openeth their eies and loseneth their tongue For this is certaine and sure that all saluation commeth to vs onely by the worde of God Otherwise what coulde we knowe of Christe and his sacrifice of the holy ghost of the wyl of God c. Wherfore this also euen in these our dayes is an excedynge great miracle and a moste hygh benefite when God geueth to any man such an eare as gladly heareth his worde and suche a tongue as dothe not blaspheme but blesse and glorifie God Our aduersaries the Papistes are muche more miserable and in aworse case then this dumbe mā was For their eares are stopped And although they heare the worde of God yet can they not heare it I meane vnto their profite and edifying But they heare it as the Iewes did when Christ most excellently preached of the forgeuenes of sinnes and of euerlastynge lyfe they vnderstode nothyng they delyted not in the sermons of Christ but contrarywyse they were vtterlye madde and blasphemed Christ and his doctrine Suche are all they that wyll not heare the worde of God They are deafe and dumbe and in a farre worse case then this miserable man was of whom our gospell maketh mencion For they can doo nothynge ells with their tongue then blasphem and most spitefully rayle vpon the worde of God that most excellent and precious iewelle But they that gladdely heare the word of God and vnto whome Christ saythe as he sayd to this dumbe man Ephata that is to saye Be opened and haue the benefit of hearyng are those to whom healpe is geuen in dede against the deuyll For God hath opened vnto vs none other way vnto heauen then his word and his holy Gospell He that gladly heareth that diligentely kepeth that and hath hys chiefe delyght in that is safe and without all danger This is one miracle whiche is euen at this daye in the churche among men that our eares whiche the deuyll thorowe synne hadde stopped are made open by the word that we may heare the worde of GOD which is the doctrine of our saluation An other is that he toucheth the tongue and maketh it to speake as Paule saythe With the hearte it is beleued vnto righteousnesse and with the mouthe confession is made vnto saluation For when we beleue in Christ we obteyn therby remission of our sins But after this it is necessary also to confesse and to open by speache that which is felt and beleued in the heart And this maketh a christenman All other workes can not doo it It is possible that a Monke may faste watche and wearye his bodye more thenne a Christian but by that hee is not made a Christian manne For in thys one thynge he fayleth that he is yet deafe and dumbe He wyll not heare the worde and muche lesse confesse it But a christen manne heareth and beleeueth and afterwarde confessethe These two thynges make a christian manne Thus CHRIST exercysethe hys woorke dayely in the Congregation spiritually and by the woorde which he wroughte thenne corporally that hee myghte testifye howe hee geueth healpe agaynste the vniuersall myschiefe of the deuyll but specyally agaynste the spyrituall wyckednesse of Sathan the deuyll that wee myghte stedfastely beleue and put oure whole truste in hym Nowe muste we consyder thys also what Christe meaneth by thys ceremonie that he vseth about thys deafe and dumbe persone The people broughte thys wretched man vnto Christe and desyred hym to lay his handes vppon hym Christ taketh hym asyde from the people putteth his fyngers in his eares he spitteth and touchethe hys tongue hee looketh vp to heauen he mourneth and sayeth Ephata All thys muste sygnifye some speciall matter seyng that Christ vseth suche circumstances in doyng this miracle passyng all other that he wrought Nowe therfore for as muche as we haue declared what it is to be dumbe and deafe lette vs consyder also what meruaylous Ceremonye thys is and why CHRIST woulde specially vse it in thys miracle where as neuerthelesse hee myghte haue doone it wyth one woorde For thys is moste euident and playne that when so euer Christ spake the worde streyght wayes the woorde tooke effect Ueryly Christe by this soo exquisite a ceremonye hathe respecte to a spirituall miracle For by thys he wyll shewe what an harde matter it is to restore the deaffe to theyr hearynge and vnto the dumbe their speache Hee rayseth vppe Lazarus with one woorde To the manne that was sycke of the palsey hee sayde Ryse and walke and he immediatly was made whole But wyth thys manne whyche was deafe and dumbe it pleased hym not to vse suche speede But hee doothe vse a syngular kynde of proceedynge and order in woorkynge of thys myracle He puttethe hys fyngers into the deafe mannes eares Hee towcheth his tongue wyth spetle Hee looketh vppe into heauen He mournethe and then at the last he saieth Ephata that is Be thou opened that by this he might signifie vnto vs that yf we will escape the bondes of the deuyll and haue a redy tong to speake open eares to heare it must be done by the external outward worde and by the ministerie of the same agayn by the outwarde signes or sacramentes that he hath appoynted to bee vsed in hys churche For the worde is fyrst to be hearde and then Baptisme and the Lordes supper must be ioyned therto vnto the whyche thinges the holy ghost commeth and deliuereth the eares and tongue frome their bondes that they may lerne to auoyd all sectaries which despise the outward word and sacramentes and loke tyll God talketh with thē inwardly But Christ saith Thys is my fynger euen the outward worde Thys oughte to sounde in mens eares This is my spettle wherewith their tongue muste be touched and made moyste Then shall my woorke very well and prosperously procede as ye may see For where the outward word is sincerly taught there are christians but wher it is not taught there are none Therefore lette euery man prouide that they followe these steppes Let hym gladly heare the worde of God For God wil not shyne nor geue the glorious lyght of his Gospell into thy hearte except thou firste heare his woorde If thou bee desirous to see and to knowe hym it must be done onely by the worde and sacramentes For without this the holy Ghoste wille not procede to his workynge as God hymselfe euen from the very heauens protested vnto vs whenne hee sayde This is my derely beloued sonne in whom I greatly delyte Heare hym Christ also gaue this commandement to his disciples Go into all the worlde teache and baptise all nations Agayn he that heareth you heareth me Here dothe Christ with open mouth cōmaunde that his Gospel shold be preached to men that they should be baptised And by this his cōmandement he sheweth that this is the true way vnto saluation and none other He that heareth you saith he heareth me Therfore
