlege of Christ he wyl ieopard his hed lyfe and all that euer he hath as the exaumples of the Apostles and of the holy martyrs do abundantly declare These were not afrayd at the cruelnes of the wolfe that they shold ones flee So ought it to be nowe He that professeth him self a teacher of Gods word and a shepherd of the Lordes flocke there is so great sinceritie required of hym that he should onely seke the glorie of God and the saluation of his neighbour If he be not only carefull for these things but hunteth after his owne commoditie and profite then wyll not he abyde the comming of the wolf For he wil either cowardly flee and forsake the shepe or ells he wyll holde his peace and suffer the shepe to runne astray without foode that is to say without the worde of God They are the very hyrelynges whiche teache for their owne priuate lucre and aduantage and are not content with this that God geueth them sufficient for theyr dayly foode For we that ar in the ministerie ought to require no more then meate drinke and cloth as the Apostle saith hauyng foode and rayment let vs be contente For we brought not hynge into the worlde neyther shall wee carie any thyng out of it They that require more are hyrelynges and care not for the shepe But on the contrarye parte a trewe teacher for the safegarde of the shepe putteth his head life goodes and all that euer he hathe in ieopardie And thys is the seconde doctrine cōcerning the example of the good and true shepheard CHRIST which pertaineth not onely vnto them that are in the ministerie but also vnto al Christians For all men ought to confesse the truth and rather to lose their lyues then to forsake the worde and to imbrace idolatrie For this they knowe that they haue a shephearde whiche to this ende gaue his lyfe that althoughe they also bee enforced to geue theyr lyfe yet shall they receaue it agayne and neuer lose it after Nowe Christe goeth foorthe and maketh mencion of hys shepe and putteth a difference betwene them and other shepe And this he doothe for this purpose to make a diuersitie betwene his doctrine and heresy or any other doctrine saying I am the good shepherd and I knowe my shepe and my shepe knowe me As the Father hath knowen me and I know the father and I geue my lyfe for my shepe As though he should say Thus goeth the matter If ye wyl be my shepe and knowledge that I in dede am youre shephearde so shall ye be withoute perill and daunger Therfore a true teacher ought to sette foorth none other thyng vnto men but Christ alone that he maye be truely knowen what he is and what he geueth that no man turne asyde from his worde but that he alone be taken for the true and good shepheard which geueth his lyfe for his shepe This oughte to be sette foorthe vnto menne that they maye knowe theyr shephearde Therfore this doctrine is to bee receaued as an ensample that as Christ dyd and suffred all thynges for vs so likewise we shold gladly do suffre al things for the wordes sake Whyche twoo thynges are to bee taughte in the Churche Hee that heareth and vnderstandeth these thynges is Christes shepe as he hym selfe sayeth My sheepe heare my voyce Hee that teacheth trewely is a good shepehearde thys one thynge excepted that hee canne not geue hys lyfe for the sheepe on suche sorte as our Sauiour Christ dydde But they that heare not thys doctrine or wyll not sette it foorthe to the sheepe are not the sheepe of CHRISTE neyther are they the trewe shepheardes but they are in dede hyrelynges yea and rauening wolues Suche are not to be herd but to be eschued as the deuill After this sorte goeth it with the doctrine of the pope which is full both of errours and heresies He setteth not forth the wordes of Christ sincerely and purely when he sayeth I am the good shepherd and I geue my lyfe for my shepe But the Pope teacheth thus He that will be safe against the wolfe that is to say against the deuyl and deathe he must be his owne shepheard and loke for help in his owne works As ye know what thyngs they taught in the Popedome of the sacrifice of the Masse of purgatorie of pilgrimages of vowes of the monasticall lyfe of the workes of supererogation c. If therfore we will be true christians we muste folowe the shepe whiche knowe the voyce of their shephearde and take hede vnto that As for a strangers voyce they knowe not neyther wyll they heare it Therfore we ought to send them away from vs with these words I know not thy voyce I heare a wolfe which goeth about to pluck me away from the flock of Christ. Away hence with this woluysh houling I wil folow my shepherd and heare his voice For so saith Christ here They shal heare my voyce And a litle before he said They folow no strāger but flee from hym because they know not the voyce of strangers For it is not possible that a shepe whiche hath begunne to beleue and hath herd that voice of his shepheard receiued it shold here allowe that doctrine whyche is contrary to the voyce of Christe The shepe heareth the commaundementes of Emperours Kynges Princes Maiestrates c. but it knoweth that these thynges pertayn not vnto saluation For thys worketh not saluation because this politike and ciuile obedience is declared and shewed But whē a teacher commethe foorthe with this doctrine and saythe If thou wylt bee saued thou thy selfe muste satisfy for thy synnes Thou must cause Masses to be sayd for thee Thou must geue almes that thy sinnes may be forgeuen thee Thou must put on S. Francis coule that thou dying and beynge buried in the same mayst be saued c. In this case the shepe heareth not but sayth I know
more maruelous The Lord hath appointed and set the deuill and the worlde their limites beyonde the which they can not go And this is worthy to be noted and for euer to be remembred that thou in thine affliction persuade thy selfe that what soeuer aduersitie chaunceth vnto thee it commeth not by fortune or by chaunce but by the singuler prouidence councell and determinatiō of god yea and that vnto thy greate cōmoditie althoughe it semeth otherwise to thy blinde and carnal reason And here nowe riseth also a greater difficultie for yf I must thus persuade my selfe that all the aduersities and troubles whiche I suffer cōme by the prouidence of God then by the Iudgement of reason it maye be gathered that the councell and determination of god concernyng myne affliction is vnto my destruction and damnation For what health or saluation maye be loked for of paynes plagues and punishmentes in our great and greuous afflictions we can not otherwise be persuaded but that God euen of displeasure and hatred againste vs doth plague and punishe vs. And this greatly encreaseth our sorowe and in a maner bringeth vs to desperation because God doth so punishe vs If any other thing were the cause of oure plagues and troubles it would not so greatlye greue vs for then we woulde thincke that there were some helpe and conforte remayninge in God towardes vs. In this case therfore must we haue recourse vnto the worde of God and not heare nor obey the iudgement sentence of reason For if we heare and beleue that we shall surely fall into desperation yea and vtterlye detest and abhorre God The worde whiche in this behalfe conforteth and openeth vnto vs the will of God is this S. Paule sayth If we wolde iudge oure selues we should not haue bene iudged But when we are iudged of the Lorde we are chastened that we should not be dāned with the worlde By this sentence of the Apostle it is euident that whome God wil not haue condemned with the worlde but preserued and kept vnto euerlasting life he correcteth and punisheth them neither ought this to be counted a token of hatred but rather a signe of fauour loue good will although they be afflicted and troubled This sentence in affliction is diligently to be considered and remembred One hath this crosse an other hath that whereof they woulde gladly be eased But if euery mā wold thincke on this maner saye to him selfe If thou were not restrained with this byt of aduersitie if thou were not thus correcte thou wouldest surely do that which shold worke thee greater displeasure and be the cause of a more euil but God doth send thee this aduersitie that thou sholdest not be damned with this worlde but hereof take an occasion to amend thy life to call thy selfe vnto repentance to feare GOD to call on his blessed name to thancke him for his benefites c. If euery man in his trouble wold thus thincke with himselfe then would they not be angry with god for laying that crosse vpō them nor thincke that he doth it of hatred displeasure against thē but rather of fauour good wil towarde them yea then would they loue and praise god that he in that affliction sheweth tokens of his fauour and good will toward them by this meanes preseruinge them from eternall damnation vnto euerlastynge saluation Unto this ende also doth S. Paule in hys Epistle to the Hebrues alledge this sayinge of Salomon out of his prouerbes My sonne despise not thou the chasteninge of the Lord neither faint when thou arte rebuked of hym For whom the lord loueth hym he chasteneth yea he scourgeth euery sonne that he receaueth If ye endure chastening god offereth himself vnto you as vnto sonnes For what sonne is he whō the father chasteneth not If ye be not vnder correction wherof all are partakers then are ye bastardes and not sonnes Therfore seing we haue had fathers of our fleshe whiche corrected vs and we gaue them reuerence shal we not muche rather be in subiectiō vnto the father of spirites and lyfe And they verely for a fewe dayes nurtered vs after their own pleasure but he nurtereth vs for our profite to the intent that he may minister of his holines vnto vs. No maner chastising for the presēt time semeth to be ioyous but greuous neuerthelesse afterward it bringeth the quiet fruite of righteousnes vnto thē whiche are exercised therby This sentēce of the holy Apostle doth testifie not only that the discipline correction which god laieth vpon vs is no token of his anger displeasure againste vs but also that it is a most manifeste signe euident argument of his fatherly and frendly good wil toward vs. Let vs not therfore thinke whē we are corrected punished that GOD is angry with vs or that he set naught by vs. For the cause why he corrected vs is because we are his sonnes and should not loose oure enheritaunce nor at any time be put from it And as the worde doth preach and declare vnto vs of the crosse and of afflictions so lykewise is it set forth by examples who can or dare say that god the father hated his onely begotten sonne Christe Iesu And yet for all that yf thou considerest his lyfe and death and weighest the matter after the iudgement of reason there shall appeare no great signes of gods loue towarde hym yea rather signes of hatred then of loue and that the vngodly and wicked Iewes were more regarded with god then Christ whom they hādled at their pleasure and entreated as they woulde accordyng to the saying of the Prophete He hath nether beautie nor fauour when we looked vpon hym there was no fayrenes we had no luste to hym He was despised abhorred of menne We reckoned him so vile that we hyd our faces from hym yea he was despised and therefore we regarded hym not We dyd iudge him as though he were plagued cast downe of god And Christ hymselfe sayth by the psalmographe As for me I am a worme and no man a very scorne of men and the outcaste of the people All they that see me laughe me to scorne they shote out their lyppes shake the heade c. They gape vpon me with theyr mouthes as it were a ramping and roaring Lyon c. Yea the very Iewes when he hanged on the crosse mocked him saying If he be the sonne of God let him comme downe from the crosse c. Now as god did handle his owne derely beloued only begotten sonne Christe Iesu here on earth euen so wil he handle al Christians in this worlde as Christ hath to fore saide The seruant is not greater then his maister If they haue persecuted me they wil persecute you likewise And it is sayde both moste trimly and truly in the Epistle to the Hebreues as we heard afore If ye be not
vnder correction wherof all are partakers then are ye bastardes and not sonnes Thus see we by the wonderful and certein consent both of sentences and examples and by them are we taught that god not of euill but of good will not of displeasure but of fauoure correcteth vs and that in the middest of our trouble we should knowe the good wil of god and certeinly be persuaded that God although our affliction be neuer so great doth not hate vs nor set naught by vs but rather that this correctiō is a most assured signe that he loueth vs and taketh vs for his children seinge he doth so louingly correcte and chasten vs. Nowe must we also learne to knowe the cause why God doth so correcte punishe his children S. Paule setteth it forth in these his wordes we are corrected of the Lorde sayth he that we should not be damned with the worlde And Dauid sayeth It is highly for my profite that thou hast corrected me that I mighte learne thy righteous ordinaunces Esay the Prophete also sayeth vexation geueth vnderstanding For this is certen if god wold serue our fansies accomplishe our desires and neuer send vs aduersitie and trouble we should become altogether secure and carelesse neither shoulde we at any tyme call our synne vnto remembraunce nor care for the worde nor geue oure selues vnto prayer But when now and then we and such thinges as appertayne vnto vs are assayled with aduersitis misfortunes thē haue we a iuste nedeful cause not only to fal vnto prayer but also to remēber our sins our former wicked life to cōsider that suche plagues punishmēts chaunce vnto vs for our syns And that therfore we ought frō hensforth to liue more warely to lay aside our sins to feare god to fram our life according to his blessed will c. that by this means god seing our cōuersion may either take awaye those paines frō vs or els mitigate ease them as it semeth best to his godly wisedō as s. Paule saieth in his epistle to the Hebrues the heauēly father nurtereth vs for our profit to the intent the he may minister of his holines vnto vs. We therfore may not despaire because of the crosse We should rather thincke on this maner with our selues By this signe token I perceaue right well that God is merciful vnto me fauoreth loueth me for he nurtereth me as his sonne by these aduersities and afflictiōs his pleasure is to put me in remēbrāce of my sins to cal me vnto repentance that by this meanes I may amend that is a misse fromhensforth auoide sinne no more offend my heauenly father He that doth this vseth the crosse a right neither doth he murmur against God in his aduersitie nor yet thorowe impaciencie is brought vnto that point that he fleeth vnto supersticious idolatrous wicked artes to be released of his trouble but paciently quietly he abideth the helpe of god feruently by prayer desireth the same Now ensueth the fourth parte of this matter After that we be thorowly persuaded that nothing can chaunce vnto vs without the will of god and that it is Gods pleasure when aduersitie trouble chaunce vnto vs that it is for our saluation that we are thus afflicted troubled we must also assuredly assure our selues of this thing that god wil geue a fortunate ende to these our troubles and most prosperously deliuer vs from them as S. Paule saith god is faithful whiche shall not suffer you to be tempted aboue your strength but shall in the middes of the temptation make a waye that ye maye be able to beare it And vnto this confort do those thinges cheifly pertaine that Christ speaketh here of that A lytle while Against this doctrine of A lytle while are two thinges First whē we are opprest with the greatnes vehemēcie of afflictiō or trouble so that there appeareth none other thinge but that the very crosse wil haue the vppermost hand that nothing so far as reasō iudgeth can preuayle against it as we haue in the example of king Ezechias Whē Rabsakes the captaine of the hoost of the king of the Assiriās required that the Citie of Ierusalem should be yelded and geuen ouer vnto hym Ezechias sent vnto Esaye the Prophete with this embassage This is the day of trouble of plague of blasphemie for the children are comme to the place of byrth but there is no power to bring them forth And Christ here also vseth the same similitude of a woman that goeth on her trauayle There appeareth to be very great peril both of the mother of the child For the afflictiōs are not small as it is set forth in a certein psalme where Christ him self crieth out on this maner Saue me O God for the waters are cōme in euen vnto my soule I sticke faste in the depe myre where no grounde is I am comme into depe waters so that the fluddes runne ouer me Secōdly whē we se no waye howe to escape that great daūger Thē we straightwayes fal to desperatiō nether cā we beleue that this matter is but of a litle while And vnto this ende specially belonged the similitude of the woman that trauaileth of child whiche CHRSIT vseth here For here the peril semeth to be infinitie vnmeasurable and endlesse and yet sodeinly commeth there greate ioye as lyfe springinge out of death when a man is borne into the worlde the mother also beinge safe and with out daunger In consideration wherof al the sadnes is turned into gladnes These thinges chaunce dayly And where as some time the ende of suche trauaile is not gladnes that chaunceth but seldome The common trade is as Christ saith that sodenly and vnlooked for sounde ful true and perfect ioye foloweth sorow and sadnes as the Psalmographe sayeth Heuines may endure for a night but ioye commeth in the morning This would Christe haue his Disciples to learne when they are tossed and troubled with the waues of cruell aduersitie that they maye thincke and remember this his saying A lytle while as S. Paule sayeth to the Hebrues No maner chastisynge for the present tyme semeth to be ioyous but greuous neuerthelesse afterwarde it bringeth the quiet fruite of righteousnes vnto them whiche are exercised thereby So that it is fyrste called A lytle while for the sodayne vnloked for mutation or chaunge whiche chaunceth soner then we looked for Secondlye affliction is called A lytle while because this short trouble shall be turned into euerlastinge ioye and this sorowfull transitorie lyfe into a ioyefull perpetuall lyfe as Christe sayde to his Disciples ye shall sorowe but your sorowe shall be turned into ioye For what is to be thought of al that time wherin Lazarus paraduenture ten or twentie yeares was in miserie and affliction in respect of that tyme whiche is afterward in
vnto God euen to cal on his glorious name by feruent prayer This exhortation vnto prayer Christe made after his last supper when he had vttered that parte of his sermon whiche ye haue to fore hearde when he tolde them aforehand that they shoulde be sadde for his departure but notwithstanding that it should be but for a litle whyle for asmuche as he wolde shortly comme againe and see them and so turne their sadnes into gladnes After this consolation foloweth nowe this exhortation vnto prayer and it followeth very aptly in conuenient place For Christen men in their afflictions and troubles in all perilles daungers haue none other helpe then to staye them selfe with praier and to crye vnto God for helpe This doth Christe teache his Disciples in this place that in the tyme of sadnes they shoulde haue their refuge vnto prayer And this he vttereth maruelous pithyly with great vehemencie of wordes that they shoulde do this worke with a stout courage with a stronge fayth and by no meanes be dysmayd For sayth he I say not vnto you that I shal pray my father for you For the father himselfe loueth you because ye haue loued me and haue beleued that I come out from God This is true that Christ sitteth on the right hande of the father and maketh intercession for vs as Paule saith And we knowe that his prayer which he made after his laste supper for his churche and for poore sinners and afterwarde on the crosse was hearde and yet is stil of suche efficacie strength mighte and power that it remaineth styll of full force euen vnto the worldles ende But sayth Christ ye haue no nede of suche prayer as I make for you for ye are able to praye the father neither doubte ye but that your prayer is heard for my father therefore loueth you because ye haue loued me Which is not so to be vnderstanded as though the prayer of Christ should be vnto vs neither conforte nor helpe but that we should not set our owne prayer at naught forasmuche as we loue Christ. For this is most certein and a thing earnestly to be beleued that all that fauour and loue Christe them can not the father hate yea their prayer can he none otherwise then heare Where are nowe the Papistes which haue inculked and set forth vnto vs the inuocation of Sainctes What can be of greater force for the auauncement and setting forth of our prayer then that Christ by his death and departure out of the worlde vnto his father hath gotten vnto vs that entraunce that wheresoeuer we be in temple in house in secret places in the feilde in the shoppe so that we be Christians loue Christe we maye be bolde to come before God to talke with him to praye vnto hym and to craue of hym whatsoeuer we haue nede of For vnto suche prayer we nede nothinge but only suche an hearte as can saye O our heauenly father I knowe that thou louest me because I loue thy sonne and my redemer Christ Iesu. With this boldnes wil I now pray vnto thee not that I am so holy and righteous but because I knowe that thou gladly geuest all thinges for thy sons sake Iesus Christ. In his name I nowe come vnto thee and praye and I doubt not but that thou wilt heare this my prayer whatsoeuer I be For euery man must diligently take hede of this that he do not so long differre his prayer till he shall thincke him selfe pure and cleane ynoug and apt to praye as the deuill will sometime put in a mans mynde and saye Thou arte not nowe apte and mete to praye Thou arte a sinner and god heareth no synners Do this and that worke fyrst and afterwarde when thou felest thy selfe pure and without sinne fall to prayer But he that geueth place to such suggestions of Satan suffreth himselfe to be troubled with suche idle imaginations he shal finde lettes plenty to withdraw and plucke hym awaye from prayer The deuill is sutle and craftie and seketh all meanes possible to let vs from prayer We must therefore get vs certein and present helpes that we maye remoue his subtilties frō vs. And whē soeuer thy necessitie requireth praier thincke that to be the time whē thou oughtest to pray and differre the tyme no lenger but fall straightwaies in hande with prayer If thou of thy selfe be not apte or worthie to praye God will make the apte and worthie For thincke this verely with thy selfe that God loueth thee for Christes sake and not because thou art righteous and holye otherwise should he neuer loue thee nor heare thy prayer For who can be founde righteous and holy in his sight before whom the child of one daye olde yea the Angells in heauen be not pure Enter not O lorde into iudgement with thy seruant saith Dauid for none that lyueth shal be founde righteous before thee God hath wrapped all thinges vnder sinne that he might haue mercie on al sayth S. Paule This requireth Christ in this place that we diligently praye and by no meanes neglecte prayer as some wicked persones are wont scoffingly to saye I said not the lordes prayer not a great whyle and yet I haue as good a stomacke to my meate and drincke as euer I had in my lyfe If thou be a Christen man and chalengest vnto thee that name let neuer suche a worde come out of thy mouth If thou saye the lords prayer no ofter at the lest say it in the morninge when thou ryseth again both before and after meate also when thou goest to bedde at night For we that are Christians are bounde to pray alwayes whiche with the mouth can not at all times be done but this is the prayer of the heart For the heartes of the faythful ought to wyshe this continually that the name of God may be sanctified that his kyngdome maye come that he wil geue vs peace seasonable weather a sounde body good health c. This doth euery Christen man inwardly wishe at all times and although he doth not euer thincke in it yet that is his continuall desire This is a spirituall prayer and a prayer of the hearte And we haue nede of such prayer at all tymes because a Christen man can not so muche as a moment of an houre be safe and without ieopardie for the deuill and his owne fleshe lest he should be cas◠hedlong into diuers sinnes and vices But as with the heart so likewise with the mouth ought we to praye Now what maner of prayer it ought to be Christ teacheth here sayth Aske in my name Againe the father loueth you-because ye haue loued me and haue beleued that I haue come out frō God· And when a man is so instructed that he beleueth in Christ he is the true priest with all his furniture neither wanteth he any thinge but that
