when thou prayest that the name of the heauenlye Father maye be sanctified that his kyngdom may come and that his wyll may be done On the contrary part that the deuyls name may be cursed and abhorred that his kyngdome maye be destroyed and that his wyl with all hys counsayles and deuises may come to naughte and be made vtterly frustrate and voyd When thou doest this then doest thou stande in thyne armoure lyke a good and trewe souldiour in the fielde and valyantly defendeth the Churche of Christe agaynst the deuyll the Pope and the worlde For euery Christen man is a warriour and myghtyly fighteth agaynst the power of darknesse for the defence of Gods people the preachers wyth doctrine all other godly people wyth Prayer yea the preachers and the people oughte together to fyghte agaynste Antichriste wyth Prayer These are the two thynges wherewyth the deuyll the Pope the Turke and the whole power of darkenesse is ouercome I meane preachynge and Prayer And surely the deuyll and hys kyngdome can not otherwyse bee ouercome then by preachyng and Prayer And oure heauenly Fathers wyll is that we shoulde thus fyght and striue agaynst the enemies of his holy congregation And I nothynge doubte but that thoroughe oure prayer the counsayles and deuices of oure ennemies those vnsatiable bloudsuppers and Neolike tyrantes haue bene disappoynted so that they coulde haue no successe If wee wyll haue the churche of Christe to prosper and to flourishe yea and to bee free from the danger of the enemy let vs earnestly and heartily fall vnto feruent prayer Lette vs not esteme prayer as a thyng vile and of no reputation but rather iudge of it as a thing of high price before the maiesty of the lord our GOD. Therfore exercise prayer and by no meanes neglect it although ye thinke your selues very vnmete and vnworthy For yf we shold respect our dignitie and worthynes so should we neuer pray Let vs not cast the burdeyn vpon other mens backes to pray but let euery Christen man pray and thinke thus with himselfe Forasmuche as prayer is so acceptable vnto God and profitable to me to the congregation to the cōmon welth I wyll go vnto the congregation pray with it vnto the vttermoste of my power For I am sure that I shall not spende my tyme in vayne nor lose my labour This is a meruailous dangerous imagination to thynke on this maner Let other praye what shouldest thou prophane person bee occupied in so holy a thyng Yea rather think thou thus with thy selfe I haue Christ and his worde and I had rather loose all that euer I haue in the worlde thenne denye CHRIST Thus then dothe it folowe that the Father loueth me and that he wyll heare my prayer as Christe hathe here promysed Therefore I wylle make no delaye nor ceasse frome prayenge but leauynge vnto thys promyse of Christe Uerily veryly I saye vnto you what so euer ye shall aske the Father in my name that wyll he geue you I wyll goe vnto my heauenlye Father and craue of hym in the name of Christe suche thynges as I haue neede of either for the conseruation of my body or for the saluation of my soule Nowe as touchynge thys that the Lorde Christe sayeth afterwarde These thynges that I haue spoken vnto you by Prouerbes it is not so to bee vnderstanded as thoughe he hadde spoken these obscurely and darkely vtterynge one thynge and meanynge an other For the woordes are very playne euidente and open But for as muche as the Disciples as yet hadde no experience of thys matter neyther dydde they knowe that Christe shoulde haue a Spirituall kyngedome that is to saye rule by hys woorde and Spirite For they looked for a temporall and worldly kyngedome euen as the Iewes do at thys day and not by swoorde and pollaxe it seemed to be vnto them what soeuer he spake as an obscure and darke sayenge and as a matter vttered in a strange tongue whyche they vnderstode not But sayth he the matter shall bee otherwyse For the tyme shall comme that I wyll speake no more wyth you by Prouerbes but I wyll openly and playnely shewe vnto you of my Father For whenne the Holye Ghoste commeth and kyndleth oure heartes wyth trewe Faith in the goodnesse and mercye of GOD thoroughe Christe then foloweth there an heartye good wylle and feruente desyre to praye For without the Holye ghoste it is not possible that any manne can haue a faythefull and couragious mynde for to praye Therefore the holye Prophete Zacharye callethe the Holye Ghoste the Spirite of grace and of prayer For bothe these muste bee ioygned together For Faythe whiche maketh vs to knowe God that he is our mercyfull Father for as muche as he hathe geuen vs hys sonne is the gyfte of God whyche the Holye Ghost worketh in vs by the Gospell Where thys spirite of grace is there foloweth the spirite of prayer also so that we in all our necessities and troubles calle vppon God for healpe with thys certayne persuasion and assured hope that God wyll heare vs and geue vs healthe and Saluation for his sonne Christes sake Therfore saithe Christ In that daye when I shall frankly and freely shewe you of the Father and teach you by the holye Ghoste that ye may knowe the Father truely ye shall aske in my name and your prayer shall not be frustrate nor vayne For howe can the father denye you any thynge seyng that hee loueth you because you haue loued me and beleued that I came out frome GOD Oute of suche a Faythe muste trewe prayer nedes come otherwyse it is no prayer althoughe it bee made with neuer so fyne and pyked woordes GOD oure deare and louynge Father of hys greate mercye and synguler goodnesse moughte vouchesafe for hys Sonne Christes Iesus sake to sende hys holye Spirite into oure heartes that wee in all oure troubles and aduersities maye so praye and so perfourme this seruice to GOD that we in this worlde maye be delyuered from all temporall myseries and in the worlde to come enioye those trewe pleasures and those heauenly ioyes whiche shall neuer haue ende Amen A Sermon for the feast of the Ascension of Christe made vpon the Epistle of that daye Actes i. IN the former treatise deare Theophilus we haue spoken of all that Iesus began to do and teache vntyll the daye in which he was taken vp after that he through the holy ghoste had geuen commaundementes vnto the Apostles whom he had chosen to whom also he shewed him selfe aliue after his passion and that by many tokens appearyng vnto them .xi. dayes and speakyng of the kyngdom of God and gathered them together and commaunded them that they should not depart from Ierusalem but to wayte for the promise of the father wherof sayth he ye haue herd of me For Iohn truly baptised with water but ye shal be baptised with the
is very true that we cā not be without tēptacion when it chaunceth to vs as it did to Peter To labour all the night and to take no profite thereby we take it vnpaciently and goe about to lay all aside and depart But we ought to ouercome this temptacion and sticke to our vocation stedfastly and to caste all our care on the Lorde For I haue knowen this often tymes by experience when the obedient children in a familie hath had misfortune and contrariwise the disobedient and stubburne good fortune But at laste the hard case of the good was more commended and the wicked had an euill ende Wherefore if it chaunce likewise to thee that all thinges goe not well be constaunt and strengthen thy self that thou be not ouercome of temptacion For better is misfortune with obedience then good fortune with wickednesse The reason is that GOD at the laste casteth awaie the disobediente with their prosperitie bee it neuer so greate and exalteth the hūble and meke to great renoume This example of Peter is studiously to bee followed in that he hath respecte onely to the worde and followeth that and is nothing moued with these thoughtes whiche surely would greatly haue troubled vs and doubtles thei were in his minde also For we are commaunded aswell as Peter to labour and to serue in our vocation He that taketh holde to his vocation and suffereth not him self to be withdrawen from his purpose although it doeth but slowly prosper and the blessyng is lōg in comming yet must he not doubt of a prosperous ende For GOD can do no otherwise but at length haue respecte to obedience although he differreth it for a tyme and proueth vs whether we regarde his commaundement or not Wherefor no manne ought to be weary if he hath laboured all the night without profite For if Peter had gone about this draught in the night he would haue imputed it to his cunnyng and labour neither would he haue thought any thyng els requisite to suche a successe But whereas he fisheth all nighte and taketh nothyng and Christ first ministreth his woorde biddyng hym there with to assaie againe there hath Peter a sure triall that this good successe came not by fishyng and labour but of Gods worde and blessyng And lette this suffice you as concernyng the firste doctrine whiche is corporall and pertaineth to the bodily liuelode that Christe will be present with all his that laboure by his blessyng and not suffer them to perishe for hunger The second doctrine is spirituall For thus doth it followe in the historie that Peter is astonied by the draught of fishe and cōmeth to the knowledge of Christe that he is not onely man And whereas he acknowledgeth hymself a synner and falleth doune at Christes feete saiyng departe from me Lorde for I am a synner It is a spirituall matter and fewe vnderstande it For it semeth hereby that Peter did it of a certaine religion and that he desired for a reuerence to departe from Christe But the meanyng of it is not so The consciēce is in this case When GOD commeth with his grace and promiseth remission of synne and life euerlastyng frely for Christes sake the grace is so large that all thinges seme to greate for vs neither dare we approch nigh thereto for the greatnesse thereof It is easie to beleue that GOD is good and mercifull but that he imbraceth vs with his greate mercie our heart can not be made to beleue that All men thinke if I wer so pure and rightuous as Marie the virgin sainct Peter sainct Paule I would couple my self also to his grace but I am a sinner I am not worthie of grace but rather of wrothe Then commeth the Deuill and he inlargeth sinne so muche in thy heart that thou maiest see nothing but thy vnworthinesse and thou canst not but wonder and be amased at the greatnes of that exceding grace This is a spirituall temptacion whereof the prophane and rude as wee bee almoste all haue no perceueraunce nor vnderstanding For this is learned by experience onely and no otherwise Wherefore the greatest sort liueth on such wise that thei thinke not muche either of their sinne or of the grace of GOD. But true Christian men doe alwaies tremble and feare that that is to muche that GOD doth on his owne behalf Who am I saie thei O Lorde GOD that thou bryngest me thus farre I am not worthie of so greate mercie of GOD. And herevnto belōgeth that Christ comforteth Peter to be without feare for bicause he goeth not about now to iudge Peters synnes but to deliuer hym from sinne and to sette hym in suche an office that he maie bryng other also to the same grace So that all this comforte maie bee applied if wee should chaunce to haue suche thoughtes and be put in like feare to encourage vs to resiste theim and not to giue place vnto them For Christe came not to driue synners from hym but he came into the yearth for their sakes Wherfore he comforteth Peter against suche thoughtes and biddeth hym not to feare as he saieth also in an other place Feare not little flocke it is my fathers will to giue you the kyngdome In that place Christe talketh also with suche that thinke How canste thou come to heauen and to eternall life Canst thou obtaine to the fellowshippe of Angelles If thou were holier there were no cause why thou shouldest despaire But as thou art now all thy hope is in vaine But Christe answereth otherwise you feare saieth he but dooe not so For it hath pleased my father to giue you the kyngdome and that of his owne free will For whereas you are vnworthie beyng synners this is his mercifull will to giue it you of his grace and mercie wherefore feare not but receiue it ioyfully and with a gladde hearte For if GOD would not giue vs vntill wee were worthie wee should neither haue meate nor drinke But he will not haue respect to our worthinesse merites but to our nede and to his owne goodnes mercy And this is the cause that he giueth vs not onely thynges requisite to the bodie but also euerlasting life with suche temptacion is Peter also here encombred He perceiueth the greate goodnes of Christe and casteth in his mynde howe vnworthie he is thereof and therefore he beginneth to despaire what place saieth he is there for thee with vs Couple thy self with the rightuous I am a synner But Christ comforteth hym and sheweth hymself to be farre vnlike that that Peter thought of him commaundyng hym to bee of good chere and to take heart of grace and that the matter as concernyng the fishe is but little in comparison of that that he will make hym a fisher of men Now thou art a Fisher but I will giue thee an other office to enter into other waters and to take other Fishe that is men that heauen maie haue store of suche fishes
for to do That when we see oure vncircumcised heartes and oure vncredible disobedience we might not despaire therfore and so caste oure selfe on Christ and say I am a synner who denieth it neither dyd I euer fulfill the will of God Christ hath done this for me Doughtles the lawe can not condemne hym that he hath lefte the least pointe of righteousnes vndone Wherfore I haue nothing to do with the lawe that it should accuse me or condemne me For I am not alone but Christ is with me Hym do I embrace his righteousnes lay I before God for me and my synnes let the dyuell and the lawe therfore do the worst that they can to trouble me for my synnes This muste we vse circumcision and the name of Christ. And he that hath leasure may gather longe sermons full of confort as touching Christ and his kingdom After what maner he shall remit synne iustifie and geue euerlasting lyfe For the Angell doth breifly comprise these long sermons in one word that Christ shall be a sauiour and haue the name of Iesus And to this belongeth especially the singular prophecye of Esa. 9. Where as the Prophet nameth Christ with sixe names A meruailouse one a couÌ„celler vertue stronge the Father of the worlde to come the Prince of peace For all these names belonge to this only that we by hym may obtayn saluation against synne and death and after that righteousnes and euerlasting lyfe And here it behoueth Antichrist to geue accoÌ„pt of his doings with all his rable of sophisters whiche taketh this name from Christ and then describeth hym to men as a cruell and an angry Iudge to whom no man may come but by the intercession of sayntes and good works And here they offend two ways Fyrste in that that Christ is spoyled of his name that he may not be Iesus and a Sauiour Then in that that this name is geuen to sayntes yea and rather to oure workes as though that CHRIST refused to be a Sauiour and were delighted with oure destruction These great deceites of the dyuell are not to be vnknowen when he defyleth oure heartes with thoughtes that GOD is angry and casteth vs awaye and hath no respecte vnto vs in temptations But I pray the howe do these thoughtes agree with this name that the Angell by the commandement of GOD nameth this chyld IESVS If this name then be true it is not Gods will that we should perishe but this is rather his will that we should be recouered from euill Therfore let vs lay vppe this name in oure armary that we may in oure temptations trust vnto the safegard therof in that that the sonne of God CHRIST oure Lord is called IESVS As it was in paradyse declared as touching hyme that this seede should breake the head of the serpent that is should helpe and succoure vs agaynst the dyuell and his kyngdome GOD the Father of all conforte and mercie geue vs alwayes the encrease of this fayth and for this Sauiours sake preserue vs for euer AMEN Vpon the Epiphanie of the Lord otherwyse called the twelfth daye Mathew ij WHEN Iesus was borne in Bethleem a Citie of Iewry in the tyme of Herode the kyng Beholde there came wyse men from the East to Ierusalem saying Where is he that is borne kyng of the Iewes For we haue sene his starre in the East and are come to worshippe hym When Herode the kyng had hearde these thynges he was troubled and all the Citie of Ierusalem with hym And when he had gathered all the chiefe Priests and Scribes of the people together he demaunded of them where Christ should be borne And they sayd vnto hym at Bethleem in Iewry For thus it is written by the Prophete And thou Bethleem in the lande of Iewâ—y art not the least among the Princes of Iuda For out of thee there shall come vnto me the Capitayne that shal gouerne my people Israel Then Herode wheÌ„ he had priuily called the wyse men he enquired of them diligeÌ„tly what tyme the starre appeared And he bad them go to Bethleem and sayd Go your way thyther and searche â—iligently for the child and when ye haue found hym bring me word again that I maye come and worship him also WheÌ„ they had hearde the kyng they departed and loe the starre which they sawe in the east went before them tyll it came and stode ouer the place wherein the chyld was When they sawe the starre they were exceading gladde and went into the house and founde the chylde with Mary his mother and fell downe flatte and worshipped hym and opened theyr treasures and offered vnto hym giftes Gold Frankensence and Myrre And after they were warned of God in sleepe that they should not go agayne to Herode they returned into theyr owne countrey another way THE EXPOSITION THIS is the day of the Epiphanie For this they say that there befell three reuelations in one day but yet not in one yeare when Christ opened hym self to the wyse men that cam from the east by a starre when he was baptized of Iohn in the floud of Iordaen and when he dyd the fyrst miracle in the mariage But whether this chaunced in one day we make no great matter of it But this is specially to be consydered that all these hystories bee to describe a speciall doctryne as is that hystorie of this daye as touching the wyse men For Christ wold haue hym self to be knowen not only amonge the Iewes but also amonge the Gentiles Leaste the Iewes should lay for their excuse that he had kept hym self so close that no man could know hym For where as this was confirmed by prophecies that he should be borne of the Iewes not as a gorgiouse and magnificent kyng but so poore that he could scarsly finde a place to be borne in it could no otherwyse be but there muste nedes rise a great offence by his coÌ„ming And the Iewes were not a litle offended therby Wherfore very necessitie required to make suche an open reuelation of hym self amongest the Gentiles that although great poouertye was with this kynge yet that there might be euident commendations of hym For it is not to be counted a smalle matter whereas the wyse men came from the easte and brynge tydings of this chyld to Ierusalem Euen as Simeon also in the temple and Anna doth commende hyme and the Angels in the ayer and the shepheards in Bethleem All are occupyed in this chylde they extoll and commend this chylde There lacke no gloriouse commendations for this chylde to bringe hyme to light amonge the Iewes and to make hym knowen of them But this reuelation is moste famouse where as the wyse men comme from the farre costes to Ierusalem and doo open the matter only there as touching the byrth of the kyng of Iewes so that Herode and all the Citie of Ierusalem with hym were troubled and moued wherfore the Iewes can not make any
