matters when he coulde not by fyne and subtile meanes But as for worshippynge hym selfe and Idolatrie he maketh a light matter of it And that that he could not worke by guyle he assayeth to brynge it to passe by power might For there is no redier waye to destroye and peruerte the truth then to geue the setters foorth therof rule and worldly dominion The example of the Pope sheweth what great strength force this temptation hath wheras he estemed so greatly the occasion to take the kyngdome vpon him that he hath euer sythens behaued himselfe as an obedient seruant in all points to the deuil for that For it must needes be that as they which are appointed to beare any office in the kyngdom of god can not come vnto dignitie and power excepte they haue a certayne kynd of lyfe appointed to them so the deuill maketh roome for them in his kyngdome that they maye lyke wise make roome for the deuill in the kyngdome of God They muste crepe vp to this kyngdome by the pretence of religion And this is the very worshipping of the deuil when religion is pretended and yet all is done and applied to outward holines and hypocrisie well allowed by reason And in so doinge they performe two thinges First they paye the deuil his rewarde for his kyngdome and then obtaineth greate authoritie with reason for the beawtiful shewe of coūterfet religion And this is the subtiltie of the deuil in this temptation He setteth forth the kyngdome of the worlde to be a wayghtie thinge profferyng it apon a cōditiō that he may be worshipped how be it there is no great peril in this temptation But when he goeth so to worke that religion hereby may seme beautifull to reason and worthie of kyngdomes and all highe renoums and promotions eyther that through religion thus transformed great patrimonies of kyngdomes and other thinges maye be retained and kept now is this a deuyllishe condition of worshipping Wherefore it is necessarie to haue redie before oure eyes a description of godly worshipping and holines That as often as we be moued by the stirringe of the deuil to thinke that the true religion shold be so fashioned that it might please reason or haue the profittes commodities of wordly thinges ioyned therwith and not be vexed and troubled with the kyngdome of the deuil that then we may haue recours to the true maner of worshippinge For who do not perceaue that ther appeareth to sight greater praise and commendation in mennes traditions then in all the obedience that is geuen to Gods word For wher is it counted so holy a thyng to be a maried person to fynd maintaine his children to do houshold busines to shew obedience fidelitie therin As it is to weare this wede or that not to dwell or lyue as other do not to eate flesh on friday to kepe vigils and prescripte fastes to visite saincts relikes c. This obseruation of traditions is so beautifull and glistring to sight that the heads of the world as emperours and kinges are in loue with them highly reuerence them The Pope by suche seruice inuented by mans traditions rose to such renome with all his secte so that it might better be called a trym then a true religion For he should neuer haue rysen to such power by the true seruice of God pure doctrine of sincere godlynes But this made mē loke vp vpon thē when they went aside into an abbey forsoke all the world as they say applied them selues to Gods seruice laying a side al worldly cares For these were the cōmādatiōs of the monasticall lyues although we know that it was nothing so But to be brief this was a diuellyshe temptation For this religion came not of Gods cōmandemēt neither is this the true seruice worship of god which yet neuertheles is only to be worshipped to be serued as Christ saith here And whē the worship is not geuē to God only forthwith it falleth turneth to the worshyp of the diuel which rewardeth his worshyppers as he promysed here to Christ. He geueth thē the cōmodities of this lyfe as fat prebends lordships and suche lyke But he that wyl worshyp God let him folow the cōmaundement of his word If they be children let them honour their father and mother if they be seruants let them do their dutie and seruice in the familie with diligence fidelitie If they be masters of housholds let thē beware of all kynd of offēces let thē do their dutie cause their seruāts al persons in their familie diligently to apply their mind to godlines And this is the seruice that is due to God and to his word not to diuers persons For his word is playne wherin he commaundeth such thynges to be done Therfore whatsoeuer name before the world such offices and duties haue that are done to fathers mothers to masters of housholdes to neighbors to children and to citezēs they are all counted Gods seruice because they are cōmanded by Gods word which saith Thou shalt loue thy neighbor and shalt in thy outward works declare the office dutie of loue vnto him In that the Pope regardeth not this cōmandement and appointeth certain peculiar worshippings of god deuised of his own brayn as the wearyng of coules the necessary vse of certain meates oile and fyshe to bee eaten in steade of fleshe and butter and suche other triflyng traditions it is altogither diuelyshe For they agree not with the cōmandement of God Yea they make as muche vnto the true iustice before God as it doth vnto the building of a substancial house when children make them houses of papers And this is the reason There can no worshyp be geuen vnto God but that only which is agreable to his worde Therfore where the cōmandement of God is not we worship not God but frewyl and only alone foolyshe fancye And vnto suche worshippers God saith Ask thy reward of hym whō thou seruest For I commanded thee to obey thy parents and the higher powers and to loue thy neighboure But this thou regardest not but doest that whiche I neuer commanded and yet wylt thou that should be taken as a true worshyppyng of me But it can not so bee Of these thinges it is euident that the Pope and all his are playne Idolaters and worshyppers of the deuyll For he dothe not onely despise the word but he also persecuteth it and yet wyl he be counted a good religious man for these outward worshyppynges that he hathe deuised in shauen crownes in coules in vowes in fastynges in meates in massyngs and such lyke And yet from this wickednes he can by no meanes be brought The cause is The diuell hath shewed and promised him the kyngdomes of this worlde And this is the cause why he mocketh vs with our doctrine and woorshyppinges of God For wee mainteynynge the true religion lyue
that we shoulde perishe and be damned in our synnes The third cause is the euerlastyng councell and prouidence of God wherwith he determyned by this meanes to shewe his loue and to deliuer mankynde frome synne The fourthe cause is the trewe and faithfull promise whiche he made in tymes paste Oute of the whiche afterwarde foloweth the blyndnes and indignation of the Iewes whiche is the fyfte cause As touchyng the fyrst cause I mean our synne the holy Prophete Esaie speaketh on this maner He was wounded euen vnto the death for our synnes and broken on pieces for our wickednesses In these wordes the Prophete declarech wherfore Christ was so euyll handled and so greuously punished verily not for his owne synne For he is the onely begotten and derely beloued sonne of God which neuer committed synne neither was there euer found any guyle in his mouth yea for our synne for thyn and myne iniquitie was he wounded and broken on peces Therfore saith the prophet For our sinne Now that he saith Our that is for the synne of all men did he suffer and die For whē he had ones takē vpon him our infirmities diseases then must he also die for our sinnes and wickednesses as the prophete saith in the afore recited chapter the Lord hath laid the iniquitie of vs all vpon hym And a lytle after the prophete speaking in the person of God sayth For the synne of my people haue I striken and smitten him And in the ende of this chapter he saieth He bare the synnes of many and paide for transgressors Dauid in like maner complaineth in a certayne Psalm and speaking in the person of Christ saith The rebukes of them whiche rebuked thee he meaneth the heuenly father fell on me And a litle afore I paid the things that I neuer toke We haue greuously offended God dishonored his holy name and greatly obscured his glorie All this must Christ pay satisfie make amendes for it Therfore saith Peter in his fyrst Epistle Christ suffred ones for our synnes the iuste for the vniust Herof doth it folow that not only the Iewes whiche lyued at that tyme neither the souldiors nor yet Pilate Herode c. are gilty of the passion and deth of Christe but also all sort of vs whyche all without exception haue synned For for Oure synnes was CHRIST slayne and nayled on the Crosse. Neyther are wee better thenne they that crucified hym Althoughe that the Iewes dydde not knowe hym as the sonne of GOD otherwyse they would not haue crucified the Lorde of glorye yet for all that euen of very malyce and enuie agaynst hym they layde hand on hym as a gyltlesse manne accused hym and flewe hym But he hadde neuer come to that poynte if our synnes had not ben for the whyche hee was stryken wounded and slayne So lykewise made we hym to serue in oure synnes and through hym much sorow with our iniquities Therefore lette vs no more bee angrye with that myserable caytife Iudas Pylate Herode Cayphas Annas c. as the maner heretofore hathe bene yea rather lette euery man be angrye wyth him selfe accuse hym selfe and impute the fault to hym selfe as vnto hym whych for his synnes dyd cast Christ that innocent lamb of God into this most horrible and intollerable payne Te seconde cause is the excedynge great charitie loue and mercye of GOD whyche he shewed vnto vs miserable men wicked synners without any merite or desert on our behalfe wherwyth the heauenly Father beyng prouoked spared not only his begoteen sonne as Sainct Paule sayth but for vs delyuered him vp euen vnto death This declareth Saint Iohn in his Epistle saying In this thyng hath the loue of God appeared that he sente his onely begotten sonne into the worlde that we myght lyue thorough hym In thys is loue not that we loued God but that he loued vs and sent his sonne to make satisfaction for oure synnes And Christe hym selfe saythe GOD hathe so derely loued the worlde that he hath geuen hys onely begotten sonne to the ende that all that do beleue in hym shoulde not peryshe but haue lyfe euerlastynge Thys Charytie and Loue moued CHRIST alsoo to obeye hys Father in thys behalfe so that he came down into