vs to ouerthrowe this kingdom Let vs consider the example of the Mounkes and Bishop of Rome whiche whyle they went about to auoyde such offences and seducinges as chance in this common lyfe brought in more greuouse occasions to offende where as they chaunged true religion into ceremonies rites and obseruatiōs They vtterly abolished the kingdom of mercie and grace And this is now also the very practice of the diuel for that he slaundereth the professers of the Gospell bycause there be many offences and euill examples amongest them For we can not denye but suche offensiue examples be in many hypocrites which boaste of Gods mercie and grace and yet by their licentiouse liuinge and maners by their aduoutrie extortiō vsurie sensual lustes and many other vices declare that they regard not the grace of God truely But what remedie we are forth with tempted to plucke vp the tares and to seke such a separation of the euil from the good that in the meane season we corrupte the heauenly doctrine as touching the grace of God and remission of synnes But if we be wise we wil not suffer oure selues to be withdrawen from doing oure duetie by their importunite and outragiouse behauioure For it is muche better to resiste and striue with the wicked examples of their lyfe and maners by doing the contrarie and so to preserue this doctrine of mercie and grace then to correcte and plucke it vp violently and so by that and examples of the Mounkes and Nouatians to flee from Scylla and to fall into Charybdis that is for auoiding of the lesse daunger to fall into the greater And especially syth the nature of this kingdom is such that it can not vterly auoyde all offences bycause such muste be for the maintenance of this necessarie doctrine of grace Wherfore where as the Papistes now lay to oure charge the frutes of oure Gospell what other thing meane they therby than that this kyngdom should be without all offences and euill examples But we may iustly lay this to their charge again that where as they go about by the Mounkerye and other traditions of theirs to make this kingdom without offences they are fallen into such errour and blyndnes therby that they haue cleane loste all the doctrine of iustification and godly righteousnes and all the workes of true godlines also If therfore it should be put to oure choyce whiche of these discommodities we had rather haue whether of them both should we rather take Uerily all wold graunt this that for as muche as this kingdom can not be without offences yet that it were better to chose that offence where with neuerthelesse the kingdom might be sumwhat vpholden than that wherby the kingdom should quite be destroyed without hope of recoueryng wherby the doctrine and true godlines should vtterlie decay perishe as it chanced amongest the papistes and monkes And the doctrine and meaning of this parable of Christ was put forth to th ende that aboue all thinges we might haue good respect to know the maner of gods kingdome and not be offended with suche inconueniences as chaunce alwayes in the wordle vnto it For wheras it offereth free remission of sinnes to sinners fyrste it cometh herby to passe that many hypocrites come to the felowshippe of this kingdome Then also som men laboringe to remedie this discōmoditie finde out a meanes to make a ciuil separatiō that they may falsly boste of the grace of God and yet not be in the felowship with thē that vse it well But Christ sheweth what greate damage ensueth therby euen that by this separatiō they plucke vp the good corne also For the doctrine of grace is pluckt vp by mens traditions whiche were inuented to make this separation So that nowe the churche is brought to suche a miserable and vnscapable case that where as before the members were in perill now the hed is like to decay Wherfore we muste folowe Christes councel which byddeth vs to suffer the tares and not to be so precise in pluckyng them vp least we by oure vndiscrete diligence ouerthrowe the gouernaunce of this kyngdome as touchyng remission of sinnes Nowe must we vse this kyngdome that many by remission of sinne may be forgeuen If ther be any as ther be many that had rather be sene to be in this kingdome of grace then to be true members therof in dede what can we do therwith if they will nedes misuse the gyfte of God But if we shoulde be so extreme against them that for their sake we would vse violēce and force in this kyngdome what shall we get therby than that as we see in the examples before while we go about to seperat the wycked for their abusynge of Goddes grace we vtterlye subuerte the kyngdome of Grace Wherfore let vs leue this to be done of the angels that they may sunder the euill from the good For after that shal the kyngdom of grace be no lenger amōg sinners Euery man then shall receaue accordynge to his workes Ther shal be no such peril than as is now wher as if the grace of the gospel and of the kyngdom of heauen shoulde be taken away by pluckynge vp of the tares before the appearinge of the sonne of God then the greatest yea and the onely refuge for sinners might seme to be disturbed and taken awaye And at this separation by the Angels it shall not nede to inquire whether there are any more lefte to be called to saluation But it shal be cōsidered who hath vsed well this kyngdom of cōfort hath ben true mēbers therof in dede who hath ben subiectes ther vnto by name only yet in very dede had neuer any true felowship therwith And this haue we spoken as touchinge the true meanyng of this parable After this we will intreat not onlye what must be done with heretikes but vniuersally what they that hath offices to correcte offēces ought to do with al kynd of offenders whether it is ment by this saying Let thē grow that no kynd of offence either in life or in doctrine shold be punished restrained we haue declared before what is Christs especial entent by this parable Euen that by the vndiscrete vsage of men the kyngdome of heauē shold not be hindred Now such things as by Gods commandement are ordeyned for the furtherance of this kingdom ought not to be thought cōtrarie to the same And fyrst to begin at the principall matter the excommunication vsed in the Churche is not against this parable For it is so necessary for the preseruation therof that without it mercie remission of synne and the pure doctrine therof can not be retayned for as by absolution Gods grace must be applied to the penitent so by byndinge must Gods wrathe curse be applied to the vnpenitēt Paule hym self saith that power of binding was geuen to hym not to destroy but to edifie Wherfore they that are excommunicat are not