we haue bestowed and suffered but rather we would condemne our owne nicenesse except we had suffered it Who then will tutne frome the crosse wher as deliuerance and great glorie are set foorth to all them that are in peryl for the gospels sake But great grefe springeth hereof to the fleshe and to the old man It wyll not be gladly combred with this crosse Wherfore we muste neuer let this example goe out of our eies We must diligently consider the word that we may be defenced in temptation Let vs haue recourse vnto Christ which sleapeth among vs sheweth as though he had no regarde of vs. But let vs with ardent and earnest praier aske help of him we shal surely fynd it most present The which thyng as it is setforth vnto vs with sure knowlege as touchīg gods will so god graūt it now come to passe in dede prosperously vnto the glory of god the saluaciō of our soules Amen The fyfte Sonday after twelfth daye Upon the Gospel Math. xiii THe kingdome of heauen is lyke vnto a man whiche sowed good seede in his field but whyle men slept his enemye came and sowed tares amonge the wheate and went his waye But when the blade was spronge vp had brought forth fruite then appeared the tares also So the seruauntes of the housholder came and sayde vnto him Sir didst not thou sowe good seede in thy fielde from whēce then hath it tares He said vnto them The enuious man hath done this The seruauntes sayde vnto him Wilt thou then that we go and wede them vp But he said Nay left whyle ye gather vp the tares ye plucke vp also the wheate with thē let both growe together vntil the haruest and in the tyme of haruest I will say to the reapers Gather ye first the tares and bynde them together in sheaues to be brent but gather the wheate into my barne THE EXPOSITION IT appeareth that this Gospell in tymes paste was very easye to vnderstād specially bycause Christ him self setteth forth the meaninge of that parable as concerning the field the sower the corrupter the good seed the tares c. But this difficultie hardnes afterward sprange in this Gospel that was so playn by the doctors not agreing together herein so that we must take the more diligēt hede leaste the true sentēce shold be takē from vs. Some say that tares signifie heresies therby gather that it belōgeth not to the ciuill powers to punishe heretikes Of the which opinion Augustin graunteth hym selfe to haue ben But he sayeth that he was constrained by sure reasons and by experience it selfe to yeld vp this opinion Some make no differēce betwene a ciuil officer and seruaunts of this housholder and expounde tares to signifie common offences and so conclude that a Christian officer ought not to be iudge in matters of life and death Ther be some of the whiche sorte is the Pope and his adherentes that while they regarde not that Christ forbiddeth to plucke vp the tares by their owne Iudgement pronounceth the doctrine of the gospel to be tares and therfore they neuer cease to moue persecution againste the gospell the professors therof by murderinge and kylling them Wherfore seing the meaninge is so diuers first muste we inquire and entreat of the true meaning and than of the common question what ought to be done with heretikes And as touching the true meaning this it is Christ putteth forth generallie the parable of the kyngdom of heauen in a maner declareth the fashion of the church shewing and geuing an example on the which al godly men and especiallie the rulers of the congregation ought to haue their eyes attent lest they sholde by their owne imaginations swarne and turne to a contrarie kyngdome and dreame of vndefiled felowshippes of sainctes in earth For this worde Kyngdome of Heauē semeth to receaue no kynde of mans filthines For it maketh with reason that nothing ought to be receaued into an holy place but holy thinges As God suffered not man defiled with syn to be in an holy place yea for this cause he forthwith repelled Lucifer with all his from hym Wherfore this is the nature of the kingdome of heauen As the sea can suffer no dead carcase in it so no vncleane thinge that is defyled with syn can be abidyng in the kyngdome of God This is one consideration of the kyngdome of God But this gospel entreateth not especially herof For the condition of this kyngdome is vnpossible for sinners An other kyngdome of GOD or of heauen in earth is reuealed by the sonne of God That GOD wolde haue to be suche that in it might be set vp the horne of saluation and rightuousnes for synners In this hath synners an interest and right and are receaued into it for their synnes There riseth in this kyngdome holines and iustice whiche is remission of synnes through Christe whiche is the wisedome rightousnes and satisfyinge And these thinges are not belonginge to determinat tymes or prescriptions concerninge this or that person For God will haue at no time that the waye to repent should be taken stopped from synners there are no other thynges which are more necessarie for the executynge of this matter than the synner comminge to the remission of sinnes It is not demaunded when and of what kynde his sinnes were done or be If he can but prouide for one thing euen that he surely beleue that his sinnes are forgeuen for Christes sake that he neuer counted gods mercy to be lesse then that it can be sufficiente to pardon his sinnes This strange kyngdome doth God set vp in the gospell of his sonne and appointeth a certaine tyme to the administration therof whiche is from the first vttering and reuelie of hym vntil Christ come to iudge both the quicke and the dead and now Christ wheras he compareth the kyngdome of gods saluatiō mercy which is only necessary for synners with the capacitie of the worlde in the which the dyuel that cā neuer be fauorable to the kingdō of God seketh diuers occasions to fulfill his will He forseeth in his mynde great offences to come which by wickednes shall ryse in this kingdō of Gods mercie For the word of God taketh roote in very fewe and this few esteminge the grace of God truely embrace it with a true faith are renewed with the holy ghoste which alway moueth thē to haue faith thorough Christ in Gods mercie and to performe such obediēce as is mete for them that are new borne to praye waight alway for certaine ayde for Christes sake Al the other multitude although they wil be lothe to be named forsakers of their Christian professiō to be counted out of Gods kingdom goeth to that professiō in word but for as much as they be void of righteousnes wtout the holy Ghoste therfore they are subiect to the diuels
sence as that onlye sauiour whiche was promised to the fathers Abraham and Dauid And in this are all Christian men equal to Simeon For the very same Christe is offered to them by the worde of the Gospell for their saluation whom Simeon coulde no other wayes knowe to be the saluation then by the worde And wheras he behelde hym wyth his eyes it was the gyfte of GOD proper to hym and not to vs and yet he obtayned not saluation therby but that was geuen vnto hym to be saued for that he beleued the worde as touchynge this child Which is as able to saue thee as Simeon And for this cause Simeon rehearseth in the verse folowynge all them to whome this saluation belongeth least it shoulde seme to pertayne vnto fewe sayinge Whiche thou haste prepared before the face of all people This child is a saluatiō against death syn this maketh Simeō to departe in peace But he is moued by the consideration of this sauinge health to open vnto al other by geuyng so euident commendation of it for what purpose God hath prepared this saluatiō This saluation saith he is not only ordained for my sake But many belong vnto the felowshipe and fruition of this sauing health For God hath prepared this saluation before the face of all people so that this child is not my sauiour only neither his mothers but the sauiour and saluation of all men Simeon sayinge is large and great He pronounceth him to be the sauiour of all nations as well as of the Iewes notwithstandyng that there was a great difference betwene them by reason of Moses lawe and the diuine ceremonies But when he cōsidereth this child he can make no difference For both haue like nede of saluation to be deliuered therby from death sinne For the obseruynge of all the lawe nothing preuayleth in deliueringe from synne and death By this sauiour only is all saluation prepared This sauiour is not suche a one that came for some for some not God hath prepared sayth he this saluation not before the face of certayne but before the face of all people The whiche sentence is all one with the promesse made vnto Abraham where as he promiseth blessynge to all kyndredes in his sede Neither can the Iewes be excluded frō all tribes neither from all people But they that are blessed were not blessed before but liued in gods curse Wherfore the meaning of this is no otherwise to be taken but that if this be the saluation of all people than is there none at all that can be saued whiche lacketh this saluation And this is one thinge that Simeon maketh all men equall pronouncyng that as well the Iewes as the Gentiles are suche as shold be damned for their synnes excepte they obteyned saluation by this sauyng healthe The second thynge is well to consider the pythe of these wordes and to conceaue a delectation and comfort by them The cause and spryng of all our misery is this our conscience can not denye hyde and cloke synne And synne muste nedes abyde Gods wrothe which is the most peinfullest styng of death to fear the iudgement of God For we can not denie but that sinners must abyde punyshment Now through this perceuerance and felyng of this dreade there is no hope of pardon and grace If these thoughtes be well considered they be so heynous that they count God to be a cruell and an vnmercyfull iudge that will remyt no part of the rigour of the lawe but execute it with extremitie Thus can we conceaue no other opinion of God and thus are we ouerladen with the heuynes of the burthen and opprest with the rodde of the taske-maister and beaten with the shoulder wande accordyng to the saying of the Prophete But Simeon doubtles hauyng respecte to the sayenge and description of this Prophete as touchynge this chylde describeth God after an other maner than any mans conscience is wont to conceaue or thynke of hym For if it were the wyl of GOD to punysh sinners with extremitie without grace and fauour then were it a vayne thynge to truste in mercye shewed in this Sauiour Nowe are the woordes of Simeon playne that God hathe prepared saluation before the face of all people Wherein all men may bee saued Wherefore hereby maye it bee euidentlye perceaued what is the will of God accordyng to Paule 1. Tim. 2. euen that God would haue all men to be saued not onely with bodily saluation but with euerlastyng saluation prepared agaynst synne and death For to this ende is that saluation ordeyned which God hath prepared for all people Who therefore woulde dreade this God Who woulde tremble at his iudgemente seynge that he declareth so openly that it is his wyll we shoulde be saued and seyng that he hath prouided all thynges necessary for our saluation And wher as many peryshe and be damned not obteynynge thys saluation God is not the fault therof but the stubbornes of man whiche despiseth Gods wyll and careth not for this saluation of God whiche is ordeyned of God to saue all men If there were a remedy prouided for the succoure and reliefe of all beggers and nedye folke and yet some woulde not vse that benefyte and remedy prouided for them the faulte were not in them that prouided for the sustētation but in thē that should haue receaued it In like maner goeth it with men in the world The saying of Simeon is true God hath prepared this saluation before the face of al people yf the Iewes iudge them selues vnworthy to receaue it yf the Pope and the Turke despise it and thou canste not fynde in thy heart to accept it if now it cometh to passe that thou and all these be damned ye can blame none but youre selues which refused the saluation and grace of God If this saluation seemeth not agreable to thy reason thou mayst searche with thy self where it may then be had But thou shalt not fynde in all the saluations in the worlde succour agaynst synne and deathe yf thou let passe this saluation Wherefore if thou carest earnestly for thy saluation imbrace this chyld Know for a suretie that God is mercyfull vnto thee and pardoneth thyne offences for this chyldes sake and so shalte thou well perceaue that thou art saued For he is the only saluation agaynst synne and deathe But if this way of saluation pleaseth thee not accuse thyne own stubbornesse whiche causeth thee that thou canste not escape Gods wrathe and damnation For GOD is not in the faute God hath prepared saluation Which is a sure token that he would haue mercy on synners and delyuer vs from our destruction And he hath not prepared it onely but also proffered it to all people that all myght remembre that all theyr saluation consysteth therein Not onely Marie Paule Simeon Peter but all people ought to trust in hym Who soeuer hath nede of helpe agaynst synne
take nothynge in hand but to the entent to obey Gods commandement This is nowe a doctrine muche vsed of vs that first in all thinges that we take in hande we haue respect to gods commandement and do nothynge contrarie therto And as touchynge the common workes of charitie loue there is no nede of a new commandement For they are commanded in the ten cōmandements Ther doth God commande to heare his worde to loue god and to call vpon him to obey the parents not to kyll to abstaine from fornication All these are the ordinances of God and gods commandementes Wherfore we ought here to inquire for no other commandementes of the holy ghost that he should put vs forth any other speciall commandements of mariage and suche lyke The commandement is geuen alredie But wheras the monkes folowe their traditiōs kepe their cloisters faste .xl. dayes and abstaine from certaine of godly hymnes as Gloria in excelsis Alleluya in lēt here haue they no commandement of god nor worde to maintaine their doinge or to ground their faith on without the which all is but synne Wherfore all their doinges are abhomination before God and no gods seruice Nowe let vs consider these temptations in order The fyrst is when the deuill saieth to Christ perceauing hym to be hungrye if thou be the son of God speake that these stones may be comme bread This temptation to sight semeth not to be so sore For this do we thinke how should it haue ben preiudiciall to Christ if he had tourned stones into bread sith that afterward he wrought greater miracles But yet for the temptations sake he withstandeth the deuyll For he perceaueth to what ende the deuill tended For the deuils wil was not so much to prouoke Christ to worke a miracle But his purpose was only as it appeareth by the wordes of Christ to take from Christe all trust that he had to the goodnes and mercie of God and to make hym beleue that God had forgotten hym and cared not for hym but set so litle by hym that he wolde not as muche as prouide a litle bread for hym Wherfore Christ answereth to this saying of the deuil The matter is not so as thou woldest make me beleue to be For man lyueth not only by bread but by euery worde that procedeth out of the mouth of God So that a man may gather this as touching the purpose of the deuill that he wold that Christ shold thinke of nothinge but of bread and that he shold beleue that nothing cam from God but bread This temptation endureth yet to this time wher as the deuill byddeth vs to reason on this wise If thou be the sonne of God god can not be angrye with thee Therfore seeke thyn aduantage applie thy selfe wholly to thy gaines exercise all crafte to get substance there is no perill in so doinge Thou canst not synne thou art the sonne of God If he would denie the food or clothing howe shold he do the dutie of god or of a father which wold haue his mercie and goodnes knowen By this reason men are enticed to wickednes as wel in the countrye as in Cities and townes so that they geue them selues ouer to couetousnes and thynke this that God is not despleased therwith For it is expedient thynke they to get their lyuing Our house and children must be prouided for And so the deuill by this saying thou art the sonne of God daseleth their eyes that they see not their synne As though he shold say thou canst not offend or syn And ther be many examples herof in the worlde For no man thinketh it to be an offence to regard lightly the worde of God and to set al theyr care to get bread and other lyuelode Wherfore this temptation is alwayes in the worlde wherin the deuil defaceth the worde and driueth men with all his power to set more by their substance and worldly welth thē by the worde But now must we consider how this temptation maye be ouercomme We must after the example of Christe diligentlie marke that crafte of the deuill whiche goeth about to make the to be despised But contrarie wise that mynd is so to be stablished that it maye not for feare of hunger lacke of liuing come in danger of losyng gods worde For one of thē both must nedes be put in danger yet it is better that the bodye perish then to be preserued with this meate and the soule to perish and to be cast into hell Herby is our saluation confirmed but yet not without great conflict and perill For the deuill withstandeth it with all his force and power employing all his diligence to make vs only to haue regarde of this corporall life and not to esteme the worde of God to be necessary or profitable He hideth also and cloketh this vngodlines with guile that we are the sonnes of god and he our father that wolde not haue vs vnprouided of bread and liuelood But Christ admonisheth vs by his example to beware of the serpent that lyeth hyd in the grasse For it is the temptation of the deuill And this temptation is so to be taken and iudged as Christ here appointeth mans helth and saluation is preserued by two sortes of bread The firste is the worde of God sent downe from heauen The second is this corporall bread whiche commeth of the earth wherby we maintain this present lyfe When the first whiche is the better is not lackyng vnto vs and whē we suffer it not to be taken frō vs the second whiche is corporall can not be witholden from vs. But stones shoulde be turned into bread before that they that truste in gods worde sholde be destitute of bread And they that regarde not the heauenlye bread hauinge onlye respecte to the corporall bread after that they haue their desyre and nowe muste die they are cleane destitute of all other treasure and goods And yet they can not spend all their selues but according to the psalme they shall leaue vnto other their riches and in an other lyfe they can not lyue But we muste be ware of this preposterous maner wherfore we muste take diligent hede vnto this temptation of the deuill when he casteth among vs persecution penurie famine and such other miseries Play the man and suffer boldlie hunger with Christ when thou perceauest that thou artmoued by the spirit therto euen to applie thy vocation For at the laste thou shalte fele the Angels come to serue thee and to fulfill thy desyre as the Euangelist maketh mention that they did by Christ. And this belongeth to the first temptation to esteme the worde highlye For it is suche bread and meat that he that eateth of it that is he that beleueth the word hath euerlasting life And these things must be prīted depely in the heart for they are pithie matters For this present bread for the whiche men so diligently busely trauaile endureth but to
deuil haue snarled made vnquiet thorow some sinne or offence These men thus troubled tormeÌ„ted in their coÌ„sciences mindes come vnto me or vnto some other ChistiaÌ„ they lament their most miserable state they declare their greif paine desire instructioÌ„ coÌ„fort In this behalf may I bicause of the coÌ„maÌ„dement of Christ yea I am bouÌ„de so to do coÌ„fort streÌ„gthen my brother declare vnto him the grace fauoure mercie of god thorowe the merites of Christ to all theÌ„ that be greued heauy loden with the burden of sin And by this meanes is the deuil cast out of him not by me which also am a sinner but by the word which is leaste vnto vs of Christ here in earth Likewise when thou art troubled in thy mind disquieted in thy coÌ„science so that thou caÌ„st not sufficieÌ„tly receaue coÌ„solatioÌ„ nor stedfastly beleue that god is merciful vnto thee wil forgeue thee thy sin resorte thou vnto the lordes Supper For Iesus Christ our Lord hath instituted the sacrameÌ„t of his body blod vnto this ende that wheÌ„ thou in those holy misteries receauest his body blod thou sholdest not dout but certeÌ„ly be ê‘suaded that his bodi was betraied his blod shed for thy sins wher this faith is ther is the deuil driueÌ„ out coÌ„pelled to seke other restiÌ„g places thus is this worke of castiÌ„g out deuils coÌ„tinually iÌ„ the church of Christ thorow the worde the ministration of the Sacraments â–ª which church thorow Christe her heade euermore fighteth striueth against this serpent and with all maine impugneth his force violence no lesse then Christ himselfe did if not more as the Lorde him selfe sayth verely verely I say vnto you he that beleueth in me shal do the workes that I do yea greater then these shall he do because I go vnto the father The reason is this The church hath a larger office then Christe For he taught only amonge the Iewes in a streight place or small circuite and conuerted fewe He taught also not fullye fowre whole yeares But the church thorow the helpe of her heade which is on the right haÌ„de of god is coÌ„tinually in this office when it preacheth the gospell distributeth the Sacramentes euermore reproueth the wyckednes of the deuill and now driueth him out of this place now out of that place so that it suffreth hym to haue no reaste doinge thys thorow out the worlde wheresoeuer the worde is preached the sacraments truly ministred And yet haue we not so driuen him out neither are we in all pointes so free and set at libertie from hym but that we muste dayly fyght against him for asmuche as sainct Peter sayeth he goeth aboute lyke a rorynge Lyon sekynge whome he maye deuoure and continually beware of hym Resiste the deuil sayeth sainct Iames and he shall flee from you This greatlye greueth the deuill therfore as we cast him out thorow the doctrine of the worde Sacraments so likewise leaueth he nothing vnattempted if he cannot vtterly subdue vs yet at the leaste to take our lyues from vs thorowe persecution Thus hath it bene and shal be vnto the verye ende of the world It chaunced so vnto Christ he droue the deuill out of theÌ„ that desiered hym The deuill sought to be reuenged on him therfore moued he the Iewes to crucifie hym and at the last by death to dispatche hym out of the waye Yet had neither the deuill nor the Iewes the ouerhand For Christ ouercame them both As concernynge the Iewes they were so cast out of their countrye that there is no hope at all of their returne The deuil whiche is the prince of the worlde is iudged and condempned and shall at the last daye by the Christians accompanied with Christe their head be so caste out of both heauen earth that he shall neuer trouble them more For Christ hath not onely driuen the deuyl out of this man of whom the gospel of this present sondaye maketh mention but he hath appeared as S. Iohn sayth that he shoulde destroye the workes of the deuill so that the deuyll hath no power ouer them that beleue But they that beleue not on Christe they remayne vnder the power of the deuill and must at the last come vnto destruction with the Iewes In the Papecie the deuil thorowly stablished as ye knowe his kyngdome and set it meruelouslye with greate wealth riches and dignitie in somuche that although thorowe the singuler mercie and grace of god there remained in it the holy Sacramentes and the worde yet was there not at all any true knowledge either of the Sacramentes or of the worde as al men herof can beare witnesse And yet in the very Papecie the deuil founde not all thinges mete for his kingdom For euen in the ministration of baptisme was he cast out when the Infantes were baptised in the name of the blessed Trinitie and so brought vnto God For nothing can make voyde the promes of God Neither is the holye Ghoste therefore of the lesse power in the worde and in the Sacramentes althoughe the person be wycked and without the holy ghost whiche ministreth the worde and the Sacramentes we therfore are most indebtedly bounde to render vnto god most hartie thaÌ„ckes for this his singuler goodnes towards vs whiche hath geuen vs suche power and strengthe againste our moste cruell enemy and extreme foe the deuil though he buffeteth vs again it is no merueill For how can he abyde this that we miserable sinners should so disquiet hym beinge a proude and myghtie spirite only with the worde that he can haue no place to rest in Therfore he maketh against vs all that euer he can by raysinge vp in euerye place persecutions and other tentations against vs. But that thyng ought not to seme greuous vnto vs for the hope that wee knowe that we shall not onely dryue hym oute here but we shall also at the last daye as we toforesayde iudge and condemne hym vnto hell fyre for euermore These thinges well diligently considered we ought to haue in great estimation and honour the worde of GOD and the Sacramentes and not so vilelye to thincke or speake of them as many do commonlye nowe a dayes and speciallye the wise and prudent of this worlde The Sacraments I graunt are outwarde ceremonies as the eyes see The very worde also is an externall thynge whiche is receaued by the eare and redde with the eye As the Christians also are bodely menne But these thinges are not therefore to be despised The reason is this When a Christen man handleth the worde of GOD accordyng to the commandement of Christe then is that power present whiche the deuill can not abyde In that therefore the worde and the Sacramente do outwardlye appeare so homely and base we ought not to dispise them but rather geue thanckes vnto