this world and toke oure synnes vpon hym as the Prophete Esaie saeith In his loue and in his fauour hath he redemed them And S. Paule saith God setteth forth his loue meruailously towarde vs in this that when we were yet synners Christ dyed for vs. And Christ hym self saith No man hath a greater loue then thys that a manne shoulde geue his lyfe for his frendes Of these places of the holy scripture tofore alledged it appeareth euidently that the seconde cause of the death of Christ is the loue of God towarde all mankynde whome oure miserable and wretched state did so greatly moue and strike with tender compassion that he sent his onely begotten Sonne whyche also of very loue towarde man obeyed hys fathers wyll euen vnto the deathe the moste ignominious and spitefull death of the crosse into this worlde and gaue hym ouer into the handes of synners that he by his death and passion myght delyuer vs from euerlasting death damnation Wherof we may learne to loue one an other and so to bee mynded one to an other as Christe was mynded towarde vs. Of this thyng dothe S. Iohn admonyshe and teache vs in his Epistle where he saieth In this haue we knowen loue that he gaue his lyfe for vs we ought to geue our liues for our brethren Paule also in his epistle to the Philippians exhorteth vs that after the examples of Christ we shold humble our selues and serue one an other euen as Christ serued vs. The thirde cause is the euerlastynge councelle and prouidence of God which by his vnoutspeakable wisdome determined from euerlastynge to delyuer mankynd by the death of his sonne before the world was made as Peter in his sermon testifieth wher he after many wordes of the crucifying of Christ saith thus Hym Christ haue ye taken by the handes of vnrighteous persōs after he was deliuered by the determinate councel foreknowledge of god and haue crucified slayne him And Christe himselfe in the gospell telleth aforehande in many places geueth his disciples forewarning how that this passion death shal chaunce and comme vnto him by the euerlasting councell and decree of his heauenly father as he said also vnto Pilate Thou shouldest haue no power at all ouer me excepte it were geuen thee from aboue The fourth cause is the faith and trueth of God For when this councel was determined from euerlasting then god wold not haue it kept in secret but did make open the same before many times and promised that Sauiour in many places of scripture by his holy Prophetes as S. Paule testifieth in his epistles This promes
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
not voyde of so greate grace but that ye maye take fruite therof Christ in this place as it manifestly appeareth intendeth to commende and set foorth his worde to make men desirous of it and not to contemne and despise it as the maner of the worlde is and as we see in all degrees both highe and lowe They that can not persecute the Gospell despise it The lessest parte of the worlde receaueth it with thanckes geuinge and so amende their liues But they that thus do are onely blessed and happy For they haue blessed eares and eyes whiche is the great and merciful gyfte of God And this is the firste part of oure Gospell In the other parte CHRIST putteth foorth the fruite of the Gospell that is good workes whiche ought to ensue when Gods worde is preached This doth he describe wyth a playne example of a certaine man whiche as he descended from Ierusalem Chaunced vpon robbers of the whiche after that he was beaten and robbed he was lefte halfe dead And it chaunced that a Prieste wente that waye whiche seynge hym passed by and was nothynge moued to helpe hym Lykewyse the Leuite that came after the Prieste had no regarde vnto hym At laste came the Samaritan whiche had no holye name but was a gentile neyther was he any kyn at al to that wretched man that was a Iewe. For he came not of the same stocke as the Prieste and Leuite dyd but was a stranger He seeth this miser and is greued with his misfortune he goeth downe of his beaste he poureth oyle and wyne into his wondes he byndeth them vp and putteth hym on his beaste He walketh on fote hymselfe and carrieth the wonded man into an Inne And wheras he could not tarrie longe ther for his busines he committeth hym to his hoste and geueth monye to ouersee hym vntill he retourneth This is the second picture in the which Christ peinteth the frutes of the worde and Christian charitie that is that the worde doth make suche men as this Samaritan is that is gentle mercifull whiche despise not other men in their calamitie but when they see them bestow their goodes on them helpe them with all that they can I speake here of the poore and nedie which are not lewde as the most part of beggars be that of purpose seketh gaynes after this sorte and will not take monie to serue eyther to helpe the sycke or to do anie other thyng that they can do to such must nothing be geuen But wheras be nedie persones in dede there doth a Christian minde behaue hymself after the example of this Samaritan and thinketh this poore man is my neyghbour he is a man made of bodye soule as I am yea he hath the same God as I haue Wherfore he is more nigh vnto me in kyn then a brute beast or than the deuil Wherfore I do not wel if I forsake hym He embraceth hym as his brother leaste he shoulde perishe without helpe he taketh compassion of him as a father And these are the true saints But other stonie hearted saintes hath no naturall pitie toward the wretched but are men of excedynge great chorlishenes For this they thincke that God is therwith delighted if he serue them and therfore they thinke that they are not bounde to helpe other as this prieste doth He was an holy one for his office kyn but what doth Christe pronounce of him euen that when he sawe that miserable man he passed by Truly these are mischeuous holy ones that seeth their neighbours in perill and may helpe them and yet will not Wherunto then is it lyke that they truste and maintaine their pride Truely to no other thynge then their owne holines wheras they thynke when they haue sayde Masse done sacrifice songe and suche lyke that they haue done ynoughe and that they nede not to do an ynche more then theyr prescripte Suche are stonie sainctes yea rather deuelishe Sainctes whiche seme to counte GOD for their dettour and that they owe nothynge to any man Againste this monsterous kynde of sainctes maketh this parable For CHRIST in this place is moued by the example of a proud hypocrite which steppeth foorth to declare howe greate his Godlines is and thyncketh this surelye with himselfe that if CHRIST knewe of his righteousnes he woulde not speake a worde of suche matters in his presence Which thinge he meaneth when he saith Maister what shall I do to obtayne euerlastynge life Christe will not aunswere hym and he sayth Aske thy selfe what is written in the lawe Howe dost thou read The lawyer hath foorth with to answere and sayth thou shalte loue GOD wyth all thy hearte c. And thy neyghbour as thy selfe For he counteth both these thinges an easie matter to do Christe sayth do this and thou shalte lyue By this is the lawyer confounded For he is not so bold as to saye he had done it Wherfore he commeth foorth with an other question sayth Who is my neyghbour As though he should saye I knowe no man to whome I owe any succoure But rather I know very many whiche ought to do me seruice because I am an holy man But here doth CHRIST rise against hym with all vehemence in this parable of the wounded man sayth The prieste sawe hym and passed by and also the Leuite both are iuste by thy example The Samaritane is moued with mercie and helpeth the miserable man Tel thou therfore who was the neighbour to this wounded man The lawyer answered he that shewed mercie vnto him Yea he of pride despised the name of a Samaritan So doth Christ reuenge hym and saith Go do like wise As though he should say Thou art holy after the exāple of the priest Leuite thou hast no pitie on thy neyghbour althoughe he be in perill of lyfe and yet thou askest what thou mayst do to get euerlasting lyfe Be not thy nedie frindes and miserable men thy neyghbours Is not there miserie and wretchednes ynough in the worlde And yet dost thou beyng so great a doctour doubt who is thy neyghbour away with this trifeling Yf thou wilt be counted holy do as this Samaritan dyd He setteth foorth this boster well in his colours For the plaine meaning of this is nothing els then that this lawyer is not yet come to this degree of holines that this Samaritan had attained vnto Wherefore all the matter hangeth on this that we learne what it is for a man to loue god and his neighbour as himselfe Loue GOD is no hard sayinge For he hath no nede of our seruice And yet if his person were present it woulde then euidently appeare ynough who loued him and who woulde put himselfe and al his in danger for his sake But he sheweth vs not his person to see and to vse our seruice presently as other men do that are conuersant with vs. Wherfore if thou wilt know who loueth god consider
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