God reueleth and therefore accuseth and condemneth If it be no synne in the lawe of God then is it a popishe synne vnknowen to God and therfore not to be regarded For that is onely synne that the lawe of God forbyddeth And thus may we see that very many lye weltring in great notorious synnes as couetousnes whoredome adultery theafte vsurie anger enuy glotony drunckenes bannynge cursyng blasphemy and suche lyke and styll remayne frowardly in the same without repentaunce without anye conscience of their wycked and vngodly behauiour as for their sinnes they care not onely this is their desire that they may so synne that it be not perceaued nor knowen of other Suche sinnes can not be forgeuen and vnto these belong byndinge or retayninge and the second power whereof Christe speaketh here that suche synnes are to be retayned Therefore here is a difference to be made and the true sinnes are so to be diuided that some are sinnes both before vs and God some only before God and not before vs. For we wil not knowledge them nor be sorie for them and desire of god remission and forgeuenes of them As Dauid saith against thee alone haue I synned and before thee haue I done euil Here both be ioyned together forasmuch as Dauid knowledgeth and confesseth that he hath done euill and knoweth that it doth displease God As thoughe he should saye verely I know and fele the synne not only because I remembre it but also because I fele what synne is able to do yea I feale the power and strength of synne that it is a cruel torment and an intollerable burden and that it accuseth me before god and goeth about to plucke me vnto death and vnto the deuill as Paule sayth to the Romains without the lawe synne was dead I lyued somtime without lawe As though he should saye Synne is alwayes in vs. But before the lawe commeth it is as though it were buried or a sleape For it disquieteth vs not it vexeth vs not it tormenteth vs not And hereof it commeth that we heape dayly more and more sinne vpon synne and make no conscience thereof otherwise woulde we repent and cease to synne But when that thonderbolte I meane the lawe of God stryketh the conscience pearceth it thorowe then begynneth synne as a man wolde saye to waxe alyue againe so that now we begynne to knowe how mightie a thing synne is whiche taketh god awaye from vs and casteth vs downe hedlong vnto the deuill and hell fyre Therfore sayth Paule when the lawe came synne waxed alyue again But I was dead the commandement which was vnto life was founde vnto me to be vnto death And this is the very sinne which is sin before God me as we may see in Dauid when he committed adultery with Bethseba the sin greued him nothing at all for sinne was dead But when Nathā the prophete ones came and did cast this thonderbolt at him Thou art this man then beganne syn to waxe aliue in Dauids hearte and threatned him death But Nathan conforteth him sayth Thou shalt not dye Thus sewe that the Apostlike regiment is an aucthoritie and power not ouer politique ciuile and temporall matters or ouer suche synnes alone as that world accuseth cōdemneth iudgeth and punisheth but ouer all those synnes whiche thou in thy consciēce and god in his righteousnes count to be sinnes so that by thys meanes the syns of the whole worlde are subiect to the Apostles to all the ministers of the church yea when time requireth to all Christians so that thou maist certenly persuade thy selfe when thou hearest of thy pastour or in his absence of any other Christian that thy sinnes are forgeuē thee in the name of Christ that that is so true iuste and certen and is also of no lesse power as though Christ himself had spoken it or an Angel from heauen had declared it vnto thee at the commandement of Christ. But this cōmission and power is not geuen to the Apostles ministers of the church that they shoulde thereby auaunce themselues setforth their owne honour waxe proude and exercise tyranny ouer the congregation of God For it is onely geuen them to this ende that therby they should serue thee and that thou mayest be defended agaynste thine enemye whiche is to stronge for thee Therfore this is a wonderfull and incredible power that wretched man whiche is a synner also should dryue the deuyll out with his power whom otherwise the hole worlde coulde not expell and driue out For so sayth Christ what soeuer ye losen in earth shal be losened in heauen Again whose synnes ye shall forgeue shal be forgeuen them And as it is rehersed in this our gospell as my father sent me so lykewise do I send you These wordes are so plaine and euident that no man ought to doubte of them but as he heareth the wordes of remission of sinnes pronounced vnto hym so lykewise shall he receaue and enioye it And this is the cause that we admonishe you so often seinge Christe hath geuen suche and so great power to his churche that ye shoulde vse the same and by no meanes despise it For vnto this ende hath Christ ordeined this ministerie that on this wise the synnes of the worlde shoulde be forgeuen and taken awaye so that they be sinnes in dede and with a repentaunt fayth and faithful repentaunce knowledged and confessed For as for counterfaite and forged synnes they pertayne nothynge vnto this matter They must be sinnes in dede which trouble vexe and disquiet the heart as Adam in the fyrste booke of Moyses preached and sayd to his son Cain If sayth he thou haddest done well and haddest ben good thyne oblation shoulde haue bene accepted But for asmuche as thou arte euill thy synne lyeth in the dores As though he shold say Thou standest nowe there and