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
wolde god as the euerlasting truth performe according to his promes sende the Sauiour suffer him to be crucifyed and slaine as witnesseth S. Peter in the Chronicle of the Apostles actes writtē by blessed Luke God saith he hath performed those thinges whiche he before declared by the mouth of all his Prophetes That Christe should suffer c. Christe also speaketh thus after his resurrection with the two Disciples that were iourneying towarde Emaus It was necessarie that all thinges shoulde be fulfilled that are written of me in the lawe of Moises in the Prophetes in the Psalmes What testimonies there are of the passion of Christ in the scriptures of the olde Testament ye may easelye see in the Euāgelicall historie of the passion death of Christe whiche I wolde wyshe you diligentlye to note for the confirmation of your faith in this behalfe The last cause is the induration or excecation and blyndnes of the Iewes which thorow their great cōtumacie stubburnes thorow their impenitēcie or vnrepētaūt heart being forsaken of god were punished blinded that they should heare and not vnderstād that they should see with their eyes and discerne nothynge as it is written in the scriptures By this meanes they flewe the sonne of God and so prouoked the fyerce vengeance and hote wrath of God against them as the Apostle sayth The wrath of God is comme on them euen to the vttermost For althoughe God from euerlastinge had determined that his sonne Christ shoulde suffer and dye and it could none otherwise be but as God had before decreed yet were not the Iewes excused For they founde no cause of death in hym And although they did not know that he was the sonne of God yet they knewe this for a certentie that he was a godly and innocent man whome they of mere enuye and malice slewe as Pilate againste hym selfe testified this saying I fynde no cause of death in hym Therfore they sought an other thyng then god did whiche appointed his Sonne to suffer and to dye that he by his sufferance and death myghte deliuer them that beleue from synne death deuill and hell and that he by his resurrection myght be glorifyed and become of moste worthie renoume But Satan with his mēbers the Scribes and Phariseyes sought an other thyng euen to slea Christe to bringe Christ to shame and vtterly to roote hym out of remembraunce both hym and his doctrine that there might be no more mention made of hym And so the wicked Iewes thorow their enuie their blinded heart and their vngracious coūcel executed contrary to theyr wyll and deuice the decree and determination of the heauenly father wherby thorowe the mercie of Christ dying for them health and saluation chaunced to so many as beleue Yea the vugodlye Iewes worthelye blynded were deceaued of their purpose and aduaunced Christ whome they determined vtterly to destroye vnto glorie as it is written The Lorde bringeth the councell of the heathen to naughte and maketh the deuices of the people to be of none effect But the councell of the Lorde shall endure for euer and the thoughtes of his hearte from generation to generation When we earnestlye consider these causes then shall we see how miserable and damnable synners we are verely euen suche as coulde none otherwise be saued but only by Christe so that for vs and for our saluation he muste neees dye yea and that the most ignominious and spitefull death of the crosse Again we shall see the moste brenninge heart and incomparable fyre of the loue of our heauēly father and of his sonne Christ which hauing no regard to our synnes nor yet that we were his enemies died for vs that we shold not perishe in our synnes Moreouer we see how faithfull and true god is and that all his wordes and promises will take place and procede against all the violence force power strength crafte and suttiltie of the deuill and the worlde and that heauen and earthe shall sonner fall perishe and cōme to naughte then one iote or title of gods worde shal be founde vntrue and false By the first we learne of the lawe howe greate and horrible a thynge synne is before the eyes of Gods maiestie for the abolishing wherof the onely and innocent sonne of God must be scourged and dye so bytter ignominious and spiteful death yea and that onely to take awaye other mennes synnes By the second we learne the Gospell and the louing gentle and mercifull hearte of GOD toward vs whiche for vs for our saluation sent his only begotten sonne that incomparable treasure into this world and suffred him to be nayled on the crosse By the third we learne assuredly to truste and beleue the promise of God and not to feare the vngodly and wicked persecutours forasmuche as we see that he hath so faithfully and so abundantly performed by his sonne all that euer he promised Again he hath confounded and brought to shame the deuill and all his children of this worlde and hath made frustrate and voyde all their deuices councels and imaginations in so muche that where as they thought with this their worke vtterly to kyl confounde and extinguish Christ they haue moste of all aduaunced Christe vnto his great honour and glorie and by this meanes brought to passe that all the faithfull shall receaue saluation by this crucified Christe For howe could Satan and the stifnecked Phariseyes thincke that Christ by death vnto life by buriall vnto resurrection by ignominie and contempt vnto glorie and honoure shoulde be brought and made king and ruler ouer all creatures both in heauen and in earth But mightie is the lorde our God to performe his promise and to confounde the worlde with his God the deuill as he both doth and shall do euen vnto the very ende of the worlde But now followeth the third thing which we ought to consider about the passion of Christ. This is howe great paine and affliction Christe suffered inwardly outwardly Of the externall passion outward suffring we haue abundantly in the Euāgelical history where we rede how he was taken be spitted whypped beaten crowned with thornes and at the last crucifyed put to death Of the inwarde passion and suffrynge that he had in his hearte and conscience when he must striue with death which was before his eyes hell and deuill Luke writeth in his gospell on this maner he was in an agonie and prayed the longer his sweat was lyke droppes of blood tricklynge downe to the grounde Of the whiche wordes the excedyng greate horror and torment whiche Christ suffered in his conscience may be estemed and iudged and how horrible the sight of death of sinne which he toke on him of hel and deuil was before hym seing that his sweate contrary to al reason of nature was bluddye and so came from hym Againe in that the cōfortour creatour of all the
could we beleue on Christe of whome we hadde not hearde as it is wrytten But howe shall they heare without a preacher Fayth commeth by hearyng hearyng commeth by the worde of God Therefore Christ suffered that victorie ouer death and hell and also that his glorious Gospell to be published to the whole world and all nations thorow the preachyng of the holy apostles and other godly doctours and teachers to be inuited bydden and called vnto it The seuenth fruict of Christs Resurrection is that Christe wyth his rysynge agayne frome death hathe iustified vs thorowe Faithe For as hee by his deathe hath abolyshed and put awaye synne euen so by hys Resurrection hath he brought vnto vs ryghtousnes as Paule saieth Christe was betrayde for oure synnes and rose agayne for oure iustification And blessed Peter sayth Blessed be God and the Father of oure Lorde Iesus Christe whyche accordyng to his abundant mercy begate vs agayn vnto a lyuely hope by that that Iesus Christ rose agayne from deathe to an inheritance immortall and vndefyled and that perysheth not reserued in heauen for you which ar kept by the power of God thorough Faythe vnto saluation Thus hath Christe by his resurrection made vs godly and ryghteous thorowe Fayth that we shold not onely by hym be made free frome synne but also become holy and righteous in hym if as Peter saith we beleue in God thorough hym which raised him vp from the dead and gaue the glorie vnto hym that we myght haue faith and hope toward God The eyght fruicte of Christes Resurrection is the glorious blessednesse and eternall lyfe of the soules whyche foloweth of Iustification and Faythe wherof the holy Apostle S. Paul speaketh in hys Epistle to the Ephesians sayenge GOD whyche is ryche in mercye for hys greate loue wherewyth hee loued vs euen whenne wee were deade in synnes quyckned vs together in CHRIST by grace are ye saued and raysed vs vp together with hym and made vs sytte togyther wyth hym amonge them that are in heauen The Prophete Osee also saythe He shall make vs alyue after twoo dayes and on the thyrde daye he shall rayse vs vppe that wee maye lyue in hys syghte Hereof commeth it that S. Peter calleth Christe the Lorde of lyfe For he that confesseth wyth hys mouthe and beleueth wyth his heart that GOD raysed vp Christe he is saued Thys lyfe and euerlastynge saluation Christe by hys Resurrection hath purchased and geuen vnto vs. Therefore Christ sayde to Mary Magdalene that she shoulde telle hys disciples that he would go vp vnto his father and their father As though he shoulde saye Nowe we haue a common inheritaunce one father one kyngedome and an euerlastynge lyfe common to vs all For hee that sanctifyethe and they that are sanctifyed are all one The laste fruite of Christes resurrection is the glorification and dignitie of our mortall bodies For as Christe in his Resurrection dydde caste awaye frome hym all weakenesse of mannes bodye because from hensefoorthe he shoulde bee no more mortall weake hungrye thyrstie nor haue any other infirmities but immortall and withoute all infirmitie and weakenesse So shall our mortall bodies bee lyke vnto hys glorious bodye at the Resurrection of the deade and shall for euer remayne in that glory and honour worldes without ende Of thys speaketh Sainct Paule sayenge Our conuersation is in heauen from whens wee looke for a Sauioure euen the Lorde Iesus Christe whyche shall transfigure and chaunge thys oure vyle bodye that hee maye make it lyke to his owne glorious bodye accordyng to the power wherwyth he is able to make all thynges subiecte to hymselfe And in an other place Paule reioyceth wyth all the Christians that we haue an euerlastyng dwelling place in heauen although this oure corruptible body destroyed and put awaye For yf we beleue that Iesus dyed and rose agayn then shall God bryng them with hym that are fallen a sleape by Iesus So shall we bee glorifyed with Christe as he before was glorified by hys Resurrection and made hys mortall bodye immortall and brought it vnto glorie As he also before gaue a shewe of this matter to hys Disciples in mount Thabor where his face dydde shyne as the Sunne and hys garmentes were made whiter thenne snowe He that desyreth to heare more of this matter lette hym reade the .xv. Chapter of saint Paules first epist. to the Corinthiās There shall he abundātly find how Christ rose again how manyfold and great fruict he hath purchased and gotten for vs by that his glorious resurrection Nowe forasmuche as we haue hearde and do perfectly knowe what great and singuler benefites we haue receaued by the victorious and triumphant resurrection of our Lorde and sauiour Iesus Christ How he hath ouercome synne death deuyll and hell and hath made vs not only free and safe frome them but also holy godly and rightous thorowe fayth so that we shall haue with hym euerlastyng lyfe and a glorified body it becometh vs as thankfull children with Christ to take vpon vs a new pure syncere vncorrupt and fautlesse lyfe as S. Paule exhorteth vs in his Epistle to the Romains saying We are buryed with Christe by baptisme for to dye that likewyse as Christ was raised vp from death by the glorie of the father euen so we also should walke in a newe lyfe Nowe what other thyng is a new lyfe then to eschew sinne and to doo that whiche is good and godly As Paul saith in his foresaid Epistle We ought no more from hensforth to serue synne And in an other Epistle hee sayth that Christ dyed to this ende for all menne that they whyche lyue shoulde from hensefoorth lyue not to them selues but to hym that died for thē and rose agayne So lykewyse doothe Paule reioyce that he lyueth not but Christ in hym And he exhorteth the Corinthians that forasmuche as they through faith in Christe are holye and righteous and yet for the remnantes of the vncleane fleshe are synners and vnrighteous they would purge out that olde leauyn Know ye not saith he that a litle leauen so wreth the whole lumpe of dough Purge out therfore the olde leauen that ye may be new dough as ye are swete bread For Christ our passeouer is offred vp for vs. Therfore lette vs kepe a ioyfull feast not with olde leauen neyther with the leauen of maliciousnes wickednes but with the swete bread of purenes trueth In the whiche wordes Paule doth euidentlye expresse require that we should leaue the olde vnpure lyfe whiche we haue of Adam and in spirite begin exercise a newe spirituall lyfe vnto the whiche Christe hath brought vs and that we should from tyme to tyme if anye olde leauen of wyckednes we fynde in our selues purge it out and vtterly cast it out awaye from vs so that for euer after as in profession so lykewise
priestes hande and so afterward folowed the absolution remission of synnes and by this meanes was the forgeuenes of sinnes afterwarde grounded in that contrition And it is possible that in this behalfe they folowed the example of the Elders which pronounced absolution to no man except he first of all cōfessed his synnes and shewed outwardly manifest signes and tokens that he was sorie for his sinnes This is right and ought so to be But notwithstandinge to gather hereof that suche sorowe contrition deserueth remission of synnes that is false and erronious For cōtritiō is no merite but it is the selfe synne truly fealte in the heart and the power and kyngdome of synne neither is remission of sinnes and grace grounded in this For before there be suche contrition the synne is not cured For although synne be there present yet is it only a lurckyng and dead sinne as Adam sayde of Cain But when it waxeth aliue again and sleapeth no more but is truly fealte and perceaued that it tormenteth fraieth the heart this can no man iustly truly call a meritorious worke but as S. Paule calleth it the right liuing sinne Now who wil saye that synne deserueth grace Therfore men in the papacie were most miserably deceaued and seduced for asmuche as they put all their hope of remission of sinnes in their cōtrition as though it were such a good meritorious worke as of it selfe deserued their sins to be forgeuen therfore the Pope in all his bulles indulgences pardons put in these wordes Contritis confessis that is to saye to them that are contrite and confessed All such for their contrition and confession sake shall haue absolution pardone of their sinnes For where true contrition is there is none other thing then the kyngdome power and regiment of sinne Now what can this deserue There is remission of sinnes where faith is geuen to the commandement of Christ the word whiche is pronounced at his commandement in his name is layde hād on with a sure and constant faith of this faith and not of contrition commeth the forgeuenes of sins Cōtrition is of it self none other thing then the very lyuing and feareful makyng synne vpō that is not grounded remission of synnes but vpon the worde of Christ. For suche contrition and felynge of synne doth none other thing but that it should plucke vs frō faith make vs flee from Christ and be a fearde of him This is to stirre vp sinnes and to make them greater and more horrible and in dede to do none other thing then synne is wont to do that the outragiousnes of the euils may be encreased and that syn maye be heaped vpon synne none otherwyse then when a theife is conuicte of theafte and condemned vnto the punishment of theafte hath not only done the theafte but he nowe addeth mo synnes vnto hys theafte he hateth iudgement lawe and maiestrate yea and God also which is the author both of iudgement lawe and maiestrate and wysheth that there were neither iudgement nor lawe nor maiestrate no nor yet God that he might go forth to sinne frely and without punishment This thing doth sainct Paule lyuely expresse when he saith That synne thorow the lawe and commandement is out of measure synnefull that is to say when the lawe ones commeth and worketh her force then is synne beyond all measure knowen to be synne in dede Nowe wheare synne doth so worke and of one synne infinitie sinnes are made so that the synner can fynde no rest by the reason of his synnes That haue the papistes called contrition But where suche contrition and sorowe is and remayneth alone that is to saye with out faith or hope of gods mercie as the lyke also was in Iudas the traytour there foloweth and floweth nothing out of that but plaine desperation Christe muste also comme with his confortable worde and commaundement concernynge remission of synnes and as it were preache in the hearte of the sinner saying Thou art ful of sins and goest about the lōger the more to fall awaye from me shall I therfore forgeue thee thy synnes Oh naye Thou must in dede haue contrition and sorowe for thy synnes For without this thou canst neuer hate synne frome thy hearte nor neuer heartelye desire remission of sinnes But nowe this way shalt thou walke vnto saluation that thou make haste vnto my worde heare it and beleue it so shalt thou haue remission and forgeuenes of sins So taught not the papistes but they enioyned theyr penitētes and ghostly children as they call them to go this and that pylgrimage to say so many orysons and prayers c. and so to make satisfaction for theyr synnes But as concernyng the worde and commandement of Christe they make no mention of it at all The worde commandemēt of Christ is this whose synnes ye forgeue shall be forgeuen them But whose sinnes ye do retaine shal be retained Her hearest thou that no man ought to seke forgeuenes of synnes but in the wordes of the lorde Christe Whosoeuer seketh it any other where he shal neuer fynde it What hath this then profited or holpen that we haue tormented our selues so greatly with fastīg singing praying watching massinge c. That we might obtayne remissiō of sins was not this great wickednes a lamentable thinge to heare that they haue taught vs to loke for remissiō of our sinnes thorow contrition Which notwithstandyng when it is most earnest and stronge is nothing els then plaine synne If the vertue of my worke of my contrition and of my confession be suche and so greate what nede we then the worde of Christe And to what end serueth his commandement in this place We in this behalfe differ nothynge from the Turkes and Iewes whiche also beleue that they shal be saued although they haue not CHRIST but the Pope is worser thē any Turke or Iewe for to mainteyne his wickednes and abhomination his false and corrupt doctrine he without all shame abuseth the name of Christ. Therfore let vs diligently marke that Christ includeth forgeuenes of synnes in his worde not in pilgrimages in masses in almose dedes or in any other workes by what soeuer name they be called He therfore that desireth forgeuenes of his sins lette hym go vnto hys Pastor that is learned in the worde of God and heare of hym the glad and ioyful tydyngs of the Gospell and faithfully beleue the same and he may be sure to haue hys synnes remytted and forgeuen hym For thys is certayne and sure that we can not ouercome synne with any woorke But whatsoeuer we be able to doo though we should torment our selues neuer so muche is altogether vayne and nothyng to the purpose as they hadde experience in the Popes kyngedome that hadde an euyll conscience and therfore gote them selues into Monasteries and became cloysterers or tooke vppon them other