thy father and mother children wife husband and Lord This do I require of thee And consider diligently whether thou dost so then shalte thou fynde out whether thou louest god or hate him For they are only Christian men that hath the worde of God and loue Christ. These do say I will gladlye and with all my heart do for my neyghbour that that thou hast commanded me But if I shall be now and then preuented with anger impacience and such like then can he not please me but I will amende Christians do this but they that are not Christians do it not Wherfore this must nedes be true that Citizens husbande men children seruantes officers subiects commonly belonge vnto the deuill For they hate god and care not for his commandement And wheras he made them gaue them bodie soule founde thē their liuinge and gaue his only begotten sonne whiche is greatest of al They for all this synge hym this song euē hatred And if they could they would thrust hym out of heauen Suche is the loue they beare to God his worde Go to now and bost of thy loue towarde God and his worde wher as thou art so ful of hatred And contrariwise louest him shewest obedience vnto him whiche is to vs the cause of death and sinne in whome thou hast also thy hole delight being vtterly disobedient to God Wherfore the worlde generally doth shew obedience only to the deuil which is cheifly delighted with the hatred of God whā that is not done that god hath cōmanded this enemie maketh vs subiect to sin to death And if he could at this present houre corrupte all vitall he wold gladly do it Yet are we obediēt to suche an enemie which is so much geuē to seeke our destruction And in the meane time we suffer all that to be voide frustrat which is put forth to vs of god that gaue vs all thinges in especial his son with him euerlasting lif we cast away his cōmādemēt Who therfore may not praise gods righteousnes if he minister to vs that are disobedient all kinde of plages Wherfore leaue what it is to loue god The Samaritan loueth god not in that he geueth him any thinge but because he helpeth the miserable wonded man for his power For this saith God If thou wilt loue me and serue me do that for thy neyghbour that hath nede I haue no nede Wherfore this Samaritan is redie to serue God whiche is in heauen with his monie beast wine and oyle Not because God nedeth it for his owne person or because he doth this for GOD but he doth it for his neyghbour But therfore is it taken as done to GOD because God commanded it He commanded not this to go a pilgrimage to Rome or to sainct Iames or to buylde monasteries or any suche lyke thynge But this is his will that we should helpe one an other It is no nede saith he to seeke me at Rome thou shalte finde me at home with thy wyfe children familie Lord maiestrate and also in thy neyghbours house in the stretes in the market place and euery wher And howe can he make hymselfe more nighe vnto thee But the deuill casteth a darke myste ouer the worlde that it can not see what it is to loue God and to hate the deuill Wherfore we muste learne this with all diligence This Samaritan loke what care woulde haue done and what beneuolence he would haue shewed to his owne bodye being in lyke perill the very same he doth to his neyghbour hath dew cōmendation for that he loueth GOD and his neyghbour This must be learned to the entent that thou do it also For this fruite muste nedes folowe them that haue the worde If it do not folowe they are no Christian men in dede As this priste and Leuite whiche are sainctes without any felynge or affection For he that passeth by his neyghbour passeth by GOD. Wherfore beware of the example of the worlde which hateth both GOD and his neyghbour But do you for all men All that ye can And GOD wil surely recompence it But if thou wilte not loue god but passe by thy neyghbour in his perill thou shalte not escape vnpunished for so doinge Whiche thinge be thou sure of And this is the second doctrine out of this gospell but Christ by this parable woulde signifie also what benefit he hath bestowed on vs men how we may tast the true frute therof For we miserable men haue fallen vpon moste cruell robbers by sin wherby death and the deuill hath power vpon vs. which hath not only spoyled and rifled vs of all spiritual giftes which God gaue vs but hath also beaten and wonded vs that is to saye by synne are we cast hedlonge into all kynd of miseries In this might we perishe for any helpe that we can haue of the prieste and Leuite For they passe by geue no helpe to that miser For by the lawe is no man iustified and made righteous neither deliuered from sinne But at last cōmeth the Samaritan euen Christ Iesus our Lord whome his owne people would not receaue but counted hym for a Samaritan He is moued with our mischance he washeth our wondes with wyne and poureth in the helthfull oyle of his grace he taketh to cure oure sinnes and beareth them in his bodye and bringeth vs into the true Inne that is into the holy church and ther chargeth the host to take cure of vs. They are the ministers and teachers of the worde But manie of them as it appeareth in the Pope the Byshoppes and suche like regarde the charge but litle that the churche may be an hostrie and Inne the steward wherof is lewde without faythfulnes humanitie and the sicke men are but coursly handled For they should teache the worde of God but they persecute it they shold brynge men to Christ that they might so be deliuered frō syn but they drowne them the more depely in synne And yet we know that Christ doth not whollie caste awaye this hostrie and Inne Yf the Pope and Byshops will not teache vprightly let them do it to their owne peril which thei shal fele at last yet in the meane time Christ raiseth vp certein persons of low degree despised and abiecte which professe his worde take cure of the poore and miserable that they may recouer their health that they may obtaine through the gospel remission of sin and euerlasting life For without this worde is it vnpossible to gete such a great thing Wherfore we maye well geue thanckes vnto God for this great benefit and pray him that he will preserue and continew vs in such grace and saue vs for euer Amen The xiiii Sonday after Trinitie sonday ¶ The Gospell Luke xvii AND it chaunced as Iesus went to Ierusalem that he passed through Samaria Galile And as he entred into a certayne towne there met him ten men that
doctrine aboue the lawe For syth we can not perfectly fulfill the lawe The law causeth vs to haue an euil conscience to feare gods wroth for our synnes sake Wherfore this doctrine tendeth to this ende that thou sholdest learne what is Christ and what he hath done And nowe this is his voyce that he is not onely the son of Dauid as the Iewes beleue but also Dauids Lord that is an euerlastinge and verye god But what dothe he he putteth asyde from hym the forme of god as Paule sayeth and becommeth a man He taketh vpon hym the deathe of the Crosse. And why so Uerilye because he is the sonne of god that is to saye a sacrifice for the synnes of the worlde After that he dyed and rosse agayne the thyrde day from death vnto euerlastinge lyfe and sytteth at the ryghte hande of god This must we learne and beare awaye as touchinge Christ. For he that holdethe this faste is safe He that holdeth it not shall perishe vnder his synnes The reason is we are all synners and the lawe doth not only not deliuer vs from oure synnes but maketh vs more greuous synners agaynst god accuseth vs before God so that we are in greate daunger and can fynde no wayes to escape by all that we can doe In sinnes are we conceaued and borne and the longer that oure lyfe is the more do oure synnes encrease For this burden is put on vs not as an other burden which we may put downe cast of when we will It cleaueth to our very mary bones most secret parts of vs neuer suffereth vs to be at reast as we cā not denie this if we wold cōsider wel proue our strēgth Against this is this the only remedie to learne what is Christ. For assone as thou knowest who he is and then what he doth this is the very way to come vnto saluation The reason why is this If thou be a sinner and haste sinned muche againste God haue respecte to this God sendeth this Christ to suffer for synners to make satisfaction for synnes But what should this debte trouble the whiche that most riche Christe hath taken vpon hym to pay yea and hath payd it allredie wherfore this only remaineth that thou embrace with true confidence and fayth this death and crosse of Christe This can be vnknowen to no man that death is dewe to vs all and no man can haue any hope of a priuilege for the contrarie When we are dead we are vndone We can not helpe our selues But consider wherof commeth death Is it not for sinnes sake Nowe haste thou heard wher thou muste set remission of thy synnes euen in the death of thy Lorde Iesu Christ. This Christ whan he was deade remained not in death But he arose frō death to lyfe And this is a sure profe that he is Lord ouer death Wherfore euen as thou hast remission of syn through hym so by him thou hast euerlastyng lyfe in that he shall rayse thee vp againe thy flesh bodie in the last day And this the true knowing of Christ to know whose sonne he is euen the son of Dauid For he is a mā yet neuertheles the Lord of Dauid which sitteth at the right hāde of god hath for his footstoole his enemis sin death and hel Wherfore he y◠nedeth any helpe against these enemies must not require it of Moses nor of the law nor of his own worke or righteousnes but let him require it of the son Lord of dauid wheras he shal be sure to find it This doth the idle kind of Phariseies not know Wherfore they care not for Christ are cōtent with this that they know out of the law how god the neighbour is to be loued Wheras yet it is not possible that god shold be knowen I will not speake of the loue of him except Christ be knowen firste As he saith in Math. 11. No man knoweth the father but the sonne he to whom the son openeth him And this is the cause why Christ by this occasiō moueth this presēt questiō As though he should saye This ye know that god is to be loued But ye shal neuer loue god with all your heart wyth all your soule with all your mynde excepte ye knowe Christ well and perceaue who he is For how can we otherwise knowe what grace and mercie God hath geuen vnto vs This is no smale thinge that God hath made vs and geuen vs bodie and soule and all thinges But we vse these thinges but for a litle time in this lyfe But herein appeareth moste especially the riches and great goodnes and mere mercy of God wheras he spared not his only begotten sonne but deliuered hym vnto the death of the Crosse for our sinnes that we should be deliuered from sinne and obtayne euerlasting lyfe through hym This is the euerlasting infinite and incomprehensible loue and grace whiche no man can know excepte he know Christ. And therfore he can neuer loue God truely without Christ. Wherfore it appeareth hereby what the Phariseies and Scribes get by their question Euen this verely that they are openly conuicted of Christ before them al that they can talke much of the loue of God But they vnderstande not nor yet perceaue the leaste part therof truely And wheras they knowe not god whiche hath bestowed so great benefittes and liberalitie vpō them how shall they loue their neyghbour that hath nede of their helpe and can recompence nothynge for their pouertie Wherfore let vs highly esteme this doctrine and let vs geue thankes to God with all oure heart that we are deliuered out of vncredible darkenes vnder the Popedome euen like as the darkenes of the Iewes were here And we haue the pure doctrine of Christ wherby we do not only knowe howe we ought to be deliuered and saued from sin but we receaue the holy ghost Whiche by this doctrine moueth oure mindes so farre that we may begin to loue God and our neyghbour The whiche thing our Lord Iesus Christ graunt vs. Amen Amen The .xix Sonday after Trinitie ¶ The Gospell Math. ix IEsus entred into a shipe and passed ouer and came into his owne citie And beholde they brought to him a man sicke of the paulsey lying in abedde And when Iesus sawe the faythe of them he sayd to the sicke of the paulsey Sonne be of good cheare thy sinnes be forgeuen thee And beholde certayne of the Scribes sayde within them selues this man blasphemethe And when Iesus sawe theyr thoughtes he sayde Wherefore thynke ye euyll in your heartes Whether is it easier to saye thy sinnes be forgeuen thee or to saye aryse and walke But that ye maye knowe that the sonne of man hath power to forgeue sinnes in earth Then sayeth he to the sicke of the paulsye Aryse take vp thy bedde and go vnto thine house And he rose and departed to his