holy ghoste after these fewe dayes When they therefore were come together they asked of hym sayinge Lorde wylt thou at this tyme restore agayne the kyngdome of Israell And he sayd vnto them It is not for you to know the tymes or the seasons whiche the father hathe put in his owne power But ye shal receyue power after the holy ghost is come vpon you And ye shal be witnesses vnto me not on lye in Ierusalem but also in all Iewrye and in Samaria and euen vnto the worldes ende And when he had spoken these thinges whyle they behelde he was taken vp on hye and a cloude receyued hym vp out of their syght And whyle they loked stedfastly vp towarde heauen as he went behold two men stode by them in whyte aparell which also sayde Ye men of Galile why stande ye gasynge vp into heauen This same Iesus which is taken vp from you into heauen shall so come euen as ye haue seene hym goe into heauen THE EXPOSITION THis daye is celebrated and kepte holy the feast of the Ascention of Christe that we maye the better be instructed concernynge thys Article of the Christen Fayth He ascended into heauen and sytteth on the ryght hand of God the Father almyghty frome thense he shall come to iudge the quycke and the deade For the trewe vnderstandyng of this article two thynges are necessarye to be knowen One concernynge the hystorie of the Ascention of Christ. The other as touchyng the mysterie of Christes Ascention what he hath done why he dyd ascende and what profyte he hath brought to his Churche and faithefull congregation by that hys meruailous and glorious Ascension As concernynge the hystorie blessed Luke in hys Chronicle of the Apostles actes dothe very diligently describe it and set it foorthe when he maketh mention of the daye of the place and of the persones that were present after this maner That the Lord after that by the space of fortie days he had shewed hymself aliue to his Disciples after his resurrection spokē vnto thē of the kingdom of God gathered them together and brought them vnto mount Oliuete not farre frome Hierusalem and gaue them commaundemente that they shoulde not departe frome Hierusalem but to wayte there for the promise of the Father euen the Holy Ghost and that afterwarde they shoulde publyshe the Gospelle thorough out the worlde And when he hadde spoken these thynges whyle they behelde hee was taken vp on hye and a clowde receaued hym vp oute of theyr syghte And whyle they looked stedfastly vp towarde heauen as he went Beholde sayth Luke two men stoode by theym in whyte apparell whyche sayd vnto them Ye menne of Galilee why stande ye gasing vp into heauen Thys same IESVS whyche is taken vp frome you into heauen shall so come euen as ye haue seene hym go into heauen This is the historie of the Ascention of Christ as it is described and sette forth by blessed Luke In this hystorye fyrst of all is this miracle woorthye to be obserued that the Lorde Christ before hys Disciples is caryed vp into Heauen and by a cloude taken oute of theyr syght whiche is a manyfeste declaration vnto vs what the state of glorified bodies after the generall Resurrection shall bee For it is not the naturall propretie of mens bodies to be caried vp Notwithstandyng that shal be the condition of glorified bodies that in a moment they maye go to all places without impediment of any thyng as the example of Christe teacheth whome when he rose agayne from death vnto lyfe the stone of the graue could not hynder hym nor afterwarde the doores shutte coulde kepe hym out He pearceth thorow all thyngs He maketh hym selfe vysible when he wyll agayn inuisible when his pleasure is That same felicitie and blessed state shall our bodies also haue after the resurrection when the bodies shall be immortall and no more subiecte to infirmities as they are nowe in thys lyfe wherein we are combred with many diseases and necessities But of these thynges we shall speake more at an other tyme whenne wee shall treate of the Article of the Resurrection of the deade Lette vs nowe come vnto the principall poynte of the whole matter wherunto also the Angels had speciall respecte when they called agayne into the waye the Disciples that gased here and there that they should rather consider why Christe is ascended into heauen then how he beyng a littell afore seene is nowe seene nomore The doctrine of the Apostles in all thynges moueth specially to this poynt that we should consider vnto what ende all the actes of Christe were doone as for an example They referre Christes deathe vnto our sinnes and his resurrection vnto oure Iustification and so likewise of the other After this sorte muste we nowe also see why Christe ascended into heauen and what commoditie and profyt we haue by that his ascension And fyrst of all lette vs behold the nature and state of his kyngdome For in that that he is gone vp into heauen he declareth that his kyngdom is not of this worlde and that his administration shall not be after the maner of worldly kyngdomes When the Disciples demaunded of Christe at what tyme he woulde restore the kyngdome to Israell they were of this opinyon that Christes kyngedome shoulde be a corporall and worldly kyngedome But by his ascension they are taught otherwyse to thynke of his kyngdom that is to saye that it is no worldely kyngdome oute of the which great richesse dignities and promotions are to be looked for but rather a spirituall and euerlastynge kyngedome in the whyche hee shoulde geue Spirituall gyftes vnto menne Therefore lette no manne become one of Christes flocke to the ende that he wyll gette temporall goodes and worldely possessions or to come vnto great honour for these thynges are not to be found in this kyngdome Baptisme the ministerie of the worde and the Lordes supper were not instituted for tēporall thinges neither shold Christ euer haue ben reueled in the world if it had not bene for a more graue and weighty cause then this For our euerlastyng saluation and rightousnes came he down from heauen There was therfore an higher greater matter why the sonne of God did either descende or ascend verily that he might prouide for vs euerlasting goodes as are the fauor of God remission of sinnes the gift of the holy Ghost righteousnes euerlastyng lyfe Such gyfts must we loke for at Christes hand which continued not in this life but wēt into an euer stinge life euen into heauen and there hath begun a spirituall inuisible and euerlasting kingdome Whych thing was longe before prophecied by Dauid in a certaine Psalm which S. Paule reciteth in his Epistle to the Ephesians and interpreteth it of the Ascention of Christ and of his spirituall kyngdome The words are these Thou art gone vp on hie thou hast led captiuitie captiue and
to do the same must nedes be occasion of great feare and dreade inwardely For herof it doth folow that a man thinketh that he is condemned alredy of God to death orels that he shall forthwith suffer the paynes of deathe Wherfore the Pentecost of the Iewes is a remembraunce of a great and necessarie thyng yet the consideration therof can not be pleasant and acceptable For the example of the people dothe declare what thys mysterie woorketh inwardly When they desyre Moses to be a mean betwene them and God and when they thought it necessarie in theyr heart to haue a meane yet could not fynde who might be this meane and mediatour But GOD hym selfe hathe promysed a Mediatour whyche is a Prophete lyke vnto Moyses c. And by thys he doothe declare what shoulde bee the Whytsontyde of the Newe Testamente that it is fulle of comforte swetenesse ioye and peace For thus sayeth the Euangeliste as it is rehersed that in the daye of Pentecoste whenne the Iewes dydde kepe holye the feast of theyr lawe at what tyme that the Apostles and Disciples were gathered togyther sodeynelye there camme as it were the sounde of a vehemente wynde and fylled the whole house and there appered vppon them clouen tongues as it hadde bene of fyre and so the Holy ghoste was opened there bothe to the syghte of the eyes and the hearynge of the eares For in the sounde was he hearde and seene in the fyre as Christ hadde promised before and Iohn Baptist prophecied that they shold be baptised in fyre and spirite But all these thynges haue theyr signification and meanynge The tongues doothe sygnifie the office of preachynge whiche thenne shall woorke with effecte when the holy ghost worketh therwith that therby maye be enkendled a newe lyght inwardly And forthwith after this sounde and fyry tongues he sytteth on eche of them and so dothe inflame their heartes and with such a blast and motion perceth their vnderstandyng that in a momente of an hower they knowe bothe God and his sonne Iesus Christ they vnderstand the scriptures and waxeth so bold in heart that they dare openly professe the true knowlege of God so that thei can speake with all languages where as before they knewe but their owne For out of Sion it behoued that the lawe shoulde procede and the woorde of the Lorde oute of Hierusalem and that afterwarde the Gospell shold be heard in al lāguages And forasmuch as the Gospel shuld be publyshed not only in Iury but also in all the worlde therfore the holy ghost dothe instruct his apostles with languages that it myght bee vniuersally sette foorth throughout all the earth This is our Whitsontide and Pentecost in the new Testament wherby the trewe knowledge of God is ordeyned not with feare and dreade but with ioy and peace whereby there ryseth suche a conscience at the length which turneth not from God but abydeth all things for Christs sake as the apostles by theyr examples doo shewe Not only Christ at his laste supper prophecieth of this Whitsontyde but also the Prophetes Dauid Esaias Hieremias Ioell Zacharias and other Wherfore we shall not lose our labour but rather bestowe our tyme very well yf we at a certayne appoynted tyme enstructe men of the holye Ghost teaching what he is and what is his propretie and what is nedefull for vs to doo that we also maye obteyne the same spirite And fyrst of all we muste not thynke that the holy ghoste was then firste in the congregation and neuer before For hee is God eternall and almyghtie as Christ sayth that he cometh of the father Wherfore he is of one substance and nature with the Father and there be many euident testimonies that the holy ghoste hath always bene effectuous in men and hath lightned them and broughte them into the waye For Christ hymselfe and Peter also sayth that the Holy Ghost spake by the Prophets and the Euangelistes doo testifye of Anna Zacharia Elizabeth Iohn Baptist that they had the holy ghost Wherfore we must thynke and beleue none other thyng of the holy ghoste then wee beleue of Christe which hath ben for euer and forthwith after the fyrste promyse made in Paradyse exercised his office and stode in battaile against the deuil and began to breke the head of the serpent This worke was long agone began of the sonne of man and euer diligently done and at laste fully accomplyshed at what tyme he became manne and dyed on the Crosse and the thyrde daye rose agayne from the deade Therfore the workynge of the Holy Ghoste was therewyth and the holy Ghoste was alwayes in the worlde gouernyng mens hearts and stirryng vp their faith by the word in them he kyndled a lyght and them he cōfirmed and brought into all truthe But yet he dydde at lengthe perfectly and absolutely fulfylle thys greate woorke vppon thys Whytsondaye wherein hee was not secrete and priuie as hee was before But hee declared hym selfe openlye that all that dyd see myghte perceaue and confesse that the holy ghoste was present For where as there were some amongest theym in thys place that iudged the woorkynge of the holy Ghoste to be dronkennesse it was doone of an aduysed and purposed madnesse For they are proued false by theyr owne reason wherby they may knowe that diuers languages commeth not of dronkennesse or of newe wyne It shoulde make muche with oure matter to consyder why the reuelation of the holy Ghost was deferred vnto this daye For euen as after the delyuerance of the old people there folowed immediatly the couenant betwene GOD and the people so after our delyuerance whyche commeth thorough Christe doothe this pledge of the Holy Ghoste ensue whereby we myght be made certayne and confirmed as concernyng the couenant betwene God vs. For fyrst was it mete that this deliuerance shoulde be made and confyrmed thoroughe CHRIST and that he should entreate the Father to sende vs the Holy Ghoste And by hym onely are we made parte takers of thys greate gyfte as wee sayde in the daye of the Ascension prouynge it by the thre score eight Psalme That hee ascended on hye and receaued gyftes for men For thus doothe Peter also expounde that saying in his sermon of this daye where as he saieth Wherfore Christe beynge exalted on the ryght hand of God when he had receaued the promise of the holy ghoste of his father he dyd shedde foorth this as you now see and heare And this is the fyrste worke of his but hath bene alwayes in the worlde wyth dewe administration and workynge But yet on this daye at the laste dyd he openly declare hymselfe where as he shewed foorth hymselfe with greate vertue and strengthe so that by this reuelation we maye knowe what a greate thynge CHRIST hath wrought and brought to passe for vs thorowe his death and resurrection
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
the world is full of periurie and blasphemye To this so odious a beast and monster and extreme enemie of God geueth god his sonne and that of pure loue The gift of God is specially commended hereby that God dothe not let or spare to doo good for our so great wickednes and frowardnesse But what soeuer is done and cōmitted against him he regardeth it not No not in that that his name and worde is so blasphemously handled and such stubburnesse is vsed agaynst his commaundement For where as the gift is so excedyng and the geuer so great the geuer might of good reson be offended for the frowardnes of him that receaueth it But God ouercommeth hym selfe and putteth out of syght all the synnes that we work eyther against the fyrst or the seconde table of Moses But because of these synnes and this myserie wherwith we synners are encombred and so encombred that we could neuer escape without the help of God doth God put foorth this loue and bestoweth this gift freely vpon vs. Is not the mercyfull Lorde therfore worthy to bee loued again And ought we not to put our whole confidence in hym which forgeueth vs our synnes yea the synnes of all the world and doth not recken them although they are innumerable For seyng that the sinnes of one man are infinite who can numbre the syns of the whole worlde And yet is this sentence trewe and certayn that God forgeueth the worlde all their synnes For wheresoeuer is the loue of God there is also remission of synnes We shoulde haue here ready hertes to haue diligent meditation on this loue wher as God geueth to the world that is his enemye euen his owne selfe so that we shold loke for no other thing of hym but mere grace and mercy Whatsoeuer chāce in this lyfe yet shold our hope be in this loue and our faith remain constant in the mercy of God for Christ. Suche thoughtes must nedes be full of great ioy as I and many other godly mē do protest that we haue liued in all kind of abhomination and idolatrie haue ben defyled with dyuers syns This vngodlynes hath not God punished in vs after our deseruyng but hath declared his loue and hath by the gospel opened again his sonne which he had geuē to the world before that now we may heare again the holsom doctrin vnderstande that God is not angry with the worlde but loueth it in that he gaue his sonne to it But alas howe execrable is our ingratitude what excedyng dulnes of vnderstādyng is this that we can not consider this great goodnes of god For if we wold truly consider it ther shold rise in vs the affection of such ioy that we wold not onely shewe highe obedience vnto God but we would also gladly suffer all thynges for his sake But we may thank our vnbelefe for this which regardeth not this great ioye but in the meane while setteth his pleasure in worldly trifles and seketh for vain daliāce Thus farre haue we shortely rehersed these fower thynges who is the geuer what is the gifte howe it is geuen and to whome Whyche thynges are all so great that no man can expresse them sufficientely by wordes now foloweth the entent wherfore god gaue this gift Truly not that we should eate cloth our selues get a liuyng therby and muche lesse that he shold be vnto vs a poyson or pestilence as we teache also of Baptisme and of the Lordes supper that al these thinges might be counted wholsome vnto vs But it appereth plainly that he was geuen to this entent that all that beleue in hym shold not perishe but haue euerlasting lyfe Here is it declared with playne woordes that in this matter there is no respect had vnto riches or worldly desires but that we myght therby be delyuered from death and synne and that we mighte not perishe This is the onely busynes that the Father of mere loue hath enioyned his sonne to do euen to ouer come the deuyl and hell and to deliuer vs from eternal death into the whiche we fel headlong by sinne This is the cause and entent why this gift was geuen Wherin we haue iust cause to beleue and trust stedfastly For we heare by the mouth of Christ that he hymself is geuen vnto vs and that the power of the diuell is weakened and ouerthrowen and power to pacifie the troubled conscience is restored to vs for the attainment of euerlasting life and saluation Death shal be abolished al ioy shal rise for this sure faith wherwith we beleue that God is merciful vnto vs that he loueth vs of very loue gaue his son vnto vs that we shold not perish but haue euerlastīg life The words be such that they can not be sufficiently cōprehended with thought Wherfore a christiā must daily pray that god by his spirit wyl make these words swete pleasant to our hertes and kendle and inflame them in our myndes Suche kind of teaching and discipline might easily make true doctors of diuinitie to teach vs truly of Christ and to iudge al other doctrines and to abyde all things with out murmuring that it shal please God to lay on vs. But where as it is so that we heare this doctrine and yet care not for it whether it take roote in vs or no and whether it bring forth fruite or no alas so are we neuer the better And there is no doubte but that the damned in the latter Iudgement shall chiefely be confounded in theym selfe for thys faultt that they despised thys preachynge and dydde not regarde it But nowe lette vs go foorth and see what is the waye to come by this gifte For all thyngs are not of lyke force to obteyne this gyfte Christ himself dothe shewe that playnly by his worde when he saith that all that beleue in him shold not perishe but haue euerlasting life This is an euident profe that onely Fayth that is the trust in the grace and mercy of God is the very hand wherwith we must take vnto vs thys gyft For euen as God geueth by loue and mercy so we do take and receaue by Faith and can receue no otherwise As for thy merite for doyng this or that it hath no place For our workes are nothyng requisite to the obteinyng of this gyfte onely is it necessary to shew our selues ready through Faith and euen as it is geuen of God by loue so we ought to receaue it by Faith in Christ. As for an example We heare here that God is merciful and redy to forgeue and that he doth declare his loue and charitie by this towarde vs when he sendeth his only begotten sonne into the fleshe and layeth our sinnes on hym accordyng to this sayinge of Iohn Beholde the Lambe of GOD whych taketh away the synnes of the worlde that by this gyft and loue oure heartes may be confirmed against synne and the
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
did not the riche manne wherefore he is now punished with euerlastyng damnacion and so are all thei whiche heare Moises the Prophettes and yet obey not their worde But thei that heare and beleue that is beleue in Christ and knowe that GOD is mercifull vnto vs for his sake and imputeth not our synnes vnto vs â–ª and that he will geue vs saluacion and after that feare GOD and obeye not the deuill and the fleshe but looke to GOD and his will thei are those that belong to Lazarus in the bosome of Abraham and shall be saued with Lazarus for euer The whiche thyng GOD graunte vs for his sonnes sake Iesu Christe through the holie ghost Amen The .ij. Sondaie after Trinitie Sondaie The Gospell Luke xiiii A Certaine man ordeined a greate supper and badde many and sent his seruaunt at supper time to saie to them that were bidden Come for all thynges are now readie And thei all at ones began to make excuse The first saied vnto hym I haue boughte a Farme and I muste needes goe and see it I praie thee haue me excused And an other saied I haue bought fiue yoke of â—xen and I goe to proue theim I praie thee haue me excused And an other saied I haue maried a wife and therefore I can not come And the seruaunte retourned and brought his master woorde againe thereof Then was the good man of the house displeased and said vnto his seruauÌ„t Goe out quickly into the streates and quarters of the citie and bryng in hither the poore and feble and the haulte and blinde And the seruaunte saied Lorde it is doen as thou hast commaunded and yet there is roume And the lorde saied vnto the seruaunte Goe out into the high waies and hedges and compell them to come in that my house maie bee filled For I saie vnto you that none of these menne whiche were bidden shall taste of my supper THE EXPOSITION THis Gospell or parable taketh occasion of the miracle when Christe healed the man that was sicke of the dropsie in the Pharisies house For the Euangeliste saieth that thei watched to trap Christe Wherefore Christe geueth sharpe sentence against them when he rebuketh them of their ambition and pride in that thei did striue who should sit in the chief roume vntill at laste he beginneth to reproue his hoste tellyng him that he should not call to his feaste the riche and wealthie that can recompence hym but the poore whiche should recoÌ„pence hym in the life to come And after these wordes one of the geastes stepped forth willyng to declare his deuotion and saieth Blessed is he that eateth bread in the kyngdome of GOD As though he greatlie regarded GOD and his kyngdome But Christe perceiueth the hypocrisie and putteth forth a plaine description thereof she wyng what maner of deuotion it was that this man and suche other haue and that thei regarde neither GOD neither the kyngdome of heauen Thou saieth he shewest outwardly that thou haste a greate desire of that that is to come But if a manne should saie as it is Thou art of that sort of geastes whiche are bidden to a feaste with greate loue and gentlenes but thei for their businesse and goodes can not come That man is specially touched with this taunte whiche stept out of all that sorte to declare his deuotion As though he should saie Thou saiest that he is happie that eateth breade in the kyngdome of heauen but if thou wouldest marke what thou saiest thou shouldest perceiue that thou art one of that sorte whiche will not come when thei are called This saiyng is greuous and hainous if a man consider it well For Christe was now in hande with the moste wicked and hurtfull generacioÌ„ of adders whiche satte doune with hym at the table not to learne but to marke if thei could take hym by any meanes in a trippe And here is the beginnyng of the parable That there was a certaine manne that made a greate supper and sent his seruauntes to bidde geastes whiche excusyng them selues refused to come vnto the supper The first saied that he had bought a Farme and that he must needes goe see it An other saied that he had bought fiue yoke of oxen An other saied that he had maried a wife so that the maister of that Supper was despised and laughed to scorne In so muche that the maister beyng greatly moued for their vnworthie behauior prouided that the lame blinde beggers c. should bee brought and constrained too come to the Supper And as concernyng the other he saieth on this wise Thei shall not tast of my supper This gospell maketh verie greuously against the Iewes and Gentiles Now will we prosecute the parable in order The manne that made this Supper is GOD whiche is a sumptuous and a riche feaste maker and hath after his riches and maiestie prepared a Supper whiche is called great not so muche for the respecte of the maker thereof whiche is GOD albeit it might be worthelie called a greate Supper for that cause onely but because the meate it self also is magnificent and greate that is the gospell yea Christe hymself whiche is in the Gospell sette before vs to feede on that he for our synnes thorowe his death hath made satisfactioÌ„ and hath deliuered vs from eternall death from helle from the wrathe of God and damnacion This doctrine as concernyng Christ is the greate supper to the whiche he calleth his geastes that he maie sanctifie them by his Baptisme and comforte and confirme theim by the Sacramente of his bodie and blood so that nothyng at all is lackyng that is requisite and necessarie to the greatnesse magnificeÌ„ce and plentifulnes thereof and for the gorgious and gentle intertainemente of the geastes so that for this cause it maie well bee called greate euen for the sumptuousnesse and the delicates whiche are so dressed and prouided that no man can sufficiently expresse it with toÌ„gue nor thinke it with heart For the meate and drinke thereof is eternall after the whiche there followeth neither hunger nor thirste but it so satisfieth theim and quencheth their thirste that a continuall ioye ensueth And this supper is not onely inough for one man but it is sufficient for all the worlde if it were muche bigger and larger For the Gospell saieth this he that beleueth in Christe that for our sake he was made man and borne of the virgine Marie crucified for our sinnes and ascended into heauen and sitteth on the right hande of GOD the father c. he that beleueth so doeth liue for euer Where as it is farre other wise with mannes meate For when hounger is this daie putte awaie yet to morowe it will retourne againe But this meate is euerlastyng and is neuer consumed And by this doeth he declare to the hypocrites that were present that this supper was of an other sorte then that that was set before them And yet are thei of suche