cause for men to depart from his baptisme preachynge ministration of the Lordes supper c. But if he alter not nor change the institution and commaundement of Christe what soeuer he bee although neuer so synfull and wycked persone yet hyndreth that nothyng at all the ministerie Therefore he that wyll ryghtly and truely discerne these two churches he maye not onely haue an eye to the ministerie For the false churche also may haue the mynisterie and yet is it not the true Churche As the false Churche in lyke maner vsurpethe the name of GOD and glorieth of it but we maye not therfore beleue it For the thyrde commaundement chargethe vs that we take not the name of GOD in vayne And where as we aske in the fyrst petition of the Lordes Prayer that the name of God maye be sanctifyed This doothe also argue that this name of God is prophanated and dishonoured of many Therefore when the false churche vnder the name of God and of the Churche curseth and condemneth thee it is nothynge to the purpose neyther nedest thou feare any thyng at all theyr curse and cōdemnation but streight wayes make thou a difference betwene the trewe and false churche and saye I heare well the name of god and of the Churche but the vngodly also can and do vsurpe that For excepte it were so we shoulde haue no nede of thys commaundement that wee shoulde not take the name of God in vayne Wherefore we muste fyrst of all consyder thys whyther they vse the name of God and of hys Church aryght or not And vnto this matter dothe the rule greatly helpe whyche Christe prescribeth in thys place when he in the ryght colours poynteth and setteth foorth the fals churche For the true churche doothe not vsurpe the power of the swearde and of temporall punyshement But the false churche chalengeth this power and moste cruelly persecuteth the trewe Churche as Christe prophecied before that it should come to passe By thys mayst thou well knowe whyche is the fals church But yet this is a more certayn argumēt that Christ saith These things shal they do to you because they neyther knowe me nor my Father Here is also the false churche paynted and sette foorthe in her right colours with her ordinarie power They may cloke theyr matters with the name of God and of the churche and so bleare the eyes of the vnwyse and symple as theyr manner is to doo but yet for all theyr fayre shewe and glorious pretence Christe sayth that they neither knowe hym nor hys Father But what is it to know Christ and his Father It is not to say Masse to be shauē in the crown to wear a typpet a long gowne to be cladde with a monkes coule to vowe pouertie chastitie and obedience at the appoyntement of Antichriste to absteyne frome fleshe and to enforce the bealy with all kynde of daintie fyshe to lyue idelly in the cloyster of other mens labours c. But to knowe Christe is to beleue that Christ is the lambe of God that taketh away the sinnes of the worlde whyche for our sake became man dyed for vs on the crosse rose agayn from the dead ascended into heauen c. Wyth this full persuasion and assured hope that God wyll be mercyfull vnto vs for his sonne Christ Iesus sake And this is to know the Father to be throughly persuaded that he for his son Christes sake will haue mercy on vs and not impute our synnes vnto vs but frankly frely forgeue them for Christes sake Where this knowledge is there is the true churche But where this knowledge is not there is not the true churche although the ministerie and the name of God be there Therfore we muste haue respect to this knowledge aboue all thynges that the true churche may certainly be knowen The scisme or dissention that nowe a dayes is in the Churche offendeth manye that they can not telle to what parte they shoulde ioyne themselues But in thys they fayle and do not theyr duetie in that they wyll not consyder this rule Thys is our doctrine that before God nothing can preuail against synne and death but the alone death and Resurrection of Christ that who soeuer doth truly beleue this is saued But whosoeuer beleueth not this what soeuer workes he dothe besydes he can not be saued Nowe what foundation confirmation and probation we haue for this our doctrine the scriptures both of the olde and newe testamente doo abundantly declare and it hath ben sette foorth afore vnto you many tymes But what hath folowed For this doctrin the Pope and his church most cruelly persecute vs excommunicateth pronounceth and killeth vs as heretikes For this is his doctrin who soeuer loketh to be saued he hymself must make satisfaction for his own sinnes Christe saieth he satisfied onely for Originall synne what soeuer wee offende after Baptisme that muste euery mā make amendes for and with his good workes recompence the same and so pacifye the wrath of GOD. But howe agreeth thys doctrine with the knowledge of Christ For thys is a good consequence If Christ hath satisfied for oure synnes then are not we able to make satisfaction for them Good workes ar not to be left vndone but we must do them for an other purpose then to make satisfaction for our sinnes and to deserue euerlastyng lyfe by them euen to shew our obedience to God and to his holy comaundementes to sette foorth the glory of our heauenly Father to stoppe the mouthes of the aduersaries to declare our Faithe in Christe not to be vayne idle or dead to mortifie olde Adam to profite our neighbour to wyn other vnto the trueth of the Gospell c. Thus see you by this rule of Christ whyche is the right and true churche But notwithstandyng we are caste out of the synagoges and excommunicate of the Pope and his sect because we repose and set our righteousnes and acceptation before God in CHRIST in his deathe and Resurrection Nowe where as the the Pope and hys churche chalengeth vnto them saluation by theyr owne workes merites and satisfactions it is an euidente argumente that they neyther knowe Christ nor the Father Forasmuche as we be well assured and certain that we know Christ aright and the Papistes knowe not Christ it ought not to trouble or moue vs any thynge at all although suche a church as neither knoweth Christ nor the father dothe excommunicate vs and pronounce vs Heretikes and the church of the deuil Let this rather confort vs that we know the sonne and the father and nothing at all care that the Pope doth so greatly auance set forthe himselfe against vs with the name of the church whē in dede his church is nothing els then the very synagoge of Satan Let vs in the meane season looke for an other iudgement where not men with their lewde iudgement but God hym selfe
shall truely iudge and make voyde and of no force the Popes excommunication and shal at the last day before God and his angels declare vs to be his true churche For it can none otherwise be in this lyfe then as Christe sayeth here that there shall be two churches and one shall excommunicate an other and by no meanes one abyde an other to dwell together But excommunication is neuer publikely exercised of the true Churche agaynste the false churche For the false churche hathe euermore for the moste parte the sworde in her hande and is able to defende her selfe at all tymes against suche as it fauoureth not as we may see by the Pope which is a moste sure argument that he and his can not be the true churche For as concernyng the true churche it is in thys our Gospell playnly declared that it shal be excommunicated vngentilly intreated and miserably handled They shall saythe Christe caste you out of the synagoges Who are those Yow Are they not the disciples and Apostles of Christ They shall kyll you saythe he Who Euen they that call theym selues the Churche And thus also goeth the matter euen at thys present daye Therfore thys excommunicatyng and murderyng whyche the Pope and hys churche vseth againste the sainctes of God whyche are the trewe churche ought not to make vs afrayde but rather to take it ioyfully paciently learne that these things are the right tokens and manyfest declarations of the true and christen churche yet so that there be lykewise aboue all thynges the true knowledge of Christe and of hys Father For the Anabaptistes and other sectes do suffer persecution also but they haue not the knowledge of Christe and of his father but they brynge in and sette vp a newe kynd of monkery and thorough thys they looke to be saued and to haue God mercyfull vnto them But contrary wyse the true Churche knoweth Christe and hys Father that is to saye it beleueth and trusteth onely in the goodnes and mercye of God for Christes sake and for that Fayth confidence and hope it gladly suffreth persecution so that whatsoeuer chanceth vnto it it grudgeth not but paently take it because it knoweth that Christe prophecied and tolde afore hande that these thynges should so come to passe Therefore it is well contente quietly to beare the tyrannie of the Pope beyng gladde of thys that it knoweth Christ and hys Father where as the Pope and all his adherentes althoughe they bragge neuer so muche of the Church neyther know Christe nor his Father but rather persecute them that haue thys knowledge Wherfore with a gladde heart and wyllynge spirite it suffreth all kynde of persecution wyth a sure hope that after thys lyfe it shall reygne with Christe and lyue with hym euerlastyngly in the kyngdome of his Father To whome with the same Christe his sonne and the holy Ghoste that moste swete comforter be all honoure and glorye for euer and euer Amen A Sermon on the Epistle on VVhitsondaye Acte ii WHen the fiftie dayes were come to an ende they were all with one accorde to gether in one place And sodaynelye there came a sounde from heauen as it had ben the commyng of a mightie wynde and it fylled all the house where they sat And there appeared vnto them clouen tongues like as they had bene of fire and it sat vpoÌ„ eche one of them and they were all fylled with the holye ghost and began to speake with other tongues euen as the same spirite gaue them vtteraunce Then were dwellynge at Ierusalem Iewes deuoute men out of euery nation of them that are vnder heauen When this was noysed about the multitude came together and were astonyed because that euerye man hearde them speake with hys owne language They wondred all and marueyled sayinge amonge theym selues Beholde are not all these whtche speake of Galile And howe heare we euery man his owne tongue wherein we were borne Parthians and Medes and Elamites the inhabiters of Mesopotamia and Iewry and of Capadâ—cia of Pontus and Asia Phrigia and Phamphilia of Egipte and of the parties of Libia whiche is beside Sirene and straungers of Rome Iewes and Proselites Grekes and Arrabians wee haue heard them speake in our owne tongues the great workes of God THE EXPOSITION VUhitsonday whiche of the Grecians is called Pentecoste doothe sygnifie fyftie dayes For Whitsondaye is the fyftie day in number from that daye that Christ rose again In the which day was celebrate kept holy amongest the Iewes also an high feast in remeÌ„brance that in the fiftieth day after that they had eaten the pascall lambe and departed out of Egipt they receiued the law at mount Sinai And for the continuaÌ„ce of this benefite of this setting forth of the law and of making a couenant with the people was this feast ordeined of god that they might neuer forget this holy obligation and bande as the hystorie in the seconde boke of Moyses and the .xx. chapter doothe declare And truely it doothe appere by the hystories of the olde testament as witnesseth sainct Paule also in his Epist. to the Corinthians that whatsoeuer befell then amongest the people of the Iewes was but a figure of those thynges that shoulde be declared to vs in the newe testament Wherfore euen as in the newe testament we haue an other pascall lambe and better then the olde For the blood of the lambe in Egypt was to anoynt yâ— doore postes that the Angel myght not hurt the bodies nor kil the fyrst borne therin but the blood of the lambe Christ was shed on the Crosse to the entent that we myght be delyuered throughe hym oute of the true Egypt that is from the tyranny of the deuyll synne and deathe so in the newe testamente we haue a better Whitsontide Penthecost then it was in the olde testament The Iewes in the olde testament dyd receaue in the mount Synai the tenne commaundementes Whiche doctrine was good profitable and necessarie and maye be worthily embraced as a great benefite but in it haue we no sure succoure and aide againste the kyngdome of the deuill synne and death but rather by the helpe of that lawe we are declared to be more greuous sinners and through our owne conscience are accused before God and proued gyltie for as muche as we doo not that whiche the lawe commaundeth vs to doo Wherfore euen as there was a very dreadfull sight in the mount when GOD spake and all thynges so troubled with thunder lyghtnynge that the hyll did smoke and semed to be moued So is this alwayes the propretie of the law when it worketh effectuously in the hearte to terrifie and feare and to dryue a man to desperation so that in the hearte there remayneth no deuice to escape that daunger And surely for a man to know what God requireth and to feele and perceaue that he hathe no power
thing They wold more sooner beleue that the poison might sooner be expelled by medicines What doth it profite saith reason to saue the life if a man beleue in Christ The commandementes of the lawe must be fulfilled also and synne must be auoyded and than ther is hope of saluation Therfore few men perceaue this that all the meanes to come to saluatioÌ„ doth depende hereof that we beleue in Christ. But som be made Monkes they fast they pray c. And euery man seeketh saluation and lyfe by an other meanes then by the syght and faith in Christ But in this place marke this perfect sentence The corruption an contagion the which is ingendred in thee by the deuill is greater then that thou mayst be deliuered from euerlastynge death by thy owne power and might Neiher mayst thou be deliuered from this greate euill by any other meanes then by this syght that thou beholde Christ lyfted vp on the crosse how that he died for thee and offred his owne lyfe for thee and by his death satisfied for thy sinnes and so reconciled thee to God If thou beleuest this and be baptised then no doubt art thou newe borne by the holy ghost to the kyngdome of god For I â—â—yd before that this new byrth is of this sorte that there is nothynge open beside the sounde that is to saye we must sticke sure to the worde and beleue that most constantly And this is the plaine doctrine of this gospell that first we are al sinners damned to eternal death TheÌ„ that by this we are deliuered from eternal death wheÌ„ we behold the man Iesus Christ on the crosse that he made satisfaction for vs and vanquished death â–ª and brought vs at one with god and made vs partakers of euerlastinge lyfe This is the doctrine that forgeth new men and new heartes so that we may say in sin death Although I am deadly stoÌ„g of the old serpeÌ„t and can not deme it yet this thing maketh me haue sure hope of saluation that in the man Christe Iesu there is so great vertue that if I loke vpon him being crucified I get therby sure deliuerance from sin death and the deuill Wherfore there is nothing that can feare me be the bytting of the deuil neuer so great defileth he all thinges neuer somuche with matter and blacke poyson Christe on his Crosse doth confort me with his righteousnes For his blacke wan woundes are there set for my health And looke wher this confort is in the hearte againste this continuall poyson forthwith will ther ensue an other maner of lyfe that euen as we obtaine saluation be Christ So lykewyse we are redie to seke the sauing of other men by geuing helpe succour councel confort defence c. And although a Christian man be hurte of other yet he goeth not about to reueÌ„ge but more rather he hath pitie For he seeth the cause that all those things come by the bytinge and poyson of the deuill in all whiche thinges we could not but perishe if it were not for the remedie prouided by Christ. Wherfore he leaueth nothynge vndone but seketh alwayes possible to bringe men to this felowship and companie of saluatioÌ„ that they may be deliuered from this poison as he was deliuered So that this doctrine is the spring and fountaine wherout floweth al vertues confort ioy tranquillitie The almightie god and our most mercifull father preserue vs thorough Iesus Christ his sonne in this doctrine and graunt vs therin daylye to encrease that this syghte may neuer fall out of our syght and that by true fayth in Christ we maye be deliuered from eternall death Amen Here endeth the fyrste part of the Postille ¶ The seconde parte of this Appostell beginnyng at the firste Sondaie after Trinitie Sondaie vpon the Gospell of Luke xvj THere was a certain riche man whiche was clothed in purple and fine white and fared deliciously euery daie And there was a certain begger named Lazarus whiche laie at his gate full of sores desiryng to bee refreshed with the crummes whiche fell from the riche mannes borde and no man gaue vnto him The dogges came also and licked his sores And it fortuned that the begger died and was caried by the Aungelles into Abrahams bosome The riche man also died and was buried And beyng in hell in tormentes he lift vp his eyes and sawe abrahaÌ„ a farre of and Lazarus in his bosome and he cried and said Father Abraham haue mercy on me and sende Lazarus that he maie dippe the tippe of his finger in water and coole my tongue for I am tormented in this flame But Abraham saied Sonne remember that thou in thy life tyme receiuedst thy pleasure and contrariwise Lazarus receiued paine But now he is comforted and thou art punished Beyonde all this betwene vs and you there is a greate space set so that thei whiche would go from hense to you can not neither maie come from thense to vs. Then he saied I praie thee therefore father sende hym to my fathers house for I haue fiue brethren for to warne them least thei come also into this place of tormente Abraham saied vnto hym Thei haue Moises and the Prophetes let them heare them And he saied Naie father Abraham but if one come vnto theim from the deade thei will repente He saied vnto hym If thei heare not Moises and the Prophetes neither will thei beleue though one arose from death againe THE EXPOSITION THere is in this historie a singuler example the like wherof is not founde in al the scripture as touchyng the iudgement that after this life shall come Neither is it necessarie for vs to dispute whether it bee an historie or a parable For seyng that Christ doâ—th name the persones and describeth the life of theÌ„ bothe and also what is bothe their endes that the riche is tormented in fier and Lazarus is comforted it semeth requisite to beleue that it chaunced so in deede Yea and this we maie be bolde also to saie after the councell of Christ with a sure faithe that it shall likewise befall and chaunce to all suche as are like in condicioÌ„s to this riche man and to this Lazarus As Christ declareth wheras he putteth forthe this example to terrifie and to feare the couetous Phariseis There are put forthe here generally twoo examples for the whole worlde The one of hym that is riche in this worlde and after that poore without ende The other of him that is poore in this world and after that blessed and salfe for euer that euery manne might folowe that state that he thynketh beste For pouertie and other discommodities ioyned with godlines are not to bee refused so that thou maiest thereby come to saluacion As contrarie wise prosperitie putteth not a man in suche safetie as though he neede not feare vngodlinesse but rather for riches and wealthes sake should a man suspecte the more the perill of Idolatrie and of vngodlinesse
there is nothyng doen of compulsion in all his seruice allowed After this sorte he dooeth compell he causeth the woorde to be preached vnto vs he that beleueth and is Baptized shall be saued he that beleueth not shall be condemned Wherby he setteth before vs bothe heauen and helle death and life wrathe and mercie For first of all he declareth vnto vs our synne and our greate corruption of nature that we maie feare when we heare that we are borne the children of wrathe in the kyngdome of the deuill And this is in deede compulsion and constrainyng when there is greate feare for the wrathe of GOD and thereby we are driuen to call for helpe And when that is so brought to passe by the preaching of the Gospel that the heartes dread then muste we proceade in doctrine that yet the synners fall not to desperation for their synne although thei haue neuer so iuste cause to despaire But let them rather folowe this councell of GOD that bicause thei are Baptised let them heare the Gospell that preacheth of Iesu Christ that he died for vs and made satisfaction for our synnes on the crosse by his death If thou beleue this thou nedest not feare the wrathe of GOD and death euerlastyng And so thou as a true geaste hast a roume in this magnificent and glorious supper and art therby fedde made fatte and in good likyng And so to compell is to make a manne afraied for synne and not to compell as the Pope dooeth with curssyng by booke bell and candell He doeth not cause any true feare in the conscience For he teacheth not truly what is synne But he magnifieth his owne trifles and cursseth hym that will not kepe his Ceremonies and mennes traditions But the Gospell openeth synne and the wrathe of GOD from heauen that all we none excepted doe liue in synne and are vngodlie This thyng doeth GOD commaunde to be shewed vnto vs by the Gospell wheÌ„ he saith to the Apostles Go and preache repentance But repentaunce can not be preached but by the openyng of the wrathe of GOD against all men because thei are full of vnbelief contempt of GOD and other synnes This wrathe ought to terrifie them and to make their coÌ„science quake for feare that thei maie compell theim selues and saie O Lorde what muste I dooe to auoyde this miserie Then shall it be saied to hym sit doune in the supper and eate For there are many tables full of meate and yet voyde of geastes Thou art christened therfore beleue in Iesu Christ that he hath satisfied for thee Thou hast none other remedie against this destruction then to be Baptized and to beleue For then shall wrathe be ended and greate plentie of grace mercie and remission of sinne sent doune from heauen vnto thee to thy greate ioye and singâ—ler comfort Wherefore to compell is nothyng els then to preache repentaunce and remission of synne To shewe the wrathe of GOD vpon synners and mercie vpon theim that beleue The wrathe and repentaunce causeth a great thrist and desire of grace And this is the true waie to this supper And now there is one churche made bothe of the Iewes and Gentiles and all are generally called poore nedie lame and weake For after the feare of the conscience thei gladly embrace the Gospell and desire mercie But thei that refuse to doe this be thei neuer so prudent and wise haue this sentence giuen against theim Thei shall not taste of my Supper â–ª that is the wrathe of GOD shall remaine vpon them and thei shall be damned for their vnbelief For GOD as I saied before hath no respect how riche how wise how holie thei be Wherefore bee thei neuer so carelesse be thei neuer so sure of them selues yet shall thei proue by experience that this sentence is not vainly spoken where Christe here concludeth Thei shall not taste of my supper But we that receiue it and feare for our synnes and doe not despise the grace of GOD whiche is offered vnto vs in the Gospell for Christes sake we shall obtaine for wrathe grace for synne eternall rightuousnes and for eternall death eternall life This sore Iudgement is now a daies as it appereth moste euident emong the Iewes and Turkes whiche haue no saueryng of the Gospell yea rather thei so muche abhorre it that thei can not finde in their heartes so muche as to see it or heare it It chaunceth also likewise with the Papisticall high priestes and bishops whiche are so little filled with this Supper that thei scarslie taste it or smell it But we whiche by the peculiar grace of GOD are set in the middle of the light of this Gospell are filled and well fedde and are become lustie and strong and are glad to be at this supper The Lorde graunte vs to continewe therein vnto the ende Amen Amen Christes intent therefore in this parable is to exhorte vs that we haue the Gospell in high estimacion and that we ioyne not our selues to theim whiche haue high stomackes by reason of their prudence wisedome power and holinesse For this sentence is giuen as touchyng their castyng awaie and damnacioÌ„ of theim that thei shall not tast this supper As thei were caste awaie in the people of the Iewes and onely the vnpure dragges wer reserued so shall it chaunce to vs also if we set more by Farmes Oxen and wiues that is by our spirituall and ciuill dignities and temporall possessions then we doe by the Gospell He speaketh a greuous and a verie terrible thyng with plaine and simple wordes Thei shall not taste of my Supper As though he should saie my supper is not to be despised for it is of an higher price then their farmes be despise thei it now neuer so muche although thei set more by their Farmes Oxen and wiues then thei doe by it There shall come a time when thei muste depart from all thynges from Farme from Oxe and froÌ„ wiues so that thei would faine then taste of my Supper But then shall it be saied vnto theim I knowe ye not Now I lacke no geastes Let your Farmes Oxen and wiues comforte you These shall giue you a better Supper for as muche as ye despised my supper and cared not for it There was greate prouision and coste made in this supper but althynges semed vile vnto you If there be more good fare and delicates in yours goe to it a Gods name spare not I will not lette you onely this I saie vnto you ye shall haue no part of my Supper These thynges shall bee dreadfull in that daie when GOD shall with plaine wordes call his supper life euerlastyng and their Farmes and Oxen eternall fire and shall not chaunge his sentence any thing but that thei shall neuer taste of this supper that is thei shal be voyde of all hope of saluation Wherefore these woordes are not lightly to be estemed whiche declare the euerlastyng