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
nothing but commande vs to loue God with all oure heart and oure neighbours as oure self yea and that when he hurteth vs also and when we wold desier to be reuenged But the law preuayleth nothing by her controllinge Nedes muste there be in oure nature anger variance vnpacientnes hatred enuie pride such lyke there is no other remedie Wherfore ther is no mā that can obey this doctrine Neither can this any thing preuayle in the iudgement of God if we fulfill the law as much as we can And this is the cause why a greater euen Christe the sonne of God commeth into the worlde which by great moderation submitteth him self to the lawe to take it wholly away For he it is that may pleade with the law on this wyse Thou doste not as men looke thou shouldest doe thou makest them not righteouse thou doste not purifie their hartes as we proue by experience For els what cause should Dauid haue had to say Who can comprise his faultes Purge me Lord from my secrete synnes Lykewyse in the 143. Psalme Enter not into iudgement with thy seruant for no man is righteous in thy sight And again in the 130. Psal. If thou marke straightly oure iniquities Lord who shal be able to stande in iudgement And such lyke sentences do testifie that no man can say Lorde we haue done this worke euen as thou cōmandedst there is no doubt of that For as much then as the law hath vs bound vnto it on this wyse and dryueth vs from the sight of God yea beateth downe oure confidence and faith which we ought to haue in God we must of necessitie graunt that we haue nede of a more perfecte doctryne that we may come into Gods sight This is the doctryne of the Gospell whiche Christ procureth to be preached to vs and to the Iewes after this sentence that we are damned for oure synne And it profiteth the Iewes nothing that they are circumcised For this circumcisiō deliuereth them not from synne As the Prophet saith Although they haue the flesh of their foreskyne circumcised yet their heart is vncircumcised and vnpure But this deliuereth in that the Gospell preacheth on this wyse that oure Lord Iesus Christ whiche ought nothing to the lawe because he was without synne made hym self subiect to the lawe and wold be circumcised that he might haue to do with the lawe for as much as he wher as he was Lord of the lawe yet was challēged as a bondman to the lawe now againe abydeth the controling and dominion of Christ. And this power that Christ hath ouer the lawe doth he make common to vs all he benummeth the lawe of his power whiche it had against vs synners and deliuereth vs from it not to the entent that we should nothing regard it or geue ouer oure self to lustes but this that whē we haue done that we should not it might be forgeuen vs and not be layde to oure charge neither turne away oure saluation Wherfore they that beleue in Christ hath no nede of circuncision For they are not only free from these and suche lyke burdens of the lawe but they haue also remissiō of their synnes and promesse of euerlasting lyfe by Christ. This doth profit me that I beleue y◠Christ was circumcised For this was done for my sake that he might be a suerty for me whatsoeuer action the law haue against me Wherfore I wil truste to the innocencie of hym that shal be my confort that although for a tyme the lawe as Lord in heauen for it accused vs men before God and we had no safegarde against it neither could we complayne of any wrong because oure syn was opē yet now is the matter otherwyse For by the circumcision of Christ we are deliuered from the curse of the lawe We can not put so great confidence in oure circumcision and loue towarde God and obedience toward oure neighboure We can not truste and stycke to these things All oure truste is in this that Christ is obedient innocent and holy This trust shall not deceaue vs for it is certain Before that this was opened vnto vs we thought that we must nedes fulfill the lawe or be damned But now we knowledge that it is impossible for all men to do and that we can not beare that burden But Christ hath taken it from vs put it on hym self and began the matter by circumcision fulfilled the lawe And herein is oure truste We oughte not truely to be carelesse in taming of the flesh and in instructing it that it may obey GOD leaste I be founde vtterly disobedient Whatsoeuer I am not able to do I remit it to this safegard For whatsoeuer I haue not done that dyd Christ for my sake For we shall neuer be in such good takynge that we may do all that we ought to doo As Paule sayth I am delighted with the lawe of God after the inwarde man but I finde an other lawe in my members repyninge against the lawe of my mynde and subduynge it to the lawe of syn which is in my members Whiche is as muche as to say I must of compulsion obey the flesh but after fayth I do not so it greueth me and I abyde this bondage against my will After this sorte Christian righteousnes is made perfecte when I acknowledge my synne that I can neuer fulfill the lawe of God and yet I despaire not therefore For in this example I knowledge that CHRIST regardeth me and for my sake made hym self subiecte to the lawe and fulfilled it Hereof after that ensueth a new zeale and a new affection euen loue toward God bycause he loued vs fyrst that we may be obedient to his will with all diligence Herof according to the Psalme riseth a willing people whiche beginneth to loue GOD and to do after his lawe And althoughe such doing is slacke and vnperfecte by the means of the flesh yet is it alowed of God for the fayth in Christ. For whatsoeuer is vnpure and vnperfecte in it it fleeth to remission of synne as to the only meane lefte to escape by And this haue we now spoken of the two sortes of circumcision The first was commanded by God And the Iewes haue obeyd vnto it hitherto as vnto a lawe and yet they obtayned not saluation therby For no man could fulfill the lawe Wherfore although they had the lawe yet neuerthelesse the lawe accused and condemned them before GOD. But saluation and holynes is obtayned hereby in that that Christ subdued hym self to the lawe and bore the curse therof Wherfore the Iewes that beleued this and had their saluation consisting in the promised sede to them was circumcision outwardly a seale to assure them that they were righteouse before God not for circumcision but for their saith in Christ. Whiche thing sith it is so the hystory of the circumcision of Christ is worthely estemed to be full of
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
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
worlde commeth and hath naughte in me But that the world may know that I loue the father And as the father gaue me commaundement euen so do I. THE EXPOSITION THis gospell is a part of Christes Sermon whiche he made to his disciples before he suffred And for that cause ought it greatly to be estemed For Christ setteth forth in it a singuler doctrine and lesson whereby he teacheth that all reason is but superfluous to the attainement of the knowlege of God if it take not his first foundation of the loue of Christ. When this is not taught all thinges are vncertaine wauering of no strength that are eyther taught or imagined of god For they can not be comprehended or knowen by any meanes But he that loueth Christe is so farre brought that he loueth the father also But what is the cause of this worde why doth he make mention of loue and speaketh not after his olde customable maner saying he that beleueth in me Is loue the cause of our saluation and not faith wher as he saith if any man loueth me But they are both of like efficacie power strēgth For thou canst not loue Christe except thou beleue in him and dost put thy trust in hym with a certain and sure faith And the worde of faith is somwhat more euident wheras it declareth that we muste withholde our eyes from all other thinges that be and fasten thē in Christ Iesu only For this is the nature of loue that it embraceth that thinge only that it loueth in that thinge doth it set al here felicitie therwith only it is satisfied and careth for nothing besides Suche maner of loue doth Christ require of vs that we shold embrace hym with all oure hearte whiche thynge can not be done but by fayth Wherfore this sentence maketh nothynge againste faith But is spoken to the entent that the nature and condition of fayth with his proper vertue and efficacie might be the better vnderstanded An other cause of this worde is that Christ dyd perceaue that he that receaueth the worde and purposeth to kepe it can not do it without greate endeuor and industrie For diuers temptations do chaunce to them whiche do rebuke and embrayde suche as hath entered into the profession of Godlines of folie and rashnes wher as they reason on this wise with them selfe Alas what haue I done whan I tookee vpon me the office of teachynge I might haue holde my peace and thought wyth my selfe that GOD woulde haue set foorth other Other might haue come that shoulde haue had better successe in this matter Nowe am I in doubt and do not onely litle profit but put my selfe also in perill of lyfe If we will ouercome suche kynde of temptation that the worde maye be surely maintained this onely succour must they especially vse as Christe here sheweth that they loue Christe and put their hole delight in him so that all the professours of the gospell al the good may thus conforte them selues whatsoeuer be cometh of me let it be at the pleasure of God for whose cause and glorie and not for mans sake was this begon of God Wherfore I must endure it And looke wher this loue is not ther can they not endure saith Christe For I geue not goods nor golde but euerlastinge life wherof the possession is not taken in this life but after this life Wherfore all the matter resteth herein that ye loue me If loue be in you ye wil kepe my saing and contineue constantlie although that ye should do it to the perill of your life But if