malice and wickednesse that although thei prate muche therof yet thei proudely despise GOD and his bountifulnes euerlastyng life and saluacion and in the meane season set muche more by other thynges It followeth in the texte And he called many These many that were called are the Iewes and all the people of Israell whiche from Abrahams tyme were specially called by the Prophettes For the seede was promised to the patriarke Abraham by the whiche this blessyng should bee gotten and so this Supper was first shewed vnto hym as to the chief and father of this thyng After that the Prophettes entreated more largelie therof and brought the people to this poinct that in the will and diligence of GOD nothyng could be lackyng but that thei were sufficiently called Wherefore Paule in his Epistles alwaies putteth the Iewes before To the Iewes firste and to the Grecians saieth he And when it was time to come to the feaste that is when that tyme was come that Christe should be borne dye and rise againe from the deade the seruauntes went forthe Ihon the Baptiste the Apostles and said to the people of Israel that were bidden Hetherto hath there been callyng to the supper but now is the supper set on the table Your Messias is borne and dead and is risen againe Wherefore come in season that ye maye receiue parte of this gorgious supper that is that ye maie receiue the blessyng promised and be deliuered from the cursse and damnacion and obtaine health and saluacion This message was specially shewed to the chiefe of the people whiche had the spirituall and ciuill administracion But how did thei take this message And thei began all to make their excuse In this are the geastes that were present reproued and specially that masterlike fellowe whiche before Christe had craked of the kyngdome of God and the meate thereof Blessed is he that eateth bread in the kyngdome of GOD. Christe doeth interprete to this man his saiyng If thou saieth he carest for this how happie thou art this will I say vnto thee the supper is now set on the table Ihō the Baptiste is come I and my Apostles doe call you to supper But ye doe not onely refuse to come but also imagine excuses why ye come not so that by this meanes your sinne is double Ye despise the Gospell and can shewe no cause why ye should so doe fearyng least ye should lese your opinion of holines rightuousnes and wisedome And herein ye synne specially and by frowardnesse passe all your other synnes It were to muche not to geue credence to Gods worde But when contempt is ioyned thereto yea and wickednes compted rightuousnesse that truely passeth all synnes And the Papistes in this folowe the example of the Iewes Yet doe thei still stubburnly defende their doynges as touchyng the one kinde of the Lordes supper their vowed chastitie with all other abhominacions Yea thei condemne vs also punishe vs and banishe vs because we will not consente to their abhominacions But let theim haue their owne will Peraduenture thei will make a rod for their owne taile This was also the excuse of the Iewes we can not receiue this doctrine because it is against the priesthode and law whiche GOD gaue vs by Moises We muste see to the preseruation of our countrie So the first laieth for his excuse his Farme the seconde his Oxen and bothe of theim thinke their excuse lawfull The thirde is more proude for his newe maried wife and therefore he despiseth the supper These three thynges doe containe the descripciō of that kyngdome of GOD and of the breade whereof that maisterlike felowe and hypocrite made mencion For Christ take the paine to tell hym and all mankinde that thei seme outwardly to haue a greate desire of the kyngdome of God and of this eternall bread and yet thei thinke farre otherwise of godlines then thei shewe openly For thei knowe onely this kyngdome of GOD whiche consisteth in corporall blessynges But when thei are called to the supper of eternall blessinges thei regard not this kyngdome of God and bread The Psalme calleth them straunge childrē whiche thinke that godlines is onely gaines and vauntage All these thynges might be described by them selues but bicause the parable belongeth to the Iewes and to the hypocriticall kinde we will now shewe the meanyng of the Farme the Oxen and of the wife Firste the Iewes laye for their excuse Moises lawe and all the ceremonies For when the Apostles did teache that after that there should bee no more nede of the temple nor of the lawe bicause the greate high priest Iesus Christ was reueled now out of the tribe of Iuda and that thei should hope for saluacion onely by hym and his Sacrifice thei could not brooke this doctrine but decreed rather to forgo Christ then the lawe And hereof it chaunceth that yet thei looke for the commyng of their Messias and trust that he will restore to them all againe that is bothe the priesthode and kingdome as it was in Dauides tyme and that he will geue theim store and plentie of all thynges That doeth Christe here reproue by the buiyng of the Farme when he saieth I will goe see the Farme that I haue bought that is we Priestes doe labour and goe to Harueste that is we gouerne the people as Christe call all teachers workemen that sowe the Gospell we must care for our priesthode Wherefore when the Apostles doctrine was contrary to theirs thei condemned it as false and so this supper could not be allowed of them and yet thei thought in their owne iudgemēt that thei had a iust excuse So doe the seconde also bring their excuse whiche were in the ciuill gouernaunce by the Oxen. For oxen doeth signifie the gouernours of the people Many calues haue compassed me and many oxen hath besieged me saieth Dauid To vs saie thei is the kyngdome and politike order committed and we must not depart from it And if we followe this doctrine we shall put all thynges in a hasarde Wherefore these teachers muste bee ridde out of the waie The thirde saie the Gospell is a doctrine that forbiddeth coueteousnesse and commaundeth all men to caste their heade life goodes and money into perill for Christes sake wherefore we will not come we will possesse our house and familie without all daunger c. For here to marie a wife doeth not signifie dishonestie but to dooe all thynges whiche belōg to an housholder as when meanes is founde to encrease the goodes and when the famelie and the aduauncement therof is procured whether it be doen with honestie or dishonestie For the Iewes thought here vpon that if thei fulfilled the rightuousnes of the lawe thei should haue the blessyng that Moises promised them that is the blessyng of corporall thynges of cattell of golde of wiues of children Wherefore thei loked onely for those thynges that their
wrathe of the housholder For this is the propertie of greate men when thei are earnestly moued thei speake not many wordes but that that thei speake is ponderous and weightie For thei thinke more greuously inwardly then thei speake outwardly And how muche more dooe these brief woordes signifie the vnspeakeable wrathe of GOD whiche no man can pacifie Yet we esteme them as little as though a gester or skoffer whom we might worthely despise had spoken theim or as though GOD had spoken these thynge in sporte Neither doe we heare or se that as the wordes be in the texte GOD is angrie with vs and that thei proceade of a greate anger and wrathe and that he is neither foole nor childe but the Lorde and GOD aboue all before whom all thynges doe tremble and quake and as the scripture saieth the mountaines with their foundatiōs and the seas and floodes flie from the face of GOD. Onely man is so stiffe necked that he can not feare but rather despise GOD and mocke hym But we preachers are excused For we exhorte you with all diligence that ye regard and set more by this supper then all riches and goodes Wherfore at that daie all the worlde shall beare vs recorde and confesse that we are blamelesse For we set forthe this doctrine so earnestly and studiously that our very aduersaries doe heare it and condēne it for heresie And we are not muche discontēt that thei so dooe For hereby doe thei confesse that thei haue heard read and seen that we haue dooen our message But if we haue not holde our peace but haue taught earnestly and diligently yea and preached so muche that our aduersaries saie we are to vehement let this man be our iudge whiche commaunded vs so to doe And lette hym defende them and condemne vs. We doe not refuse to be iudged which haue the true GOD the true Christe and the true Churche on our part This matter shall be plain when all hidde thynges shall be made open In the meane season lette vs praie to GOD that he will preserue and kepe vs stedfast in suche doctrine and faithe through the holy ghoste And doubtles we shall be welcome to this supper The which thyng our heauenly father graunte vs for Iesus Christes sake through the holie ghost Amen The .iij. Sondaie after Trinitie Sondaie The Gospell Luke xv THen resorted vnto hym all the Publicanes and synners for to heare him And the Phariseis and Scribes murmured saiyng He receiueth synners and eateth with theim But he put forthe this parable vnto theim saiyng What manne emong you hauyng a hundred Shepe if he lose one of theim dooeth not leaue ninetie and nine in the wildernesse and goeth after that whiche is loste vntill he finde it And when he hath founde it he laieth it on his shulders with ioye And assone as he commeth home he calleth together his louers and neighbours saiyng vnto them Reioyce with me for I haue founde my Shepe whiche was loste I saie vnto you that likewise ioye shall bee in heauen ouer one synner that repenteth more then ouer ninetie and nine iuste persones whiche nede no repentaunce Either what woman hauyng tenne grotes i◠she lose one doeth not light a candle and swepe the house and seeke diligently till she finde it And when she hath founde it she calleth her louers and her neighbours together saiyng Reioyce with me for I haue founde the grote whiche I loste Likewise I saie vnto you shall there be ioye in the presence of the Aungelles of God ouer one synner that repenteth THE EXPOSITION OF all the Gospelles that are reade through the yere this is the moste comfortable In the whiche Christe teacheth of his office as of a Shepherd how he maketh inquisition for synners and restoreth theim that thei maie not be plucte in pieces of the Wolffe that is of the Deuill And this was the occasion of this sermon of Christe When all kynde of synners and Publicans drewe nigh vnto Christe to heare his worde the Scribes and Phariseis seyng that laied it to Christes charge as a crime that he vsed the companie of this kinde of men with whom GOD and thei that are beloued of GOD could haue nothyng to doe and that by this he did declare that he was farre vnlike GOD. Christ answereth and alledgeth a iuste cause of his doing that is that he doeth nothing otherwise then the common maner of men is yea and that in inferiour matters when their chief care at all tymes is to recouer that is loste or in daunger that hereby he might reproue the vntolerable frowardnes and arrogance of the Phariseis wheras thei giue iudgemēt so vnshame-fastly of a matter that thei vnderstande not And that the matter maie be the better perceiued the questiō is this whether there is any place for synners in the kyngdome of GOD For if there be not Christes doing was worthely reproued that whereas he professeth hymself to bee the sonne of GOD yet he companieth with theim that are not of the kyngdome of GOD. The Phariseis Scribes are deceiued in iudgyng Christes doyng bicause thei knewe not truly what is the kyngdome of GOD and yet thei thought theim selues moste perfect thereof This is the cause of their false iudgement Thei knewe Moises and the Prophetes by cōtinuall readyng and studie but after this vnderstandyng that the woorkes of the lawe muste be doen and that he that doeth theim is now allowed as rightuous before GOD but he that doeth theim not is banished as an outlawe from GOD. And after this vnderstandyng thei iudge of Christes doyng in this place bicause that GOD by his lawe hath put a plaine determinaciō of his kyngdome out of the whiche synners are excluded as aduersaries and that Gods kingdome ought to be taken no otherwise then GOD determine it hymself and that synners are not to bee admitted nor receiued emong suche as are of GOD. And this is the verie iudgement of reason also For as sone as there riseth any sense of synne naturally there is had respect vnto the wrathe of God whiche is alwaies dread and looked for in synne For thei iudge that he can haue no hope in the mercifull God which stireth hym to wroth with their synnes As Adam and Eue maie be an example as sone as thei had transgressed the precept thei could not abide their owne conscience thei seke to be hid ▪ and dare not come in sight And yong children also declare this to be true when thei are in any faute thei seke corners For this is the nature of synne to make the hearte afraied bicause it dooeth alwaies feare wrothe and punishemente Contrarie wise when the conscience is pure and fautlesse it trusteth well in it self although other mennes iudgementes be neuer so muche against theim Like as all reason therefore in synne doeth naturally flie from God and for her vpright and honest behauiour is wont to haue confidence before God So
For whilest thei are so obstinate thei can not be deliuered frō their straiyng so that at the lengthe thei shall be torne and plucte in pieces of the Wolues in wildernesse Wherfore the comfort of the Gospell for sinners ▪ ought not lightly to be estemed bicause Christ their shepherd seketh theim and taketh thē vp as straye shepe Furdermore his doctrine also is necessarie to knowe what is our duetie to this shepherd euen to heare his voyce and to tourne vnto him as the historie of the Publicans and synners maie be an example vnto vs in that thei were conuerted at the woorde of Christe This woorde teacheth nothyng els but that GOD is mercifull vnto synners to saue them for Christes sake so that thei doe not harden their heartes at the voyce of their shepheard and delight with longer wanderyng and straiyng but that after thei haue heard the voyce thei caste thē selues on Christes shoulders whiche hath satisfied for their synnes and reconciled them to God the father And we can not without great synne seyng that GOD hath purchased our deliueraunce so dearely despise and set naught by it but we must with greate and studious labour worship and reuerence his worde and shewe our selues worthie of the companie of sainctes Wherefore this worde ought greatly and studiously to be regarded that we may be defended and strōgly armed against the deuill and our owne hearte least we be in suche an opinion of GOD that he hateth synners For suche a sence and felyng is in all mennes myndes But the helpe of Gods woorde is to bee preferred against this in that that he is the shepheard and doeth proclaime his woorde openly in the worlde to the intent that the stray shepe maie heare it and tourne againe vnto hym Wherefore if thou dooest knowledge this that thou art a straie shepe which by synne art banished farre from the kyngdome of GOD and despaire not but haue respecte to the woorde of Christe as touchyng the shepheard For he is set forthe for thy sake and for all suche as are like thee that thou maiest beginne to repent that thou maiest haue trust before GOD through Christ and walke worthie of God in his kyngdome Neither thinke that thou haste a long respite to take councell of this matter whē the voyce of the shepherd commeth vnto thee but tourne thy self forthwith vnto hym and embrace hym Whiche thing if thou doe thou art saulfe and giuest the Angelles a greate cause of ioye whiche after that will be verie desirous of thy companie and will kepe and defende thee against all perill Where as cōtrariwise the vnpenitent tourne the Angelles to mournyng and therefore are faine to bee without their helpe and defence And in that that Christe is not contente with one parable but putteth there vnto the seconde as concernyng the woman that had loste a grote he doeth it to the intent that other should folowe his example and not vtterly giue vp synners but hunt for them and bryng them to repentaunce For the first parable belongeth onely to Christ our sauiour whiche is onely the true shepherde that embraceth straye shepe with true saluation where as he vestoweth his life for them that thei maie be deliuered from destruction and defended againste the deuill The seconde parable of the woman perteineth to the congregacion which is there in her ministracion and office that synners might be called to repentaunce and deliuered from eternall death and damnacion and obtaineth euerlastyng saluacion She reioyceth also euen as doeth the shepeherd when she findeth her grote she lighteth a cādell euen Gods woorde and swepeth the house that is she teacheth of rightuousnesse and of comforte for Gods mercies sake in Christe before the iudgement of God And by this doctrine commeth the loste grote to light And this is the true and glorious commendacion of Gods woorde whiche onely hath suche vertue that it taketh a waie synne and all the infectiō that came thereof as death damnation the deuill and helle so that wee are no more synners and the enemies of GOD but suche as of whom the Aungelles in heauen and the sainctes in yearth reioyce Wherfore we should worthely magnifie this word and highly esteme the teachers thereof to the ende we might achiue and get this greate benefite therby that is be deliuered from this wanderyng and deuilles daunger so be saued for euer The which thyng the moste bountifull and louyng shepherde of our soules our Lorde Iesu Christ graunte vs through the holy ghost Amen ¶ The .iiij. Sondaie after Trinitie Sondaie The Gospell Luke vi BE ye mercifull as your father also is mercifull Iudge not and ye shall not be iudged Condēne not and ye shall not bee condemned Forgeue ye shall be forgeuen Geue and it shal be geuen vnto you good measure and pressed doune and shaken together and runnyng ouer shall menne geue into your bosomes For with thesame measure that you mete withal shal other men mete to you againe And he put forthe a similitude vnto them Can the blinde leade the blinde Doe thei not bothe fall into the diche The disciple is not aboue his master euery man shal be perfecte euen as his master is Why seest thou a mote in thy brothers eye but considerest not the beame that is in thyne owne eye Either how canst thou saie to thy brother Brother let me pull out the mote that is in thine eye when thou seest not the beame that is in thine owne eye Firste thou hypocrite caste out the beame out of thyne owne eye then shalt thou se perfectly to pull out the mote that is in thy brothers eye THE EXPOSITION IN this Gospell Christ teacheth his disciples and vs what we should do one to an other For after we beleue and are become christian men therby bicause we are sure that we are deliuered from death synne and all euill through Christ now is it necessarie to liue after a newe sorte and that frō henceforthe we shewe our selues obedient vnto hym This newe life doth Christ comprise in one worde saiyng Be ye mercifull as your father is mercifull And all knowe this what is mercie truly suche an affection whiche conceiueth a sorowe at the verie hearte when a man seeth his neighbour troubled either in body or soule and is stirred by his will to helpe hym Christe requireth here suche a minde of all men not that there should be suche mercie as is betwene light and lende persones For suche mercie extendeth no farder then emongest the felowes of that leudenes tarieth no longer then thei haue power to do that leudnes As experiēce declareth A thefe is not mercifull to him that stealeth not for if he were he would robbe no man But he is mercifull onely to hym that stealeth with him and this is the mercie of euil doers But we that are christians muste be mercifull euen as our heauenly father is not onely
mirthe for whatsoeuer is dooen in faithe be it neuer so little pleaseth God and are moste excellent woorkes But after that this also is necessarie for the cōmon life whereof commeth the congregation of God that is that euery man maie be certaine as touchyng his doynges and degree Wherfore of this also doeth God put forthe a sure woorde and commaundeth obedience toward parentes Wherefore whatsoeuer worke office children seruauntes be in the housholde all that is sanctified by this worde so thei that doe these thinges in a familie maie well boaste of a sure commaundemente of God and by this worde are the officers and maisters of householdes blessed and sanctified For thei are the ministers of this common life wherein God would haue tranquilitie and quiet for the continuaunce of his congregation And as touchyng their honor God hath put forthe lawes that thei might accordyng to their honour behaue them selues in their offices and bee sure of their dooynges by the lawe that thei are doen accordyng to Gods woorde and commaundement And as their conscience maie be established whiche followe Gods woorde in their doyng so he that hath not his worde can haue no sure ground to sticke vnto and is tossed hither and thither with euery little blaste like a moueable Rede Wherefore we ought highly to esteme Gods worde that as the Prophet speaketh but of the old age of youth that it should correct his waie in kepyng Gods wordes So all ages al kindes offices and functions might haue wherto thei might vprightly order their life Onely this trade of life hath asure and quiete conscience Neither the Turke Iewe nor Gentile Monke nor Papist can obtain this so greate a thyng This Science belongeth onely to the good that thei maie knowe for a suretie that bothe their inwarde iudgemente and outward actions procede accordyng to Gods woorde Wherefore thei set on their matters without waueryng and feare although thei bee perilous For all thynges belongyng to their vocation are sette forth by Gods commaundement neither haue thei any thing wherein thei ought to feare vngodlines This doctrine ought chiefly to be taught vnto all Christian men that thei might knowe how to sette on all thynges and to bryng theim to passe in Gods worde and so shall thei the soner beware all the tyme of their life of supersticious and wicked perswasions If Monkes had folowed this trade thei had neuer fallen to so greate vngodlines by the preceptes of mennes traditions Neither doe the Apostles care for any thyng more then to propound the plaine and simple worde of Gods commaundement as touchyng Iustification before God and the residue of the life to be passed ouer with Godlines Thei that followe the obedience of this worde can not be put beside saluacion although thei either in warfare for their countrie or doyng some other daungerous charge of their vocatiō chaunce to die The reason is thei serue in their vocation and obeie God and knowe for a suretie that thei doe all thinges according to Gods commaundement And so might this life bee passed ouer of all men Godlie and vertuously if thei would onely order it after the tenne commaundementes and the faithe in Christ. But the Deuill withstandeth this withall his might least the worde of GOD should come in mynde at any of our doinges Neither when we rise nor when we goe to bedde nor when we eate haue we any care or thought on Gods worde And it is no maruaill if thei before thei are wares are oppreste with the wicked worlde But christian men must haue more regard of so great and necessary a thyng that thei maie be sure at all tymes to be of Gods Kyngdome so that thei maie haue Gods worde for a testimonie whiche sanctifieth all thynges in al their matters The thinges that are doen be not alwaies greate nor glorious and the moste part are common bothe to the Ethenike and Christians But in this there is greate difference onely the Christians hath Gods worde for their leader wherby all their workes are sāctified before God As for an example when Paule saieth seruauntes obey your bodily maisters in feare and trembling through singlenes of heart And againe Children obeye your parentes in the lorde This worde and faithe sanctifieth all their woorkes that thei maie be pleasaunte vnto GOD whereas emongest the vnfaithfull thei can not bee acceptable for lacke of the worde and faithe For there is nothyng holy in the yearth besides Gods name and faithe And all thynges that are sanctified are sanctified onely by the name and worde of GOD. And surely by the worde of the fifte commaundement all mannes life bothe in the gouernement of a commonaltie and also of an houshold is blessed if so be faithe lacketh not but that thou doest euery thyng obediently in the name of GOD. But lette this be sufficient to admonishe here that we maye vnderstande that this example of Christe was put forthe to the intent that many of them that folow Christe should be prouoked and stirred studiously and diligently to heare the worde of GOD whereas it is setforthe for them onely that thei maie not bee confounded when thei looke on all his commaundementes But as for the other muste needes abide confusion bicause thei haue no light of gods worde in their doynges Now therfore as we intended at the beginning let vs come to the historie wherof are twoo partes The firste is a doctrine as touchyng this corporall life that GOD also will prouide for the necessities of the bodie after that of the Spirituall life that he will not leaue vs destitute of hope for our synnes sake but bee mercifull vnto vs and recouer vs from destruction Bothe these doctrines are very necessary and profitable and are worthy to be learned with all diligence of the godly The comfort of the corporall life resteth herein where as Christ commaundeth Peter to caste his Nettes and Peter obeieth and taketh a great scull of fish Here is a good steward if a man could make hym ouersear of his businesse For nothyng could lacke where he is present But the Euangeliste declareth sufficiently that Christ will not doe so to al men but to theim onely that all the night laboured in vaine and afterwarde heard Gods woorde that is he will helpe the righteous and poore that felt nede For the Christians in this life hath many troubles and temptacions But when thei are tempted and yet sticke constantly to their vocation and to the worde Christ is ready to helpe them And this is one comfort put forthe for vs in this place that wee maie retaine faithe and although we are now and then in pouertie and lacke thynges necessarie yet that we despaire not nor vnpaciently murmure but to stande in good hope that blessyng shall not long cease For it chaunceth likewise with Peter his fellowes to spende a whole night in vaine and to take nothyng Afterwarde commeth Christ. And first he putteth for his