their synnes For this shepherd doeth alwaies crie after the shepe goyng a straye I will not the death of a synner but rather that he repent and liue Despaire not of thy matters bicause of thy synne Knowe that GOD is mercifull in his sonne Iesu Christ whom he hath sent vnto thee as a shepherd to bestowe his life for thee and to laye thee on his shoulders and to bryng thee againe to the folde of saluacion And these thynges ought to be considered fullie and perfectly that wee maie vnderstande howe greate loue and care GOD hath for the saluacion of man that he can not abide to se hym to be made a praye for the deuill He maketh sute for synners as for his owne right And least he should be repelled for sinne as though he had no right he appoint a shepherd whiche hath right to recouer synners as straye shepe And when he seeth that thei are not able to retourne againe he followeth after theim and bryngeth theim againe vpon the shoulders of his mercie By the lawe of Moises whereon the Phariseis grounde their determinaciō of the kingdome of GOD there could neuer be ordeined suche a recoueryng of the loste For the lawe dooeth not onely not entise vnto it the straunge shepe but also it driueth her furder of with sharpe and cruell wordes For what can the lawe preuaile with a synner by this saiyng If thou be cleane and without all sinne thou maiest obtaine a place in the kingdome of GOD and not otherwise He knoweth truly the woorde of GOD but he can not tell what to dooe He is commaunded to ascende into heauen but he vnderstandeth that there is no place for synners in heauen Wherfore except there commeth a shepeherd from heauen vnto these straiyng shepe and beareth them on his shoulders againe to the kingdome of GOD there is no doctrine beside that sheweth the kyngdome of GOD neither that councelleth or preuaileth any thyng with theim that should come thereto onely this doctrine that commendeth and setteth forthe this shepherd sheweth the redie waie to it For it dooeth not onely declare that no man entereth into heauen excepte he descended from thens which is a deniyng of saluaciō vnto synners for the lawe is alwaies against synners saiyng thou descēdedst not therfore thou shalt not ascende but it sheweth this also that the sonne of man is come doune from heauen and become the shepherd of the loste shepe that thei maie be borne into heauen vpon his shoulders Thei could neuer haue come thither by their owne power As Christ in Ihon saieth that the sonne of man should therfore bee exalted that all that beleue in hym should not perishe but haue euerlastyng life For this are synners and straunge Shepe recouered when the Shepherde is exalted on the Crosse that he might beare theim vp into heauen on his shoulders and make them partakers of the kyngdome of heauen from whence he descended that sinners might thither ascende Whereby appereth what right GOD hath to challenge sinners into his owne familie The greate errour also of the Phariseis and Scribes and of all suche as measure the kyngdome of GOD by the rightuousnes of workes is declared For GOD can not allowe and commēde them that honour hym onely with their lippes but he requireth a true and a nigh hearte whiche can not be so except it be recouered by this shepherd This shepherd when he bryngeth hym againe on his shoulders maketh the heart full of hope confirmyng it with the holy ghost so that now he maie call boldly on GOD in his kyngdome without distruste he maie earnestly embrace the hope of saluacion and not doubt to bestowe this present life with al that he hath for the life euerlastyng Wherefore he so ioyneth hymself with his shepherd that he is onely disioyned from hym in that that he is not yet deliuered from the bodie of sinne But yet while he liueth in this corporall life he bestoweth hymself whollie to that heauenly conuersation And in it now he bryngeth forthe suche workes of the spirite as no hypocrite no Pharisie no Monke can bryng And yet alwaies hauing in minde his first condicion and state and after his recoueryng he trusteth onely to the Shepherd and his shoulders before God He is glad to shewe hym obedience yet taketh hede that he cōpare not this with Christ and his shoulders This is the kingdome of God described by Christ wherein is place for synners and yet none can enter in thither but with true and earnest confession of their synnes And yet so that thei be partakers of the shephearde and of his bringyng againe to the flocke If thou shouldest aske the Phariseis Scribes Papistes Monkes of the kyngdome of God thei would aunswere beware of the companie of synners doe good woorkes faste saie the ordinarie praiers giue almose to make satisfactiō for thy synnes c. but that a manne should put his onely trust in the shoulders of this shepherd thei will cōfesse that thei doubt thereof Yea thei will compte it contrary to the kyngdome of GOD as the Phariseis doe in this place And hitherto hath Christe taken part against the Phariseis and Hypocrites to defende this sentēce as moste true that synners haue place in the kyngdome of GOD and that Publicans and sinners are not to be excluded from gods kyngdome and from his sainctes For the gouernaunce and order of all his kyngdome consisteth of mercie and nedes must we abide the losse of all ours and cast them awaie as thynges of naught that our gaines in Christ maie be cōplete whole But there are diuers sortes of synners For although Christe came to call all synners to repentaunce yet all doe not repent Thei heare the worde with their eares but thei chaūge nothyng of their old condicions and maners thei giue thēselues to their owne sensualitie and pleasure and declare plainly by their life and doynges that thei haue no regarde of eternall life But what cōmeth thereof Nothing els but that although thei be on Christes shoulders yet thei fall of againe begin after that to stray with more perill then euer thei did before vntill at the length thei are without recouering caught in the deuilles snare so that thei can neuer ridde them selues out of coueteousnes lecherie and of vngodlie opinions These sinners belong not to the kingdome of God but thei onely that after thei haue heard the voyce of the shepherd doe repente and mortifie the woorkes of the fleshe For thei perceiue by the course of al thynges that thei that are in Christe Iesu and truste in the shoulders of this shepherd must not walke after the fleshe but must kill and slea their concupiscences and woorkes of the fleshe Suche synners doeth Christe beare againe vnto the flocke He foloweth after the other also but thei flie to farre of and tourneth awaie their eares from his woordes neither can he done theim any good
For whilest thei are so obstinate thei can not be deliuered frō their straiyng so that at the lengthe thei shall be torne and plucte in pieces of the Wolues in wildernesse Wherfore the comfort of the Gospell for sinners ▪ ought not lightly to be estemed bicause Christ their shepherd seketh theim and taketh thē vp as straye shepe Furdermore his doctrine also is necessarie to knowe what is our duetie to this shepherd euen to heare his voyce and to tourne vnto him as the historie of the Publicans and synners maie be an example vnto vs in that thei were conuerted at the woorde of Christe This woorde teacheth nothyng els but that GOD is mercifull vnto synners to saue them for Christes sake so that thei doe not harden their heartes at the voyce of their shepheard and delight with longer wanderyng and straiyng but that after thei haue heard the voyce thei caste thē selues on Christes shoulders whiche hath satisfied for their synnes and reconciled them to God the father And we can not without great synne seyng that GOD hath purchased our deliueraunce so dearely despise and set naught by it but we must with greate and studious labour worship and reuerence his worde and shewe our selues worthie of the companie of sainctes Wherefore this worde ought greatly and studiously to be regarded that we may be defended and strōgly armed against the deuill and our owne hearte least we be in suche an opinion of GOD that he hateth synners For suche a sence and felyng is in all mennes myndes But the helpe of Gods woorde is to bee preferred against this in that that he is the shepheard and doeth proclaime his woorde openly in the worlde to the intent that the stray shepe maie heare it and tourne againe vnto hym Wherefore if thou dooest knowledge this that thou art a straie shepe which by synne art banished farre from the kyngdome of GOD and despaire not but haue respecte to the woorde of Christe as touchyng the shepheard For he is set forthe for thy sake and for all suche as are like thee that thou maiest beginne to repent that thou maiest haue trust before GOD through Christ and walke worthie of God in his kyngdome Neither thinke that thou haste a long respite to take councell of this matter whē the voyce of the shepherd commeth vnto thee but tourne thy self forthwith vnto hym and embrace hym Whiche thing if thou doe thou art saulfe and giuest the Angelles a greate cause of ioye whiche after that will be verie desirous of thy companie and will kepe and defende thee against all perill Where as cōtrariwise the vnpenitent tourne the Angelles to mournyng and therefore are faine to bee without their helpe and defence And in that that Christe is not contente with one parable but putteth there vnto the seconde as concernyng the woman that had loste a grote he doeth it to the intent that other should folowe his example and not vtterly giue vp synners but hunt for them and bryng them to repentaunce For the first parable belongeth onely to Christ our sauiour whiche is onely the true shepherde that embraceth straye shepe with true saluation where as he vestoweth his life for them that thei maie be deliuered from destruction and defended againste the deuill The seconde parable of the woman perteineth to the congregacion which is there in her ministracion and office that synners might be called to repentaunce and deliuered from eternall death and damnacion and obtaineth euerlastyng saluacion She reioyceth also euen as doeth the shepeherd when she findeth her grote she lighteth a cādell euen Gods woorde and swepeth the house that is she teacheth of rightuousnesse and of comforte for Gods mercies sake in Christe before the iudgement of God And by this doctrine commeth the loste grote to light And this is the true and glorious commendacion of Gods woorde whiche onely hath suche vertue that it taketh a waie synne and all the infectiō that came thereof as death damnation the deuill and helle so that wee are no more synners and the enemies of GOD but suche as of whom the Aungelles in heauen and the sainctes in yearth reioyce Wherfore we should worthely magnifie this word and highly esteme the teachers thereof to the ende we might achiue and get this greate benefite therby that is be deliuered from this wanderyng and deuilles daunger so be saued for euer The which thyng the moste bountifull and louyng shepherde of our soules our Lorde Iesu Christ graunte vs through the holy ghost Amen ¶ The .iiij. Sondaie after Trinitie Sondaie The Gospell Luke vi BE ye mercifull as your father also is mercifull Iudge not and ye shall not be iudged Condēne not and ye shall not bee condemned Forgeue ye shall be forgeuen Geue and it shal be geuen vnto you good measure and pressed doune and shaken together and runnyng ouer shall menne geue into your bosomes For with thesame measure that you mete withal shal other men mete to you againe And he put forthe a similitude vnto them Can the blinde leade the blinde Doe thei not bothe fall into the diche The disciple is not aboue his master euery man shal be perfecte euen as his master is Why seest thou a mote in thy brothers eye but considerest not the beame that is in thyne owne eye Either how canst thou saie to thy brother Brother let me pull out the mote that is in thine eye when thou seest not the beame that is in thine owne eye Firste thou hypocrite caste out the beame out of thyne owne eye then shalt thou se perfectly to pull out the mote that is in thy brothers eye THE EXPOSITION IN this Gospell Christ teacheth his disciples and vs what we should do one to an other For after we beleue and are become christian men therby bicause we are sure that we are deliuered from death synne and all euill through Christ now is it necessarie to liue after a newe sorte and that frō henceforthe we shewe our selues obedient vnto hym This newe life doth Christ comprise in one worde saiyng Be ye mercifull as your father is mercifull And all knowe this what is mercie truly suche an affection whiche conceiueth a sorowe at the verie hearte when a man seeth his neighbour troubled either in body or soule and is stirred by his will to helpe hym Christe requireth here suche a minde of all men not that there should be suche mercie as is betwene light and lende persones For suche mercie extendeth no farder then emongest the felowes of that leudenes tarieth no longer then thei haue power to do that leudnes As experiēce declareth A thefe is not mercifull to him that stealeth not for if he were he would robbe no man But he is mercifull onely to hym that stealeth with him and this is the mercie of euil doers But we that are christians muste be mercifull euen as our heauenly father is not onely
to our frendes but to all men yea to theim that hate vs to them that offende vs and semeth vnworthie of our good will and benefite This great displeasure and anger of ours whiche wee declare by bitter and hatefull woordes is to ouer come as when we saie what shall I medle with suche a knaue I am sore hurte of hym His slaunderyng tongue is not vnknowen to me What Should I helpe him No truely And he were full of Magottes I could not finde in my heart to doe him good And this is the lessō that our nature teacheth vs as touching lende mercie whiche onely hath respecte to our companions and riotfelowes but as for other it abhorreth vs vtterly to shewe any mercie But Christ seketh a remedie for this fault when he requireth vs to doe good to our enemies and to theim that hurte vs Suche mercie saieth he is mete for a christian as your father of heauen hath For without this ye can not be his sonnes nor my brethren whiche haue redemed you with my blood from synne and deathe Doubtlesse ye haue offended your heauēly father manifolde waies you haue broken his commaundementes in all poinctes And God hath a iust cause by your sinne to saie should I giue my sōne for suche vnthriftes yea rather let thē die as thei haue deserued For thei for sweare them selues thei slaunder thei are giuen to coueteousnes and to adulterie thei leaue no kinde of wickednes vndoen let them goe for me and for their leudnesse leudely perishe as thei deserue This maie GOD saieth Christe laye against you but he doeth not yea rather for all the iniuries ye doe vnto hym he hath mercie vpon you and doeth you good giuing you not onely bodie and life foode and familie wife and children and for all them liuelode but also his owne sonne and life euerlastyng Suche mercie also must we vse For what if one haue hurt and offēded thee what is that in respect that thou hast offended GOD so often and so greuously Wherefore if Gods mercie be so greate that he giueth his sonne for his enemies to deliuer thē from death and synne by hym and also giueth all thynges beside as life bodie soule substaunce yea and that when he hath rather an occasion to take vengeaunce to punishe and to plague Put this before thee for an exāple that thou maiest saie thus Although this man hath hurte me greuously and maie seme worthie of a misfortune at my hande yet will I not reuenge For els my mercie should not be christian like but like the Gentiles If he hath doen me wrōg perchaunce I haue otherwise deserued it Now when he hath nede of my helpe I will not requit euill for euill For I se that he hath nede of helpe and that it is in my power to helpe hym For thus dealeth my heauenly father with me c. It is euidently seen how full of wickednes and wrong the husbande menne and the people of the countrie be If thei could sell the vilest thyng thei haue for the moste highest price thei would not feare to doe it The tounes men and citezens also hath very corrupt maners thei scrape together substāce by right or by wrong thei care not how Thei liue riotuously thei deceiue and defraude as many as euer thei can This might well moue other to stomacke their doyng and to deny theim helpe when thei are in aduersitie But a christian hath a precept cōtrary to it whiche is that he should not remember any displeasure doen vnto hym What is this to me saith he if thei be wicked leude shall I giue vp therefore my purpose of well doyng Yea I will doe rather after the maner of a good tree from the whiche if a man plucke beate or shake doune fruicte it bringeth out the more the next yere with out paine So will I doe If I haue doen good for thee and thou shewest thy self vnkinde and dooest me a shrewde turne for it yet will I not hereby be compelled to forsake well dooyng If thou art a thornie bushe and canst doe nothing but pricke yet I will not become like vnto thee in life but I will rather shewe my self a fruitfull vine to bring forth swete grapes For so doeth my heauenly father He geueth to wicked people and vnthriftes housholde stuffe liuelode clothyng goodes bodie and soule peace seasonable weather and all thynges necessarie He giueth vs the light of the Sonne whereas we rather haue deserued Brimstome and fire from heauen but yet we haue it not For he will not bee made a churle for our vnkindnes sake but he saith If you are disposed to bee naught yet will not I forsake my naturall goodnesse I will giue bothe Sonne and water from heauen to the good euil And this is the example that Christ appointeth vs to followe that we also likewise maie be mercifull and not prouoked to malice by other mennes malice after the maner of the worlde that reuengeth and pursueth his right This maie not christian menne doe Yea rather thei ought to praie for their foes that GOD will make of them profitable and fruictfull plantes whiche are now wilde thornie and baren bushes And this is be you mercifull as your father of heauen is mercifull whiche is also moste bountefull euen to his very enemies But we must put in a caueat in this place and beware that wee take not this doctrine of mercie so although all kynde of reuengyng were disanulled hereby For there are diuers persones in one christian man A christian and the disciple of Christ doeth not reuenge But after this there be diuers descriptions of offices as of fathers in a familie of Iudges in a shire of Magistrates in a citie of Erles in an Erledome of Kynges in a Kyngdome All these offices can not bee without reuengyng And thei that are in theim should offende if thei should not punishe suche thynges as are dooen against the common wealthe For by the commaūdement of God in this must those thynges be performed whiche are ordained of GOD for the preseruation of the commonaltie that the offenders bee punished and breakers of order restrained For if any manne would exercise ouerth warte mercie it would euidently appere to what poincte it would come when foolishe mercie shewed to a fewe shall be tourned to the vtter vndoing of many First are thei betrayed to whom this vntrue mercie is shewed then ensueth the breakyng of discipline rule without the whiche the worlde can not consiste in safegard Wherefore GOD requireth this of all gouernours and ouerseers of order that accordyng to their office thei vse straight punishement and if thei cease to doe so let theim knowe thei shall giue accompt thereof to the high magistrate whiche is God hymself Wherefore this commaundement of Christ consisteth in a certaine respecte to an other order that is that the sonnes of GOD that is to saie Christiās