arte a synner but thou dost not yet fele it Thy synne lyeth but in a very troublesome and vnrestfull place Therfore se vnto it for it wyll one day awake and comme to light and then shall it otherwise go with thee For thy synne lieth lurketh not vnto this ende that it shoulde for euer rest and be kepte secrete but that it should comme to light that it may torment trouble vexe and byte thee so that thou shalt not know what to do nor whether to turne thee They therfore that are not moued with their sins haue notwithstandinge synnes in dede but yet suche as are not venial remissible or able to be forgeuen and therefore are their sinnes retained holden and boūde For they haue no luste nor desyre to be forgeuen for if they had they would repent and leaue to synne This was the doctrine of the Papistes that whosoeuer wold haue remissiō of their sinnes they should firste of all confesse all theyr synnes to the priest be contrite and sorie for them and receaue penaunce at the
priestes hande and so afterward folowed the absolution remission of synnes and by this meanes was the forgeuenes of sinnes afterwarde grounded in that contrition And it is possible that in this behalfe they folowed the example of the Elders which pronounced absolution to no man except he first of all cōfessed his synnes and shewed outwardly manifest signes and tokens that he was sorie for his sinnes This is right and ought so to be But notwithstandinge to gather hereof that suche sorowe contrition deserueth remission of synnes that is false and erronious For cōtritiō is no merite but it is the selfe synne truly fealte in the heart and the power and kyngdome of synne neither is remission of sinnes and grace grounded in this For before there be suche contrition the synne is not cured For although synne be there present yet is it only a lurckyng and dead sinne as Adam sayde of Cain But when it waxeth aliue again and sleapeth no more but is truly fealte and perceaued that it tormenteth fraieth the heart this can no man iustly truly call a meritorious worke but as S. Paule calleth it the right liuing sinne Now who wil saye that synne deserueth grace Therfore men in the papacie were most miserably deceaued and seduced for asmuche as they put all their hope of remission of sinnes in their cōtrition as though it were such a good meritorious worke as of it selfe deserued their sins to be forgeuen therfore the Pope in all his bulles indulgences pardons put in these wordes Contritis confessis that is to saye to them that are contrite and confessed All such for their contrition and confession sake shall haue absolution pardone of their sinnes For where true contrition is there is none other thing then the kyngdome power and regiment of sinne Now what can this deserue There is remission of sinnes where faith is geuen to the commandement of Christ the word whiche is pronounced at his commandement in his name is layde hād on with a sure and constant faith of this faith and not of contrition commeth the forgeuenes of sins Cōtrition is of it self none other thing then the very lyuing and feareful makyng synne vpō that is not grounded remission of synnes but vpon the worde of Christ. For suche contrition and felynge of synne doth none other thing but that it should plucke vs frō faith make vs flee from Christ and be a fearde of him This is to stirre vp sinnes and to make them greater and more horrible and in dede to do none other thing then synne is wont to do that the outragiousnes of the euils may be encreased and that syn maye be heaped vpon synne none otherwyse then when a theife is conuicte of theafte and condemned vnto the punishment of theafte hath not only done the theafte but he nowe addeth mo synnes vnto hys theafte he hateth iudgement lawe and maiestrate yea and God also which is the author both of iudgement lawe and maiestrate and wysheth that there were neither iudgement nor lawe nor maiestrate no nor yet God that he might go forth to sinne frely and without punishment This thing doth sainct Paule lyuely expresse when he saith That synne thorow the lawe and commandement is out of measure synnefull that is to say when the lawe ones commeth and worketh her force then is synne beyond all measure knowen to be synne in dede Nowe wheare synne doth so worke and of one synne infinitie sinnes are made so that the synner can fynde no rest by the reason of his synnes That haue the papistes called contrition But where suche contrition and sorowe is and remayneth alone that is to saye with out faith or hope of gods mercie as the lyke also was in Iudas the traytour there foloweth and floweth nothing out of that but plaine desperation Christe muste also comme with his confortable worde and commaundement concernynge remission of synnes and as it were preache in the hearte of the sinner saying Thou art ful of sins and goest about the lōger the more to fall awaye from me shall I therfore forgeue thee thy synnes Oh naye Thou must in dede haue contrition and sorowe for thy synnes For without this thou canst neuer hate synne frome thy hearte nor neuer heartelye desire remission of sinnes But nowe this way shalt thou walke vnto saluation that thou make haste vnto my worde heare it and beleue it so shalt thou haue remission and forgeuenes of sins So taught not the papistes but they enioyned theyr penitētes and ghostly children as they call them to go this and that pylgrimage to say so many orysons and prayers c. and so to make satisfaction for theyr synnes But as concernyng the worde and commandement of Christe they make no mention of it at all The worde commandemēt of Christ is this whose synnes ye forgeue shall be forgeuen them But whose sinnes ye do retaine shal be retained Her hearest thou that no man ought to seke forgeuenes of synnes but in the wordes of the lorde Christe Whosoeuer seketh it any other where he shal neuer fynde it What hath this then profited or holpen that we haue tormented our selues so greatly with fastīg singing praying watching massinge c. That we might obtayne remissiō of sins was not this great wickednes a lamentable thinge to heare that they haue taught vs to loke for remissiō of our sinnes thorow contrition Which notwithstandyng when it is most earnest and stronge is nothing els then plaine synne If the vertue of