families and subiectes maie be brought vnto the true knowledge of the worde feare GOD become rightuous and Godly in their conuersacion and so at the laste obtaine euerlastyng saluacion Therefore this is the highest woorke and the moste principall seruice that we can doe vnto God in this worlde euen to bryng all suche as be committed to our charge vnto the true knowledge of God and of his blessed Gospell For who seeth not how earnestly the Deuill labour partly by sectes and partly by tyrauntes to stoppe the procedinges of the Gospell that no kinde no age maie come vnto the religiō feare of GOD As I maie speake nothyng how laborious and painfull a thyng it is to bryng the people vnto the true knowledge of God Suche seruice to God and suche almose to the peoples soulles doeth Christe here firste of all declare to them that come vnto him that is to saie he first fedeth their hongrie soules with the worde of God And this is truely to sanctifie the Sabboth daie I meane to preache and heare the woorde of God in so muche that thei whiche doe this please God more then if thei should offer to hym greate mountaines of golde We therfore must also followe this example And verely if Princes Parētes Gouernours of housholdes c. would dooe this thei might deserue heauen by this their office that is to saie thei should doe vnto God moste high and acceptable sacrifice for asmuche as thei to the vtteryng of their poore labour and doe their true diligence that the soulles whiche are committed vnto them maie be brought vnto the true knowledge of God and of his sonne Iesus Christ and so be deliuered from the kyngdome of the Deuill and bee made inheritours of euerlastyng glory After this spirituall refection I meane the preachyng of Gods woorde followeth the seconde refection or almose when Christ also taketh care for the bodie For Christ came not into this worlde to destroie either soule or bodie but to saue bothe Therfore the Carthusian or Monke of the Charterhouse went not the right waie to worke whē he thought his greate abstinence and longe praiers hindered the health of his bodie The bodie is subiect to labour that it should not be idle yet must that so be dooen that the bodie loose not his healthe For he that destroieth his bodie as the Monkes many tymes enfebleth thē selues and weaken their strengthes by their loude syngyng long fastyng and tedious praiyng doeth nothing els then murder him self This muste bee auoided as a moste greuous synne as Iesus Sirach prescribeth The fodder the whippe and the burthen belongeth vnto the Asse meate correction and worke vnto the seruaunt But saieth he doe not to muche vnto hym in any wise and without discretion doe nothyng For the body is mortall and therfore it hath nede of meate that it maie be in healthe It is also to be put vnto labour that it waxe not wanton and imagin some euill Moreouer it hath nede of correction and discipline that thereby it maie be prouoked excited and stirred vp vnto labour that it waxe not idle and negligently do the thinges that are to be doen. And yet in all these thynges there must be a measure or meane For the bodie can not alwaies labour It must somtime haue rest And for this cause hath GOD appoincted not onely the daie vnto labour but also the night vnto slepe and reste And the middaie serueth vs to eate For GOD is no murderer as the Deuill is whiche Deuill laboureth to this ende that the Monke maie vtterly kill hym self with the immoderate exercises of fasting watchyng praiyng c. But GOD will none of this He will haue measure to be kept in all thynges Measure is a merie meane as thei vse to saie This is the seconde comfort that we should goe the right waie to worke and aboue all thynges seke after the worde of GOD whiche when we fall euen into the desert and wildernes and therefore are in daunger of famine yet lette vs not despaire nor be dismaied For euē here is the lorde with vs which is moued with our necessitie and also is carefull for vs yea and that muche better then we be able to care for our selues For we with our care can bryng nothyng vnto good effecte But where Christe careth there must nedes be greate plentie of all thynges though there were nothyng els in the worlde then highe penurie and moste miserable lacke as we se here The Apostles also take care But what is their care For sothe this whens shall we gette bread here in the wildernes that we maie fede this people This their care is suche that no goodnesse cometh of it But when Christ ones taketh care of the people and appoincteth with hym self how he will fede them although there be present onely .vii. loues and a fewe little fishes yet through his blessyng thei be made so great and plentifull that thei suffice fower thousande menne yea and there remain of their fragmentes seuē baskettes full Women and children are not nombred whereof it is to be thought that there was also a greate nomber Now tell me if any man were certain and sure that he should go as farre and dooe asmuche with one pece of golde as a riche manne should doe with many thousādes would not he wishe that his one pece of golde cast a side all care and be as mery and as frolike as the riche man with all his thousandes And if the riche man should boaste auaunce hym self bicause of his riches would not the poore man mocke hym and saie Thou hast no cause to be proude for all thy riches For although thou hast muche yea more then I yet art thou in no better case then I am For my one pece of gold is as muche to me as all thy heape of golde is to thee Neither can thy so many thousandes any lenger indure then this my one pece of golde Therefore I am in as good state with my little as thou with all that thou hast c. But how come this to passe when we be christians or at the least will so be coumpted that we dooe not in all poinctes so behaue our selues that neither in wealthe and plētie we waxe proude nor yet in penurie and scarsenes we faint are dismaied or despaire For if we earnestly and diligently seke the worde of GOD there shall bee no perill of scarsenes Christ will be carefull for vs neither shall we want any good thyng at all For this is nothyng to the purpose whither wee haue muche or little This is altogether that Christe maye blesse that we haue When he putteth his blessyng vnto that little thou hast then shalt thou not onely not lacke any thyng ▪ but also for that blessynges sake thou shalt haue more remainyng then thou haddest at the beginnyng If we would truely and earnestly beleue this doctrine we should
Ananias Misaell and Asarias when thei might haue eaten and dronken of the same meate and wine that kyng Nabuchodonozor did eate and drinke refused so to dooe and chosed rather in stede of that princely fare to eate Potage and to drinke water and yet wer thei better liking and fatter then thei whiche did eate of the kynges meate The meate whiche GOD sent to Daniell beyng in prison at Babilon by Abacut the Prophete was it any other then Potage and broken bread GOD giueth not deinties but necessaries to his people whiche thei shall neuer want that loue hym Sainct Paule saieth hauyng nourishement and clothyng he saith not hauyng delicious fare sumptuous apparell let vs be conteÌ„t For nothing brought we into the worlde neither shall we cary any thyng out of it Therefore our sauiour Christ in that praier whiche he taughte his Disciples to saie commaundeth vs to praie not for deinties and varietie of pleasaunte dishes but for breade that is to saie for necessary foode wherof preseÌ„tly we haue neede Giue vs this daie our daiely breade And that moste wise and noble kyng Salomon desired of GOD onely a necessary liuyng O Lorde saieth he giue me neither pouertie nor richesse onely graunt me a necessary liuyng least I be to full I deny thee and saie Who is the Lorde And least I beyng coÌ„strained through pouertie fall vnto stealyng and take the name of my GOD in vaine This frugalitie therefore and simple fare accompanied with the blessyng of Christe and practised of all good and Godly men from the beginning in all agâ—s ought to moue vs for to eschewe al kindes of voluptuous and dilicious fare and to content our selues with thinne and necessarie diete auoidyng all excesse and superfluitie not onely as a synne displeasaunt vnto GOD but also as a pestilent noysome and hurtfull to our healthe and life alwaies hauing before our eyes this saiyng of our sauiour Christe Take hede that your heartes bee not ouercome with surfettyng and dronkennesse And as saincte Paule saieth Make no prouision for the fleshe to fulfill the lustes thereof To ende This is not the meanyng of this our Gospell that we acknowledge and confesse Iesus Christ our Lorde to be our nurse father prouider and Steward whiche giueth vnto vs all thynges abundantly to enioye them whiche notwithstandyng hath the moste speciall care for the foode of the soulle that we maie get aboue all thynges the knowledge of Gods woorde and of true Godlinesse and so obtaine euerlastyng life Againe that so many as seeke the kyngdome of GOD and the rightuousnes thereof should not despaire concernyng corporall sustenaunce but in all their necessities flee vnto Christes blessyng and faithfully beleue that Christ will no lesse feede theim and take care for theim then he did for the fiue thousande of whom our Gospell maketh mention although reason se not how this thing maie be brought to passe so that here we are taught that as we be made of twoo partes that is to saie of soulle and bodie so likewise doeth Christ make prouision for theÌ„ bothe neither will he suffer suche as trust in hym to waÌ„t any good thing either for the soulle or for the body but giue theim all thynges liberally as the Psalmographe saieth O feare the lorde ye that be his Sainctes for thei that feare hym lacke nothyng The Lions dooe lacke and suffer honger but thei whiche seeke the Lorde shall wante no maner of thyng that is good That we maie obtaine these twoo blessynges of GOD the father through Christ accordyng to his moste swete and comfortable promises that is to saie foode bothe for soule and bodie necessarie liuyng for the sustentacion of this mortall life in this worlde and euerlastyng glorie in the worlde to come bothe for soule and bodie let vs at all tymes diligently praie for the assistaunce of Gods moste holy spirite that he maie breath into vs suche heauenly and spirituall motions that we maie aboue all thynges seke the Kyngdome of GOD and the rightuousnes therof depende whollie on his faithfull prouideÌ„ce and alwaie be thankfull to hym for his benefites where with daiely he inricheth vs through his sonne Christe Iesu To whom bothe now and euer bee all glorie and honour Amen The .viij. Sondaie after Trinitie Sondaie The Gospell Matth. vii BEware of false Prophetes whiche come to you in Shepes clothyng but inwardly thei are rauenyng Woulues ye shall knowe theÌ„ by their fruictes Doe menne gather Grapes of Thornes or Figges of Thisties â–ª Euen so euery good Tree bryngeth forthe good fruites But a corrupte Tree bryngeth forthe euill fruites A good tree can not bryng forthe badde fruites neither can a badde tree bryng forthe good fruites Euery tree that bryngeth not forthe good fruite is hewen doune and caste into the fire wherefore by their fruites ye shall knowe them Not euery one that saith vnto me Lorde Lorde shall enter into the kyngdome of heauen but he that dooeth the will of my father whiche is in heauen he shall enter into the kyngdome of heauen THE EXPOSITION THis our Gospell is part of that long sermon whiche our sauiour Christ made in the mountaine described of the blessed EuaÌ„gelist S. Matthewe in the .v. vi vii Chapiters of his Gospell and it is almoste at the latter ende of the aforesaied sermon And the occasion of these his woordes maie right well seme to bee this The Lorde Christ knewe right well that accordyng to our Englishe Prouerbe where so euer GOD buildeth a Churche there the Deuill will builde a Chapell iuste by That is to saie where so euer the woorde of GOD is truely sette forthe and sincerely preached there the Deuill ceaseth not through his Tares of wicked heresies and false doctrine to hinder and to lette yea to obscure and deface that good woorke as we maie se in the Gospell that fewe or none maie receiue profite thereby least his kyngdome should bee diminished and he spoiled of his praie Therefore in this our Gospell Christe admonisheth warneth and chargeth vs to beware of false Prophetes As though he should saie I haue set forthe my worde vnto you and diligently taught you what ye ought to doe how ye should rightly and truely vnderstande the tenne commaundementes praie faste beleue in GOD giue almose c. This now remaineth that ye diligently take hede that ye by no meanes suffer your selues to be plucked awaie from this my doctrine neither by the subtile suggestions of moste subtile Satan nor by the craftie conueighaunce and fleshly perswasions of Antichrist his adherentes For I sende you not forthe emong Angels but emoÌ„g Wolffes neither dooe I sowe you emong Wheate but emong Tares Therefore take hede diligently that ye be not deceiued nor allured from the waie of truthe vnto the rockes of errours and heresies Wherefor Christ in this our Gospell chargeth vs aboue all thynges that wee holde faste the sincere and
pure worde of God and suffer not our selues so muche as the breadth of our naile to bee plucked awaie from it but whatsoeuer is contrary to that to coumpte it as euill as the Deuill and plaine abhominacion who so euer be the aucthour thereof Kyng or Kesar Pope or Patriarche For as we heard before wheresoeuer the worde is sincerely preached there are the Wolffes at hande streight waies with all their subtelties deceiptes and craftie immaginacions as we haue experience hereof and diuers examples also bothe in matters of the Churche in affaires of the Common weale and in housholde businesse The Wolffe thrusteth hym self into all places that he maie plucke vs frō the worde and so occupie the place hym self In the Churche we haue the woorde of GOD there laboureth the deuill to the vttermoste to plucke it awaie frō vs. He stirreth vp one sectarie or other to teache some newe thyng of Baptisme of the Lordes supper yea of Christ hym self whiche we neuer heard before And then suche and so greate is our foolishenes inconstancie and leudnes that out of hand we are desirous of newes so that immediatly we cast awaie the woorde and haue a singulare respecte vnto the aucthour of that newe doctrine when notwithstandyng he dooeth nothyng els then goe aboute to deceiue and destroye vs. And vnto this ende that is to saie that we should not bee seduced of suche Wolffes doeth our sauiour Christe specially direct this his admoniciō As though he should saie ye shall not wante Wolffes whiche shall come vnto you with goodly visars and holy shewes that ye shall thincke ye neuer in your life heard more Godly or more excellent Preachers And thus except ye take hede ye shall bee deceiued and fall into daunger before ye beware But who shall be in the faulte Surely not I whiche warne you to take hede but ye your selues whiche heare the woorde and haue it and yet will you not kepe it nor holde it faste c. For if a christian man being circumspect and hauyng regard to himself and to his owne saluacion had no more but the Cathechisme that is to saie the tenne Commaundementes the Articles of the faithe the lordes praier the wordes of Christ concernyng Baptisme and the Lordes supper euen by these thynges onely might he defende hymself against all heresies and errours But seing there is so greate negligence of hearyng the woorde and so fewe that delighte in the same with their wholle heartes it is no marueile though the Deuill take place in theim and throwe theim hedlong into all kinde of wicked and vngodly doctrine Against this so greate daunger Christe would haue vs well enarmed and strongly defensed that we be not circumuented nor beguiled yea deceiued and destroied of those Wolffes whiche shal be if we caste a waie this securitie and negligence and fortresse our selues manly and valiauntly with the worde of God He setteth before vs the most certain deceiptes of the Wolffes and how craftely thei goe about to beguile We had nede therfore diligētly to take hede And therefore saieth Christ he that wil bee in saffegarde and sette free from the rauenyng tethe of the moste rauenyng Wolffes let him holde faste my woorde whiche is the true light whereby he maie clerely as in a moste cleare glasse beholde se and perceiue the slye subtleties of subtle Satan whiche also is the armour to defende vs againste the fierie dartes of the deuill although he approch vnto vs neuer so craftely euen cladde and garnished with the simple apparell of a moste simple shepe For this is the greatest ieopardie of all When the Deuill cometh he cometh not in his owne habite but he taketh vnto hym some holie and religious garment and pretendeth muche deuocion and godlinesse After this sort came he vnto Christe in the wildernes whē he saied vnto hym Fall doune and worshippe me and I will giue thee all these thynges These woordes were not mete woordes for the Deuill but for the moste high Maiestie of GOD. This a lone is to be worshipped This alone hath the right power of the kyngdomes of the worlde and giueth them vnto whō it pleaseth hym Therfore Christ rebuketh hym and saieth Hens Satan As though he should saie Thou camest vnto me in the apparell of GOD but I knowe thee Thou art the Deuill Therefore the Shepes clothing ought to moue no man For so maie we sone be deceiued receiue and heare the Deuill in steede of GOD. In like maner when the Deuill cometh vnto vs with his Sectaries Schismatikes and Heretiques he first of all putteth vpon him a goodly countenaūce and apparelleth hym self like an Angell of lighte that it maie none otherwise appere but that those impostores iuglars and deceiuers are moste holy moste religious moste feruente in Gods cause and moste zelous in matters of true Godlines and yet it is the Deuill as we haue plentle of examples in the Arrians Anabaptistes Dauidians Swenckfeldians c. To be shorte where the Deuill findeth idle and carelesse heartes there crepeth he into theim as a Serpente when menne slepe on the grasse and fele nothyng We maie not therefore neglect caste awaie and sette naught by the the faithfull admonicion and warnyng of Christe least through our negligence we be deceiued of these glistering Hypocrites and bee caried aboute with euery winde of doctrine but we ought rather diligently to heare the woorde haue our meditacion in that and embrace it with high constancie and by that expende weigh discerne and iudge al doctrines who soeuer be the aucthours of theim If we would thus doe the Deuill should not haue so greate power to deceiue vs. In the regimentes of common wealthes wee maie beholde an example and as it were a picture of Ecclesiasticall matters For when Princes are carelesse and idle and doe not their office diligently and earnestly as thei ought Then is as the lande full of flatterers For thei beleue generally al men what so euer thei heare thei thinke it straight wayes to be true And this is the cause why all thynges go to hauocke in their countries and their subiectes bee moste miserably polled and pilled as I maie speake nothing of their owne incommodities and losses For it is not vndaungerous to commit the handlyng of so waightie matters to all men and the Princes them selues nothyng at al regarde them If thei them selues were presente at the doyng of suche matters knewe the accoumptes of their officers and would beleue no more then thei knewe certainly to be true it should go better with the common wealthe then it doeth at this present And euen so is it likewise in families or householdes Whē suche as should be gouernours of houses are idle and carelesse and commit all thynges to them of their houshold losses chaunce soner then thei loked for In deede this is true we ought not to despaire generally of all mennes fidelitie
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
to this point that couetousnes may be repressed and the true vse of worldlye goodes receaued and that frendes maye be made by that whiche god geueth vs that when we dye and haue nothyng leafte but leaue all thinges behinde vs we may fynde frendes to receaue vs into the euerlastyng tabernacles for whatsoeuer benefite we bestowe here on the poore the same in the last daye shall not onely beare recorde for vs that we haue shewed Christen charitie but it shal be also abundantlye recompensed Then shall the poore come forth with diuerse witnesses One shal say that he was holpen with a coate an other with money an other with bread an other with house rome and harborow yea as it is written in the Gospell Christ hymselfe shall come foorth and declare before his heauenly Father the glorious Angels and all the blessed Sainctes what good we our selues haue done and howe we haue declared our fayth to be true and vnfayned by doyinge those good workes We shall haue helpe of our frendes and they shall promote vs to the kyngdome of God when we fayle here and leaue all that euer we haue behinde vs. He that wolde beleue this doctrine wolde surely distribute his money and richesse liberally to the poore that can not get their owne lyuinge And so shold they make of the Mammon of vnrighteousnes the Mammon of righteousnes For he wold auoide the abuse folow the true vse For this is not agreable with Christen maners for a man to abuse his goods richesse prodigally wastefully riotously in excesse of apparel in gorgious buildinges in delicate fare in folishe pastimes in wicked playes and sportes c. As the maner of men is now a dayes both in Cities Townes villages For this is their saying Are not my goods mine owne May I not spend them as I lust my prouision is for my selfe If thou hast nede of oughte get it where thou may I haue none that I can spare All that euer I haue is lytle ynough for me and mine This is the Mammon of vnrighteousnes because it serueth in this case to wickednes yet might the vse therof be both good and godly yea and right acceptable to God if it were bestowed on our poore neighbour But consider this with thy selfe if they haue the Māmon of vnrighteousnes that wil forgo nothing therof to the vse of the poore and nedie Howe much more may their goods be called the Māmon of vnrighteousnes which get al that euer they haue with thefte deceipt crafte subtiltie extorcion c. As almost all craftes men marchants brokers vsurers and suche like dayly do both in byinge sellyng in chopping and changyng in bargaines makyng The riche oppresse the poore the hyrelinges thorowe their vnfaithfulnes paye them home againe These shall not only come without frendes but they shal be accompanied also with many enemies whiche shall accuse them before the iudgement seate of God Suche as in this worlde were vniustly oppressed and durst not so much as ones hysse againste those ryche vnmerciful worldlyngs but crouched vnto them saluted them with honorable names and put of their cappes vnto thē shal at the great daye of Iudgement boldly say to the high Iudge Christ Lord we were in great penurie this mā had exceding great plentie of all thinges howbeit of his so large abundance he socoured vs nothing at all if we bought any thinge of him we gaue him much more then it was worth And by his euill example other dyd the lyke Some did hyre out their houses at the greater price Some vttered their victuals the dearer Some solde their marchandise and wares at such excessiue prices that we could not by them for our necessarie vses so that many of vs fel into extreme necessitie some most miserably died for lacke of sustenance These shal be in the daye the complaintes not onely of men but also of Christ againste couetous men and they shall accuse them of their wicked Mammon But howe shall the matter go then What sentence shall then be pronounced to those vnmerciful people Ueryly euen this-Get ye hence ye cursed into euerlasting fyre which is prepared for the deuill and for his angels I haue ben hongrye and ye gaue me no meat I haue ben thirstie and ye gaue me no dryncke c. The Iudgement sayth sainct Iames shall be without mercie to hym that hath shewed no mercie For if they shal not escape vnpunished that will geue nothinge to other what shall be done to them thincke ye that haue don hurte and wronge to other regardyng nothynge but their owne gayne commoditie and profite howsoeuer they come be it and yet persuade themselfes that they do no wronge This sermon therfore is against couetousnes teaching that a Christen man ought not to be so redy to take as to geue For he is bounde wyllingly and liberally to helpe the poore so muche as is he able And this seruice is don to God which also wyll abundantlye rewarde it Whereas they that serue the deuill and do nothyng but increase their owne which also geue eyther nothynge or very litle to any man shall haue their due rewarde of the deuill All the Sainctes specially in that daye shall testifye againste them and saye These men did nothynge all their lyfe tyme but scrape together all that they could and enlarge their possessions either by hooke or by crooke by right or by wrong they cared not howe we had great nede of their helpe but nothing wolde they geue vs no scarsely wold they aforde vs a good word much lesse wold they succour vs with their money Suche a Prosopopaeian or personall action doth Christ imagine in this place where he describeth the matter as it were in doing howe the poore Sainctes shall be about the Lorde Christ and put foorth their cause againste the vnrighteous and niggardly riche men But the riche men that haue vsed their goods well and haue frendelye geuen to other shall be in greate honour and shall fynde many frendes and specially Christe whiche shall declare set forth celebrate praise and magnifie their benefites and good dedes All these thinges doth Christ set forth here to this ende that we shoulde earnestly and studiously embrace godlines declare our fayth by good workes and therby haue wytnesses of our fayth before God at the last daye that we were not geuen to the vice of couetousnes whiche is most shamefull moste fylthye and must abhominable and nothynge els but idle seruice whose nature and propertie is onely to get to scratte together hourde vp nothing regardynge what becometh of other men syncke they swimme they as Cain sayd to God Am I the keper of my brother Synck my brother Swymme my brother What haue I to do with my brother Euery man for himselfe and god for vs all c. It is said moreouer of christ in the parable that
poyson with vntymely and vnsauery fruictes to kyll thee To be short there is no number of the plagues and punyshementes whiche God hath in store for synners and wicked persons This therefore is the cause that Christe so â—carefully monysheth weepeth and saieth Consyder nowe thy perill O Hierusalem Thynkest thou that the plague and punyshement will not come vpon thee because it is hyd and deferred for a tyme Thou arte greatly deceiued For the payne is not hyd to this end that thou shouldest escape free and vnplagued but that thou mayst be the more certayn and sure that it will come vppon thee for as muche as thou consyderest not the tyme of thy visitation If therfore thou wylt not abuse this delay and long suffring of God make ones an ende of synnyng and embrace the woorde and so shalt thou prouide well for thy selfe If thou wilt not thou shalt surely perishe and come to naught On this maner dothe Peter also preache sayinge Suppose that the longe sufferyng of the Lord is saluation That is to say Thynke it to be your saluation and that it is done for youre sake that ye shoulde not be damned For if God shold always punyshe accordyng to our deserte and synne none of vs all shold lyue long in this world Notwithstandyng God doth not so but he is long suffryng paciently abydeth our conuersion and deferreth the punyshement Understande this so sayth Peter as a thyng done for youre saluation that ye maye thus saye O Lorde I haue synned diuers waies and often and yet the punyshement therof hath not folowed but is deferred Notwithstandyng what dothe this signifie verily none other thyng then that although the payn be hid yet at the last it will surely come yea and that so much the more greuous because it is differred Therefore be mercyfull to me O Lord Forgeue me my synnes and geue me grace so to repente and amende that I offende no more Here Peter teacheth that we shoulde vse the pacience and long suffering of God vnto our confort and saluation For God desireth not the destruction of menne neyther deliteth he in the death of synners It is therfore for our saluation when God hideth the peyne and deferreth the punyshment But when this waie can do no good with synners but in the daye of wrath they heape vp more wrathe by goyng forthe to syn then can not God any longer deferre his plagues but seyng no hope of amendement he rendreth to the wicked accordyng to their wickednes as daily experience teacheth When theues will not cease from their stealing they at the last come to the gallowes and are hanged The whoremongers and adulterers also goyng forward in theyr vnclennes at the last are taken brought to shame punyshed Thus dyd Christ plainly declare to Hierusalem that although God did as yet hyde the peyne and deferre the punyshement yet that he would at the laste come and most miserably plage those stiffenecked and disobedient people Therfore let euery man feare God Let all thynke this lyttel great olde and yong that if they synne and wyll not cease and repente that punyshement wyll at the laste come For to this ende is the exaumple of Hierusalem that most holy and beautyfull Citie sette forth vnto vs of the whiche citie the very Ethnike histories also report that it was the goodliest citie of all the easte partes But it is now destroyed vtterly brought to naught The cause of the subuersion vtter ruine therof was because it made no ende of synnyng neither would it receaue the woorde of God but rather hate and persecute it Suche example dothe Christ set forth to vs in this Gospell that wee maye repente and amende or ells that we should knowe if we wyll not repent we shall surely bee plagued althoughe the peyne for a tyme be hyd and that when the tyme of punyshment cometh al praiers supplications vnto God shal be frustrate vain as God himself saith by the mouth of Salomon I haue called ye refused it I haue stretched out my hand and no maÌ„ regarded it but all my counsels haue ye despysed set my correction at naughte Therfore shall I also laugh in your destruction and mock you when that thyng that ye fear cometh vpon you euen when the thing that ye be afrayde of falleth in sodeinly lyke a storme and youre miserie like a tempest yea when trouble heuines coÌ„meth vpon you Then shall they call vpon me but I wil not heare They shall seke me early but they shall not fynd me and that because they hated knowledge and receaued not the feare of the Lorde but abhorred my counsayle and despised all my correction Therefore shall they eate the fruites of theyr owne way and be fylled with their own inuentions For the turnyng away of the vnwise shal slea them the prosperitie of fooles shal be their owne destruction Euen thus didde God handle the Iewes The tyme of the siege was not longe euen frome Easter vntill September and all that tyme there was sacrificyng praying and syngyng to the vttermost but all in vayne For God had shutte vp his eares The reason is this For he had hyd and deferred the punyshment that they myght heare his word repent amend and knowe the tyme of theyr visitation But all these thyngs dyd no good with that indurate hard herted and styffenecked people Therfore where he publyshed the punyshement he hyd hym selfe that he coulde bee founde in no place as Oseas the Prophete thretnethe also the kyngdome of Israell They shall come with their shepe and bullockes to seeke the Lorde but they shall not fynde hyme for he is gone from theim This example therfore ought not to be neglected or to be set at naught but for asmuche as God hath suche places in store and wyll at this tyme bryng them to lyghte let vs feare hym And forasmuch as he doth not take vengeance of our synnes out of hande but geueth vs daies of respite that we may repent and amende let vs loue hym as a moste mercyfull Father and saye O Lord I knowe that thou wylt not suffer synne to escape vnpunished notwithstandyng O Lord endue me with thy grace and holy Spirite that I maye amende and escape the punyshement and peyne of thy moste fierce anger He that thus repenteth easily obteyneth mercy and forgeuenes And without doubt Hierusalem had continued vnto thys daye if the Iewes woulde haue knowen the tyme of theyr visitation and mekely haue sayd vnto God O Lorde we haue offended we haue done wickedly our synnes are moste heynous for we haue slayn thy seruauntes the Prophetes Notwithstandyng thou hast now geuen vs thy Gospell to be our helpe and confort for the which we most humbly thanke thee O be thou mercyful vnto vs and geue vs grace to repent and to amend that is amysse that we may become newe creatures and serue thee in holynesse and ryghteousnes all the dayes