followe the example of the mercie of their father But whereas GOD garnisheth vs also with other persones when he maketh vs fathers Lordes magistrates Iudges Princes Emperors c. we must not thinke that this lawe of mercie belongeth not vnto vs. But this is to be performed with all diligence that we see to our office straightly And yet that this that must nedes be dooen with seueritie and straightnes hath his gouernaunce of mercie and that nothyng be doen to satisfie our owne lust To sight therefore is doen now and then a woorke of greate crueltie and sharpnes where as in deede it maie well bee coumpted an acte of mercie and clemencie As when Ioseph accuseth his brethren to his Father as his duetie was concernyng their leude doynges although he was euill spokē of as a blab emong his brethrē yet hath he more regard to the truthe and his owne office whereas he vnderstandeth that al that wer of that houshold yea and his brethren also be bounde so to doe that thei hide not the enormities of the familie nor conceall the fautes of other So after that neighbors citezens c. Hath certaine offices of seueritie for the behoue of the common wealthe although thei seme to sightfull of vnmercifulnes yet in deede thei are the very woorkers of mercie The maister and fathers are mercifull when thei punishe the disobediente and stubburne The Magistrates are mercifull when the wicked are put to execution And Princes whē thei resist wrongfull violēce with power of armes and when thei maintain the innocent against tyrantes Mercie is the chiefest intent why al these thinges that are cruell to sight are doen least all thynges should lye open for the Deuill to make hauoke If al men cā not be holpen by sharpe correction yet must it bee seen that all mennes saufegarde and wealth be not brought into hasarde by leuitie and mercie ▪ Wherefore it was necessarie to sette forthe the other offices nexte the precepte of mercie leaste vnder the pretēce of vntrue mercie the deuill should destroye all to gether yea and that vnder the pretence of religion and godlines And this is a greate subtiltie of the Deuill that againste the moste necessarie offices of mercie he inuenteth the names of a blab a traitour a tyraunte a termegante a spoyler c. But no manne ought to be feared from his duetie and from true mercie for this but let hym dooe rather that that is profitable for the saftie of man in deede then that that semeth to sight Wherefore youth must be diligently instructed as touchyng those offices that thei maie learne to doe that is good in their first yeres that afterward when thei by ripenesse of age shall attaine to more and waightier offices that require seueritie Thei maie knowe how to vse alwaies true mercie emongest the citezens bothe in house kepyng and also in a common office Neither let them be withdrawen at any tyme by guile and desimulation from the true vnderstandyng of thinges For thei doe muche hurte in a commonaltie that either in congregations cities or families doe suffer good order to decaye by vntimely mercie Thou must therefore take diligent hede to what ende this precept of mercie is giuen that first of all thou regarde the commaundementes of GOD specially made vnto thee to shewe thee thy duetie and yet that all these ought to be mingled with mercy Then remember that thou take paciently al wrōges and be not withdrawen therby from thy well dooyng As thou haste an euidente example of the Sonne whiche is not greued that the very adulterers and vsurers are guided by his light But let them take hede whiche now doe so abuse the mercie of GOD in his giftes and the paciēce of the christians For thei shall haue no good and ioyfull ende that heapeth vp from daie to daie wrathe vpon wrathe for thē selues For the more thei escape now vnpunished the greater shall their punishement be hereafter as the examples of stubburne childrē do declare which when thei refuse to be ruled by their parentes thei fall into the handes of hangmen For GOD suffreth not his pacience long to be mocked and dalied withall But as I maie retourne to my purpose it appereth by this precepte what is Christes councell ▪ euen that we should earnestly embrace godlinesse and doe suche workes emong our selues as be true and vnfained Wherfore he commaundeth vs to be mercifull not as the Heathē be whiche shewe mercie vnto them from whom thei loke for helpe and so that one hande should washe an other But as the father in heauen whiche sheddeth out all thinges plentuously that are necessary for vs so that there is sufficient for all men to gather not onely for the good whom he could dispatche in one daie but also for the euill For GOD doeth not suffer his goodnes to wither awaie bicause there be many euill and vnkinde Yea rather in this poincte the euill are better prouided for This example saieth Christ put I forthe to you that professe my name not onely to doe good to your frendes for this vertue maie bee also in the Gentiles but also to your enemies as ye se that your heauenly father grudged no man the light of the Sonne no not asmuche as the theues robbers adulterers vsurers whiche are not worthie to looke on this moste beautifull creature and to take any benefite of hym But yet thei are not shutte out neither doeth this good father suffer his goodnes to be withdrawen from his housholde for the leudnes of the wicked Doe you saieth he likewise Suffer not pacience to be taken from you Bee not lesse beneficiall for other mennes faultes as the worlde is wonte when it craketh All thinges are full of ingratitude and churlishenes A manne can neuer doe to little But this is not true It is no greate thyng to helpe your frendes For the Gentiles will no longer dooe good then when thei looke for like wherof if there be no hope farewell good doyng Hereof it appereth that this benignitie commeth not out of the fountaine of Charitie but groweth in drie places and will sone wither awaie by a little blast of impatience But you Christians must dooe good with more perfectnes yea to your owne enemies loking for no like kindnes and requityng And thus must ye thinke in the meane season what if thei be vnkinde Yea GOD hath so greate power that he can punishe the vnkinde by diuers instrumentes by water fire and stones c. Wherefore seyng I am sure of this that all these thynges shall bee punished I am purposed to kepe my accustomable liberalitie mercie And this is a very Christian minde and loue whiche is not in the Gentiles whiche do good no lenger then when thei mete with kynde men and them that will doe the like When these be lackyng Charitie also continueth not Contrariewise the Charitie of Christian men doeth good without ceasyng and
although many benefites be cast awaie vpon the vnkinde yet ceaseth not their will of well doyng Now doeth Christe procede and deuideth mercie into diuers partes Iudge ye not and ye shall not bee iudged Condemne not and ye shall not be condemned Forgiue and it shall be forgiuen you Christe would haue vs godlie in deede that we should not crake of faithe and the Gospell in wordes as the moste parte doeth that boaste them selues to bee Gospellers and prate muche of Christe But if the matter be well tried thei are but dissemblars And a greate part deceiueth them selues and perishe hereby with their hypocrisie This hypocrisie would Christe gladly restraine Wherefore he putteth forthe to vs no straunge or vnknowen example of his father doen to our profite that as we fele his goodnes and humanitie so we should shew our selues beneficiall and not high mynded toward other For we are in daunger of Gods iudgement and damnation for our synnes What hath the heauenly father doen He would not iudge and condemne thee as he might but he forgaue thee thy synnes tooke from thee hell and damnation and receiued thee to his mercie This example is put for thee Applie thy self thereto Bee thou likewise vnto other then art thou a true christian whiche beleuest in Christ neither condemnest thou thy neighbour but forgiuest hym gladlie thy hurte But if thou wilte not dooe so but rather dooe like the leude seruaunt Math. xviii thou declarest that thou canst receiue no mercie before GOD nor shewe to other in this life that thou art a Christian man but rather that GOD will exclude thee from his mercie and appoinct thee to iudgemente and damnation and depriue thee of all his benefites wherewith he hath indued thee and require again all the debtes that he remitted forgaue Thou nedest not doubt of this For the commaundement is this Iudge ye not and ye shall not bee Iudged but if ye will not cease iudgyng GOD shall iudge you also The common practise sheweth how harde this inibitiō is Assone as we iudge our selues hurt forth with we vse this iudgement Why should I do good to the vnkinde I haue holpen hym often and he dooeth not onely like for like but dooeth a shrode turne for a good I should offende if I should helpe the vnkinde so often But this is an vnmercifull mercie and painfull helpyng When thei Iudge bicause thei obtain not the like And then appereth Gregorius saiyng true True Iustice hath doen compassion but vntrue is double iniquitie For when a man giueth me a croune he is thought to go about to make me his bondman thereby Wherfore assone as any thyng is doen or saied that pleaseth not or if I be not obsequius forth with he embraideth me haue not I doen this for thee and requitest me with suche kindnes This is truely nothyng els but to serue and Iudge as the Gentiles doe that there maie be a recompensation For this is no good waie If thou doe good to an other and he acknowledge it not or doeth euill for good thou maiest admonishe him not so to doe least he offende God greatly But yet hast thou no iust cause to hate hym to iudge and condemne hym Giue hym vp to his Iudge For thou knowest not what GOD will doe with hym whither he will amende hym If he be not amended GOD hath officers sufficiēt to be reuenged of hym And so suche thinges chance daily that there rise sodain tempestes against the stubburne Onely beware that thou iudge him not but thinke thus GOD hath not so cruelly dealte with me For if he had I should haue been killed long a gone in my synne when I liued in filthy Idolatrie and Hypocrisie Likewise also beware that thou dooest not condemne for it is not thy duetie To chide to tell one of his faut to dehort to declare to them that iudge and condemne it is lawfull But thou haste no more to doe then to be mercifull thou maiest not Iudge thou maiest not condemne And if thy neighbour be so obstinatly set to do thee hurt that he will not cease yet thou oughtest to bee willyng to forgiue and not to hinder his profite or goe about to reuenge but rather to furder to helpe him These thynges are harde to doe but remember that thou art a Christian and that more perfection is required of thee if thou earnestly embrace this name euen as the example of our heauenly father plainly declareth before vs. For if thou dooe good to thy neighbour and he be vnkinde and doeth requit thee with euill doubte not but that GOD will laye it to his charge Resigne and giue ouer thou the vengeaunce vnto him and do thou thy duetie GOD doth reuenge all these thynges at his tyme. Wherefore commit thou all other thynges to hym and execute this commaundement that thou reuenge not but be mercifull It followeth in our Gospell Giue and it shall bee giuen vnto you good measure filled vp and shaken together yea runnyng ouer shall men giue into your bosome For with what measure ye meate vnto other with the same shall it be measured vnto you againe Christ hath comprised these preceptes very properly and laboureth specially to cause vs to fulfill the true workes of Charitie Wherefore as he hath commaunded that synners should be mercifullie and gentlely handeled as we are gently handled of hym that we Iudge and condemne theim not but committe that vnto GOD and praie for theim to GOD So he commaundeth to doe thē good by giuyng helpyng and counsaillyng c. and then not to doubt but GOD will requite our liberalitie bee it neuer so greate That so the minde maie abounde with Charitie alwaie and neuer bee ouergrowne with the thornes of vnkindenesse to cease thereby from well doyng as the Gentiles doe whiche can not abstaine from iudgyng and condemnyng For assone as thei thinke them selues hurt thei forgiue not before thei are humblie asked forgiuenesse So thei will not giue any thyng but where as thei loke for gaines and for benefite Wherefore thei can neuer escape the Iudgemente of GOD neither are thei Iudged worthy of Gods benefites and of his mercie and grace This faute must we eschewe and so doe for our neighbours as our heauenly father doeth for vs. He slacketh his straight Iudgement he pardoneth vs he will not be cruell and cōdemne vs although we be vnkinde He enioyneth vs to do likewise also or if wee will not he putteth before vs a dreadfull ende that we shall loke so to be serued of hym as we serue other For with the same measure saith he shall other measure to you as you haue measured with And we can not deny but GOD hath giuen vs good measure For if he would haue giuen vs after our desertes he might haue plagued vs with wrathe plague pestilēce and all euill and put vs to death assone as we were borne I will not rehearse how manifolde waies we haue offended hym
moate when he remēbreth his owne disobedience toward GOD and man and other synnes from the whiche he can not be ridde by dooyng daiely all that he can First therefore he condēneth his owne ouerthwart reckenyng wheras he letteth scape his owne Elephante and is eager against his neighbours Gnat. Wherefore Christes intent is to put vs in minde of the example of the father in heauen whiche suffereth our greate beames to lye hidde that wee should paciently abide a moate in our brothers eye and not Iudge hym therefore What man therefore would not bee moued to bee mercifull by this promisse whereas GOD laiyng a side all iudgemente and damnation would gladlie forgiue vs if wee would forgiue one an other and not Iudge that after this we maie obtaine his grace and goodnes profered vnto vs and so escape death and hell Contrariwise he that will not hereby be put in feare to cease from iudgyng and condemnyng where as he findeth a moate in his brothers eye GOD will raise vp a beame in his owne I can not tell what should bee able to moue hym to any of bothe these partes that is either to hope well or to feare ill Is not this a great stubburnes to reproue so greatly a little thyng in our neighbour that we should thereby hinder our owne waie in escapyng damnacion by the vnspeakeable promesse of GOD and to stirre vp the euerlastyng iudgement of GOD by the foolishe saucines of our owne iudgement He therefore that had rather folowe the example of the worlde and of the fleshe then of the heauenly father where aboute goeth he els but to get Gods wrothe in steede of his mercie and to haue GOD greuous and sore againste hym whereas he might haue hym mercifull This great perill ought to bee thought vppon that wee might order our life Godly that all menne bothe frendes and foes might perceiue in vs sure tokens that we are christian men and that we haue suche a minde out of the whiche as out of a fountaine floweth suche charitie as will neuer faile and decaie The whiche thyng our father whiche is in heauen graunte vs through the holy Ghost for our Lorde Iesu Christes sake Amen ¶ The .v. Sondaie after Trinitie Sondaie The Gospell Luke v. IT came to passe that when the people preassed vpon hym to heare the worde of God he stoode by the lake of Genazereth and sawe twoo Shippes stande by the lake side but the Fishermen were gone out of theim and were washyng their Nettes And he entered into one of their Shippes whiche perteined to Simon and praied him that he would thrust out a little from the lande And he satte doune and taught the people out of the Shippe When he had lefte speakyng he saied vnto Simon launche out into the déepe and lette slippe your Nettes to make a draught And Simon answered and saied vnto hym Maister wee haue laboured all night and haue taken nothyng Neuerthelesse at thy commaundement I will loose foorthe the Nette And when he had so dooen thei inclosed a greate multitude of Fishes but their Nettes brake and thei beckened to their felowes whiche wer in the other Shippe that thei should come and helpe theim And thei came and filled bothe Shippes that thei sonke againe When Simon Peter sawe this he fell doune at Iesus knées saiyng Lorde goe from me for I am a synfull man For he was astonied and all that were with hym at the draught of Fishes whiche thei had taken and so was also Iames and Ihon the sonnes of Zebede whiche were parteners with Simon And Iesus saied vnto Simon feare not from henceforthe thou shalte catche men And thei brought the shippes to lande and forsoke all and folowed hym THE EXPOSITION LUke signifieth by this historie how Peter and the reste came to their Apostleshippe And the miracle of the Fishe and the holy ministerie of the Gospell is well applied to the Appostleshippe For by the takyng of so many fishes Christ declareth the power of the Gospell in the worlde wheras it shall drawe vp a great multitude of synners out of the kyngdome of the deuill into Gods kingdome And at last Christ expoundeth it so himself wheras he pronounceth that Peter Iames Andrewe and Ihon should become fishers of men But before that the Euangelist beginneth the historie he rehearseth that many followed Christ to heare hym preache And that to the intent that we hauing an eye to this example may come to the worde of GOD desirously For he that heareth this woorde diligently obtaineth twoo thynges thereby whiche otherwise he could not come by The first is that we knowe hereby what is Gods will toward vs bothe in this life and after this life whiche without the woorde of GOD wee could not knowe at all But wee rather conceiue the contrary in our mynde of the wrathe of GOD toward vs and of his punishement But the worde teacheth vs this as we shall heare hereafter that GOD although we be synners is not angrie with vs but is mercifull that we might be deliuered from synne and get euerlastyng life This is one thyng that we get by the worde The second is that out of the woorde we learne to order the trade of this externall and ciuill life for that that it is allowed and sanctified by the worde of God to be a true worshippyng of GOD so that he hath no nede to become a Monke or Frier that will serue GOD but he maie waite on his owne vocation and doe his owne office diligently whether it bee in a Maiestrates office or in other kinde of life This is a true and pleasyng seruice to GOD and shall neuer be destitute and voide of the blessyng of GOD. This doctrine is necessarie to the true information of the conscience that all men maie knowe for a suretie that their vocation is set forthe by Gods woorde so that all thynges whiche thei doe or doe not maie be confirmed by Gods commaundementes certainly Suche a conscience maie withstande the Deuill in temptacion and thinke surely that he hath doen suche thynges and yet doeth as concerning the whiche GOD hath giuen a sure precept For all thynges otherwise are dooen with synne and displease GOD. As Paule saieth whatsoeuer is not of faithe is synne Now hath GOD giuen vs his woorde plentuously whereby we maie trie all our deedes and saiynges and gather certaine testimonies for them all out of Gods worde For he that beleueth that is he that embraceth Gods grace with a true faith whiche he hath bestowed on vs through Christe what soeuer he dooeth either appartainyng to the commonaltie or to his housholde or to the nature of manne it pleaseth GOD wholly For the persone from whom these thynges procede pleaseth GOD for his faithe in Christ. And this should be sufficient before God for euery manne to comfort hymself with this worde that GOD hath put forthe and sticke vnto that faithe and serue God with all ioy and