ye loue me not ye wil not kepe my wordes For ye shall haue so many dangers calamities and afflictions that they shall make you faint and put you in desperation But he that knoweth Christe truly beleueth in hym and loueth him he is troubled by no aduersitie For he thinketh surely Christ dyed and was buried for vs and rose againe wherby all suche gather surely that Christ doth greatlye fauor them So that this loue procedeth of faith which afterward is able to withstand all perils and dangers neither doth it feare the greate threatnings wrath of the worlde For it setteh more by Christ and his worde then by all these threatnings and displeasures of men And that is it that he saith if any mā loue me he wil kepe my word my word of my death resurrectiō not the worde of Moyses or ten commaundements That worde is not to be caste awaye nother is any thing to be done contrarie therto For God commanded that worde to be fulfilled but with that worde is there ioyned no consolatiō as is with my worde the conscience is not therby made quiet but the more that we therby know our disobedience toward GOD so much the more we dread feare the wrath indignation of God For the worde of Iesu Christ is the fondation and pillar of all thinges He that hath this saith Christ neither suffereth hymselfe to be plucke frō thence ought not to doubt but my father doth loue him And this is the peculiar phrase of Iohn whiche hath a proper kynde of speache beside all other Euangelistes that first he ioyneth men to Christe and then thorough Christ bringeth them to the father For this is the order and proces in this matter As Christ here teacheth that first we must know Christ loue hym and take him for one that is most desirous of our saluation and profit When we haue suche trust loue toward Christ there foloweth also a sure confidence that the father also loueth vs. And although we had none other confort before our eyes but only this perceauinge and vnderstanding that we nede not feare any crueltie or any wrothe or yre of God yet were that sufficient to certifie vs that we nede not feare synne or the deuill because god loueth vs for that that we loue Christe This is a great confort in all tribulation to beleue constantly that GOD is not againste vs but he louinglye embraceth vs if so be that we loue Christe kepe his worde stedfastly But in the tyme of tribulation oure heartes can hardlye thus be persuaded But we thinke rather contrariwise that God hateth vs and hath no regard to vs but that he goeth about rather to prouide punishmēt for vs. But these thinges are false For Christe doth not lye whan he sayth yf we procede so farre that we loue hym and count it abhominable to hate hym that then we muste not doubt but the father doth loue vs and will so declare hys loue toward vs that he wyth his sonne and the holy ghost will haue their abyding with vs. It is a greate matter and a singuler confort that a righteous man by fayth doth not say in his heart who is ascended in to heauen c. For in whatsoeuer place he be whether he be at Ierusalem or at Rome or
in the felde or in the Citie he is taken to be in heauen for that that god the father the sone and the holy ghoste doth come vnto hym and haue their abydinge with hym And this thing haue we heare in this lyfe in the worde and do fele it inwardly by fayth but all these thinges shal be felte in dede in the lyfe to come For to haue god dwelling in vs in this lyfe is none other thynge then that all thinges that we do saye thinke or suffer are acceptable vnto God and that al thinges when we eate drinke worke slepe wache praye reade singe learne c are alowed of hym This were the very felicitie it selfe yf we were so wyse as to consider and beholde it with true eyes wyth a sure faith For the glory of the godly doth herein passe the glory of heauen For God sayth not so by heauen that he will dwel in it but thus he sayth that heauen is his seat and the Earth his footestole But the heart of the godly is the very habitation wherin god dwelleth if so be that he can but so much apprehende Christ that he beleue surely that he suffred and died for vs for these benefits loue him And so all thinges are consistinge in this that we should loue Christ and as for the rest there is no cause why any man should greatly feare For this loue shal make all other thinges easie and tollerable whatsoeuer shal chaunce for hym and his worde sake where as contrariwise without this loue all thynges shall seme intollerable and aboue all mens power as Christ sayth in the wordes folowing But if a man doth not loue me He will not kepe my worde Where as Christe is loued this is also certayne that the father for Christes sake doth loue againe and doth not onely loue vs but commeth vnto vs and he with Christ the holy ghost maketh his dwellyng with vs. This thing is so great that if we consider it well we could not but patiently suffer all thynges that chaūce vnto vs for Christs sake Where this loue of Christe is not and wheras men receaueth the gospell to the entent that they maye inuade the Churche goodes and make hauoke therof to their owne profite and commoditie and to serue their owne lustes as it is the fashion of the worlde in all thynges to seke his owne vantage and profit ther can not the worde of Christ be long kepte For it is very necessary to haue loue if a man wyll be constant in trouble profite gaines doth nothyng helpe in this case Wherefore if we loue godlines in dede that we wold not depart from the golspel we must so vse all thinges that we may saye In the name of our Lord Iesu Christe was this begon and by his commandement do we this Wherfore no case so harde can moue vs but that we take all things well in worth that God sendeth But what is the cause that we should styke vnto the worde so constantly and that we shold geue no place to anye danger or perill Surelye because Christe sayth furthermore the worde that I speake is not myne but my fathers whiche sent me And after this maner doth Christe often times speake And this is the pyth of that that Christ speaketh If ye do receaue me and embrace me that is my worde and promesse then be ye sure of this that the true GOD hath receaued you neyther must ye thinke besides of any other GOD. For ye shall find god no wher els but in me and in my worde The reason why is that the worde that I speake is not mine but the worde of my father If ye receaue this worde ye receaue my father If ye beleue in it ye beleue in my father Wherefore nowe it is easie to iudge howe the worlde stande Mahumet the Turke the Pope the Iewes do crake much of GOD they praye muche and affirme them selues to be the true worshippers of GOD. But the matter is plaine that Mahumet the Turke the pope the Iewes do not fynde the father neither knowe anye thynge of hym For they haue not the worde of Christ which is not Christes but the fathers Wherfore Christe by these wordes geueth a sure doctrine to beware by as thoughe he shoulde saye Yf ye will heare GOD and haue hym ioyned vnto you ye must tourne awaye your eyes and eares in no case from him But heare me and ye heare God see me ye see God For this it is decreed eyther must ye heare god by me or neuer heare him Wherof this muste by reason folowe that Christe when he vttereth the bountefull worde the hole godhed doth alow it so that neyther the deuyll nor the worlde can make it frustrat and false The reason is this Christs word is not his but the fathers as he saith the wordes that ye heare are not mine but my fathers that sent me The wordes be so simple and plaine that nothyng can be more simple and plaine Wherfore whan the men that are worldly wyse chaunceth vpon these words they thynke that they are but wordes coldlye slenderly spoken that in great and wayghtie matters he woulde haue vsed more earnest and pythye wordes Howbeit what great matter there is included in these wordes that are so basse and slender that doth then appeare when great perill and feare is at hande Wherfore Christ here maketh an ende of his sermō and saith these thinges haue I spoken to you whan I was byding with you but the holy ghost the conforter whome my father will send in my name he shal teache you all thynges and shall put you in remembrance of those thinges whiche I haue spoken vnto you For if a man shoulde bestowe neuer so manye wordes yet if the holy ghoste shoulde be lackynge the matter coulde not be perceaued Nowe whatsoeuer remaineth in this gospell it is the conclusion of the whole sermon that Christ in this chapter made to his Disciples that they should be of good confort and not be troubled nor offended for the spiteful death that he shoulde suffer and so be dismayd forasmuche as they shold therby obtayne their saluation Of this dyd we speake here tofore Therfore nowe we wil be cōtent with this doctrine that we haue taught which Christ doth cheifly entreate of in this part that then specially shall we kepe the worde and shall not go from it for feare of any peril if so be that we loue god And that this is the onely waye to make God loue vs and to come so nighe vnto vs that he dwell in vs. But he that goeth to God by any other waye then by the loue of Christe he fleeth frome God and can neuer come nygh vnto hym and whatsoeuer he dothe or suffreth all is but loste labour and in vayne Wherfore seyng that our Lord saith that these wordes that he spake are not his but the fathers all men