my worke of my contrition and of my confession be suche and so greate what nede we then the worde of Christe And to what end serueth his commandement in this place We in this behalfe differ nothynge from the Turkes and Iewes whiche also beleue that they shal be saued although they haue not CHRIST but the Pope is worser thē any Turke or Iewe for to mainteyne his wickednes and abhomination his false and corrupt doctrine he without all shame abuseth the name of Christ. Therfore let vs diligently marke that Christ includeth forgeuenes of synnes in his worde not in pilgrimages in masses in almose dedes or in any other workes by what soeuer name they be called He therfore that desireth forgeuenes of his sins lette hym go vnto hys Pastor that is learned in the worde of God and heare of hym the glad and ioyful tydyngs of the Gospell and faithfully beleue the same and he may be sure to haue hys synnes remytted and forgeuen hym For thys is certayne and sure that we can not ouercome synne with any woorke But whatsoeuer we be able to doo though we should torment our selues neuer so muche is altogether vayne and nothyng to the purpose as they hadde experience in the Popes kyngedome that hadde an euyll conscience and therfore gote them selues into Monasteries and became cloysterers or tooke vppon them other
workes that they myght be deliuered from their synnes and haue quiete consciences But at the last they were compelled to graunt that neyther garment nor monasticall order nor prayers nor fastynges nor Masses nor Pylgrimages nor anye other kynde of paynefull dedes coulde appease and quyete the griefes and tourmentes of theyr conscience Why so Because that synnes can neyther be retayned nor remytted by any other waye then by the worde as we haue tofore hearde Therfore who soeuer embraceth not this word wherin alone is Remission of synnes he muste nedes be vnder that worde wherein synnes are retained For there is none other waye or meane to forgeue synne but the worde Therfore whatsoeuer a man dothe yet shall his synnes be retained excepte he commeth to the worde For the Lorde our GOD hath sette the forgeuenes of synnes in no worke that we do but in thys one onely worke that Christ hath suffred and rysen agayn from deathe And this worke by the woorde hath he putte in the mouthe of hys Apostles and preachers yea in the mouthe of all christen men if nede require that by it they may distribute and declare remission of synnes to so many as desire it If thou wilt fetche forgeuenes of thy sinnes from thens thou shalt not be deceaued of thy purpose For the cōmandement of Christ is at hand that synnes shold be forgeuen If thou wylt not fetch forgeuenes of thy synnes from thens I meane from the word of God thy synnes shall styll be retayned and holden doo what thou wylte For as it hath bene many tymes sayde Wythout the worde there is no Remission of synnes CHRIST hath put thys woorde in the mouthe of his Apostles and mynisters yea in tyme of nede in the mouth also of al the Christians to declare the same vnto the comfort of all troubled consciences He that will not fetche it there and beleue the worde he shall dye in hys synnes doo what he wyll For this commaundement is strong and sure that the Lord taketh away from the whole worlde and from all works the forgeuenes of synnes and repose it onely in his word there hangeth all the matter But this is not onely to be vnderstanded of absolution or of the preachyng of the worde but as it was sayde in the begynnynge Christe comprehendeth the whole ministerie in this commandement that remission of synnes should be declared and distributed to the faythfull bothe in the worde and in the sacramentes For to this ende is the Gospell preached that menne may knowe theyr synnes afterward thorow faithe bee iustified and so for euer after leade a godlye and vertuous lyfe We also to this ende are baptised that oure synnes should be forgeuen vs thorough the death of Christe Agayne the sayde Christe hath ordeyned his holy Supper vnto this ende that we shoulde beleue that his body was betrayde for vs and that his bloud was shedde for vs and that wee shoulde not doubt of the remyssion of our synnes And that faith myght be constant sure and throughely perswaded that oure synnes are forgeuen vs thee and me and the whole worlde if the whole worlde would repent beleue and amend Christ hath ordeyned not that one for an other shold be baptised and receaue the Lordes supper but that euery one should be baptised receiue the lordes Supper for him self and require priuate absolution if he can not be sufficientely confirmed and comforted by the publike preachyng so that no man ought any thyng at all to doubt but that as hee heareth Remission of hys synnes in the name of Iesus so lykewise hee dooth receaue it and is vtterly made free frome his synnes before GOD in heauen Therefore the woorde and the Sacramentes are not to be separated for Christe hathe ioyned the worde and the Sacramentes together so that wythout the woorde the Sacramentes can brynge no consolation or confort at all yea withoute the woorde we coulde not knowe what the Sacramentes were nor vnto what ende they serue Therfore it is not only a great blyndnes and erroure but also a moste greuous myserie that the Papistes prate muche of the forgyuenes of synnes and yet vtterly forgette the worde wherin all the whole matter consysteth and telle the people a tale of a tubbe that they muste gette them Remssions of theyr synnes by theyr owne workes by theyr owne inuentions But seyng that oure Lorde and Sauiour Christ Iesu hath placed forgeuenes of synnes in the worde And as it hath often ben sayde hath commytted the same to his Apostles and to the Ministers of the woorde yea and to all Christians in tyme of necessitie to bee pronounced and declared so foloweth it that we must beleue the forgiuenes of sinnes that this forgeuenesse of synnes commeth vnto vs onely by Faith geuen to the worde and promise of Christe as this is the foundation of oure doctrine that we are freely iustified and saued by faithe alone in Christe For this can no man denye that the word of Christe whyche he put in the mouthe of his Disciples can not be comprehended nor gryped with handes nor yet with the woorkes of fastynges prayers almosse dedes pylgrimages