poyson with vntymely and vnsauery fruictes to kyll thee To be short there is no number of the plagues and punyshementes whiche God hath in store for synners and wicked persons This therefore is the cause that Christe so â—carefully monysheth weepeth and saieth Consyder nowe thy perill O Hierusalem Thynkest thou that the plague and punyshement will not come vpon thee because it is hyd and deferred for a tyme Thou arte greatly deceiued For the payne is not hyd to this end that thou shouldest escape free and vnplagued but that thou mayst be the more certayn and sure that it will come vppon thee for as muche as thou consyderest not the tyme of thy visitation If therfore thou wylt not abuse this delay and long suffring of God make ones an ende of synnyng and embrace the woorde and so shalt thou prouide well for thy selfe If thou wilt not thou shalt surely perishe and come to naught On this maner dothe Peter also preache sayinge Suppose that the longe sufferyng of the Lord is saluation That is to say Thynke it to be your saluation and that it is done for youre sake that ye shoulde not be damned For if God shold always punyshe accordyng to our deserte and synne none of vs all shold lyue long in this world Notwithstandyng God doth not so but he is long suffryng paciently abydeth our conuersion and deferreth the punyshement Understande this so sayth Peter as a thyng done for youre saluation that ye maye thus saye O Lorde I haue synned diuers waies and often and yet the punyshement therof hath not folowed but is deferred Notwithstandyng what dothe this signifie verily none other thyng then that although the payn be hid yet at the last it will surely come yea and that so much the more greuous because it is differred Therefore be mercyfull to me O Lord Forgeue me my synnes and geue me grace so to repente and amende that I offende no more Here Peter teacheth that we shoulde vse the pacience and long suffering of God vnto our confort and saluation For God desireth not the destruction of menne neyther deliteth he in the death of synners It is therfore for our saluation when God hideth the peyne and deferreth the punyshment But when this waie can do no good with synners but in the daye of wrath they heape vp more wrathe by goyng forthe to syn then can not God any longer deferre his plagues but seyng no hope of amendement he rendreth to the wicked accordyng to their wickednes as daily experience teacheth When theues will not cease from their stealing they at the last come to the gallowes and are hanged The whoremongers and adulterers also goyng forward in theyr vnclennes at the last are taken brought to shame punyshed Thus dyd Christ plainly declare to Hierusalem that although God did as yet hyde the peyne and deferre the punyshement yet that he would at the laste come and most miserably plage those stiffenecked and disobedient people Therfore let euery man feare God Let all thynke this lyttel great olde and yong that if they synne and wyll not cease and repente that punyshement wyll at the laste come For to this ende is the exaumple of Hierusalem that most holy and beautyfull Citie sette forth vnto vs of the whiche citie the very Ethnike histories also report that it was the goodliest citie of all the easte partes But it is now destroyed vtterly brought to naught The cause of the subuersion vtter ruine therof was because it made no ende of synnyng neither would it receaue the woorde of God but rather hate and persecute it Suche example dothe Christ set forth to vs in this Gospell that wee maye repente and amende or ells that we should knowe if we wyll not repent we shall surely bee plagued althoughe the peyne for a tyme be hyd and that when the tyme of punyshment cometh al praiers supplications vnto God shal be frustrate vain as God himself saith by the mouth of Salomon I haue called ye refused it I haue stretched out my hand and no maÌ„ regarded it but all my counsels haue ye despysed set my correction at naughte Therfore shall I also laugh in your destruction and mock you when that thyng that ye fear cometh vpon you euen when the thing that ye be afrayde of falleth in sodeinly lyke a storme and youre miserie like a tempest yea when trouble heuines coÌ„meth vpon you Then shall they call vpon me but I wil not heare They shall seke me early but they shall not fynd me and that because they hated knowledge and receaued not the feare of the Lorde but abhorred my counsayle and despised all my correction Therefore shall they eate the fruites of theyr owne way and be fylled with their own inuentions For the turnyng away of the vnwise shal slea them the prosperitie of fooles shal be their owne destruction Euen thus didde God handle the Iewes The tyme of the siege was not longe euen frome Easter vntill September and all that tyme there was sacrificyng praying and syngyng to the vttermost but all in vayne For God had shutte vp his eares The reason is this For he had hyd and deferred the punyshment that they myght heare his word repent amend and knowe the tyme of theyr visitation But all these thyngs dyd no good with that indurate hard herted and styffenecked people Therfore where he publyshed the punyshement he hyd hym selfe that he coulde bee founde in no place as Oseas the Prophete thretnethe also the kyngdome of Israell They shall come with their shepe and bullockes to seeke the Lorde but they shall not fynde hyme for he is gone from theim This example therfore ought not to be neglected or to be set at naught but for asmuche as God hath suche places in store and wyll at this tyme bryng them to lyghte let vs feare hym And forasmuch as he doth not take vengeance of our synnes out of hande but geueth vs daies of respite that we may repent and amende let vs loue hym as a moste mercyfull Father and saye O Lord I knowe that thou wylt not suffer synne to escape vnpunished notwithstandyng O Lord endue me with thy grace and holy Spirite that I maye amende and escape the punyshement and peyne of thy moste fierce anger He that thus repenteth easily obteyneth mercy and forgeuenes And without doubt Hierusalem had continued vnto thys daye if the Iewes woulde haue knowen the tyme of theyr visitation and mekely haue sayd vnto God O Lorde we haue offended we haue done wickedly our synnes are moste heynous for we haue slayn thy seruauntes the Prophetes Notwithstandyng thou hast now geuen vs thy Gospell to be our helpe and confort for the which we most humbly thanke thee O be thou mercyful vnto vs and geue vs grace to repent and to amend that is amysse that we may become newe creatures and serue thee in holynesse and ryghteousnes all the dayes
workes not in the grace and mercie of god Thus could Christ by no meanes abide neither ought we to suffer it but by the word of god to resiste it vnto the vttermost of our power For without this there is no waie vnto saluation Men must be brought froÌ„ their owne workes and merites vnto the sacrifice and merite of Christ vnto the mercie of god afterwarde they must be exhorted vnto a godly lyfe that they folowe not their owne imaginations but the worde of god and frame them selues in all pointes according vnto that He that doth this vseth the temple the ministerie aright he that doth otherwise abuseth them is a theif murderer of soules as Oseas the Prophet also calleth the priestes in the kyngdom of Israel As theaues armed saith he waite for him that passeth by the waye such is the councell of the priestes which with one agreed couÌ„cell murder cruelly such as kepe the waye yea they dare do all vnspeakeable mischeife By these his wordes the Prophet describeth the great slaughter that they made amonge the people with their false doctrine For wheras their duetie was to coÌ„mend set forth to the people the sacrifice of Christ they coÌ„meÌ„ded the sacrifices of beastes For that was for their aduaÌ„tage that made their kitchin to smoke For they had alwayes a portion of those sacrifices But by this meanes men were not only polled and pylled of their money but they were also in daunger of their soules saluation Christ by no meanes could abide this and therfore he made hauocke in the Temple He did cast out such as bought sold in the temple He threwe downe topled ouer the tables of the money chaungers c. He wold rather do any thing then suffer that suche thefte murder should be maintayned yea and that vnder the pretence of gods seruice But as Christ did this at the time by miracle so is the same exaÌ„ple exercised diligently by the iudgement of god against Schismatikes The vngodly Bishops priests monkes whiche for couetousnes of worldly things defende the wicked sacrifice of the Masse the other ydolatrie shall shortly feele this zele and whote indignation of god wheÌ„ they shal be worthely cast out of the temple be had in contempt of all men And this muche haue we spoken of our gospel God the father of mercies for Christes sake mought vouchesafe to raise vp his holye spirite in our heartes vnto his feare faith and loue and mercifully kepe vs in his worde and defend vs against all euil both bodely and ghostly to the glory of his blessed name Amen The xi Sonday after Trinitie sonday ¶ The Gospell Luke xviii CHriste tolde this Parable vnto certayne whiche trusted in them selues that they were perfect and despised other Two men went vp into the Temple to praye the one a Phariseye and the other a Publican The Pharisey stode prayed thus with hym selfe God I thanke thee that I am not as other men are extorcioners vniust adulterers or as this Publican I fast twise in the weke I geue tithe of all that I possesse And the Publican standynge a farre of woulde not lyfte vp his eyes to heauen but smote on his breaste sayinge God be mercyfull to me a sinner I tell you this man departed home to his house iustified more then the other For euery man that exalteth hym selfe shal be brought lowe And he that humbleth hym selfe shal be exalted THE EXPOSITION CHrist in this gospell teacheth vs to be humble and lowly as it becometh true Christians For by this vertue onely by none other is the grace and fauour of God obtayned as it is described set forth to vs in these two men that is to say in the Phariseye and in the Publicane The Phariseyes were amonge the Iewes euen as the Monckes and Nonnes were amonge vs in the tyme of Papistrie For they ware apparel contrary to the coÌ„mon fashion they had certein daies appointed for fastinge and prayinge and they pretended suche an holynes in their life and conuersation that al other men in comparison of them were counted very sinners And therof had they their name For a Phariseye in the Hebreue tong is asmuch to say in Englishe as a man that is exempted and deuided from the nomber of other people suche one as by no meanes can abyde to be counted lyke other The Publicanes were as the officers are with vs that gather tribute tolle custome c. of the people They hyred the offices for a certein summe of money and afterwarde by pollynge and pilling and suche other craftie and iniurious wayes they made the moste of them that they could deuise vnto the greate greuaunce of other And therfore they were reported of all men to be couetous persons synners and naughty packes for asmuche as suche as were in those offices polled and pylled all that they could get and wrongfully vexed the people by takyng of them more then was their dutie to haue Therfore it was not very lyke that there was any of them righteous as it was also iudged that amonge the Phariseyes ther was none euill But Christ iudgeth here farre otherwise pronouncing the Publican righteous and the Phariseye a synner yea and that a greuous sinner For Luke prosecuteth the description meruailous odiously doth so bytterly reporte the matter that a man would maruaile at it For thus beginneth he this parable There were certein men which trusted in them selues that they were righteous and despised other These are two moste fowle and filthie vices and Luke describeth the Phariseyes to be such in that they were not content with this one sinne that they trusted in them selues which is a sinne hainous ynough but also they despised other Now consider thou this with thy selfe what fastynge praying can profite such a moÌ„ster whome the deuil hath puffed vp â—â—th suche pride both spiritually corporally that he doth not only glorie in himselfe and in his owne workes merites but he also despyseth other As though he should saye If I shoulde not testifye of mine owne righteousnes I should in vaine looke for the equitie and sinceritie of god in my cause So great and often are my fastes my almose dedes my prayers c. That the residue of the Iewes are not able to compare with me I pay faithfully truly all my tithes As for other if they could defraude and deceaue the priestes of their duties they wold do it such is the vnrighteousnes of other but iÌ„ me ther is no such thiÌ„g In this holy man and god wil we finde as I said two moste haynous vices an incomparable pride or haultines of minde and the contempte or despysynge of other yea and that suche and so great that he counteth all other to be extorcioners vnrighteous persons adulterers c. But the poore Publican he specially and namelye pointeth setteth foorth saying As for
at hande to helpe the wretched synners and suche as were in daunger of desperation by confortyng teachyng and monishing them Why shoulde I also deny that of my goods I haue geuen large and liberal almes to the poore and to such as were in necessitie These thinges O deuill thou canst not reprehend or disalow Thus may a Christen man iustly and without any offence against God reioyce and triumphe against the deuill for they are not his gyftes whiche we vse But against god of whome we haue all thinges and from whome euery good gyfte and euery perfecte gyfte cometh down may we by no meanes reioyce but towarde hym vse all humilitie and lowlines both of hearte and bodye mekely and with all reuerence confessinge that they be the gyftes of god and that therfore we ought not to boste of them nor to seke oure owne prayse and glory in the exercise of them But alwayes to magnifye the liberalitie of so lyberall a geuer Moreouer our neighbour also is not to be despised but we ought rather to thincke on this maner for asmuche as all these gyftes that I haue are properly gods and all thynges procede and come from him although I haue moe giftes then my neyghbour hath yet god with one worde is able sodenly to make such a change and so to inuerte all things that my neighbour for one vertue shal be more commended of God then I for all that euer I haue as we reade in the gospell of the poore wydowe which did caste into the treasury onelye two mytes where as the riche men did put in greate sommes of money and therfore was she praised of Christe this on this maner Of a trueth I saye vnto you that this poore wydowe hath put in more then they all Why shoulde I then glorye and reioyce Uerily I ought rather to feare for these so many giftes where with GOD endowed me lest I shoulde abuse them vnto the dishonour of god the hinderaunce of my neyghbour and the damnation of my soule We ought alwayes thus to thincke that God geueth gyftes to his creatures according to his good pleasure to one he geueth much to an other lytle And it is possible that he whiche hath but lytle may haue God more mercifull vnto hym then he that hath muche The reason is this He that hath muche shall render an accompte of muche He that hath but lytle his accompte shal be the slenderer But this madde and dotyng proud Phariseye doth the contrary He is not ashamed to saye I am not as other menne no nor yet lyke this Publicane I geue tythes he only polleth pylleth I deceaue noman he spoileth as many as he can To be short The opinion of the Phariseye is of himselfe that he passeth al men and that he is faultie in nothing Contrariwise that the Publicane of al naughts is the worste And that there is not one good qualitie in him But this hipocrite should rather haue said on this maner I pay my tithes faithfully truly I fast do what I can But for al that I dare not trust to any of these my workes For whatsoeuer I haue it is thy gifte O Lord it is possible that this Publicane doth please thee more then I. So would he haue set the Publican before him or at the least iuste by him would haue saide The matter standeth not in this point whether a man hath receaued much or litle but to whome god is most merciful Why then shold I be proud or despise other seing that al things consiste in the mercy of god not in this what gyftes euery mā hath receaued But this doth not the arrogāt proud phariseye but he glorieth and reioiceth of his owne righteousnes when he standeth and praieth before God The wil of Christe therfore is that we should not be proude of our righteousnes as no man also ought to despaire though he be circumuented and deceaued of the deuill and so fall into synne For we all haue one God which stretcheth forth as a garment his mercie vpon vs euen vpon the righteous and synners vpon the learned and vnlearned vpon the riche the poore For he is the god of all Therfore all our glorie ought to be taken awaye from all thinges that we do and onely to be reposed in the mercie of God that by this meanes we al maye humble our selues before the maiestie of God and not haue respect to this whether we haue receaued muche or lytle For god maye be more mercifull to hym that hath but lytle then to hym that hath much In the worlde it is necessarie that there be differences of persones of offices and of gyftes But there is no suche difference of vs before god For seing that he accepteth vs only of fauour there can no man glorie boste and auaunce hymselfe before God We all without exception muste nedes humble our selues that we maye know that although ther be difference among vs in this worlde yet before God we are all one neither is one better then an other He will none otherwise loke vpon him that hath muche then vpon hym that hath lytle that by this meanes we all maye learne to embrace his grace and mercye For all are gods righteous synners riche poore stronge weake c. And whatsoeuer they haue all come of God They haue nothing of themselues but synne Sinne can be to no man cause of pride but rather of humilitie and feare Whatsoeuer goodnes remaineth that is altogether of gods gyfte so that he hath a cause to glory of his giftes and not thou Thy parte and dutie is only to vse the gyftes of god reuerently with thanckes geuing For god by no meanes can abide pride and boasting Again this also is his will when thou felest the fearcenes of thy sinne that thou doste not therfore despayre but rather truste to his mercie and saye If I haue not muche yet haue I god yea and hym a mercifull god Therfore I wil take this in good parte I will looke to my vocation and calling euen with as muche diligence labour and power as god hath geuē me I wil despyse no man I wil not be proude of any thynge that I haue And suche as haue more then I. I will neuer enuie them nor disdaine them For this is ynoughe for me that we all haue one comon God and that god therfore wil not be vnequall because we in this worlde are vnequall Unto this hath Christ respecte when he cōcludeth this parable and sayth He that exalteth hymselfe shal be made lowe But he that humbleth himselfe shal be exalted As though he should saye whē I haue gotten suche sainctes or holy persons that referre all thinges to me howe muche more they humble and abase them selfes so muche the more will I geue them But they that haue and therfore are proude and puffed vp I wil take it from them by lytle and lytle tyll at the last
house But the people that sawe it marueyled and glorified God whiche hath geuen such power vnto men THE EXPOSITION WE ought especiallie to marke out of this gospel the word of grace which god hath communicat and geuen among vs that we might pronounce it amongest our selues Thy synnes are forgeuen thee that we might merueil at it with those that are present here and geue GOD heartie thankes for that he hath geuen man suche power For it is doubtles a great power wher as Christian men may say one to an other brother mine feare not god is merciful vnto thee only beleue the promise whiche I pronounce in the name of Iesu. And so the matter shall be as sure as though that God had pronounced it himselfe Thy sins are forgeuen thee This power began by Christe as we haue heard and afterward remained with vs men and specially with thē that are ministers Howe be it neuerthelesse euery Christian man hath this power when thou felest desperation through sinne to say vnto thee why art thou sorowful I as a Christian man say vnto thee that thou doest wrong to thy selfe For god is not angrie with thee These wordes ought to haue no lesse estimation with him that his greued than if Christe hymselfe had pronounced them out of heauen neyther ought they to be any thyng lesse estemed for the person that pronounceth them For all the effecte consisteth herein that thy hearte shoulde apprehende and beleue the promisse and thinke it to be moste certaine that GOD will be mercifull vnto thee for Christes sake as is the example of this man that was sycke of the palsie Christ doth first adhort this man to fayth be of good confort saith he and doubt not Thy synnes are forgeuen thee As soone as the sycke of the palsie beleued this worde his synnes were without doubt forgeuen hym So doubtelesse do we obtayne remission of our synnes in the congregation when the minister or any other Christian saith vnto thee GOD is not angrie with thee Beware that thou do no wronge to thy selfe For he hath forgeuen thee all thy synnes for Iesus CHRIST his sonnes sake Now is it thy duetie to beleue this promise with all thy heart and rather to suffer all euill and harme than to doubt of it For if thou boubte absolution doth thee no good no althoughe GOD hymselfe with his angell should pronounce it ouer thee For wher as fayth is not there is god reproued as a light vaine person as though it were not true that he promiseth God saue vs from suche vnbeleife and mistrust whiche is the most greuouse sinne How be it the deuil is a very subtill craftesman to brynge vs to this that we might counte God a lyer that is that we shoulde be loth to beleue gods promise But when the heart doth embrace the promise God is glorified with the greatest glorie whiche pleaseth him most For he is affirmed to be true that he can not deceaue although he promise all thinges that are vnpossible Wherfore this pleaseth Christ speciallie in this man and therfore he speaketh so gentilly vnto him my sonne Thou art vexed wyth syckenes the deuill hath endamaged thee with the palsei and God for thy sin hath suffered it so to be done ther ensueth vpon this also a dread and an euill conscience so that thou thynkest that Christ is angrie with thee that thou hast no way to escape For it is naturallie geuen when the punishment of God is on a man to feare dread in conscience but thou must not geue place to this feare Thou must not thynke this that God hath no regard of thee and that thou canste not tell whether he wyll haue mercie on thee or no and that no sinner ought to be brought to GOD al these thoughtes are wycked Thou muste not haue respect to sinne or to the punishement of synne but to that that CHRIST speaketh euen that thy synnes are forgeuen Wherfore the sycke of the palsie must thinke this that althoughe he suffereth the palsei for his sins yet that his sinnes are forgeuen Such a fayth can be hindred neither by the palsei neither by any disease On this wise ought faith and the worde to be ioyned to gether For none of them both can be without the other He that beleueth and hath not the word beleueth as the Turke as the Iew doth They thinke that god is merciful and fauorable But they lacke a promesse For out of Christ god will not be mercifull If any man hath the worde is without faith there also is the worde of no efficacie so that faith and the word are knit to gether with suche a sure knot that they can not be sundered by no meanes A phātasticall person beleueth that the ende of the world shal be within this moneth but this is but a counterfayted faith For it is without the worde The Turke beleueth that he may hope to be saued through Mahomet but it is a lye For ther is no worde for the profe therof The Pope beleueth that Christiās may get righteousnes and saluation by their owne workes but this is a fayned faith For there is no such worde or promesse So is it possible that there should be a fayth but because there is no worde therfore can it not be a true fayth But we Christians lacke not the worde For we haue the pure and syncere worde But we fele a want in our fayth In that we can not so beleue the word as we ought This doth the deuill and original sinne worke in vs and withdraweth vs from the word vnto lies For all we are naturallie borne with this sin that we are glad to geue credence to lies Wherfore it is a hard pece of worke to shake of this vnbeleife although we haue this worde present For the fleshe and the deuil withdraweth vs alwaye from the word For cōsider thou this with thy selfe if I could trulye and perfectly beleue this which Christe speaketh here to the sycke of the palsie and also that that is spoken to euery one of vs in baptisme In absolution also in common sermons how that ther is no wrath of God to be feared no indignation lefte to be dreadded thinkest thou not that it would be an excedyng ioye vnto me and that all thinges shoulde seme full of ioy and pleasure But for as much as we do not so it is a sure token that the olde man and the deuil do all that they can continually to hinder our faith Wherfore thinke this for a suretie that both of them be necessarie First the worde must be heard thē must it also be beleued that without al doubting as much as is possible and after al this must all those thinges be hoped for which the gospell promiseth that are necessarie either for the spiritual or for the temporall lyfe And they that haue no worde may easelie beleue The reason is Because