ought to take diligent hede and to beware that they receaue no other doctrine or worde but that that commeth foorth of this mouth For then surely is there a perfect waye to seke out God that can not deceaue where as otherwise God can not be sought and foūd out by any meanes But it chanceth nowe a days as it chaunced amongest the Iewes They hadde their mercy seate and their tabernacle where they dyd pray and trusted certaynly that they should be heard there and no where els But what dyd they They refused the places that God appointed theym and chose them selues certaine places as they thought good in theyr owne eyes So commeth it to passe euen now Christ saith If ye purpose to serche out God and bee desyrous to make hym to loue you fyrste come vnto me loue me and receaue my worde But what doth the Pope what doo the Anabaptistes the Iewes the Turkes and suche lyke they lay asyde Christ and his worde and applye theyr myndes to mens traditions The Pope trusteth in Masses vowes and absteynyng from mariage The Anabaptistes in theyr streight kynde of lyuyng in their homely apparell and vndefenced trauaile The Iewes and Turkes haue theyr order also These thynges must wee diligentely eschewe Christ and his word is onely to be imbraced For this is Gods commaundement heare him And Christ saieth here The wordes that I speake be not myne but my fathers Wherfore it is vnpossible that he that dothe not loue Christ and herken to hym only shoulde heare God and come vnto hym Nowe the mercyful Father graunt vs his grace that we may loue Christe and kepe his woorde and that we maye through the holy Ghoste constantely cleaue therto and so come to euerlastyng lyfe Amen A Sermon for VVhitson Monday ¶ The Gospell Iohn iii. SO God loued the worlde that he gaue his only begotten sonne that whosoeuer beleueth in him shoulde not peryshe but haue euerlastynge lyfe For God sent not his sonne into the world to cōdempne the world but that the world through hym myght be saued But he that beleueth on him is not condempned But he that beleueth not is condempned already because he hath not beleued in the name of the only begotten sonne of God And this is the condemnation that lyghte is come into the worlde and men loued darkenes more then lyght because theyr dedes were euyll For euery one that euyll doth hateth the lyght neyther commeth to the lyght leste his dedes should be reproued But he that dothe the trueth commeth to the lyght that his dedes may be knowen howe that they are wrought in God THE EXPOSITION THIS Gospell is one of the notablest that a manne can fynde in the Newe Testamente and woorthy to be commended with all kynde of commendations that at the least men myghte set by it and count it as a thing moste necessary And that they might learne also the text by heart and rehearse it dayely with theym selues that they maye come to the vse and the true knowledge therof For the woordes be suche that they can ease a mynde that is troubled and restore to lyfe agayne the soule that is dead yf so be that they beleue them stedfastly But forasmuche as it is not possible that a man shold sufficiently expresse thys sermon of Christ by wordes Fyrst lette vs call vnto GOD that he wyll expound these woordes more playnely in our heartes then we can by oure wordes and interpretation and that hee wyll enkendle them and make theym so playne that our conscience may receaue conforte and peace thereby Amen The pythe of this excellent sermon is That God so greatly loued the world that he deliuered his only begotten son for it that we men shold not dye but haue euerlastyng life As though Christ shold say Beholde I wyll shew the such a thyng as thou neuer heardest of and put forthe before thee such an ensample as thou neuer hast sene or heard Where he that geueth the gift and he that receaueth the gift for to geue to other and where the profit and gaines are so great that no man by words can expresse them And fyrst let vs se who is the geuer Here is no mencion made of kyngs of princes of other mighty personages in the world but God himself is set forth which is incomprehensible and almyghtie which made all things by his word and still dothe preserue them which is aboue al and in comparison of whom al things create heuen earth al that is therin are but as dust He is the geuer in respect of whom all Princes and Kynges with all their gyftes are nothing in comparison And oure heartes myght worthely bee lifte vp and exalted with a godly pryde in that we haue suche a geuer so that all that shoulde chance vnto vs by any other liberalitie might be counted of no price in comparison of this For what thyng can be sette before vs that is more magnificent and excellent then God almightie Here God whiche is infinite and vnspeakable geueth after suche a sort as passeth also all thynges For that that he geueth he geueth not as wages of desert or for a recompence but as the wordes dothe sounde of mere loue Wherfore this gyft is wholly proceding of Gods excedyng and diuine beneuolence and goodnes as he saith God loued the worlde There is noo greater vertue then Loue. As it may hereby be wel vnderstand that when we loue any thyng we will not sticke to put our lyfe in danger for it Uerily great vertues are pacience chastitie sobrietie c. but yet they ar nothing to be compared with this vertue which compriseth and includeth in it self all other vertues A good man dothe no man wrong he geueth euery man hys owne but by loue men geue their owne selues to other and ar redy with all their heart to do all that thei can for them So Christe saith here also that God geueth to vs not by right or merite but by this greate vertue that is by loue This ought to encourage our heartes and to abolysh all sorow when this exceding loue of God commeth in mynde that we might truste therto and beleue stedfastly that God is that boūtifull and great geuer and that this gifte of his procedeth of the great vertue of Loue. This sort of geuing whiche hath his spring of loue maketh this gift more excellente and precious As the kynde louynge and syncere mynde of the geuer is most acceptable in giftes geuynge So contrarywise when men perceaue not what is the mynde of the geuer they regarde the gifte so muche the lesse Yea and where as gyftes be sclender and faultie in the thynge as if they be maymed or halfe blynd or hath any other fault yet if they come of loue and of a fatherly mynde is not one eie in this case or one foot more acceptable then many eies and fete without this condition And the words of Christ
are playn that God loueth vs. Wherfore for this loues sake ought we greately to esteme all thynges that he geue vs. And especially those gyftes whiche are ordeyned and geuen of hym to vs for our saluation and confirmation of oure faithe as Baptisme and the Supper of the Lord is c. For all be it that the worlde doth not regard these thyngs yet they ought to be estemed for oure chiefe felicitie that by them we myght put asyde all sorowe and be ioyful in heart forasmuche as these thinges are of a fatherly loue and beneuolence ordeyned for our saluation Wherfore Christ in this place sheweth not only that the father will geue vs any thinge but also he describeth the way how the father will geue vs that is of a fatherly and of a godlye loue And as hytherto wee haue spoken of the geuer and of his louyng mynde so is the gyfte it selfe no lesse to be estemed For God geueth not riches here nor kyngdoms nor any creature but geueth his onely begotten sonne which is no lesse than the father If wealth and prosperitie causeth ioy howe great ioy ought this gift to be to them that it is geuen vnto For as God the geuer is excedyng great and his loue also wherof the gyfte procedeth So is the gyft that he geueth which is his onely sonne For he geueth hym selfe wholly in this gyft as Paul saith to the Romains seyng God hath geuen for vs all his sonne how can it be that with him he should not geue vs all thynges also Sinne death hell heauen rightuousnes and life al are ours for that that the sonne as by gyft is ours also in whom are all thynges Wherfore if we beleue truly and receiue this moste excellent gift by faith it must nedes be that euery creature fautie or not fautie muste be ours and geuen to our cōmoditie as saint Paule saith in an other place Al things ar ours whether it be Paul or Apollo or Cephas either the world or life or deth And you ar Christs Christ is Gods For if we cōsider this gift well we shal perceiue that it passeth all that is either in heauen or earth and in respecte wherof all the goodes of the world are but as it wer a graine But here doth incredulitie misbeliefe trouble vs as Christ himself dothe afterward complayn and also incredible darknes and ignorāce as whē we heare of this so great a gift yet we do not beleue it the words of such great matter goeth in at the one eare and rūneth out at the other neuer perceth to the heart When men conceiue any hope of purchasing possessions or of bying landes they can neuer haue their heart at rest for the feruent care and gredy desyre to obteyne the same But where as it is declared here that God hath geuen vnto vs his sonne of mere loue we are slouthfull and sluggyshe without all desire to receiue it What is the cause that we sette so lyghtly by suche an hygh gift and do not embrace it worthily as we ought to doo The deuyll truly whiche casteth a myste ouer our heartes that we care not for the worde and promise as touchyng this gifte but in the meane tyme we bestow all our cares in worldly thynges Wherfore in the beginnyng I sayde that these woordes oughte dayely to be rehersed and vsed when we rise in the morning when we go to bed at nyght that we might print them in our hearts geue God thankes for this so great benefite For all things are so great that they can be no greater the giuer the loue of the geuer and the gift it selfe that is geuen vs of mere loue not of merite and is so geuen that it remaineth with vs not as borowed nor lent nor recompensed For the whiche also is nothing geuen agayne neither is any thinge required therefore but that thou shouldest ioyfully embrace it and so declare thy mynd But alas what an vnworthy thynge is this that neither heartes neither handes there be to receaue this gyfte as it is proffered that this should be our Christ and shold remayne with vs for euer vnto euerlasting lyfe But herein chaunceth a very leude and greuous thing that they to whom this gift is offred although thei haue great nede therof yet they regarded it not but refuse to receiue it If a riche man shold proffer a gift to a nedy begger that he might therby liue in more welth more at ease and yet that riche mā wold require nothing for himself but that the poore wolde receiue this excellent gift gladly Now if the begger were suche an vnthriftie person that he wold not take the gift but wold set more by his owne miserable state than by this gifte might ye not count him worthily to deserue yet more greater wretchednes thā he was in before but here to this beggerly world the is void of al life saluatiō is profered the son of God And god demādeth nothing els of vs but to receiue it to take it as our own but this is our madnes that although we be starke beggers yet we think scorn to be prouided for Iudge thou therfor here of what a greuous syn is vnbelefe It is not agreable to mans nature to be agaynst oure owne profite and gaines and not to receaue it when it is proffred Hereof it appereth how madde the worlde is that it hath no ioy and felicitie in this gift of God and putteth himself in such great blame that it wil not receue and take to his vse that that is proffered If it were neuer so little gold that were proffred we woulde be ready to receaue it with bothe handes yea and with al the other lymmes of the body also Wher as the sonne of God is proffred for a gift al men ar in doubt whether they may embrace hym or no and beare themselfe in hande that they haue no nede of hym Wherfore he hath his proper name geuen hym to whom the gyfte is proffred and is called the worlde which is worthy to be hated and specially if it bee compared with the gyfte For so littell dothe he deserue this loue and gift of God that nothyng can be more againste God nor nerer vnto the deuyll than the worlde is And yet this is the very testimonye and witnesse of Christ saying God so loued the worlde that he gaue his only begot-sonne Print this thyng well in thy mynd After that thou haste heard what God is and what is the gift that he geueth freely of mere loue learne this thynge also what is the worlde truely a great multitude of men that hath no faith that thinketh God vnfaithful of his promise yea and blasphemeth curseth and persecuteth his worde whiche are also disobedient to father and mother murtherers aduouterers traitours theues wicked persons c. as dayely examples shewe vs playnly that