or what soeuer kynde of work it be besides It is Faith alone that laieth hand on this worde and receaueth it and the heart only is the very true cheast wherin the word can be included or shutte in so that by this it is most playne and euident that we are iustifyed by Fayth alone seyng that Remyssion of synnes is onely comprehended in the woorde and the worde can not otherwyse bee apprehended and layd hand on than by Faithe alone But this knoweth not the Pope with all his sectaries neither doo they vnderstand this doctrine of Christe yea they are so blockyshe and doltyshe so mad and so farre estranged from the knowledge of Christen doctrine that they neither can nor will vnderstande it and so blynde that they wyll by no meanes se it yea so stubborne and so styffe necked that in no wyse they wyll receaue and beleue it Therfore bothe Faithe and the worde were neglected and nothyng regarded in the Popes churche The people were taught commanded to trust in the merites of their own righteousnes and woorkes But GOD confounde Sathan Antichriste Pope and all Sectaries which wyth their wycked doctryne of woorkes laboure to obscure yea and vtterly to extinguyshe the glorye of GOD the merites of Christes deathe and Resurrection the Iustification of faythe c. It shall therefore at all tymes bee mooste necessarye and conueniente that wee conferre the Popes doctrine wyth ours whyche is the trewe and sounde doctrine and that we neuer forgette the abhomynations whyche hee hathe broughte into the Churche of Chryste and wyth fyre faggotte sweard halter drownynge and all other kynde of force and tyrannye goeth foorthe to defende the same that we bee not ledde agayne oute of the trewe waye nor seeke remyssion of our
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
Wherefore it is euident therby that he is also God This do we beleue and confesse and our children also with all Christian men and women After this confession foloweth there a rehersall of his workes and office what the sonne of God hath especiallye done That he was conceaued by the holy Ghoste borne of the virgin Marie suffered vnder Pontius Pilate was crucified dead and buried and rose from the dead and ascended into heauen and sytteth at the ryght hande of god the father almightie And here doth he retourne again to his godhed that he may be knowen and beleued of all men that he is the Image of the father and lyke vnto God And this I say againe that we inuented not these wordes but receaued them of the congregation as a man woulde by hand to hand Thirdly we saye I beleue in the holy ghost Here we geue lyke glorie to the holy ghost as we geue to the father and to the sonne wheras we beleue in him So that this article is plainlie comprehended in the comō crede and that so wel that it can not be better so that it may wel be called the crede of the Apostles For it was scarsely a thyng possible for any other beside the Apostles to comprise it so simplely and certainly Nowe what be the workes of the holy Ghoste it is plainely also described that is that he gathereth together the churche out of all languages and ioyneth thē together in the vnitie of fayth doth sanctifie them by the remission of synnes and doth enkendle in them the hope of remission of sinnes as we saye I beleue the remission of synnes the resurrection of the fleshe lyfe euerlastyng So here be comprised verie properly in the crede the three persons in one diuine substance and yet neuerthelesse euery person is set forth with the ornamēt of his owne office and propertie To the father is attribute and geuen the creation To the sonne redemption to the holy ghost the power of sanctification and makyng holy That is that he doth distribute pacifie and confirme the remission of synnes and transpose vs from death vnto euerlastyng lyfe These are as a man wolde say certaine markes and differences that the persons may not be confusely put together but distinctly discerned that the father is the creatour Christe becometh man the holy ghost cometh wyth tounges like fire and pacifieth mens heartes All these are the workes of the only god But accordyng to the distinction of the offices and properties we must make a distinction also of persons For god the father was not made man and the sonne dyd not shew forth himselfe in fyerie tounges These are the proper workes of the sonne and of the holy ghoste Wherfore this article was deliuered vnto vs we made it not And this we know also by histories that GOD hath defended this article with great plagues and hath punished the heretikes that went about to ouerthrow it with great punishement Wherefore we must nedes sticke constantly vnto it and not forsake the word neither must we reason or dispute any thing in this matter For thus saieth the hystorie that Iohn was constreigned to write his Gospell especially for the heretike Cherinthus sake whiche dyd denie Christ his godhead and blasphemed hym It chanced that Iohn and they that wer with him entred into a bathing house in the which when he saw Cherinthus a washyng by and by he and his disciples went out with hast saying this withall let vs flee with all hast possible frō this blasphemer And they say that not long after the bathe fell on hym and slew Cherinthus the enemie of truthe And the end of Arrius the heretike was not muche better He was the head and author of great disturbance and tumult in the church which endured in the church more then foure hundred yeres In so much that not euen now can the sparkles of this vngodlynes be quēched and extinct out of the myndes of the common sorte He dydde graunt that Christ was borne of God before all creatures but yet that he was a creature and neuerthelesse farre better and worthier then all other be And wher as all faithfull byshoppes in euery place dyd as it was meete resyste thys blasphemie and many variances and discentions dydde ryse thereof it pleased Constantinus the Emperour to quenche this flame whiche at Nicea gathered together a councell of many learned men and godly byshops which condemned the error of Arrius And when that not long after Constantinus was dead and his sonne Constantine whiche was fauourable to Arrius was made Emperor they that were Arrians laboured with all their power to restore Arrius agayne from the excommunication And when