in my anger I cast them downe hedlonge into euerlastyng damnation If the Phariseye had not ben proude but had humbly rehearsed his gyftes vnto God and sayd O Lord thou hast geuen me muche in that thou haste geuen me strength to resiste this and that synne This is thy gyfte I am glad therof but yet am I not proude therfore For thou maist take it again awaye from me when thy good pleasure shal be If the Phariseye I say had done this god wolde haue increased his gyftes dayly more more towarde him But for asmuche as the gyftes that he hath he abuseth them vnto his owne pride and glorie therfore iudgeth and condemneth other that haue not the lyke gyftes he is so reiected of god that there remayneth nothing in him worthie of prayse and cōmendation For this is the iudgement of Christ. The Publicane went home more righteous then the Phariseye that is to saye The Phariseye is vnrighteous damned and geuen ouer alredy to the deuill and hell fyre what profite hath he now by his bosting gloryinge But the Publicane which sayth O God be mercifull to me a sinner is made a Saincte in the congregatiō and accordyng to his desire he hath god merciful vnto hym Christ wil haue this to be the doctrine of vs al that we may know what we are and what we haue If thou be endued with riches with strength and health of bodye with house lande worldly goodes or with any other gyfte appertayning vnto the body or to the soule vse it with thanckes to the geuer Enuy no mā and god shall encrease his giftes in thee Only auoide pride and despise no man though his gyftes be not so excellent as thin be But remember and thinck when thou seest any man not to haue that thou haste that he notwithstanding maye haue god as mercifull to him as thou hast Therfore despise him not neither disdaine thou to haue him nighe vnto thee so shall god be glorified in you both Moreouer hipocrites dishonoure God greatly although they do it not with the mouth openly For he that would iudge only according to the wordes of the phariseye he must nedes say that that was not euil spoken that the phariseye saith here I thāck thee O god Such wordes that true sainctes vse in their prayers but with an other sence or meaning For when they geue thanckes to god for any thyng they cōfesse by this that they haue receaued that gyfte benefite of god But the Phariseye thincketh not so or els he wold haue said thus That I am not an adulterer an extorcioner an vnrighteous persone c. I can ascribe it to none other O lord but to thee alone As cōcerninge my selfe if thy grace did not assist me my lyfe should be no better then other mennes For we be all lyke neyther can one iustly reioyce againste an other But this Phariseye is not of this minde cleane contrary he saith I thancke thee that I am not as other men are And so he chalengeth to himselfe the wholle power as though he were the author of his righteousnes not god For if he had not so thought he wolde haue added these wordes But this is thy gyfte o lord and cōmeth not of my selfe But this saith he not but by his wordes he declareth euidētly that he of himselfe is so copious and abundant in good workes that he is able also to geue vnto God Therfore he geueth thanckes not to god in dede although he nameth him but to hymselfe to his owne reason freewill and strengthes that he hath done so much This is true whosoeuer hath any thynge geuen him of god He must acknowledge it geue god thanckes for it For what an absurdititie were this if thou shouldest denie thy selfe to be wyser or better learned then an asse or any other brute beast In lyke maner he that hath goodes riches geuen him of god ought not so to playe the dolte that he shold saye he is a begger and hath nothinge where as he ought euen with most heartie thanckes to confesse the gyftes benefites of god with the same to helpe such as be in necessitie Again he that hath done his dutie wel and serued diligently in his office calling hath holpen his neighbour both with his substance councell geuen almes to the poore c. ought not to saye I haue done no good This lewde and folishe humilitie is not to be vsed For the giftes of god are to be acknowledged celebrated and magnified yet true humilitie is to be shewed we must say These thīgs are thine O lord not mine Thou gauest them me or els I shold haue had no more then other haue Therfore for these thy giftes I render vnto the most humble heartie thāckes This is the true waye of humilitie The good giftes of god are not to be coūted as things of nothing or to be extenuated or abased as matters of smal reputation but they are to be acknowledged to be set forth to the vttermost yet may not we be proud of thē nor despise other but as I haue oftentimes said we must speake on this maner say O lord they are thy giftes Thou gauest thē vnto me That an other hath not the same it hurteth or hindereth him nothing at all For he hath thee as merciful god vnto him as I haue oh why thē shold I despise him Such humilitie doth christ require in this gospel that aboue al thīgs we shold eschew pride disdainfulnes arrogācie hautinesse of mīde For this is ones decreed He that exalteth himselfe shal be brought lowe god did not forgeue his owne peculier people but suffred them to be destroyed for their prides sake Many other greate kyngdomes also haue fallen and come to ruine for the same faulte Lucifer because of his pride was caste downe from the highe heauens vnto the depe dongeon of hell fyre Adam and Eue for the same vice were cast out of Paradise Therefore consider diligently that it is thy parte thus to saye O Lorde whatsoeuer I haue it is thine Thou mayst take it again from me at whatsoeuer tyme it pleaseth thee By this meanes shalte thou eschewe pride cease to despise other and leane to a sure ancker For who will truste vnto that whiche is vncertein He that despiseth this order and lyke a madde man goeth forth to bragge and boste himselfe as though whatsoeuer he hath were his owne and came not from GOD he heareth here his iudgement which is that God will take from him all such gyftes as he hath and geue him his portion in that lake that burneth with fyre and brimstone from the whiche the Lorde defend vs all GOD for his mercies sake geue vs grace to acknowledge his gyftes And with all humilitie to thancke and praise hym for them and so in this worlde to walke worthy his kyndnes that in the worlde to come we maye
openeth their eies and loseneth their tongue For this is certaine and sure that all saluation commeth to vs onely by the worde of God Otherwise what coulde we knowe of Christe and his sacrifice of the holy ghost of the wyl of God c. Wherfore this also euen in these our dayes is an excedynge great miracle and a moste hygh benefite when God geueth to any man such an eare as gladly heareth his worde and suche a tongue as dothe not blaspheme but blesse and glorifie God Our aduersaries the Papistes are muche more miserable and in aworse case then this dumbe mā was For their eares are stopped And although they heare the worde of God yet can they not heare it I meane vnto their profite and edifying But they heare it as the Iewes did when Christ most excellently preached of the forgeuenes of sinnes and of euerlastynge lyfe they vnderstode nothyng they delyted not in the sermons of Christ but contrarywyse they were vtterlye madde and blasphemed Christ and his doctrine Suche are all they that wyll not heare the worde of God They are deafe and dumbe and in a farre worse case then this miserable man was of whom our gospell maketh mencion For they can doo nothynge ells with their tongue then blasphem and most spitefully rayle vpon the worde of God that most excellent and precious iewelle But they that gladdely heare the word of God and vnto whome Christ saythe as he sayd to this dumbe man Ephata that is to saye Be opened and haue the benefit of hearyng are those to whom healpe is geuen in dede against the deuyll For God hath opened vnto vs none other way vnto heauen then his word and his holy Gospell He that gladly heareth that diligentely kepeth that and hath hys chiefe delyght in that is safe and without all danger This is one miracle whiche is euen at this daye in the churche among men that our eares whiche the deuyll thorowe synne hadde stopped are made open by the word that we may heare the worde of GOD which is the doctrine of our saluation An other is that he toucheth the tongue and maketh it to speake as Paule saythe With the hearte it is beleued vnto righteousnesse and with the mouthe confession is made vnto saluation For when we beleue in Christ we obteyn therby remission of our sins But after this it is necessary also to confesse and to open by speache that which is felt and beleued in the heart And this maketh a christenman All other workes can not doo it It is possible that a Monke may faste watche and wearye his bodye more thenne a Christian but by that hee is not made a Christian manne For in thys one thynge he fayleth that he is yet deafe and dumbe He wyll not heare the worde and muche lesse confesse it But a christen manne heareth and beleeueth and afterwarde confessethe These two thynges make a christian manne Thus CHRIST exercysethe hys woorke dayely in the Congregation spiritually and by the woorde which he wroughte thenne corporally that hee myghte testifye howe hee geueth healpe agaynste the vniuersall myschiefe of the deuyll but specyally agaynste the spyrituall wyckednesse of Sathan the deuyll that wee myghte stedfastely beleue and put oure whole truste in hym Nowe muste we consyder thys also what Christe meaneth by thys ceremonie that he vseth about thys deafe and dumbe persone The people broughte thys wretched man vnto Christe and desyred hym to lay his handes vppon hym Christ taketh hym asyde from the people putteth his fyngers in his eares he spitteth and touchethe hys tongue hee looketh vp to heauen he mourneth and sayeth Ephata All thys muste sygnifye some speciall matter seyng that Christ vseth suche circumstances in doyng this miracle passyng all other that he wrought Nowe therfore for as muche as we haue declared what it is to be dumbe and deafe lette vs consyder also what meruaylous Ceremonye thys is and why CHRIST woulde specially vse it in thys miracle where as neuerthelesse hee myghte haue doone it wyth one woorde For thys is moste euident and playne that when so euer Christ spake the worde streyght wayes the woorde tooke effect Ueryly Christe by this soo exquisite a ceremonye hathe respecte to a spirituall miracle For by thys he wyll shewe what an harde matter it is to restore the deaffe to theyr hearynge and vnto the dumbe their speache Hee rayseth vppe Lazarus with one woorde To the manne that was sycke of the palsey hee sayde Ryse and walke and he immediatly was made whole But wyth thys manne whyche was deafe and dumbe it pleased hym not to vse suche speede But hee doothe vse a syngular kynde of proceedynge and order in woorkynge of thys myracle He puttethe hys fyngers into the deafe mannes eares Hee towcheth his tongue wyth spetle Hee looketh vppe into heauen He mournethe and then at the last he saieth Ephata that is Be thou opened that by this he might signifie vnto vs that yf we will escape the bondes of the deuyll and haue a redy tong to speake open eares to heare it must be done by the external outward worde and by the ministerie of the same agayn by the outwarde signes or sacramentes that he hath appoynted to bee vsed in hys churche For the worde is fyrst to be hearde and then Baptisme and the Lordes supper must be ioyned therto vnto the whyche thinges the holy ghost commeth and deliuereth the eares and tongue frome their bondes that they may lerne to auoyd all sectaries which despise the outward word and sacramentes and loke tyll God talketh with thē inwardly But Christ saith Thys is my fynger euen the outward worde Thys oughte to sounde in mens eares This is my spettle wherewith their tongue muste be touched and made moyste Then shall my woorke very well and prosperously procede as ye may see For where the outward word is sincerly taught there are christians but wher it is not taught there are none Therefore lette euery man prouide that they followe these steppes Let hym gladly heare the worde of God For God wil not shyne nor geue the glorious lyght of his Gospell into thy hearte except thou firste heare his woorde If thou bee desirous to see and to knowe hym it must be done onely by the worde and sacramentes For without this the holy Ghoste wille not procede to his workynge as God hymselfe euen from the very heauens protested vnto vs whenne hee sayde This is my derely beloued sonne in whom I greatly delyte Heare hym Christ also gaue this commandement to his disciples Go into all the worlde teache and baptise all nations Agayn he that heareth you heareth me Here dothe Christ with open mouth cōmaunde that his Gospel shold be preached to men that they should be baptised And by this his cōmandement he sheweth that this is the true way vnto saluation and none other He that heareth you saith he heareth me Therfore
if thou wilt heare the worde of God heare thy father and thy mother thy preacher and pastor and finally thy Prince and magistrate c. what they saye when thou hearest them thou hearest God except that in executynge their office they commaunde any thynge that is contrary to the worde of God Then are they not to be heard For we must obey God more then men We must fyrst here the word of God in the congregation and afterwarde menne But this one case excepted what soeuer thy pastor or curate thy parentes or magistrates saye to thee that saieth God vnto thee that must thou remember to receaue and to obey For what is hee amonge vs all that woulde not take a long iorney to go vnto suche a churche wher he might heare God preache For all men would be glad to heare and to know that voyce But Christe saieth I wyll brynge that to passe nerer home so that thou shalte not nede to trauayle so farre Heare thy Pastor and thy parentes and so haste thou hearde me For these are my disciples when thou hearest them I wil sound in thy heart Ephata Be thou opened as I did to this deafe person that thy eares maye be opened thy tonge set at libertie and that thou from hensforthe may be no more deafe in thy heryng nor dombe in thy speaking as thou wer afore But how goeth the world The children and housholde although they heare theyr parentes and maysters yet woulde they not doo the least thynge that is commaunded theym except they were compelled suche stubburnesse and disobedience reigneth nowe a daies in the heartes of theym that oughte to be moste humble and moste obediente And as in families so lykewyse in common welthes men are very negligent and slow to obey the officers What soeuer they ordeyne in a realme or citie ye shall fynde very fewe amonge so greate multitudes that wyll trewely and syncerely execute the commaundement of the magistrates The subiectes shewe more disobedience towarde the hygh powers in this time of this theyr so great knowledge then they dydde in the tyme of darkenesse ignorancie and blyndnes suche is the wyckednes and ingratitude of this oure moste wycked and ingrate worlde And it is apparant also howe fewe there are whiche with true zeale and feruent desire heare the sermons whyche is euidentely knowen not onely by their fruictes but also by thys moste specially that the men of townes and villages yea and of cities also do moste vnworthyly handle theyr ministers and pastors not onely by railyng vnreuerently of them but also by takyng awaye vniustly from them suche tythes and dueties as by publyke order are apoynted vnto them Therfore a worthy payne foloweth euen this that when the worde of God pronounced by parents ministers of the churche and by magistrates is neglected nothinge set by the deuill by litle and litle shold stop their eares more and more and tye theyr tongues streyghter then it was afore and so set them in suche case that they can not abyde either to heare or to speake the worde of God But on the other parte it maketh their eares wide open to heare the dotyng dreames of the sectaries and their false and diuellyshe doctrine agayne to heare baudye balades fylthy fables triflyng talke whorish wordes and suche lyke as corrupte bothe bodye and soule It loseneth and setteth at libertie also their tong to blaspheme God to slaunder theyr neyghboure to lye to backbyte to rayle to scoffe to ieste c. that it maye be an offence to all good and godly men And this is a rewarde worthy suche ingratitude vnthankfulnesse vngentylnesse yea playne churlyshenesse and it worthely chaunceth vnto theym on such sorte because they wyshe it to bee none otherwyse But what shall bee the ende Uerily that all thynges shall go to hauocke the woorde of God shall be taken awaye from vs seynge wee haue noo delyghte therein As it is wrytten He would none of the blessing therefore shall it bee farre frome hym And as oure Sauiour Christe sayeth This is condemnation that lyghte is comme into the worlde and menne haue loued darkenesse more thenne lyght For their woorkes were euyll And in the place of the woorde shall the wycked decrees of Antichriste bee thruste into the churche Our countrey shall be oppressed with diuers kyndes of plagues as pestilence famyne tempestes c. Oure common wealthe shall be tourned into common wo. Myseries yea and those mooste greuous and intollerable shall ouerflowe this oure countreye Insurrections commotions Rebellions Conspiracies tumultes ciuile warre murderynge one of an other c. And after al these things except we repent tourne vnto God with all our hearts gladly heare the word with our tong magnify the same to the vttermost yea frame and fashion our lyfe and cōuersation according to the doctrine therof shal this our realme be a spoile to foreyne nations This hath our ingratitude worthely deserued whiche beyng prouoked so often with so many benefites at the hand of God wyll notwithstandyng not onely not repent but also where as we ought to procede from faith to faith and from vertue to vertue we go from vice to vice from syn to synne and so we cease not daily more and more to heape the whote wrath and most horrible vengeance of God vpon vs to the destruction of our countrey vnto the damnation of our selues both body and soule And this is the cause why Christ loketh vp to heauen mourneth and as one greatly troubled saith Ephata Be opened For this greatly greueth our sauior Christe that where as the good pleasure and mercyfull wille of GOD is to delyuer vs frome the bandes of Sathan thorough the woorde wee as people without all reason refuse oure owne Saluation and thorowe our contumacie and stubbornesse haste vnto our selues euerlastynge damnation and prouoke the wrathe and vengeance of God to fall vpon vs. Therfore let vs consider well this miracle and folowe the example of these good men whiche glorifye commende prayse and magnifye CHRIST affyrmynge and openly confessyng that he hathe doone well in that hee of his greate mercye and infynyte goodnesse hathe made the deaffe for to heare and the dombe to speake And thys dooth our Sauioure Christe by his fynger and spetle euen at thys houre yea continually in the worlde that the eares of the deefe maye bee opened and the tongues of the dumbe losened by the outewarde woorde whyche we heare in the Churche of our Pastours and Mynisters and at home of oure parentes For by thys woorde the holye Ghoste woorketh myghtely in vs and by none other thynge Marke that welle and soo muche the more studiously and diligently embrace thou the word For thys is the next and most certaine waye that our eares may be opened oure tongues losened and we our selues at the laste obteyne euerlastyng saluation Whyche thynge oure Lorde and Sauiour Christe Iesu
how children honor their parents howe seruants obey their masters howe the ministers of the churche are handled then shal ye vnderstand who loueth god and who doth not For children haue this commandement worde from god Honor thy father and mother But they say I let passe my father and mother and will honour and loue thee which art God in heauen Do not God saye thou hast my commandement set forth wherfore if thou loue me thou must loue honour thy parentes also and obey them in all things And this is the true louing of god But what do they Children would haue their parents awaye that they might lyue masterlesse Wherefore this must nedes be true that they loue not God So is it also in other kyndes of life Princes hath in their offices officers they charge them to do their deutie diligently If thou aske whether they loue God all will say yea and that they haue no cause to hate God Well I graunt that But answer why shewest thou no obedience and fidelitie to thy kynge If thou louest god with all thy hearte thou wouldest be more faithfull vnto thy Kyng and wouldest do thy office with more diligence So is there no seruaunt in any house so farre paste shame that will suffer this to be sayed by hym that he hateth God and loue hym not But what doth the louing of god signifie doth it not signifie to kepe Gods commandement and worde As Christ also saith If any man loue me he shal kepe my worde For if thou louest God thou canst not despise his commandements But what commandement geueth god to seruaÌ„ts Or what doth seruantes promise their maisters doth not GOD require that And they do promise also meat and drynke with wages and for that cause maketh a couenant that they shold be faythfull in doynge suche seruice as belonge to the house and shew obedience in their seruice And for this cause also are they called seruants because they serue the housholde by their seruice and helpe them that haue families with their labour and seruice But where be any suche in housholdes Yea rather there is almost no greater disobedience negligence pride then amongest suche Ye and here I let passe the pickynge and stealynge of many of them Wherfore they loue not GOD they hate GOD and care not for his worde or els they woulde shewe more diligence in their seruice But at last they shall be rewarded for theyr vngodlines and lyue all the tyme of their lyfe with the curse of GOD in miserie and beggerie But as touchynge the pastours and ministers of the Churche it is no nede in this place to make longe rehersall The matter is plaine howe they are handled of rulers husbandmen and of their neyghbours craftes men and courtyers so that almost they that kepe hogges are more set by But the commandement of GOD is straight that they shoulde be counted worthie of loue honor and that nothynge should be denied them that is dewe vnto them As it appeareth in Malachie and Christe hymselfe sayth also euery workeman is worthie of his wages Wherfore as thou maiste not denie thy seruant his wages because he is euil So must not thou defraud thy pastour and curate because he is euill If Gods commandement moue thee not be thou sure of this punishement that thy corne beastes and other things shall proue ill and thou shalte louse more therby than euer thou tokest from thy pastor and minister Whereby it is euident that the worlde not onely loueth not GOD but that it is full of hatered towarde GOD. And the condition semeth almost tollerable not to loue GOD if it would not hate hym But all deny this crime But in dede this is very hatynge of God when thou art stubburne against thy parents Lordes Officers and when thou doste not that that God commaunde thee For this is his commaundement that thou shouldest obey and by obedience honour them this commandement doste thou hate For thou canst not find in thy hearte to do it and thou doste refuse to hear hit Who will say than but that thou hateste god This do al men crake that they loue god but wher as they heare commonly to be gods commandement that they should flee couetousnes exercise vpright bargeining auoid auarice the more that these thinges are beaten into them by comon sermons so muche the more stuburnely they go againste it What nede that prieste care say they what I do with my goodes Will he take vpon him to rule me If this belongeth not vnto the prieste it belongeth to god He wil surely reuenge it when he shall see his time by pestilence famine and other mischeifes of fyre and water c. This shall take from thee neither shall they knowlege any benefite therin Wheras thou if thou were a Christian mightest get fauour before God and man and fele and perceaue all thy goodes to encrease Wherfore it coÌ„meth to passe that the Pope the Byshoppes and tyraunts but also townes men rustikes noble men and yomen do not only not heare but also moue persecution againste gods worde For they ought to geue honour vnto gods worde to obey it to fynde the ministers of the churche that that is dew vnto them But they are more redie to catch that from them that they haue then to geue them more and then they stande in their owne conceites as though they did well Wherfore this lesson ought to be borne wel awaye He that hath the worde ought also to loue god that is he ought to know what workes god requireth of hym and obey hym and say Lord Iesu Christ thou hast opened mine eyes to see and know howe thou hast deliuered men from death and syn by thy death and hast made me heier of the kyngdome of heauen of euerlasting lyfe I geue thee thanckes for so great a grace will gladly do again all that thou requirest of me Thou commandest me by thy precepte that I shall honour my father and mother and I will do it gladly and with all my heart Thou gauest me charge that I shold serue my master faythfully and with all my heart I will do my worke diligently and with all obedience I will not refuse to do thy coÌ„mandement Thou haste made me a mother and houswyfe ouer a familie I will well regard thy precepte and will rather bestow my lyfe then not regard my children and familie and see to them with al diligence that they be not seduced This is the very fruite that ought to procede of the woâ—de And it is not possible but god must nedes rewarde such Christian men But here let euery man trye inwardly with hymselfe how greatly he loueth god For to loue god consisteth not only in the thoughtes as the Monkes beleue but to loue god is as Christe sayth in an other place to loue thy neyghbour For so sayth god If thou wilt loue me do this for my sake to