the Phariseis in in comparison of them selues whom thei thought iuste exclude synners Thei did see that thei were directe againste the lawe of God in their doynges and therfore thei also pronounced plainly that thei ought to haue no place in the kyngdome of God Thei suspect Christ also that he doth not after Gods will bicause he had to doe with such But consider thou this with thy self to what case the matter will come if synners should be excluded from God and his kyngdome as the Phariseis thinke For although thei suppose that there is a kinde of men that liueth without synne yet GOD and the lawe knoweth none suche For although euery manne committeth not adulterie slaughter and thefte yet before God no manne is without synne yea and those synnes are the more greuous if thei fall in a manne that hath wisedome and strength to resist them If then the Phariseis iudgement be true that GOD doeth tourne awaie from synners it maketh as muche against them selues as against other For by the lawe are not onely reproued the sinnes of the Publicās and of synners but also their owne all others Then will it followe that no men haue place in the kingdome of God So that the Phariseis are proceded so farre by ignoraunce that as thei are fore against other so giue thei a moste greuous sentence against them selues But all their ouersight riseth here of bicause thei knowe not why Gods lawe was giuen neither what corruption of synne there is in all men And as in other thynges one errour bringeth an other so here also of the kyngdome of God doe these hypocrites knowe nothing whiche must nedes be set vp by Gods grace and goodnes But Christ groundyng his reason on true principles openeth the misterie of the Gospell vnknowē to naturall witte and to all that followe the rightuousnes of the lawe that is that God hateth not sinners nor willeth their death and that he declareth this his will in Christ whom he sent into the worlde to bring home againe to their foldes shepe that straye from their flockes and that all his intent hath onely respect to the fulfillyng of the Gospell that the loste and straies maie chiefly be regarded and that all the will of God might hereby bee declared and the Gospell opened to the poore This is plainly an other kinde of doctrine then the doctrine of the lawe and Phariseis whiche taketh not here seede and roote in our nature but is brought from heauen by the sonne of God as saith Ihon. No man hath seen God at any time the onely begotten soonne whiche is in the bosome of the father sheweth hym forthe For no man knoweth that will of God that he is not angrie with sinners nor damneth them for their synnes but receiueth them rather to his grace and saueth them but all knowe the contrary Wherefore the feare of the wrothe of GOD is naturally ioyned with synne But Christe teacheth vs here by his Gospell that GOD is otherwise mynded towarde synners and that he is not angrie but mercifull and that the Angelles in heauen reioyce when synners repent and amende This doctrine must be the better marked bicause it semeth contrary to our reason that we by it maie confirme our conscience For he that in suche temptation followeth reason and iudgement goeth hedlong to the Deuill and there is no remedie against desperation Wherefore this goeth the matter we must agree surely with Christ contrary to reason and al other thinges that although we are synners yet that by Christ we must be reuoked and called againe as shepe goyng a straye vnto the place of our saluacion As Christ setteth forth a plaine parable in this place to the declaracion of his moste excellent office In diuers other places doeth the Gospell declare why God casteth not awaie synners as in the third of Ihon that GOD is suche that hateth not the worlde but loueth it so that he giueth his onely begotten soonne for the recoueryng thereof that the worlde maie haue confidēce for these sacrifices sake and maie not despeire for their synne For although God might haue helped vs otherwise yet he purposed to doe it by his soonne so that we should haue no cause to doubte of his deliueryng and redemption For this is moste true that God is more pacified by the death of his sonne then offended by our synnes Furdermore there is an other cause set forthe by Christe why God casteth not awaie synners For he sheweth that sinners are a portiō of Gods substance whiche fell from him yet God hath suche respect to the matter that he regardeth not the greatest thynges that he hath vntill that that is loste be recouered And all this waie of recoueryng is sette vp by Christe as he hymself saieth in this place Wherfore it ought to seme no maruell if he make a searche for synners that straye from Gods houshold to bryng them home againe For he is sent for this very cause to bryng home synners againe and if he should dooe otherwise as the Phariseis appoinct hym he could not execute Gods commaundement But it is verie comfortable to see the affection of Christe toward synners whiche is described in the tipe and figure of this careful and studious shepherd whereas he followeth after the straye shepe takyng no care in the meane season of the reste and when he findeth her he beateth her not but handleth her gētly as though she were blamelesse He taketh her on his shoulders and at his retourne he maketh ioyfull gratulacions with his frendes All whiche declareth the greate bounteousnesse and loue of Christ toward man whiche if it should bee well cōmended and set forthe had nede of a long sermone The declaracion of this loue resteth chiefly in hym that is loste weake and in perill as men doe testifie in suche thynges that thei loue Loue is vncertaine when there is any sure trust of aduauntage But when there is daunger and yet there is more care for that that is in daunger then for all that is safe this is naturall and true loue Yet this maye not bee compared with the shadowe of the greate affection of Christe He searcheth for them of whō he was greuously hurt as shepe goyng a stray and as though thei wer in peril without their owne fault and when he findeth them he put them on his shulders What thyng maie a man inuent that is more comfortable and swete Whereas he followeth after thē that are fugitiues and by their owne fault seke their owne destruction ioynyng theim selues with the deuill that is Gods aduersarie and stoutly defendyng his parte and holdyng with Gods enemie the Deuill againste Gods kyngdome He pursueth not after theim I saie as after his hurtfull enemies but searcheth them out as miserable shepe that are in peril endeuoureth wholy hym self to recouer theim before the Woulfe oppresseth theim that is that thei dye not in
and right vp behauiour For it oftentymes chaunceth that when a manne perceiueth that he is not trusted he sheweth hymself the more negligent in doyng his duetie As loue with loue so faithe also is bought with faithe and trust with trust Notwithstandyng this matter is to bee handled with measure and discrecion so that we shall not rashly and without good aduisement commit all thinges to all men neyther at all tymes nor in all places And men are so to be trusted that not withstandyng they shall thynke that the Father of the houshold hath also hymselfe an eye to his thynges and that he wyll easily perceaue it if any thynge be doone amysse of suche as he trusteth or hath in his house For the negligence of maisters is many tymes the occasion that seruantes are negligente and geue them selues to a more licencious and retchelesse lyfe when notwithstandyng the householde seruantes ought not to be carelesse but studiously to obey the wyll and commaundement of theyr maisters and not to suffer theym selues by any meanes thorough the counsayle of the wycked to bee broughte vnto lewdnesse For what good successe of thynges canne be there where the maysters commaunde one thynge and the seruauntes neglectyng theyr maysters commaundement thoroughe the wicked aduyse of certayne naughty persones do the contrarye yea geue theyr myndes to idlenesse to plays to pastymes to dycyng to cardynge to drynkyng to whooryng c. And yet many in these theyr lewde doynges wyll beare a faire face outwardly as thoughe nothynge were amysse but all thynges welle yea as though they dydde theyr office accordynge to theyr bounden duetie But yet for all that seynge disobedience is shewed to theyr maisters it must nedes come of the deuyll whatsoeuer they doo in this behalf And many tymes seruauntes dwell with suche maysters as by no meanes can abyde suche neglygente lewde and lyghte behauioure But here commeth in the deuyll with hys subtilties and craftye deuices whyche by somme naughtye packe goeth about to persuade them that suche seruice is myserable bondage and therefore they oughte to caste awaye that captiuitie and seeke more libertie whyche they shall easylye and with greater profyt fynd in some other more conuenient place Awaye therfore with the olde maisters and seeke after newe The vnwise seruantes thynke thys to be good councell and to come from a louyng and frendly hearte towarde theym and therefore they bothe obeye and disobeye The dyuell they obeye God they disobeye whyche hathe commaunded to obeye theyr bodyly maysters in all thynges yea and that with simplenesse of hearte But the symple are soone deceaued specially when frendeshyp is pretended and those thynges vttered which delite the foolyshe fancie of men But why make I many woordes The wolfe is redy at all tymes both in weightie and in slender matters For all thynges that with trewe diligence and good mynde oughte to bee doone in the