that Arrius on a certayne day was commyng to the churche to be receaued agayne into the congregation in the waye he was taken with a great griping in the bealye And thereby was fayne to go out of the way to a cōmon place of easement where as when he was set downe his bowells and guts gushed out into the draught and so he gaue vp the goste Let all blasphemers therfore beware This is the article of the Trinitie which is fyrst approued by scripture then by the disputations of the apostles and holy fathers and at the laste also by miracles defended against the diuell and the world shall yet be defended and mainteined by Gods grace That is that we beleue in one God whiche is called the Father the sonne the holy ghost But that there might not be a certayn confused thing as cōcernyng the thre persons or one person Therfore their operations and propreties are distincted so that the Father is the maker the Sonne the Redemer the holy Ghost the sanctifier so that the common sort of the christians maye know a difference betwene the persones and yet not distincte or diuide the substance of the godhed This thyng is wont to be taught on this day and the christen men are onely they that beleue these thinges which seme contrary to reason as Paule saieth that it hath pleased God to make safe by the foolyshnes of preachyng them that beleue For reason can neuer make any forme of argument to proue that three are one and one thre that God is man that we when we are baptised are by the blood of Christ washed frō our syns and that in the sacramental bread we eate the body of the Lorde and in the mysticall wyne drinke his blood spiritually and so obteyne Remission of oure synnes All these articles are counted for fables and folye amongest the wyse of this world And therfore doothe Paule name it the foolyshenesse of preachyng But yet he that can beleue it shall get euerlastyng saluation The whiche thyng God the father graunt vs by the holy ghoste for his sonnes sake Iesus Christe our Lorde and alone Sauiour to whome be honor and glorie worldes without ende
this vice is geuen by nature that we are glad to beleue lies for because our heart is proue therto By this meanes the Pope and his sectaries beleue constantly in the masse and in the seruice and intercession of sainctes in monasticall vowes ceremonies fastes c. But it is a false and fayned fayth and by your reuerence ful of whoredome baudrie The heart is full of fornication False faith causeth spiritual whoredom But on the contrari part we which thankes be vnto god haue the pure and chaste spowse for the word is doubtlesse sincere and true do not beleue constantly wher as neuerthelesse we sholde beleue cōstantly But they can not beleue so constantly seing they haue not the worde All the cause therof is in oure olde man in the deuill for that that we thorow originall sinne depart from the worde and truth vnto lyes Out of this gospell we must first learne that we haue nede of the worde And then that we embrace it with a sure faith And that afterwarde doth therof ensue remission of sin and euerlastyng lyfe so that we are surely ridde from all difficulties and dangers both in this life and in the life euerlasting But when the worde is lackyng ther is a faith also as the Anabaptistes Arrians Turkes Iewes Papistes haue a fayth But it is a faith without the worde which is ingenerat in vs by nature through the fall of Adam This is a lying fayth which by nature we may kepe more surely then the worde of God After that Christe had preached this to the sicke of the Palsye and forgaue his sinnes The scribes thinke that Christ blasphemeth God in that he forgeueth sin This part is necessarie also and of greate wayght For this is euident by the example of all phantasticall persons that all are in this errour that they know not howe synnes be forgeuen Demaunde this of the Pope and of his doctours add they can not tell thee what absolution doth For all the Popedome holdeth fast by this doctrine and it is surely holden vp therby that grace is powred into them that he that would obtaine it hath nede of contrition confession satisfaction But when it is demanded what is the office of absolution and of the keies they answere that it is an exterial administration which is obserued in the church So saye the Anabaptistes also what shall baptisme preuayle to the obtayning of remission of sinnes sith it is but a litle water The spirit is requisite To be short no secte maker no monke no priest could see this that remission of sinne is a power geuen to man As it is here in the gospell Wherfore learne thou this and say I know that God doth onely forgeue the sinne that I confesse yet this is also to be knowen by what I may be certified that my synnes are forgeuen or what is the meane by the whiche my sinnes are forgeuen And there say If I desire remission of sin I must not go into some corner and say O god forgeue me my sins And thē loke for som Angel whom god shold send vnto thee to say that thy sinnes are forgeuen For god promiseth that he will come vnto vs that baptisme may be amonge vs and his word most holy that it might be said I baptise thee in the name of the father of the son and of the holy ghost He that beleueth and is baptised shall be saued But thou sayste that baptisme is water onely It is true but this water is not alone but Gods worde is with it Therfore when I come to the minister whiche hath the peculier commandement of GOD or to any other Christian and desyre remission of my synnes There doth the minister pronounce I in the stede of GOD declare vnto thee through Iesus the remission of all thy synnes And here mayste thou surely truste that thy synnes are forgeuen For baptime and the worde will not deceaue thee This dyd they not teache in the Popedome neither doth any of their preachers vnderstand this Wherfore geue you thankes to God for this benefite light and learne diligently that God alone forgeueth sinne But how verely no otherwise then it is here in that he hath geuen men such power As Christ begynneth that in this place and afterwarde geueth commandement that frō henceforth it shold alwayes be obserued and kepte in the congregation vnto the ende of the worlde that repentaunce remission of sinnes sholde be preached in his name So is remission of sinnes amongest