bothe from God and manne Wherfore although this was not always done with the heart yet the vse of these wordes were good So out of the .116 Psalm what shall I render to the lord saith Dauid for al that he geueth me I wil take the cup of saluation and cal vpon the name of the Lord that is I will praise hym glorifie him and geue hym thankes and confesse that he hath ben beneficial vnto me God answereth to this My sonne this is inough for me But the bountifull Father can obtein this of few A great part dothe persecute him and his word thinkyng nothyng how that we haue all thynges by hym and of his grace But this is but a small thynge They hang on the crosse his only begoten sonne whiche he hath sent for a gift to vs agaynst syn and euerlasting death This world wer well worthy with his great madnes to be cast cleane out of Gods sight yet God doothe not so but is presente euery where with his goodnes and helpe Wherfore we must not onely lerne the office and propretie of kyndnes but we must put in practise also this vertue with his propre office whych is not made werie of well doyng for vnkyndnes sake And this is the peculiar vertue of God and of all true christians For there are examples inough which testifie that the world through chorlishnes doth make men cease from wel doyng Amongest the Gretians were there noble men whiche had done muche good in their countreis and put all their goodes in hasarde for theyr countreies sake But as soone as they felt vnkyndnes so that they not only receued no fruit for their industrie and laboure but were also more in peryll then other they became vnpacient and as they defended before their countrey agaynst the enemies so they fled afterward to their enemies and assaulted theyr countrey with moste spitefull myndes Wherefore a christian must not be ignorant herof that vnkyndnes ensueth after the most excellent merites of good men lest they should therby be discoraged from wel doyng For this is christian vertu the true fruit of faith that when thou hast declared thy study and great loue toward other also haste proued what recompēce the vnkynd world is wont to make yet that thou shouldest not be dehorted from well doyng therby For Christians behaue themselues after the exāple of god which doth not only good himself to the vnkind but doth requite recōpence them that do good amōgest men which they regarded not It is a christanis dutie therfore to do good to the vnkind yea to them that do euil for good according to Salomōs saying to hepe coles of fire vpon his head Thou maiest not take the world for an exāple in this matter For it doth clean cōtrary If it perceiue vnkindnes it think al lost cast away and that it will neuer after that bestow any benefits It is the father of heauen that can teache the truly this In the day he suffreth his son to rise not only vpon the good that geue thāks but vpon the euil which geue no thāks yea rather thei misuse gods gifts God him self also might wel say this These many yeres haue I geuē thee the light of the son haue found the vitall all kind of goodnes but ther cōmeth litle thanks of it I wil make an end of my good doing I wil deny liuing to the vnkind world But the merciful father doth not so he suffreth not his goodnes to be ouercome with the vnkindnes of the world If men will not be thankful now he wil punish them herafter for their vnkindnes So must we do also if we wyll be christian men For this is the nature of Christian charitie to suffer and abyde all thinges not to be made vnpacient therby But there bee very fewe that are endued with thys charitie wherfore there are also very fewe christians Neuerthelesse if we wyll be Christians we muste be ready to doo good neyther ought we after the example of the worlde to geue vp oure studious zeale in doynge good bycause of vnkyndnesse If thou haste ben beneficiall thys daye to any manne and hee the morowe after shewe hym selfe straunge through vnkyndnesse be not greued therewith For at his appoynted tyme he shall suffer due punyshment for his faulte Do thou onely continue and saye If this benefite be caste awaye vpon thys man I wyll studye to doo good for an other If thy benefitte be neyther well bestowed in hym despaire not of the thyrd and so foorthe That thou also myghteste saye soo as Christ saith here were not tenne made cleane where be the nine becomme Christe hath lyttell thanke for this benefite yet is hee content with that the tenthe retourneth and geueth thankes yea he woulde not haue made mention of the other if it hadde not ben for thys that wee myghte learne that they dyd wyckedly For he declareth by thys inquisition that the vnkynde shall not escape vnpunyshed for beecause they are not thankefull to GOD for hys benefites Than veryly shall they knowe howe greately they offended through theyr wycked vnkyndnes Wherfore after the example of Christ must we also care nothyng for mennes vnkyndnesse The matter is playne that for so many benefites of God that we receaue dayely frome hym he receaueth very colde and slender thankes Wherefore lette not thys thynge moue vs but lette vs thynke it sufficient yf there be one amongest tenne in whome a benefyte is welle bestowed Other shall feele and proue by experience at theyr tyme appoynted that that they woulde not beleue nowe by oure warnynge For they shall not escape so vnpunyshed from God that requireth faith The seconde of two moste beautyfull vertues that is of kyndnesse and of pacient sufferyng vnkyndnes at other mennes handes The Samaritane by hys exaumple teacheth vs to be kynde and to thanke bothe God and man for the benefyte that we receaue But the exaumple of Christe dothe admonyshe vs not to bee vnpaciente neyther to ceasse frome well doynge althoughe oure benefyttes prosper not well and although they that receyue theym be vnkynde For this is the maner of the worlde that thoroughe vnkynde persons they that are beneficiall are vnthankfullye entreated and discouraged frome their well doyng so that afterwarde for one chorles sake manye fare the worse But yf thou bee a Christian doo not so althoughe nyne deceaue the of thy hope be contente that the tenth is founde thankfull For Christ himselfe founde them not to geue thankes for suche a greate benefite What wylt thou looke to bee in better case then he was Wherefore take not greuously the losse of nyne Thou shalt haue no more losse thereby thenne Christe hadde But all this shall turne to their greate losse when these wycked persons shall be destitute of all good successe in theyr matters And these are the thynges that make trewe christians fyrst that they haue
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
may be reproued for the neglectyng of charitie But Christ doth not only defend and mainteyne his doynge agaynste them but also layeth the same crime to their charge For sanctifying of the Sabboth is to heare Gods worde to doo holy workes to loue thy neighbour to help hym at his necessitie and to shewe obedience to be mercyful to help to geue councell to conforte to breake breade to the hungrie c. This ought to be done on the Sabboth For he requirethe noo counterfaited seruice that wee should exercise all the day in syngyng in the Temple after the example of the papistes This is his will that the worde should be heard and that which is coÌ„manded therby shoulde be perfourmed in deede As there is an excellent saying in Osee For I wyll haue mercy and not sacrifice and the knowledge of God more then burnt offerynges For the knowledge of God is nothyng els but to heare Gods worde The reason is because that with out the worde no man can know any thyng as touchyng God But when the word is pronouÌ„ced which saieth I am the Lorde thy GOD whiche sente my sonne deliuered hym to be slayn for thee which had mercy vpon the at Baptisme c. By suche a worde is the knowledge of God communicate vnto vs that he is fauorable and mercifull whiche thynge reason can neuer perceaue and know by his owne strengthe Furâ—hermore of this it foloweth that sithe the knowledge of God commeth by the woorde that thys is Gods seruice and sanctifyeng of the Sabboth to here the worde of God and to put it in practise The peruerse and ouerthwart phariseys neglect all this they heare not the word of God they care not for his commandementes and yet they wold be counted for such as violate not the sabboth So doth al papists kyngs princes that resist gods word They hear masses euery day they neuer heare any preaching of the worde yet they would be named with the excellent name of christians that serue God But he that desireth to knowe what it is to serue god let him learn that thing in this place euen to heare his word to kepe his coÌ„mandements Wherfore euery day is sabboth day with vs christians For we must euery day heare Gods word and order our lyfe thereafter And yet for the peoples sake is the sonday ordeined to this entent that they shold chiefly hear on that day the word of God liue after it For the other six dais ar left for euery man to doo his busynes This is the first part of this gospel that this is the true keping of the sabboth worshipping of god wheÌ„ the word of god is herd his coÌ„mandements regarded Wherfore wheÌ„ thou coÌ„mest to a sermon or redest som gospel this is the worshipping of god more acceptable seruice vnto him then all other sacrifices as Osee saith The second part teacheth of humilitie For so dothe Christe expounde the parable in the ende He that exalteth hymselfe shal be brought lowe and he that humbleth himselfe shall be exalted Which is thus to be vnderstanded that men also and not onely God do vse to hate the proude and none but lyghte persones and wicked doo hate the humble and lowely For it is geuen by nature that all men loue suche When a handmayde sheweth her selfe humble and obediente in doyng her busines in the familie her maistres canne not hate her To be shorte Nature it selfe causeth all men to fauor the humble lowly to hate the proude As sone as the parents perceue disobedience pride in the children and seruants for these two vices are always ioyned together when they answer proudly that they ar not bound to be obedient at euery word the parentes can not abide this and they seeke some meanes to restreigne thys fiercenesse Or yf that they wyll not bee ruled to caste theym oute of the house Lykewyse doo the officers and Magistrates in their callyng They that among their subiects are prowd and stubborne those they tame by punyshement Howe chanceth it then that no man can abyde pryde God and his worde is the cause whiche saieth that he will labour all that he may to represse the prowde and stubborne As thys appeareth in all kyndes afterwarde All ryche menne learned wyse beautyfull stronge myghtie as soone as they began to be proude to forget modestie they were cast downe hedlong of God For as it is written God resisteth the proude He that hath such an aduersarie can by no meanes scape from fallyng Contrarily he that is sober mynded obteyneth the fauour bothe of God and man so that God wyth his angels do highly esteme him and men hath hym in great estimation and singuler renoume as examples doo declare that oftentimes poore mens children com to high renoume so that princes are fayn to haue theÌ„ in honoure for their wysedome and councells sake Wherof commeth this felicitie Uerily herof that God can not bee lackyng to them that are sober mynded and lowly As the .113 Psalme sheweth Who is as our God which dwelleth on hygh and hathe respect vnto the lowly in heauen and in earth He raiseth vp the symple out of the duste and lifteth the poore out of the myre that he may set hym with princes euen with the princes of his people Thus dothe God deale with the humble But as for theym that are prowde and can not refrayne from excesse and ouermuche agaynst them he setteth hym selfe with all indignation and he neuer ceaseth vntill they be throweÌ„ downe This ought to admonyshe vs to behaue our selues soberly and that chyldren and seruantes should shew them selues obedient and thinke God requireth this that I shoulde be obedient and that I shold not be proude but walke lowly Thys wyl I do neither wyll I care for that I am in suche a lowe and a base state and condition For this I knowe that when I doo my duetie God will regard and care for me how he may bryng me to a better state Thus came it to passe with Saule whiche when he was obscure and a keper of mules and thoughte hym selfe the lowest of the stocke of Beniamyn hee was aduanced to suche honoure that the Prophete Samuell receaued a commaundement from God to make hym kynge ouer Israel For as long as he was humble God was presente with hym by his mercye and grace But after that he was puffed vp with pride and began to be hygh mynded and to despise God and his worde he perceaued that God had no lesse mynde to caste hym downe then before he hadde mynde to aduaunce hym vntill at last he dispeired vtterly and killed hymselfe and all his kynne was destroied The example of Dauid belongeth to this matter also It appereth that his myght and doctrine was excellent yet was he not therfore proude and high mynded He folowed the state of a shepehearde and obeyeth his fathers
is excluded from Baptisme the sacrament and the worde is bounde also in heauen By this power that we men in earthe doo lose and bynd sinnes god is not spoiled of his glorie neyther ar we made Gods therby as the prophane and wicked mynded men doo oftentymes say of this matter For we haue no more than the ministerie and office Wherfore God hath coupled vs together by this ministerie that alwaies one of vs shoulde conforte and confirme an other And that the other shoulde thynke hym selfe bounde to beleue as farre as the worde is purely preached vnto hym that is to say remission of synnes in the name of Christ. And this is the very bryngyng vnto God and remission of syns He that dieth in thys beliefe dieth to his saluation But hee that dyeth as he is taught in the Popedome with a confidence and trust of the intercession of Sainctes dyeth euyll and to his destruction For hee lackethe those defenders whiche God ordeyned agaynst the violence of death that is the trewe pastor the pure worde and absolution So great miserie the deuyll brought in by the Pope yea and nowe begynneth to bee the author of an other infection by the sectaries For they can not abyde the worde This offendeth his eyes Wherefore the Pope toke it clean away and in his place brought in the monkes rules masses pilgremages pardons and suche other This can the dyuel well away with For it hyndreth his kyngdom nothyng The Anabaptistes furder the matter which speake very contemptuously of the water of Baptisme The Swenckfeldians also mooste vilely and wickedly contemne the outward preachynge of the worde All haue loste the worde wherfore they are to be auoyded and this is to be learned that remission is no where els but there as the woorde is That woorde is in Baptisme in the Supper of the Lorde in absolution in publike preachyng Wherfore remission of synne is there also and let hym be accursed that sayeth otherwise But wher as the word is there is faith requisite And then the membres begyn to be fastned which the syck of the palsey could before moue by no means But loke wher the worde is not the palsey is neuer taken away and it is vnpossible that any true mouyng should ioyn the membres together This wold I the more earnestly dryue into you because the Pope and sectes are the authors of suche great disorder in the Congregation The Pope bryngeth neyther to the worde nor sacramentes The sectaries can not but speake contemptuously of the worde and sacrament and nothynge preuayleth with them but the holy Ghoste And we knowe thys that the holye ghoste wyll not doo hys worke without the woorde and sacramentes Wherfore we can not despise the woorde and sacramentes but we wyll obserue them for the chiefe thynges that we haue God graunte his grace that we maye preserue this pure doctrine and continue in it to the end and be saued Amen The .xx Sonday after Trinitie Sondaye ¶ The Gospell Math. xxii IEsus sayde to his Disciples The kyngdom of heauen is lyke vnto a man that was a kynge which made a maryage for his sonne and sent forthe his seruauntes to call them that were bydden to the weddyng and they woulde not come Agayne he sent forth other seruauntes saying Tell them which are bydden behold I haue prepared my dinner mine Oxen and my fatlynges are kylled and all thynges are redy come vnto the mariage But they made light of it and went their wayes one to his farme place another to his marchaundise and the remnaunt toke his seruauntes and intreated them shamefully and slewe them But when the kyng heard thereof he was wrothe and sent forthe his men of warre and destroyed those murtherers and brente vp theyr Citie Then sayde he to his seruauntes The maryage in dede is prepared but they whiche were bydden were not worthy Go ye therefore out into the hye wayes and as manye as ye fynde bydde theym to the maryage And the seruauntes wente foorthe into the hyghe wayes and gathered together all as many as they coulde fynde bothe good and badde and the weddynge was furnyshed with geastes Then the kynge came in to see the geastes and when he spyed there a man whiche had not on a weddyng garment he saide vnto him Frende howe camest thou in hyther not hauyng a weddynge garmente And he was euen spechelesse Then sayde the kynge to the ministers Take and bynde hym hande and foote and caste him into vtter darknesse there shal be weepyng and gnashynge of teeth For many be called but fewe are chosen THE EXPOSITION IN this Gospel ye heare that the kingdom of God is lyke vnto a mariage vnto the whiche many are bydden that not onely come not and regarde not but that also reuile and kyll the seruants that call them Here must we first learn what this word Kyngdom of heauen signifieth euen that it is no worldly kyngdom but a kyngdome in heauen where as God onely is kyng That doo we call the holye churche whiche is nowe For Christ dothe therfore vse the parable of the mariage because that he beyng the kynges sonne taketh the churche to be his spouse Wherfore the kyngdome of heauen is to be taken on suche wise that it is in earth and yet it is no politicall or earthly kyngdome but spirituall and eternall For the state of the Christians that are in this lyfe is suche that they are halfe in the kyngdome of God that is in soule and spirite and after theyr fayth Wherfore when thou heareste of the kyngdome of heauen thou must not loke to heauen but thou must seke after it in the earth amongest men and that in all the world where soeuer the Gospel is beleued and the true vse of the sacraments ministred So that proprely the kyngdom of heauen is nothyng els then the kyngdom of Christ the kyngdome of the Gospell and of faith For whersoeuer the Gospell is there is Christ. And wher Christ is there is the holy ghost and his kyngdome whiche is the true kyngdom of heauen For the which cause all that haue the word and sacramentes and beleue continue in Christ by faith they are heauenly princes and sonnes of God And onely this remayneth that God moue away the half wall which is put betwene that is that we die then shall all thynges be heauen and saluation This therfore must be lerned first that the kingdome of heauen is the kyngdome of Christe where as the worde Faith is For in this kyngdome we haue lyfe in hope and are cleane from synnes free from death hell Sauyng that the body of synne is lefte whiche is not yet abolyshed and yet shal be abolished when al thinges shal be lyfe saluation and heauen To this mariage sayeth Christ God hathe called the Iewes his people dyuers tymes before his commynge by his holy Prophets For it was their office specially bycause they cōmanded the Iewes to waite for
healpee theym by my worde and they wyll not Therfore if they wil not hear my word let them heare the deuyls worde and let them perishe also in the kyngdome of confusion Thus hath it chaunced to the congregations of the east and to the mooste flouryshynge communalties and to greate regions whyche are nowe vnder the Turke Hungarie also is almoste vndoone vtterlye In other places they wyll not heare the gospel Wherfore for a punyshment they are constreigned to heare the Anabaptistes and other diuelyshe doctoures This is the punishement where as Gods worde is despised and not hearde For it is the greattest and moste haynous synne and therefore the moste greatest and greuousest punishemente is prouided for it This is gods will that we should embrace the worde most louyngly and not onely write it in fine letters in our bookes but also in our heartes But the world will not grant hym this place and it scarcely suffereth it to be in bokes sermons it had rather haue the dyuel in the hert and it shall haue hym at length Wherfore learne this also that God hath cause inough to punishe other synnes of oures But this synne passeth all whenne his worde is set at naught and when they are yll ordered that call men to this mariage He therfore that is holden wyth thys synne lette hym learne to see vnto hym selfe by thys doctrine that he may know that it is no lyttle synne but the moste greatest and most greuous of all synnes whiche God canne not suffer but punysheth it most greuously All men crye out agaynste periurie and auarice that they beare such route in the worlde And thus is trewe that these thynges canne not longe escape vnpunyshed But in that we haue the Gospell and care soo lyghtely for it and in the meane tyme sette our myndes idelly vppon trifles whyle that the woorde is preached this is a synne passynge all other synnes and doubtlesse shall so bee punyshed of GOD that errours and lewde teachers maye enter in wyth all power to take awaye all thynges As it is in Grece and in other Regyons where as nowe Mahomette reygneth whych at thys time dryuethe theym to the abhominations of the dyuell whyche before hadde the worde of GOD but wold not beleue it In the Popedome it chaunced thus also There was first the trewe doctrine When menne were vnkynde and despysed the doctrine God punyshed that synne on thys wyse that they allowed monkery and mooste impudente lyes Nowe also is thys commynge to passe agayn For there must nedes chance to thys synne bothe corporall and spirituall punyshementes where as the dyuell castethe amongest vs Arrians and Anabaptistes For why is not Goddes woorde regarded Why is it not receaued thankefullye Remember ye therefore that we muste beware of thys synne and magnyfye the woorde of GOD and heare it dylygently For although we had none other cause to doo it yet this were a sufficient cause that GOD hathe commaunded it for that it is a mooste acceptable seruice vnto hym For it is no littell matter that we doo serue suche a greate Lorde Hee canne requite and recompence it moste lyberallye Wherefore thys seruyce oughte to be moste acceptable to all Christian men that they might thynk Trewely yf my Lorde and my GOD requyre thys that I shoulde heare hys worde I wyll gladly doo hym thys seruyce that I may boaste of this that I haue bestowed an hower of a daye in Goddes seruice This shoulde be a sufficient cause for vs to regarde Gods word But besydes these there are other causes also more euidente For thys doth GOD promyse to the also yf thou wylt heare my woorde and kepe it Thou shalt subdue the deuyll so that he wyll not be so bolde as to come nere vnto thee For where my word is there am I. And where I am the deuyll can haue no place And besyde all this profite thou shalt haue all thy synnes forgeuen thee and thy hearte inflamed to the true study of religion and obedience towarde God and man and to be short thou shalte obtayne at last lyfe euerlasting For I poynt and prescribe to thee suche seruice to do as for the whiche great profit may redounde vnto thee For if there were no profite for thee at all yet were thou bounde to doo it because it is my will that it should be doone But now I commaunde thee to do such seruice as is moste for thy profite As we proue by experience when we do nothing but repete the ten commaundementes and the Lords prayer there commeth always therof a newe profite that we may vnderstande some thyng that came not to our mynde before And this commoditie is specially therwith that the dyuell therby is dryuen frome thee that he may not hurt thee Wherfore lette no christian be so arrogant that he thynke that hee vnderstandeth now the Lordes prayer and the ten commandementes And if any suche thynge come in mynde iudge it to be a temptation and say If I haue sayd it to day nowe wille I saye it agayne that thou mayest alwayes repelle and put awaye the deuyll frome thee and so shalte thou doo vnto GOD moste profytable seruice If thou doest not so thou shalte offende God greatly But who would gladly proue and fele so greate wrathe of God But alas thus goeth the matter A great parte nothyng regardeth the worde But yet nothyng is more certaine then that if for sinnes pestilence and warre befalleth that God will not regarde thee but that he will stoppe his eares at thy crie Euen as thou also hast deafe eares at his worde As it is in Salomon Because sayth he I haue called and ye haue refused I haue put forth my hand and there was none that would see ye haue despised all my councell and neglected my discipline I also will laugh and scorne you when that that ye feared is chaunced vnto you When sodein miserie shall fal vpon you and destruction as a tempest breake in on you When tribulation and anguishe shall come vpon you Then shall they call m to e and I will not heare them in the morning they shall ryse and shall not fynde me because they hated to be reformed and receaued not the feare of the Lorde and obeyed not my councell but did caste of all my correction This shal be the punishement of this synne when thou shalte at thy appointed tyme be bytterlye punished euen then thou shalte haue GOD to laugh thee to scorne which shall say that this chaunced worthely vnto thee because that wheras he put forth vnto the doctrine of sincere councell thou despisedst it now therfore it chaunceth worthely vnto thee that thou hearest the deuil If thou wilt not heare him that saith Come vnto me all that labour and are heuie burdened I wil refresh you heare thou the vngodly souldier which first curseth and banneth and afterward thrust thee through with a speare Thou cāst not refuse this as