Churche in commune wealthes or in householdes the deuyll by no meanes canne abyde but all offices that are ordeined of GOD hee goeth aboute to hynder and lette yea vtterly to subuert and to destroy them that that whyche is ordeyned vnto the conseruation bothe of thynges presente and of thynges to comme maye be euyll spoken of that no goodnesse maye ensewe thereof· We muste therefore dilygentlye take heede and marke what the deuyll at all tymes goeth aboute leaste wyth hys fayre face and pleasant countenance he deceaueth vs and bryngeth vs into erroure For all suche as wyth whome wee haue to doo are not syncere in Relygion but manye are hypocrites They doo pretende Relygion and godlynesse but they haue not one poynte of trewe Relygion in them Wherfore it is harde for to knowe the wolfe thoroughly except we be very diligent circumspecte and discrete But thys thynge is moste daungerous and grienous in the Churche For scismatykes sectaries and heretykes comme in wyth suche pretence as though that earnestly and euen frome the verye hearte they dydde regarde the saluation of mennes soules and that they hadde a feruente zeale and greedy desyre to sette foorthe the woorde of GOD and the truthe thereof Whenne the symple sely shepe behold theyr shepishe garmentes they suspect no euyll no deceit no crafte no subtiltie They streyght waies embrace them as trewe and godly teachers For who woulde not greatly regarde suche and so noble professoures of Gods woorde and of the truthe But the Christians must knowe thys that the deuyll also is wont to bragge and boaste of the truthe and woorde of God no lesse then the very godly Therfore they ought to be so enstructed that they myght say on this maner The truthe and woorde of GOD I loue fulle derely Notwithstandyng I wyll regarde no mans authoritie so muche but that I wyll conferre thys woorde that he speakethe with my Catechisme and wyth the doctrine whyche I haue hytherto hearde He that is so circumspecte and is not moued wyth euery newfangled fancie but hath respecte vnto the worde he is without all danger neither can he be deceiued He that dothe otherwise it is not possible but that he must fall into bothe errours and heresies and be seduced from the truthe of the worde Eue in Paradyse is an example for thys matter The deuyls oration vnto her was moste pleasaunte and full of sugred eloquence He paynteth foorth god to be so gentyll and meke that he knoweth not what anger meaneth Why saieth he hathe not God geuen all this gardeyn into your power that ye shoulde doo wythall what ye wylle and enioye the commodities therof after your owne luste and pleasure Howe vnsyttynge then were it that hee shoulde denye you this one only tree whych can so greatly not hurt you that by the benefyte thereof ye shall gette wysedome comparable with the wysedome of God Honylyke and mete to deceaue are these wordes whiche were able in dede easyly to seduce Eue that she myghte fall away and forgette the commandement whych God had geuen to her and to her husbande And although she hadde not forgotten it yet she beganne to doubte of it And there came in her myserie Fyrste of all whenne the deuyll assaulted her she behaued her selfe wysely and gaue the deuyll a repulse by the vertue of che commaundement whyche GOD had geuen vnto them But when Sathan went an other way to woorke because he hadde no good successe in the former enterprise and broughte the matter to thys poynte that if the commaundemente concernynge the tree were true GOD muste nedes be malicious and full of enuy whyche woulde not also grant them the lyke wysedome with hym thenne she out of hand casteth awaye the woorde plucketh the apple and eateth By the eatynge of the whyche apple she and all we were most myserably yea for our disobedience moste iustly caste into all kynde of euyls Nowe for the lyke peryll because that we also shold not be deceaued on suche sorte Christe warneth vs and saythe
commaundement vntill Samuel comme and annoint hym kyng yea and the hystorie maketh speciall mention that he had seuen proude and stately brothers whiche despised hym as the yongest But God saieth to Samuell Let passe these stately persones annoint hym kyng whom I shewe vnto thee for I wyll none of the other Dauid when he was nowe exalted of God is not stately For if he had ben so he should haue ben reiected of God after the example of Saul But for as muche as he sheweth modestie and lowlynes although he be put besyde his kyngedome yet dothe he recouer it agayne and is also aduaunced to great renoume of God for that that hee promiseth that Christ shall procede of his stocke and kynred All these thynges are written and declared in sermons to the intente that wee shoulde vse humilitie and beware of pride and not saye after the maner of the stately Who canne abyde thys drudgerie Lette vs couete to lyue more gentylmanlyke But whenne thou thynkest thus thou arte more certayne of nothynge then that GOD is made thy aduersarie therby For thys is trewe that God can not abyde pride and loftynesse as we haue exaumples to proue thys euery where For what other thyng thynkest thou to be the cause of so great trouble in the world and that there is suche a multitude of rustikes barbarous rude and wretched men then because they were delited in theyr youth with pride licētious liuyng wherfore after that God counteth them not worthy to be regarded of hym neither can they euer waxe thriftie in any kynd of lyfe For this is surely decreed that what so euer exalteth it selfe shall be brought lowe Contrarily what soeuer humbleth it self that God can not chose but exalte Moste hearty thankes bee vnto our God whiche hathe shewed forthe to vs this day this doctrine and graunt vs his grace that we may shew our selues obedient to this doctrine through Iesu Christe Amen The xviii Sonday after trinitie Sonday The Gospell Math xxii WHen the Phariseis had heard that Iesus dyd put the Saduceis to scilence they came together and one of them whiche was a doctour of lawe asked hym a question temptyng hym and sayinge Master whiche is the greatest commaundement in the lawe Iesus sayde vnto hym Thou shalt loue the Lorde thy God with all thy heart and with all thy soule and with all thy mynde This is the fyrst and greatest commaundement And the seconde is like vnto it Thou shalt loue thy neyghbour as thy selfe In these two commaundementes hange all the lawe and the Prophetes Whyle the Phariseis were gathered together Iesus asked them saying what thynke ye of Christe Whose sonne is he They sayde vnto hym the sonne of Dauid He sayde vnto them Howe then doth Dauid in spirite call hym Lorde saying The Lorde sayd vnto my Lorde sit thou on my right hand till I make thine enemies thy foote stoole If Dauid then call hym Lorde howe is he then his sonne And no man was hable to aunswere him any thing neyther durst◠any man from that day forth aske him any mo questions THE EXPOSITION IN this Gospel are two thynges to be marked aboue all other The one is of that scribe which demandeth what is the greatest commandement in the lawe The other howe Christ demaundeth again the phariseis as touching Christ whose son he shold be For Dauid in spirit calleth him his lord The first question declareth that the ignorance blindnes of the Iewes was so great that they had forgottē the ten commaundementes which children are wont to learne by heart Wherfore it were an easy thyng for a chylde to geue them answer The first and greatest commandement is Thou shalt haue no other Gods but me But the phariseys and scribes take it not for the greatest and they be fallen to suche foly that they call in question what that commandement should be One saieth that it is sacrifice an other to geue almes an other to fast and to vse a peculiar kynd of apparell c. As we see it to come to passe when men fall from Gods commaundement and worde and ordeyn and sette vp other workes for them selfe of their owne inuentyng For this came to passe with oure religious men also when they became cloysterers they made their profession they had no propre goodes and therwith they forgat also what is faithe and what is charitie And their Religion they called afterwarde the state of perfection But is not a chyld now more able to declare what is the state of perfection then all the monkes The reason is that they haue only in their syght their rules of their profession But a christen man saieth To be perfect signifieth to feare and loue God to profite thy neighbour with al kynd of benefit For god gaue no other cōmaundement But at last the matter came to that poynte that ceremonies be inuented whiche appeare pleasant and full of pompe as when dayes vestures meats be chosen wherin they diffre from the other multitude This moueth the eyes of the rude and turneth them on them selues But in the mean tyme the principall workes and commandementes where as God is commaunded to be loued and thy neighbour to bee holpen is cleane left a side as the example of the phariseys and Scribes is euident in this place Wherfore thys is a notable exaumple where as suche notable learned menne were in so great blyndnesse that they knewe not whiche was the greatest or smallest precepte And yet if a man may say the truthe they were doctours whiche oughte to make declaration to the people howe God was to be worshypped truely As oure religious menne bee also If a man shoulde demaunde of them as touchynge good woorkes and what is to be doone they woulde not putte foorthe the tenne commaundementes but aunswere that he must become a religious man and bye Masses go on pilgrimage faste c. But this is nothyng els then to withdraw men frō the true cōmandements vnto trifles And such reward haue they at length for theyr errors that folow mans doctrine and sett foorth suche workes as touchyng the whych God gaue no commaundement By suche are menne deceaued so that they haue no more respecte to the tenne commaundementes but doo let them wholly passe For yf it were not for that it would not haue ben harde for them to answere that that is the greatest precepte that God commanded But the phariseys Scribes priests and monkes knewe not that Wherefore this erroure is to bee auoyded and your owne foolyshe deuotion is alwaies to be eschued ▪ But contrarily the Catechisme and Christian discipline is not lightly to be regarded yf that menne woulde be instructed to know what is theyr duetie to doo For here we doo learne that GOD is to bee loued and that we muste haue no other Gods that is we oughte to preferre nothyng before the loue of God but rather to lette all thyngs passe and to suffer all thynges for his