Turne O turne from your wicked waies and wherfore will ye dye O ye house of Israell For where as our hertes thynke that God is a cruell Iudge with whome synners haue no hope of forgeuenesse of theyr synnes it is a false imagination For thys ought not to take awaye our hope from the mercy of God because the lawe is so fierce and vnmercyfull agaynst synners For the Lawe dothe but her office declaryng what the Iudgement of God shall bee agaynst synners Neyther canne the cause of synners bee otherwyse if it be examined by the Lawe whyche accuseth curseth condempneth woundeth and kylleth so manye as it fyndeth gyltie withoute exception For synners muste needes abyde the sentence and Iudgemente of the Lawe because of the ryghtuousnesse which GOD lawfully requireth of all menne Yet for all that the Lawe is no lette vnto God but that he by hys grace maye restore theym and sette them withoute all daunger that were before condemned of the lawe Who so euer therefore appeale frome God thorowe the decrees of the lawe cruell and suche one as wil not be intreated vnto god mercifull and such one as wyll not the deathe of synners and falle downe before the Lorde with this seruaunt and desyre mercye they without doubte obteyne the inwarde mercy of Gods moste mercyfull bowels as the testimonie of Christe is here that the bowels of God yearne and are moued when synners are driuen by the lawe and synne to destruction and euerlasting bondage Wherfore when thou feelest thy debt haue thy recourse with this seruaunt to the mercye of God and thynke for a suertie that it is Goddes will that thou sholdest not dye but haue euerlastyng lyfe And what is the meane by the whiche God would haue mercy vpon vs the Gospel sheweth in other places euen that the sonne of God Iesus Christ is becom man for vs synners and toke our syns vpon him and satisfied for them by his death Loke where this faith is as touchyng Christ his deathe there is the wrath of God ouercome so that he suffreth himselfe to be reconciled to man and is no more angry with him For he hath declared in Iesu Christe that he hathe a verye prompt redy mynd to mercy whiche hath mercy on vs as the father on his chyldren For he forthwith as soone as the kyngdom of death and of synne was set vp by Adam and Eue set forth a hope of saluation agaynst thys kyngdome by the promyse as touchynge the seede of the woman And thys is oure doctrine which thanks be to god in our Churche is sette foorth syncerely and withoute fault that remission of sinnes cometh vnto vs only by the grace and mercy of God As it is described in thys place by the seruant which oweth such a great summe but yet obtaineth a quittance of it not by merite and desert but onely by mercy and grace and that only for this that he sticketh sure to grace and prayeth for the mercy of God Wherfore the doctrine of the Papistes is erronious false and blasphemous whenne they preache as concernynge remission of synnes For they caste menne with theyr vnpayable dettes vnto theyr owne workes But when we teache that remyssion of synne is onely to be asked of God by Christe they condemne it as heresie and false But iudge thou thys by the true meanyng of the Gospell which of vs both do preache more truly as touching remission of sinnes whether we that cōmend the mercy of God in Christ or they that persuade mē to works and satisfactions To be brief al this sermon tendeth to this end that we shold learn that God hath mercy on vs freely and forgeueth all our debt for naught Christ admonisheth vs here as touching this grace that we also by this exāple shold behaue our selues likewise shew no crueltie towarde our neighbour for that we haue receaued the remittyng of so great debtes from God For other wise can they not do that acknowledge truly the remission of sinnes before GOD. And this is the fyrst cause the whyche Christe hath set foorthe and in the meane tyme hee doothe teache what is the way vnto Saluation whereby we myght obteyne grace and Remission of synnes The seconde cause is when Christ requireth of vs to consyder well the wronge and damage doone vnto vs. For yf that wee trye all thynges by a iust balaunce we shall perceaue that oure debtes to God be alwayes tenne myllions of talentes in comparyson of the debte of the hundred pence that our neighbour dooth owe vnto vs. If thys bee welle consydered it wylle admonyshe vs where as GOD hathe forgeuen vs so greate a summe that we shold not to straightly require our minute but iudge al things according to equitie For what are a hundred pens in respecte of tenne millyons of talentes Wherfore these thynges wyll make vs ashamed and not without a iuste cause yf that wee whyche haue gotten Remission of so greate thynges wyll not pardon our neighbours in lytle thyngs They do not well esteme the mercy of God that are so strait to their neighbors The third cause is that Christe in this Parable calleth vs all seruauntes Thys seruant sayeth he went foorth and chaunced vppon one of his fellowe seruantes that owed vnto hym an hundred pence Thys also might worthily adhort vs vnto mercyfulnes and withdraw vs from reuengyng For we are but felow seruauntes and all we haue one Lorde whose propre office it is to reuenge all trespasses whose maiestie is not to be resisted nor hys power to be mynished neyther will he suffer thee if thou do so as he saith in an other place Leaue to me the reuēging I wil reward saieth the Lorde For without thy reuengyng it is Gods office to punyshe syn And to thys ministration he hath not onely the deuyll that vexeth the body and goodes when GOD permytteth hym so to doo but he hath also certayne powers in the earthe that euerye one for theyr parte shoulde punyshe and reuenge that is the parentes and officers All these are commaunded to be a terrour and feare to euyll woorkes To these reuengers must al flee vnto that suffer wrōg eyther in Cities or in housholdes For they are all felow seruantes and ought not to reuenge their owne wronges If any haue an office to punyshe and yet punysheth not GOD wyll not leaue hym vnpunyshed For hee doothe not onely challenge thys for his owne office But hee hym selfe also whenne these reuengers appoynted of hym ceasse frome dooynge their dutie exerciseth reuenging for the oppressed and vexed Wherfore all men must beware that they reuenge not their owne wronge This is the meaninge of Christes saying wheras he sayth in the parable This seruant fell vpon one of his felow seruants The fowerth cause is He that will not also thinke vpon the greatnes of Gods mercie and the litle and small debt of his felowe seruant in whom he hath no power
deuyl is the cause that men remeÌ„ber not the word and doctrine Luc. 21. Gen. 3. Howe dangerous a rhynge it is lyghtly 〈◊〉 regarde Gods worde Math. 13. What maner of thynge a good hart is Math. 6. Fruicte in pacience 2. Tim. 3. Luc. 11. The word is not euerye where fruictfull Math. 11. Math. â—14 Marc. 6. Luc. 9. The word of Christ himself was not euery where fruitfull The cause why the worde is not fruictfull Math. 13. Leui. 12. The fyrst begottâ—n male muste be presented to the Lorde Exod. 13. Nuâ—â— â— The Turke taketh the first borne Exod. 11. Christ an example of obedience Of the fyrste borne The first begotteÌ„ by pride waxed worst Lucifer Cayne Ismaell Esau. The Iewes Dauid 1. Reg. 16. Carnall prerogatiues ought not to be applied to pryde Psal. 103. Luc. 1. 1. Pet. 5. Gen. 49. They that beleue in Christ are the first be gotten Math. 20. Ephes. 4. God hateth pride Iac. 4. â— Pet. 5. Iob. 4. 2. Pet. 2. Howe Christ is reueled Luc. 1. Math. 1. Luc. 1. Luc. 2. Math. 2. Luc. 2. The reuelation of SimeoÌ„ came by the holy ghost Gene. 49. The state of Christes churche in this worlde is poore and miserable Death maketh hartes to feare Rom. 6. Simeon learned not this way to dye by man Math. 1. The law and good workes caÌ„ do nothing against sin death The worlde ordaineth his sauiours besyde Christ. The saluation of God canonly saue How this sauiour saieth Iohn 1. Good works Simon hath no more prefermeÌ„t in this saluation then we haue Christ is the saluation of all men Simeon putteth no difference betwene the Iewe and the Gentile Gene. 22. What reason thynketh of Esai 9. 1. Timo. 2. The cause why all are not saued Note well There is no saluation but in Christ alone God is not the author of any mannes damnation Christ giueth lyght to the Gentiles Iohn 3. A syngular comfort for al synners The diligent study of Simeon in the prophetes Gen. 49. Dan. 9. Esa. 49. Rom. 3. Galat. â— Halowyng of candels The Papists borowe the most parte of their religion of the Iewes of the Gentiles Luc. 24. The disciples of Christ vnderstande not Christ. The workes of God are not vnderstanded before thei â—â—me to passe Faythe is requisite The example of Dauid 1. Reg. 17. Baptisme the resurrection of the dead God is almyghty can doo what he wyll Math. 19. Luc. 1. Reson ought not to Iudge Gods works Math. 13. Iohn 20. Luc. 15. Luc. 18. The word of God deceueth not although it seme impossible Note Howe we must praye We must be instant in prayer The praier of the blynd Iohn 16. Prayer prouoked God Luc. 1â— Prayer with out faith is a mockyng of God Luc. 4. TemtatioÌ„ is 〈◊〉 for Christians Diuersitie of temptation Howe we must staÌ„d sure when we are tempted Christ lead of the spirit Note well Our proper imagination without the worde is nothyng Rom. 14. Math. 15. The first teÌ„ptation that he shoulde haue no trust in god Two sortes of bread Psalm Iohn 6. The second temptation is to make to trust more in god then his worde requireth Psal. 91. Mat. 27. Deut. 6. To teÌ„pte god The deuill vseâ—h scriptures Math. 19. Anabaptistes Baptisme Iohn 3. Marc. 16. WheÌ„ that angels defeÌ„deth vs not The third teÌ„ptation is to make theÌ„ cast awaye true religion for riches poore Riches corrupted religion A change of the spirituall kyngdome in to a wordly of the wordlie into a spirituall Worshippyng of the deuill The popes religion is rather trymme then true A general admonition What is worshâ—ppinge of God God ought to be worshyped accordynge to his word and not after meÌ„s traditions Deut. 6. The dignitie and excelleÌ„cie of this gospel The deuyl is moste buly at the hower of deaâ—h The woman of Cananee diuersly temâ—â—ted 1. She is a Cananite Math. 10. A greuous stomblynge blocke Faith obteyneth al thynges of Christ Why this historie is sette foorth All thynges must be asked of God alone for Christes sake 2 Christ answereth nothing We must continually prayr and not cease â–ª Note and practise 3 Christ denyeth to helpe The constancy of this woman Marc. 7. Continue in prayer 4 Christ recouÌ„teth the woman as a dog Faith is before God a thyng most excâ—llent Faithe interpreteth all thyngs to the best Iohn 1. Roma 3. By fayth and prayer Christ is ouercome â—ohn 6. Why Christe shewed himself so hard to the woman Faithe obteyneth all thynges of God PerseueraÌ„ce in prayer Gen. 49. God for triaâ— of our faythe sometyme deferreth his helpe Gods promise is to be apprehended with strong and coÌ„ +stant faith Iohn 16. God geuethe more then we can or dare aske Ephe. 3. An extremities God heareth oure of hande When God â—eferreth to heare Abacuck 2. The Pope the Turk extreme enemies to the Churche of Christ. Iohn 36. Prayet made in fayth obteyneth all thynges of God Christ ouercometh the deuill Christ at this daye casteth out deuils by the worde and SacrameÌ„ts Esay 55. Baptisme Iohn Rom. 6. The declaration of Gods mercy to penitent sinners Math. 17. Iohn 20. Mat. 11. The Supper of the Lord. Math. 26. Marc. 14. Luc. 22. 1. Cor. 11. Luc. 1â— Iohn 14. Colos. 4. A Christiane must coÌ„tinually fight agaiÌ„st Satan 1. Pet. 5. Iac. 4. Iohn 12.16 Christ and in hym all Christians haue gotten the victory ouer the deuill and the worlde 1. Iohn 3. The papecie The wickednes of the minister hindereth the dignitie of the worde or sacraments nothing at all The worde the sacrameÌ„ts oughte to be had in greate reuerence The worde of god driueth awaye Satan Rom. 1. Esay 6. It is a greater miracle to driue the deuil out of mens heartes then out of their bodye Three sortes of people iudg of this miracle The first meruell at the worke The second blaspheme Beelzebub what it is in Englishe 2. Cor. 4. The godly reioyce in the gospell the vngodly blaspheme it The aduersaries grauÌ„t many thinges to be true yet they go forth to persecute 2. Cor. 4. The power of the deuill is not to be set lyght by The papistes in persecuting the true ChristiaÌ„s thincke they do God great seruice Iohn 16. The thirde seke signes from heauen The wise of the world are offeÌ„ded at the word because the preachers therof are so homly poore creatures The glorious worldlinges can not abyde to be reproued for their wycked lyuing Rom. 13. 1. Pet. 2. Exod. 22. TeÌ„porall rulers owe no lesse obedience to God hys worde then subiectes do Esa. 53. Iohn 16. Preachers haue authoritie to rebuke the sinnes of all men without exception Preachers may be no meÌ„ pâ—easers Gala. 1. Marcke this well O thou preacher Christ confuteth his aduersaries Discorde The kyngdoÌ„ of the deuill Why so fewe receue the worde Why the deuyl preuaileth not agaynste Gods electe Acts. 9. Obiection Exorcistes Answere ii Thess. ii The deuyll worketh miracles to confirme
Ihon. x. i. Peter ii A newe life is required oâ— euery true Christian. What mercie is Math. v. Roma xii Math. v. The exceadyng greate mercie of god toward synners This is proued true in our Corne-mongers A goodly similitude God the father is sette forthe to vs for an exaÌ„ple Math. v. Math. v. Roma xii All reuengemente is not forbidden The Magistrate beareth not the swerd in vaine Roma xiii Folishe pitie marreth the citee A good lesson for rulers Gene. 37. To punishe euill doers is a great work of mercie Youth ought to be brought vppe in the knowledge of Gods misteries Synne scapeth not vnpunished for euer Mercie is to bee shewed not onely to frendes but also to foes Christes exhortacion to the christians The loue of the christiaÌ„s differeth gretly from the loue of the Gentiles The heauenly father iudgeth vs not neither ought wee to iudge other Math. xviii Deut. 32. Romo xii How God measureth to vs before faithe Math. xviii Psalm iiii Ephe. iiii Confession of the faulte is necessary vnto the forgiuenes of synnes i. Reg. xiii The similitude of the moate The moate we euer beholde the beame we regarde not Why God coÌ„cealeth our synnes What fruite commeth of the woorde of God Whatsoeuer is dooen in faithe pleaseth God Rom. xiiii All our doynges in Gods woorde Psal. cxix A difference betwene the woorkes of the Christians and Infideles Ephe. vi Exod. xx Psal. cxix Christe helpeth vs after pouertie commeth We muste not cease froÌ„ hope and labour i. Peter v. God giueth all good thinges yet he giueth not the Bull by the hornes Peter obeyeth the word Reason doth alwaies correcte Gods woorde God requireth obedieÌ„ce to his worde We muste not despaire if it succede not The example of Peter Marke well Christe hath mercie on synners Math. ix Luke xii God giueth to the vnworthie of his mercie A Nette for spiritual fish True godlinesse The rightuousnes of the Phariseis What is greatest rightuousnesse The rightuousnes that is required Psal. xxxii Roma iiii Actes xv Wherein the christian purenesse consisteth Math. v. Luke xviii The errour of the Phariseis An exposition of the sixt coÌ„maundement What it is to kille Luke xvi i. Ihon. iii. Fower maner of waies the sixte commaundement is transgressed and brokeÌ„ 1. Hearte 2. Gesture Racha 3. Mouthe â–ª 4. Hande â–ª Math. v. Deut. 27. Gala. 3. What is to be doen concernyng the fulfillyng of the sixt commauÌ„demente The Pharisaicall rightuousnesse The christiaÌ„ righteousnes Confession of our synnes to God is necessarie Praier Faithe The Papistes interprete not this lawe a right Math. v. In dissention there are two parties What the partie ought to doe that hath doen hurte Gene. iiii Leuii xix Math. xxii Marke xii Luke xx Roma xiii Math. vi Eccle. 28. Follow this counsail Math. v. Note well What the partie ought to doe that is hurte â–ª The Iudge is God The Sergeaunte is the Angell The prison is helle Luke vi Superiours maie lawfully punishe ofâ—endours Roma xiii i. Peter ii Psalm iiii Ephe. iiii The kyngdoÌ„ of Christe and of the worlde Titus ii Why this gospell is redde in the church this tyme of the yere The incredulitie of the worlde The coueteousnes of the wicked worldlynges reproued What this miracle teacheth Christes blessyng pertaineth to them that regarde his worde Math. vi Psalm 34. Psalm 37. Math. vi The greate miserie is the lacke of gods worde which is the foode of the soule Priestes giuen to priuat lucre more then to consider their cure A shepe with out a Shepheard Pro. xxix Where the word of God is not taught the people are sone seduced Psalm 34. Eccle. xv Hebr. iiii Marke vi Christe firste regardeth the soule and afterwarde the bodie Math. ix Luke x. The louyng affection of Christe towarde the people The punishment of them that haue not brought their people vnto the true knowledge of christ Why princes are set in aucthoritie Esai xlix and .lx. The highest seruice that we can doe to GOD is to bryng men to the knowlege of his worde Note well â–ª Christ fedeth the body also Mat. ix xv Luke xix The bodie with to much labour is not to be destroid Petturie is not to be feared of a christian Proue x. Psalm 127. How christian meÌ„ ought to behaue theÌ„ selues in euery kynde of fortune Christes blessyng enricheth Couetuousnesse Math. vi Psalm 34 35.37.55.104·145 i. Timo. vi i. Peter v. Against delicate fare Sumptuous fare health of bodie seldome agree Epicures How greate euilles come of excesse in eatyng and drinkyng Eccle. 27. Luke xvi Esai lviii Exod. xvi Nume xi i. Cor. x. Gen. xxviii iii. Reg. xix iii. Re. xvii iii. Re. xvii Daniel i. Dani. xiiii i. Timo. vi Math. vi Luke xi Prou. xxx Luke xxi Roma xiii Math. vi Psalm 34. With the sede of gods word heresi alwaie groweth· Math. xiii Math. x. We ought diligently and aboue al thinges to holde fast the word of God Gala. ii Ioan. epi. ii Sectaries come of the Deuill Newe faugled Gospellers The Cathechisme necessarie to bee knowen of al degrees The woorde of God is a defeÌ„se against the Deuill and all his ministers Ephe. vi Math. iiii Sectaries Schismatikes and Heretikes ii Cor. xi Carnal securitie openeth a waie to the Deuill for to enter into the hartes of meÌ„ Negligence of Princes bryngeth destruction of the common wealthe Note well NegligeÌ„ce of housholders bryngeth destruction of housholdes Disobediente seruantes The disobedience of seruauntes vnto their masters comâ—th of the deuyll Ephe. 6. Coloss. 3. Tit. 2. 1. Pet. 2. The deuyll can not abyde gods ordinances Scismatikes Sectaries Heretykes· All mens doctrine must be tryede by the worde of god Gen. 3. Ephe. 2. Rom. 5. The word of god is a sufficient armour agenste the deuyll and antichriste Gen. 3. Rom. 5. The first rule The nature of wolffes Shepes clothynge is not to be regarded Shepes clothyng what it signifiethe Flattiringe wordes 2. Cor. â—1 Office vocâ—cion title c. Math. 23. Marcke well Holynes of lyfe Anabaptistes Act. 2.4 The errores and heresies of anabaptistes Great giftes The seconde rule The fruites are to be considered The fruite of a true preacher or prophet What the wyll of god is Iohn 6. The fruite of true prophets and teachers Godly lyfe of the teachers Not the lyfe but the doctrine of the preacher is chefelye to be consydered Howe the pope and hys churche are to be tryed The doctrine and lyfe of the pope and hys churche The reward of false prophetes Mammon what it signifieth Why it is called vnryghteous MammoÌ„ Esa. 61. Goods wroÌ„gfully gotten are to be restored Ezech. 6. Note well Christen men ought not to spende their goods vnprofitable Riches ought to be bestowed vpon the poore Coueâ—osnes rulethe generally Behold ye oppressors of the poore Math. 25. Iac. 2. Act. 20. Good works are wytnesses of our faythe Ephe. 5. Couetousnes Gen. 4. Howe the master praised the vnrighteous stâ—eward