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
to Cesar that are due to Cesar it is as much as though he should saye If thou be a subiect or one of eyther the hygher or lower degree be content with thy state and trouble not the politique order with thy importunitie and lewde behauioure Hee that hathe an householde lette hym faythfully looke to hys housholde Lette the subiectes obey the rulers as officers appoynted of GOD for the punyshement of wicked doers but for the prayse and safegarde of theym that doo well Lette the chyldren be obedient to their parentes Christe reproueth not neyther doothe he condemne any of these ordinaunces or degrees of persons For they are necessarie vnto a politike kyngedome whyche God canne not want All thys tendeth to thys ende that a Christian manne should not exempt hym selfe frome the politique kyngedome as the Monkes dyd whyche thought thus that if they should lyue after the common sorte of men they shold hardely be saued But Christ teacheth the contrary because that no manne shoulde thynke that he wyth hys doctrine and Gospelle taketh awaye any Ciuile ordinaunce and politique regiment Therefore abyde in thy state Continue in thy vocation and callynge Geue to Cesar that is due to Cesar And geue to god that whiche belongeth to God that is to say Beleue in Iesus Christe heare his Gospell and embrace the same Lyue in the feare of God Be obedient to his cōmandementes Be charitable louyng mercyful gentyll ▪ paciente c If thou geue thys to God he requireth no more As concernyng thynges belongynge to thy body to thy householde to thy state or condition of lyfe lette all these thynges bee subiecte to Cesar A Christian may serue God and Cesar together But the truthe is the Iewes woulde neyther haue geuen to God that was due to God nor to Cesar that belonged vnto Cesar. And here muste we diligently note that as GOD geueth to Cesar his imperie and regimente perfecte whole and sounde For before God or in thy Faith it bryngeth no impediment whatsoeuer thy office or vocation bee thou mayest also if thou wylte with that thy outwarde office exercise trewe godlynesse so likewyse Cesar ought not to trouble the kyngdom of God nor violentlye to compelle menne that they should not geue that to God whyche is due to god What we doo owe to God it was declared before namely to heare his worde gladly and accordyng vnto that to order oure lyfe and to doo nothyng contrary vnto it We canne doo no more to God here in this worlde Neyther oughte Cesar nor any magistrate to bee an impedimente to theyr subiectes in thys seruice of GOD. For if the Magistrate wold presume to doo it the subiectes oughte not to obeye hym yea they ought rather to suffer all extremities thenne to doo any thynge agaynste God and theyr conscience Therefore this is a moste horrible synne whenne the Magistrate is so importune in requyryng obedience that he wyll forbydde that obedience whyche is due vnto God As whenne they forbydde the trewe doctrine of the Gospell to bee taughte in theyr countreys and punyshe theyr subiectes whenne they receaue the Sacrament of the body and blood of CHRIST vnder bothe kyndes accordynge to Christes institution Agayne whenne they enforce and by compulsion dryue men vnto Idolatrie worshippyng of images goynge on pylgremage inuocation of Sainctes byenge of the Popes pardons Masses for soules departed and suche other abhominations In these and such lyke they excede and passe the boundes of theyr power and hynder that obedience whiche is dewe vnto God For that doth God require of vs aboue all thynges And lette vs obeye hym in all poyntes Therfore when the Magistrates sette them selues agaynst God and the trewe woorshyppyng of hym the subiectes ought to know that in thys behalfe they owe noo obedience to theyr rulers neyther are they to be obeyed For it is written We muste obeye God more then menne And Christ commaundeth here not onely to geue to Cesar that is dewe to Cesar but also to geue to God that is due to God If the magistrate can not abide this but for thine obediēce sake toward god his word doth cruelly entreat thee yea taketh thy life from thee be content suffer his tirany paciently cōmit thy cause to God and let this cōfort thee that although the magistrat hath power ouer vs yet hath he not power alone but god also euen the Lord that dwelleth in heuen which is greater then either king or Cesar therfore more to be obeyd thā any magistrate vnder the heuēs And if it so be that one of their commaundementes muste bee neglected and sette aside the commaundement of Cesar oughte to geue place to the cōmaundement of God For if thou wilt not obeye God but shewe thy selfe a flatterer to the Magistrate God is so myghtie a Lorde that he will punyshe that disobedience that thou doest vnto him wyth hell fyre and euerlastynge dampnation Who knowyng this wyll wyttingly cast himselfe into such myserye and not rather wyshe onely one Cesar but also all Cesars yea the whole worlde to be agaynst hym thenne he shoulde disobeye the Lorde hys God and thoroughe that disobedience to purchase to hym selfe eternall deathe Bee the magistrates neuer so madde they can do no more but punyshe the body as oure Sauiour CHRIST sayeth Bee not afrayde of theym that kylle the bodye As for the sowle they canne not kylle But feare hym rather whyche is able to destroye bothe body and soule in hell fyre But we shall here marke that vnder this one word Cesar not onely the persone of Cesar is to be vnderstanded but also euery ciuile Magistrate temporall ruler worldly gouernour officer c. Geue sayeth Christ to Cesar that is dewe to Cesar and to God that is due to God Nowe consyder also the rewardes If thou obeye God and folowe his commandemente the rewarde of thys obedyence shall be euerlastynge and immortall that is to saye heauen and eternall lyfe But yf thou obeye the temporall magistrate agaynste God the rewarde that thou shalte receaue shall bee but shorte and transitorye and after that thou shalte suffer the peynes of euerlastynge damnation in that moste horrible lake that burneth with fyre and brymstone Such as lyue vnder tyrants ought to consyder this that they may certainly knowe that God requireth of all men his obedience whych also oughte vnfaynedly to bee shewed come lyfe come deathe mangre the tyrantes beardes GOD doothe not forbydde but that thou mayste geue to Cesar that belongethe vnto Cesar yet so that that whiche is due vnto hym be not omitted nor lefte vndone And that not withoute a cause For of Cesar we haue no more but meate drynke cloth defence peace and whatsoeuer is requisite vnto thys present lyfe But of God we haue all these thynges body soule and at the last euerlastyng lyfe Why then should we sette lesse by God of whome we haue all good and
heauenly thynges then by men God forbydde that we shoulde growe vnto suche madnesse so to doo and so to offende the Lorde our God The magistrate ought to looke better vnto his office then to compell his subiectes so to doo If CHRIST hadde thus sayde Geue to Cesar all that he desyreth or all that thou haste he myght lawfully haue requyred it of his subiectes and if they would not haue geuen it hym wyllyngly he myghte iustely haue taken it awaye frome theym But oure Sauioure Christ in thys place saythe thus Geue those thynges to Cesar whyche are dewe vnto Cesar. That is to saye It is certayne and determyned what is hys and therewyth he ought to bee contente Ciuile obedience outwarde honour tribute toll and suche lyke worldly thyngs are due vnto hym All this geue him This oughte to suffice hym If he wyl require more and chalenge that whyche belongethe vnto GOD then know ye that in this behalfe ye owe him nothing at all No man vnder paine of euerlasting damnation ought to geue that to the temporall magistrate which is due to God alone For as Cesar can not lawfully require it so dothe God streightly forbyd the subiects to geue that to Cesar which he vniustly asketh Therfore this is a greate impietie and wyckednesse that certayne Popyshe Princes but chiefly Byshoppes whyche in deede are nothynge ells thâ—n Princes and worldly potentates are so proude and stately toward their subiectes For they are not content with this obedience that they haue bothe the bodies and goodes of their subiectes not onely to serue theyr necessities but also their pleasures excepte they also require this that the subiectes do beleue and serue GOD as it pleaseth them not onely not agreable but also contrary to the worde of God The true religion of God they forbid They wyl not suffer their subiects to resort vnto such places where the woorde of God is truely taughte They forbyd bothe the bokes of holy Scripture and also all other good and godly woorkes that their subiectes shold not rede them and so come vnto the knowledge of their saluation They hyre blasphemous preachers to sette forthe and mainteyne the olde abhominations of Antichriste at whose mouthes not one worde can be heard that may comfort the conscience of the weaklyngs or edifie in true knowledge such as be ignorant yea and that is most horrible these sycophantes do nothyng els thenne in all theyr sermons blaspheme the Gospell and moste spitefully rayle on the professoures of the same And they thynke they haue done theyr duetie notablye well yf they maynteyne the sacrifice of the Masse the Inuocation of Sainctes Pylgremages Purgatorie pardons the Monasticall lyfe the syngle lyfe of Priestes the receiuyng of the Sacrament vnder one kinde the Popes primacie c. and confirme a false perswasyon of the remission of synnes for confession contrition satisfaction penaunce wyll woorkes c. But they exercise theyr tyrannye chiefly when theyr subiectes receyue the holy misteries of Christes body and bloode vnder bothe kyndes when notwithstandyng it is most euident and playne that so is the institution of Christe and the primatiue churche and the holy Fathers vsed the same order many hundred yeares after Christes Ascension And notwithstandyng this popyshe and wicked order they will haue to be obserued of their subiects yea and that vnder the pretence of the obedience that is due vnto the magistrate As though it were here thus commanded Geue all thynges to Cesar and to God nothyng For in matters of religion to obeye Cesar and not the word of God is to set Cesar aboue God to robbe God of all thynges and to geue to Cesar all thynges But so ought we not to do God dothe not onely graunt to Cesar the obedience of his subiectes but he also stablysheth the same with his commandement and defendeth the same so earnestly that no sedition agaynst the magistrate dyd euer escape vnpunyshed as examples bothe diuine and prophane doo euidently declare But in the meane while God also requireth his obedience He willeth body and goodes to be subiect to Cesar only this he requireth that the hearte and conscience be kept for God that he by his worde and by his holy spirite maye gouerne there alone But whenne GOD may not thus doo for as muche as Cesar contrarye to ryghte chalengeth also that is none of his euen to bee Lorde of the conscience and that menne should haue no other opinion of religion then it pleaseth hym and not as God appointeth in hys worde the ende of this violence tyranny and wyckednes can not be good For God by no meanes canne abyde that hys kyngdome shoulde bee destroyed or that his worshyppynge and seruice which he hath commaunded in hys worde shoulde be abolyshed That magistrate whyche taketh vppon hym so to doo muste nedes come to confusion as the exaumples of moste myghty kynges and princes do testifye So soone as they chalenged altogether to them selues and left nothyng for God God defended and recouerd his owne right and as for the tyrantes the brought them to nought shame and confusion Therefore this is woorthy here to be remembred that Christe hath appoynted certayne lymittes beyonde the whyche Cesars power ought not to go namely that he rule in hys courte and that he meddle not wyth Gods kyngdome Geue to Cesar saieth he the thynges that belonge to Cesar. As though he shoulde say That whyche is Gods and not Cesars looke ye geue it not to Cesar leste ye fall away from me and obeye Cesar to muche whyche peraduenture wyll rewarde you for a tyme but notwithstandynge whosoeuer shall thus disobeye me eyther for feare or for fauoure eyther for rewarde or otherwise he shall surely suffer the paynes of hell fyre Lette Cesar therefore bee contente wyth hys owne or yf hee wyll not so doo neuer geue thou that to hym whiche is none of his For there muste bee a difference kept betwene these two kyngdomes that there bee made no confusyon that GOD maye haue hys and Cesar lykewyse that whyche is although in corporall matters also Cesar ought to keepe a meane and to excede in nothyng For there is a difference betwene a laufull magistrate and a cruell tyraunt A tyrant violently plucketh vnto hym all that he can gette Hee measurethe hys ryghte by hys power and pleasure But a Godly and lawfull magistrate knowethe that hee is appoynted of GOD for the healthe and preseruation of hys subiectes and not to oppresse and to destroye them whyche Christe also declarethe by thys in that he maketh a difference betwene euerye priuate mannes goodes and possessions and betwene that whyche is dewe to Cesar or to the Magistrate The temporall ruler therefore doothe not hys office whenne thorough hys pollynge and pyllyng he dryueth hys subiectes vnto slauerye and beggery Shepe are to be shorne and not to be all rent and torne The magistrate muste so take tribute and toll
troden downe of the people euen vnto deathe because he woulde not beleue the promise of Helizeus the prophete whiche he prophecied concerning the deliueraÌ„ce frome famyn to be at hande This present fact threatneth also to the vnfaithfull the vengeaunce of GOD whiche shall fall vppon them that beleue not the promyse of God Therfore that we may not so wretchedly peryshe with them let vs caste the care of our lyfe on God beleue his promyse and loke for all good thinges at his mercyfull hand Ye haue heard derely beloued howe Christe euen of his owne free wyl was moued with fatherly pitie and tender compassion towarde the people whyche folowed hym to heare his doctrine and to se his miracles and howe miraculously and meruailously hee fedde so great a multitude in the wyldernes that hereby we shoulde haue a sure argumente and an infallible token of his fatherly care towarde vs and so commytte our lyfe vnto hym Ueryly this so ready care and goodnes of Christ toward the people oughte of ryght to moue vs that we shold geue ouer our selues wholly vnto hym This requireth of vs also the fyrst commaundement And that we should thus doo we are prouoked with many and noble promyses of GOD which he hath also confirmed with so many noble and notable miracles To ende yf we worshyppe GOD with a true faith and caste all the care of our lyfe vppon hym thenne vndoubtedly wyll God geue vs all thynges that we haue neede of for the sustentation of this present lyfe and delyuer vs from a greate multitude of cares wherwith the heartes of the vnfaithfull are continually mooste myserably vexed and tormented For there is no surer nor more easy waye to get richesse then to truste in God and with a faithful and constant mynde to looke for his blessynge and to hope for to receyue of hym all thynges wherof soeuer we haue nede If we will not thus doo then thorow our incredulitie shall we deserue the wrathe of GOD and haue our porcion with the Idolaters and hypocrites in that lake that burneth with fyre and brymstone Whyche thynge GOD for hys sonne Christes sake turne awaye from vs and make vs partakers of his glorious kyngdom thorow the same CHRIST our Lorde To whom with God the Father and the holy Ghost be all honour and glorye bothe nowe and euer Amen ¶ Thus endeth the Postill vpon al the Gospels that be redde in the Churche thorow out the yeare on the Sondayes To God the Father to God the Sonne and to God the holy Ghoste whyche is one euerlastyng God be prayse glorie and honour for this wholsome doctrine and for all his other benefites bothe now and worldes without end AMEN Psal. 8. Heb. 2. Psal. 148. The worde of god excellethe all other gifts of god Of wordlye thynges the wycked haue more aboundaÌ„ce then the godly 1. Iohn 2. Esa. 40. 1. Cor. 7. Baruc. 4.3 Esd. 4. Eccle. 40. 1. Pet. 1. Psal. 119. Heb. 12. Howe profitable the worde of god is Deut. 8. Math. 4. Luc. 4. Prouerb 19. Sap. 13. Iohn 17. Sap. 15. Iere. 9. S. Paule Act. 2â— 1. Cor. 14. 1. Cor. 15. Tit. 1. â— Cor. 2. Phil. 3. Coloss. 1. Coloss. 3. Esa. 53. 1. Cor. 3. Iac. 3. Rom. 1. Socrates All knowledg wythout the knowledge of God is vaine and vnprofitable The knowledge of god is only goten by the worde Iohn 5. Luc. 16. Iohn 1. Psal. 1. Iohn 6. Psal. 119. Psal. 19. Psal. 12. Math. 13. The excellencie of gods worde Ephe. 6. Heb. 4. Luc. 22. Math. 6. Luc. 10. Iohn 6. Exod. 16. Psal 78. Sap. 16. Exod. 17. Iohn 4. Exod. 14. Psal. 78. Luc. 1. Psal. 119. Prouer. 6. 2. Pet. 1. Rom. 1. The frutes of the worde of god Rom. 10. Psal. 18. Gen. 9.19 Exod. 2. 2. Reg. 12. 2. Par. 33. Luc. 9. Math. 26. Luc. 23. Luc. 7. Iere. 26. Luc. 1. Math. 3. Luc. 3. Act. 2.3.4 Rom. 10. Psal. 19. In matters of coÌ„trouersye we must haue recourse vnto the worde of god Psal. 19. Esa. â— Act. 17. 1. Thess. 5. 1. Iohn 4. Psal. 19. Esa. 66. Math. 11. 1. Cor. â—â— Iac. 2. Psal. 19. Iere. 15. Ezech. 3. Luc. 24. Gen. 3. â— Reg. 12. Luc. 7. Luc. 22. 2. Cor. â— Luc. 2. Ephe. 1. Iohn 6. Psal. 19. Esa. 30. Psal. 119. Prouerb 6. 2 Pet. 1. Ephe. 5. Iohn 3. Prouerb 30. Ephe. 6. Math. 4. Luc. 4. â— Reg. 17. 2. Thess. 2. 2. Timoth. 3. Exod. 7. Apoc â–ª â—9 Math. 5. Math. 24. Psal. 119. Psal. 119. Psal. 22. Sap. 16. Psal. 107. Iohn 15. Ephe. 5. 1. Pet. 1. Psal. 119. Esa. 57. Act. 10. Ephe. 1. Galat. 3. 2. Timoth. 3. Rom. 1. Iac. â— 2. timoth. â— Pro. 5. Pro. 8. Pro. 3. Pro. 4. Pro. 7. Pro. 8. Esa. 56. Math. 5. Math. 10. The office of a spirituall Pastore Math. 28. Marc. 16. Malach. 2. Esa. 58. Iohn 16. Iohn 20. Esa. 61. Luc. 4. Marc. 1. Luc. 4. Marc. 16. Iohn 12. 1. Pet. 5. Ezech. 34. Iohn 15. 1 〈◊〉 10. Iohn 10. Math. 24. Luc 12. A spirituall pastore ought to be faythfull and wise 1. Cor. 4. Faythefull Luc. 10. Math. 10. Math. 23. In Rom. Malach. 2. Wyse or prudent Rom. 1â— Psal. 32. Tit. 1. Malach. 2. 1. Timoth. â— Tit. 1. 2. Timoth. 2. 2. Timoth. 4. Tit. 1. Tit. 2. To whom the ministerie of the worde was committed in tymes paste Act. 20. Act. 21. Ignorancie or lacke of knowledge Math. 15. Math. 6. Rom. 2. Math. 15. â—sa 56. Psal. 3â— Phil. 3. Act. 20. Math. 7. Iohn 10. â—acha 11. In Agge Prophet In Esaiam Dist. 38. Can. Si in Laiâ—cis Dist. 33. Can Ignoraâ—tia 1. Timoth. 4. The woke of a true pastore consysteth in preching and learning only Godlye wysedome is onlye learned of gods worde Psal. 19 Who are the Lordes housholde Act. 20. What the meate is wherwyth the Lordâ—s household must be fedde Math. 4. Luc. 4. Lawe Gospell Rom. 5. Math. â—3 Luc. 24. Math. 4. Marc. 1. Act. 2.20 Apoc. 2. Math. â—6 1. Cor. 5. Why spirituall pastores are appoynted Officers in the Lordes housholde Prouerb 29. Esa. 58. Esa. 62. 2. timoth. 4. Act. 20. 2. Pet. â—â— Ezech. 33. 1. Timoth. 4 Iacob 5â— Dist. 43. Cap. dispensatio 1. Cor. 9. Names appropriates to spiritual pastors Malach. 2. 1. timoth. 5. Ephe. 4. Act. 20. 1. Cor. 12. Math. 5. Math. 10. 1. Timoth. 2. Luc. 10. Math. 24. Tit. 1. 1. Cor. 3. 1. Cor. 4. Malach. 2. 1. Cor. 3. 1. Cor. 4. 1. Cor. 9. 1. Cor. 12. 1. Cor. 14. 2. Cor. 3. 2. Cor. 5. â— Cor. 6. Galat. 6. Ephe. 4. 1. Pet. 5. 2. Timoth. 2. Heb. 13. Math. 23. Act. 2â— Apoc. 21. The Stipend appoynted for the spirituall Pastors Math. 10. 2. thess 3. Heb. 13. 1. Cor. 9. Note well ye spirituall sheppardes Iohn 106. Galat. 6. 1. timoth. 5. Deut. 2. 1 â–ª Cor. 9. Math. 10. What double honour is that is due to the sprituall pastor Ezech. 24. 2. Timoth. 2. Math. 5. In
deuyl is the cause that men remeÌ„ber not the word and doctrine Luc. 21. Gen. 3. Howe dangerous a rhynge it is lyghtly 〈◊〉 regarde Gods worde Math. 13. What maner of thynge a good hart is Math. 6. Fruicte in pacience 2. Tim. 3. Luc. 11. The word is not euerye where fruictfull Math. 11. Math. â—14 Marc. 6. Luc. 9. The word of Christ himself was not euery where fruitfull The cause why the worde is not fruictfull Math. 13. Leui. 12. The fyrst begottâ—n male muste be presented to the Lorde Exod. 13. Nuâ—â— â— The Turke taketh the first borne Exod. 11. Christ an example of obedience Of the fyrste borne The first begotteÌ„ by pride waxed worst Lucifer Cayne Ismaell Esau. The Iewes Dauid 1. Reg. 16. Carnall prerogatiues ought not to be applied to pryde Psal. 103. Luc. 1. 1. Pet. 5. Gen. 49. They that beleue in Christ are the first be gotten Math. 20. Ephes. 4. God hateth pride Iac. 4. â— Pet. 5. Iob. 4. 2. Pet. 2. Howe Christ is reueled Luc. 1. Math. 1. Luc. 1. Luc. 2. Math. 2. Luc. 2. The reuelation of SimeoÌ„ came by the holy ghost Gene. 49. The state of Christes churche in this worlde is poore and miserable Death maketh hartes to feare Rom. 6. Simeon learned not this way to dye by man Math. 1. The law and good workes caÌ„ do nothing against sin death The worlde ordaineth his sauiours besyde Christ. The saluation of God canonly saue How this sauiour saieth Iohn 1. Good works Simon hath no more prefermeÌ„t in this saluation then we haue Christ is the saluation of all men Simeon putteth no difference betwene the Iewe and the Gentile Gene. 22. What reason thynketh of Esai 9. 1. Timo. 2. The cause why all are not saued Note well There is no saluation but in Christ alone God is not the author of any mannes damnation Christ giueth lyght to the Gentiles Iohn 3. A syngular comfort for al synners The diligent study of Simeon in the prophetes Gen. 49. Dan. 9. Esa. 49. Rom. 3. Galat. â— Halowyng of candels The Papists borowe the most parte of their religion of the Iewes of the Gentiles Luc. 24. The disciples of Christ vnderstande not Christ. The workes of God are not vnderstanded before thei â—â—me to passe Faythe is requisite The example of Dauid 1. Reg. 17. Baptisme the resurrection of the dead God is almyghty can doo what he wyll Math. 19. Luc. 1. Reson ought not to Iudge Gods works Math. 13. Iohn 20. Luc. 15. Luc. 18. The word of God deceueth not although it seme impossible Note Howe we must praye We must be instant in prayer The praier of the blynd Iohn 16. Prayer prouoked God Luc. 1â— Prayer with out faith is a mockyng of God Luc. 4. TemtatioÌ„ is 〈◊〉 for Christians Diuersitie of temptation Howe we must staÌ„d sure when we are tempted Christ lead of the spirit Note well Our proper imagination without the worde is nothyng Rom. 14. Math. 15. The first teÌ„ptation that he shoulde haue no trust in god Two sortes of bread Psalm Iohn 6. The second temptation is to make to trust more in god then his worde requireth Psal. 91. Mat. 27. Deut. 6. To teÌ„pte god The deuill vseâ—h scriptures Math. 19. Anabaptistes Baptisme Iohn 3. Marc. 16. WheÌ„ that angels defeÌ„deth vs not The third teÌ„ptation is to make theÌ„ cast awaye true religion for riches poore Riches corrupted religion A change of the spirituall kyngdome in to a wordly of the wordlie into a spirituall Worshippyng of the deuill The popes religion is rather trymme then true A general admonition What is worshâ—ppinge of God God ought to be worshyped accordynge to his word and not after meÌ„s traditions Deut. 6. The dignitie and excelleÌ„cie of this gospel The deuyl is moste buly at the hower of deaâ—h The woman of Cananee diuersly temâ—â—ted 1. She is a Cananite Math. 10. A greuous stomblynge blocke Faith obteyneth al thynges of Christ Why this historie is sette foorth All thynges must be asked of God alone for Christes sake 2 Christ answereth nothing We must continually prayr and not cease â–ª Note and practise 3 Christ denyeth to helpe The constancy of this woman Marc. 7. Continue in prayer 4 Christ recouÌ„teth the woman as a dog Faith is before God a thyng most excâ—llent Faithe interpreteth all thyngs to the best Iohn 1. Roma 3. By fayth and prayer Christ is ouercome â—ohn 6. Why Christe shewed himself so hard to the woman Faithe obteyneth all thynges of God PerseueraÌ„ce in prayer Gen. 49. God for triaâ— of our faythe sometyme deferreth his helpe Gods promise is to be apprehended with strong and coÌ„ +stant faith Iohn 16. God geuethe more then we can or dare aske Ephe. 3. An extremities God heareth oure of hande When God â—eferreth to heare Abacuck 2. The Pope the Turk extreme enemies to the Churche of Christ. Iohn 36. Prayet made in fayth obteyneth all thynges of God Christ ouercometh the deuill Christ at this daye casteth out deuils by the worde and SacrameÌ„ts Esay 55. Baptisme Iohn Rom. 6. The declaration of Gods mercy to penitent sinners Math. 17. Iohn 20. Mat. 11. The Supper of the Lord. Math. 26. Marc. 14. Luc. 22. 1. Cor. 11. Luc. 1â— Iohn 14. Colos. 4. A Christiane must coÌ„tinually fight agaiÌ„st Satan 1. Pet. 5. Iac. 4. Iohn 12.16 Christ and in hym all Christians haue gotten the victory ouer the deuill and the worlde 1. Iohn 3. The papecie The wickednes of the minister hindereth the dignitie of the worde or sacraments nothing at all The worde the sacrameÌ„ts oughte to be had in greate reuerence The worde of god driueth awaye Satan Rom. 1. Esay 6. It is a greater miracle to driue the deuil out of mens heartes then out of their bodye Three sortes of people iudg of this miracle The first meruell at the worke The second blaspheme Beelzebub what it is in Englishe 2. Cor. 4. The godly reioyce in the gospell the vngodly blaspheme it The aduersaries grauÌ„t many thinges to be true yet they go forth to persecute 2. Cor. 4. The power of the deuill is not to be set lyght by The papistes in persecuting the true ChristiaÌ„s thincke they do God great seruice Iohn 16. The thirde seke signes from heauen The wise of the world are offeÌ„ded at the word because the preachers therof are so homly poore creatures The glorious worldlinges can not abyde to be reproued for their wycked lyuing Rom. 13. 1. Pet. 2. Exod. 22. TeÌ„porall rulers owe no lesse obedience to God hys worde then subiectes do Esa. 53. Iohn 16. Preachers haue authoritie to rebuke the sinnes of all men without exception Preachers may be no meÌ„ pâ—easers Gala. 1. Marcke this well O thou preacher Christ confuteth his aduersaries Discorde The kyngdoÌ„ of the deuill Why so fewe receue the worde Why the deuyl preuaileth not agaynste Gods electe Acts. 9. Obiection Exorcistes Answere ii Thess. ii The deuyll worketh miracles to confirme
A similitude The sluggishnes of christeans An example of acouetous man Note well Pro. 19. Preachers must do their duties in preachinge whâ—ther the people amende or not Marke well Wee oughte daylye to encrease in the waye of godlynes more and more Phil. 3. Phil. 2. Rom. 8. We ought liberally to geue vnto the poore Papistes abuse the scriptures of god Note this reason Math. 25. Whyther by oure good workes wee deserue heauen Rom. 4. Iohn 11. Iohn 14. Iohn 3. Rom. 14. Faythe Rom. 8.12 Cor. 12. 2. Timoth. 2. Heb. 12. Rom. 4. Scriptures oughte to be conferred An aunswere to the quistioÌ„ of the iustification of good workes Galat. 16. An example of gods wrath agenst the despisers of his worde The dispysyng of gods worde is a most horrible synne Ierusalem Let vs repent betymes Rom. 11. At what tym Ierusalem was destroyed and with howe greate a multiâ—udâ— Why god differrethe hys plages Rom. 2. 2. Pet. 3. Note well It is a moste greuâ—us synn to dispise the worde of god Repente O England and amende Iere. 9. Ioan. 8. Psal. 109. PareÌ„tes and householders The plage is certen and yet hydde from the wycked The delaye of punyshement hurâ—eth greatly in common wealthes A sentence â—orâ—hy to be remembred 2. Pet. 3. Gods plages differrede are the more greuous Plinius lib. 5. cap. 14. Pro. 10. Osee. 5. Synne Securitie destroyeth the citie Remember this O Englande and beware betyms The seconde parte of the gospellr The priestes sought not the glorye of god but theyr owne gaynes Masse Note Osee. 6. The false doctrine of the Iewishe priestes Humilitie Phariseys Publicanes Christes iudgement of the phariseye and of the publicane two greuous synnes in the phariseye To despysed ther is a great synne Pride abhorred of god Iob. 4. Esa. 14. 2. Pet. 2. Gene. 3. vayne glorye or pride corruptethe all good workes 1. Pet. 5. Iac. 4. Luke 18. What the christen humilitie is Rom. 12. The publican an example of true humilitie 1. Cor. 4. Luke 12. All our glory ought to be in god alone Howe gods gyftes are to be vsed Christe alone is the sauiour The deuyl is the author of all euyll An whole and healthefull bodye is the gyfte of god Why god fulfrethe the deuyll to hurte vs. Ephe. 6. 2. Cor. 4. 1. timoth. 2. Note well God helpethe vs agaynste the deuyll by hys sonne 1. Iohn 3. Gen. 3. Christen men must haue theyr eares opened and theyr tonges losened Rom. 1.10 Iacob 1. Gladly to heare the worde of god is the gyfte of god The papistes are both deaff and dumme God openeth our eares by hys worde Rom. 10. We muste bothe beleue and confesse the worde Why Christ vsed so many circumstaÌ„ces in restoryng thys man to hys healthe Iohn 11. Math. 9. Note thys well Math. 17. Mat. 28. Marc. 16. Luc. 10· Act. 4.5 Disobediente children and seruauntes Disobediente subiectes The vnreuerent handling of the spirituall ministers in these our dayes The wycked worlde heareth gladlyer Robyn Hood then the word of god Psal. 109. Iohn 3. O Englande take hede be tymes and saye not but thou art warned Why christe lokethe vp to heauen and mournethe God is to be praysed for hys gyftes The word of god is christes fynger and spettle The fyrste parte of the gospell The worlde despyseth the gospell of christe Note well They are most miserable whiche haue not the knowlege of the gospell 1. Iohn 5. What maner of men the gospell makethe The opinion of holines puffethe men vp with pride and makethe the vnmercifull The laweyer What it is to loue god Exod. 20. To loue god is to kepe his commaundementes Iohn 14. Malach. 3. Matth. 10. Luc. â—0 To loue god is to loue thy neyghbour The vnkindenes of the worlde The samaritans loue towardes god God is euery where and in all places a lyke present Rom. Gal. Iobn Fayth obtayneth all thingges He that beleueth not obtayneth nothing Iac. 1. Heb. 1. An apte similitude The seconde doctrine of vnkindnes Unkindnes is the greatest synne The maner of the Monasteries Psal. 116. The world is most vnkynde to god The actes of certayne Gretians Pro. 25. Rom. 1â— Math. 5. We muste learne to be kynd of god The nature of Christen charitie The vnthankfull shall not escape vnpunished The whole worlde is set on couetousnes This sermon appertayneth to householders and to preachers â–ª What it is to serue What it is to serue god All gods seruice is coÌ„trary in the worde â–ª What the true seruice of god is Gen. â— Psal. 45. Pro. 1. Nowe couetousnes maye be auoyded Psal. 59. The fable of Midas Psal. 47. Gods blessing and not care maketh men ryche Not laboure but carefulnes is forbydden Laboure and fayth must go together He that despiseth the word of god despyseth god hym selfe Not idlenes but labour becomethe a christian Ryotus persons Prodigalitie and idlenes forbydden Note weâ—â— theâ—e â—yue poyntes A comfort agaynst deathe by Christe Christ is the lorde of death We must not feare death Iohn â—1 The deathe of Christen men is a swete and quiet sleape Iohn 5. Pytie or compassion Charitie issuethe out of faythe Rom. 12. Too sortes of compassion pitie Spirituall pitie reprouethe synne Apte and very proper similitudes Folyshe petie marrethe the citie A good lesson for maiestrates To punishe the wycked is greate 〈◊〉 and mercie What is the sanctifyeng of the Saboth Heare and do 1. Iohn 3. What it is to sanctifye the Sabbothe Osee. 6. To a Christian euery daye is the sabboth The seconde part intreateth of humilitie 1. Pet. 5. 1 Pet. 5. Psal. 113. Saull Dauid God can not abyde pride What it is to be perfect The blyndnes of seruing god in the papecie What it is to serue God Math. 2â— Monkery is against charitie and the true seruice of god Math. 25. Math. 25. The benefite done to oure neyghboure on earthe is done to god in heauen Why god geuethe vs hys gyftes and to what ende Too knowe christe is most necessari vnto saluacion The knoweledge of the lawe sufficeth not vnto salâ—â—cion Psal. 110. 1. Cor. 15 â–ª The lawe Phil â–ª â— Iohn 1. Rom. 3. â— 7 Psal. 51. Deathe â–ª Christ Lorde ouer deathe Math. 11. No man can loue god except he knowethe Christe Iohn 3. Rom. 8. Man hath power to forgeue sinnnes The worde and faythe muste be ioyned together Gods mercie is to be found in Christe alone Note well With out the worde it is an easye thing to beleue lyes What things are to be learned of this gospell God alone forgeueth synne The Minister certifyethe the conscience ther of by the worde Math. 28. Marc. 16. Luke 4. Math. 5. Math· 18. Iohn 20. Of the water of Baptisme Note Fayth an the worde are both the gifts of god In the true churche of Christe is remission of synnes and no where ells Math. 18. Numer 22. Contricion The propertie of the palseye Note well What the kyngdome of heauen signifyethe The longe
we yelde or be discoraged by thē For although al things are ful of miseries paynes yet this recōpenseth maketh amendes for them al in that that God doth greatly fauour matrimonie and is especially delighted with this functiō of the maried This felicitie is worthy of thanks great ioy that he maketh vs partetakers therof excludeth not vs out of this most gloriouse sacrarie and acceptable state If thou shalt be vexed with pouertie thou must not despaire As he declareth here in this mariage that he is delighted with such helpinge of the maried This ought now to be learned out of this Gospell and we must call for the helpe of God that we may neuer forget it and that we neuer cease diligently to serue oure vocation according to the commaundement of God to whom be glorie for euer Amen The thyrd Sonday after the twelfth day vpon the Gospell Math. viii WHEN he was come downe from the mountayne muche people folowed hym And beholde there came a Leper and worshipped hym saying Master if thou wilt thou canste make me cleane And Iesus put foorth his hande and touched him saying I will be thou cleane And immediatly his leprosie was clensed And Iesus sayd vnto hym Tell no man but go and shewe thy selfe to the Priest and offer the gifte that Moses commaunded to be offred for a witnesse vnto them And when Iesus was entred into Capernaum there came vnto him a Centuriō and besought him saying Master my seruaunt lieth at home sicke of the paulsey and is greuously payned And Iesus said when I come vnto him I will heale him The Centurion aunswered and said Syr I am not worthy that thou shouldest come vnder my roofe but speake the worde only and my seruaunt shal be healed For I also am a man subiect to the auctoritie of another and haue souldiers vnder me and I say to this man go and be goeth and to another man come and he commeth and to my seruaunt do this and he doth it When Iesus heard these wordes he meruayled and saide to them that folowed hym verily I say vnto you I haue not foūde so great faith in Israel I saye vnto you that many shal come from the East and West shall rest with Abraham Isaac and Iacob in the kyngdome of heauen but the chyldern of the kingdome shal be cast out into vtter darkenes there shal be weping gnashing of teeth And Iesus sayde vnto the Centurion Go thy way and as thou beleuest so be it vnto thee and his seruaunt was healed in the selfe same houre THE EXPOSITION TWo things are set forth before vs in this Gospell The first of the leapre whom the Lord doth purifie The other of the Centuriō which asketh help of Christ for his sick chyld And the Euāgelist sheweth that Christ did these miracles forthwith after the lōge sermon which he made in the mountaine For this was the very meaninge of his so doing that first he might teache afterward cōfirme his doctrine by signes that all might iudge this doctrine to be true and without fraud beleue it the more gladly We haue no nede of miracles For the doctrine is so cōfirmed with them alredy that no man can doubt therof Yet neuerthelesse is this very requisite that they especially which beare the office of teaching pronoūce not only the words of godlines but also shewe and declare their godly life by the works of godlines For the kingdom of God cōsisteth not as Paul saith in words but in power Wherfore when the doctrine and lyfe agree they moue the hearers earnestly but when the lyfe accordeth not to the doctrine this is an occasion of stumblinge to manie And now these signes are not only to be cōsidered as testimonies of the doctrine For where as they passe al power might of men reason it self also is cōstrayned to subscribe herevnto As the example of Nicodemus is plain That no mā can do these signes except God be with him Wherfore these thinges also ought to be takē for exāples of faith charitie For who may not perceaue the gentle heart of Christ his redy wil where as he is moued with a worde to bestowe this gifte of health wher as otherwise there was no hope of helpe in al the goodes of the world This is a sure token that he wil gladly ease the poore the miserable the wretched and the vexed or els he wold haue folowed oure exāple which when we are wrothe behaue oure selues frowardly chorlisly to thē that come vnto vs to desyer oure helpe This doth not Christ. The leaper had scars lie ended his speche but the Christes will was ready to helpe and dyd helpe hym This benignitie of Christ shold not only moue vs to aske helpe of hym in trouble and aduersitie and to be of a sure hope that he wil not denie vs his helpe But ought also to be an example vnto vs to shewe lyke gentlenes and benignitie to oure neighboure And as Christ dyd so we should haue no other respecte then the obedience whiche we owe vnto God the profite and commoditie of oure neighboure For Christ seketh not his owne glorie or profit by this benefite He only hath respecte to this that this miser lacketh help that it pertayneth to the glorie of God that obedience may be shewed vnto him For thinke not that this is done to God when thou geuest a benefit to him that can requite it and recompence lyke or more for it This thou doest to thy selfe wher as thou sekest thy owne profite by doing good But he that will occupie hym self wel in doing his duetie toward God and his neighboure let hym not haue respecte to his owne profyte but only to the vrgent miserie whiche requireth present helpe And to that where as God wold haue it done yea although the least profite in the worlde should come vnto vs therby yea or although the benefit were but loste vpō a chorle As we are taught also in an other historie where as Christ healeth the ten leapers and one only returneth to geue thāks to Christ. Nine of them dyd not as muche as remember of whom they receaued that benefite It is not possible but that Christ dyd forsee this vnkyndnes Yet he refuseth not for this to do good to the misers When they call on him he is redie to helpe and as for the residue he committeth al to God And lykewyse may it be sayde of charitie in the second signe with the Centurion Christ referreth all to this ende that the goodnes and bounteousnes of the Lord may be glorified and the miserable ridde of their miseries This is true charitie which hath respecte to nothing sauing to the word of God and commandemente The example of faith is meruailous where as this miserable person that was by the lawe forbydden the companye and felowshippe of mē commeth to Christ without doubting and falleth flat
before hym and praieth Lord if thou wilt thou mayst clense me And here are two things to be noted Fyrst he beleueth steadfastly and without waueringe that Christ hath both will and power and that he can helpe in this disease wher as if all men wold do their beste they can helpe nothing wher as Christ neuerthelesse differed nothing in shape and behauiour from other priuate persons Secondly although he doubted nothing of this yet he yelde all to Christs will If he will not deliuer hym from the disease of the body that is if this be contrary to the will of God and against his owne saluation that he is ready to abyde this euil paciently more lenger And this is not only the propertie of true beleif but also of true prayer as these two are always ioyned to gether by nature He that beleueth truely prayeth truely he that beleueth not truely prayeth not truely For this is wholye requisite to true prayer that the heart doubteth not but that God is good and mercifull and that his whole will is to ridde vs of oure myseries Yea and especially this faith ought to be moste stronge in those things that beloÌ„ge vnto the glorie of God and oure saluation as are the remissâ—on of synnes the restitution from the dyuell and from death and in that that God will geue vs the holy Ghoste and preserue vs in his word helpe vs in temptation minister vnto vs the encrease of faith and charitie c. And these be the things that chiefly pertayne to the glorie of God and to oure saluation Wherfore here haue we nothing to doo with any condition when we pray vnto God for these things as though that God could herein be otherwyse mynded And he that in these things wold vse the leapers forme in praying Lord if thou wilt pardon my synnes If thou wilt saue me c. shold not pray aright For in these thinges we may not doubt of the will of God whether he will do it For he hath put forth his expresse and absolute worde that this is his ratified and vnchangeable wil that all men shoulde be saued And for that cause he procured his sonne to be a sacrifice on the crosse for the synnes of all the world put forth a commandement that al shold heare hym receaue and beleue in hym But where as the leaper doth vse a coÌ„ditional prayer If thou wilt thou maist clense me The thing is to be considered for the which he entreateth We sayd before that whatsoeuer belongeth to the glorie of God our saluation muste be surely loked for without any condition For the willl of God is certain he hath declared it with absolute perfecte promises that as touching these things ther is no misterie more to be required in God But in bodily promises it goeth not so For there may be miserie wordlie calamities yet the true saluation nothiÌ„g diminished therby as al christiaÌ„s are an exaÌ„ple Wherfore sith that true saluation coÌ„sisteth not in such bodyly things yea oftentymes the damage of the body goodes helpeth much to true saluation he that prayeth to be ridde of them as we are to this entised by the leapers exaÌ„ple ought to think surely with hym self that God can helpe that he will helpe yet ought he to ioyne his will with the will of God that if this be against goddes glorie and oure principal saluation then that God will not gratifie and fulfill oure will And in suche things this is the true prayer to beleue surely and yet to point God neither time neither way how to do it and how he shall deliuer vs from this euill For we haue all this fault for the moste part that we know not what how we shold aske As Paul saith GOD doth best know what is for his glorie and oure saluation Wherfore oure will ought to be made conformable vnto his and we ought not to doubt but that he will surely heare vs if such a petition belongeth to his glorie and oure saluation Wherfore this ought to be a very notable example for the congregatioÌ„ that first of all it doubt not of the good will of God toward it self but that he knoweth oure euils and calamities that he hath respecte vnto vs. This ought we to sticke vnto yet not to prescribe any thing as touching the maner deuise tyme or successe therof For the congregation remembreth this that this senteÌ„ce is ioyned with the promises of such things that it be obedieÌ„t in bearinge the crosse As the leapre doth here He doubteth not but that Christ caÌ„ helpe that he hath a redie will to helpe he nothing mistrusteth For what other cause els had he to praye so earnestly But he vnderstandeth that the saluation and health which he now asketh to be such as touching that which he caÌ„ not alledge the absolute will of God as it goeth with the thynges aboue rehersed Suche faith and obedience is meruailously alowed of Christ. Wherfore he suffereth not the desyer of this miser no not in this petition wherin if he had not obtayned yet he might haue retayned the hope of true saluation to be voyde and frustrate This may be set forth as an euident example in the Churche how greatly God is delighted with the prayer of a godly and obedieÌ„t mynde And herevnto belonge the most notable sentences of the Prophetes Dauid saith O tarie thou the leysure of the Lord be stronge and he shall confort thee and put thou thy trust in the Lord. Again My soule doth waight for hym in his worde is my truste from the morning watche vntill nighte Abacuk sayth also If the vision maketh tariance looke for it for it will come spedelye without prolongynge For this is knowen in all hystories that although helpe hath ben delayde yet that it hath appeared at the laste Yea and in this is the proper trade of God wher as he heareth not forthwith he doth it to declare his liberalitie more abundantly toward vs then we desyer or vnderstande as Paul sayth And it is not a thing superfluouse to make inquisition as touching this Why Christ after he had clensed the leaper sent him to the Priests to offer his gifte there as Moses commanded A man may aunswere hereto very well if he say that Christ set foorth vnto vs an example of charitie coÌ„corde and sobrietie wher as he wold nothing diminish the right of the Priests in that that was graunted vnto theÌ„ by God which thing yet he might haue done that we should learne hereby to defraude no maÌ„ of his right But the chief cause of this commandement tendeth to this ende that there might be common testimonials yea by the very aduersaries as concerning this miracle For when the pryest receaueth his gyfte of him and he coÌ„fesseth that he is clensed he testifieth against him self and against all rebelles that this Christ that wrought this
receiued giftes for men yea euen for thyn enemies that the Lord God might dwel among them The sentence is short but it comprehendeth many thynges and euery one of them oughte dilygently to be weyghed pondered and consydered The first worde Paule hymself handleth lyke an Apostle when he saith That he ascended what meaneth it but that he also descended fyrste into the lowest partes of the earth He that descended is euen the same also that ascended vp aboue all heauens to fulfyll all thynges S. Paule in these hys wordes dothe very exquisitely handle bothe the descension and ascension of Christe that by thys meanes we maye knowe from whense so many and so greate gyftes came that we haue receaued by the ascension of Christ. Let no man thinke that he with his owne woorkes rightousnesse holynes of lyfe or wyth any other thynge hathe deserued that he should receaue the noble gyftes of Christes ascension but Christ himselfe hath deserued it which geueth the gyftes in that he came downe and humbled hymselfe and for our sake became manne and for vs dyed on the crosse These gyftes dothe Paule signify by these his wordes when he as it were interpreteth the mynd of the Prophete and putteth Christes descension before his Ascension For as muche then as the Holy Ghoste by the Prophete speaketh thus of Christe Thou wentest vp on hye It foloweth herof that he came down before and was made lowe Whych altogether was doone for our sake Therfore Paules interpretation agreeth wel with the woordes of Christ whiche ye lately hearde It is expedient for you that I go For except I go my way the comfortour shall not come But when I go my waye I will sende hym vnto you If I go my way I wyl prepare you a place This sayeng Thou art gone vp on hye maketh a differēce betwene Christ and them that ascended into heauen Enoch was taken vp vnto GOD. Helias wente vp in a fyerye charette but CHRIST went not so vp into heauen but he ascended by his owne power as hee also by hys owne power rose agayne frome deathe vnto lyfe without the healpe of any thyng This is a great diuersitie for we shall not rayse vp oure selues at the laste day but Christe shall rayse vs vp Christe hymselfe rose frome deathe vnto lyfe by his owne power as he sayeth in the Gospell of S. Iohn My Father loueth me because I geue ouer my lyfe that I maye take it again No man taketh it away from me but I geue it ouer of my owne selfe I haue power to geue it ouer and I haue power to take it agayne And Peter in the Chronicle of the Apostles actes sayth It was impossible for hym to bee holden of deathe So in lyke maner is there a difference betweene his Ascension and ours We ascend vp into heauen because Christe draweth vs vnto hym But CHRIST hym self went vp into heauen by his owne power as he sayth in the Gospell of Iohn No manne goeth vp into heauen but he that came downe from heauen that is to say by his owne power This diuersitie betwene Christes Ascention and oures dyd the Holy Ghost shew long before that by thys he myghte teache vs that Christ is the almyghty and euerlastyng GOD whome we oughte as they saye wyth embracynge armes to receaue Where as the Psalme sayth moreouer Thou wentest vp on hye It is none other thing then as we sayd before Christ pronounced before Pilate My kingdome is not of this worlde Therefore althoughe we are in the worlde occupied about matters of houshold and Policie yet seynge wee are Christians and the kyngdome of CHRIST is not of this worlde we oughte to lyfte vp our myndes vnto heauen that we maye aboue all thynges embrace this spirituall kingdome and looke vnto that But the most part of vs dothe the contrary For a greate number of vs bothe in body and mynd and in all that we are able to do ar altogether drowned and swallowed vp with the present things of this world and only seketh for the goodes possessions therof as though we shold liue here for euer neuer depart We regarde litle or nothynge that Christe is gone vp on hye The Holy ghost wold haue this lewdnesse amended in vs and therefore he diligently putteth vs in mynde that Christ is gone vp on hye and hath left and forsaken these earthy thyngs so that although we be vpon the earthe with oure bodie yet with our hearte and mynde we sholde alway haue a desyre vpward and not trouble our herts with the cares of this world For a christen man should on this wise behaue hymself Let his body be occupied about necessarie thyngs for this present life but let hys mynd haue all her delight and pleasure all her meditation and study all her trauaile and exercise about heauenly supernall and euerlastinge thynges as Paule saith Seke after those thinges that are aboue where Christ is sitting on the right hand of God and not after those thynges that are on the earth But why did Christ go vp into heauen or what busines hath he there Of this matter dothe the Psalme make mencion saying Thou art gone vp on hie thou hast led captiuitie captiue This is a description of the great and glorious triumph of Christ and in a maner it appeareth that Christe hadde respect to this psalme when he putte foorthe the Parable of the stronge armed manne whyche kept his palaice and had al thinges in quiet tyll one that was stronger then he came vpon him bounde hym and toke awaye his weapon wherein he trusted and made a spoyle of it For wee wretched caytiues because of synne are vnder the tyrannye of the deuyll and death whych dothe hold vs captiue and we can not escape thys tyranny but the deuill to the vttermoste hath dominion ouer vs and deathe kylleth vs at her pleasure We of our selues are able to do nothyng agaynst them But Christ whiche farre excelleth them in strength cometh and firste thorow his greate humilitie is betrayde and crucified and so by his death he satisfieth for the sinnes of the whole worlde as an innocent lambe And all these thinges are ioyned with great humilitie and in them appeareth nothinge but moste highe infirmitie and weakenes And therfore he is hanged on the crosse that he may dye But after that synne was put awaye by his death and weake Christ is buried in his graue and there is nowe no more hop of him he cōmeth forth again with meruelous great power and glorie alyue and quick as we heard in the daye of Christes resurrection and as the holy Ghoste sayth here He ledde captiuitie captiue that is to say he hathe destroyed the kingdome of the deuil of death He hath spoiled them of all their power so that the deuill fromhensforth hath no more power ouer the Christians death can no more kill them