men to be required or in the worde and no wher els For ther only may it be founde This suffereth thee not to ascend into heauen therfore But whē thou desirest remission of synne receaue baptisme if thou be not yet Christined or if thou be see that thou doest call to minde that promesse and be not harde of of belife Go also and be at one with thy neyghbour then aske absolution And as thou hearest that remission of sinne is pronounced vnto thee in the name of Iesu so beleue and thou shalt obtaine thy desire So that baptisme absolution the publike worde the sacrament maye not seme a lyght thing vnto thee but that remission of sin may be asked and required therby For to this intent God hath called and ordained thy Pastour and Curate thy father and mother thy Christian neyghbour hath put his word in their mouth that thou shouldest aske confort and remission of syn of them so that this maye so be counted the commandement and ordinance of god that we shold geue credence to the wordes of men when they according to Christes worde and commandement vse their ministration and office For these are not the wordes of men but of God Wherfore these wordes are to be beleued constantly and not to be despised When the minister baptiseth a childe accordyng to Christes commādement There thou hearest the wordes pronoūced of a man But they are the wordes of God neither must thou take them any otherwise then if god had pronounced theym hymselfe So whenne thy synnes are forgeuen thee in absolution thou mayest no more doubte then yf God hadde spoken theym hymselfe For GOD hym selfe pronounceth this sentence that thy synnes maye be forgeuen thee Wherefore learne in this place the waye howe to aunswere these phantasticall persons when they crie on this wyse What is water but water We know thys also But they are ignorant hereof that the worde of God is ioyned with suche water Wherfore it is no longer pure water but diuine water whyche the mynister geueth not of hymselfe but God commaunded it so to be geuen to the intente that by it we myghte haue a new byrthe to enter into the kyngdome of God and Remyssion of all oure synnes And as GOD geuethe the worde whyche is hys and not oures so dothe hee geue also Faythe vnto the worde For bothe of them are the gyftes of God Faithe and the worde
Wherfore Remyssion of synnes is the woorke of GOD although God woorketh it by man Thus then must Remission of synnes be required in the worde which is put in mans mouthe and in the Sacramentes whiche are ministred by men and no where els For it can be found no where ells Who can not vnderstande this that my woorkes are farre otherwyse whyche I doo than the worde and woorkes of God What madnesse thenne moueth the Papists to attribute the Remission of their synnes to theyr workes Wherefore whenne they in the laste daye shall comme foorth with their workes CHRIST shall aske theym and saye Where is my worde then I ordeyned in my Congregation Baptisme the Sacramente of my body and bloode absolution the open preachyng of my word that men myght by them obteyne remission of their synnes and be partakers of my grace Why haue not ye vsed this way and trade Here might ye haue had a sure way of remission of synnes but in your workes there is no certayntie Wherfore you must marke this doctrine diligētly what is proprely the remission of sin how we may be assured therof wherof we muste aske it receyue it Uerily in this ye must haue respect only vnto the holy church wher the word sacraments are ther is it found not in heauen as the Phariseis thynk supposyng that Christ blasphemeth God because he remitteth syn But beware thou of that and say God hath bestowed remission of synne in Baptisme and in the worde yea he hath put it in euery Christian mannes mouthe when he conforteth thee and sheweth to the the grace of God that thou mayste receaue and beleue it no otherwyse then yf Christ hym selfe had pronounced it by hys owne mouthe as he pronouncethe to the man that was sycke of the palseye Wherefore these heretikes are greately deceaued where as they sunder the woorde frome Remission of synne Thys myght be doone yf it were the woorde of man but it is Gods worde and Gods water He that goeth about to take that frome man and to defraude hym of it takethe awaye frome manne also remission of synnes neyther is there any remedye agaynste it Wherefore the Anabaptistes and other heretikes do loose also the Remyssion of synnes Baptisme the Sacramente the holye Congregation and all christian woorkes because they caste awaye the worde that they heare of theyr mynister and care no more for it then yf it were the voyce of a beast God spake ones by an asse and yf he should yet speake by an oxe or by any other beast he ought to be hearde Why should it not preuayle than when men speake by the commandement of God For althoughe thou doest heare the voyce of a manne yet doste thou heare God and receauest for a suretie Remission of thy synnes frome GOD if thou embrace it onely with Faithe I thought it good to make mention of this matter in thys place that ye myght make stronge your selues agaynste sectes and that ye myghte bee prepared agaynst theyr assaultes For as I said in the Popedom they knewe nothyng lesse then this doctrine For this they thynk in the popedome that baptisme came to an ende nowe longe agone But if they haue nede of remission of synne then that contrition confession and satisfaction are requisite For thus dydde they describe penaunce But thys diuinitie is suche that the dyuell canne well awaye therewith For it hurteth not hys kyngedome This is trewe that contrition is requisite and that we must be sorie for our synnes but we obteyne not remission of synne thereby For Remission of synnes commeth onely hereby yf that I haue respecte to the worde and promyse of God and embrace that with a stronge faithe But they inuert this and turne it vp syde downe They omytte the worde they regarde not what the Minister pronounceth by the commandement of Iesu CHRIST they haue respecte onely to theyr contrition and penaunce But by this meanes they lese bothe Christe and all his benefyttes Neyther is it possyble that they shoulde conforte or solace as much as one troubled conscience For they lette passe the woorde in the whiche onelye remayneth all hope of saluation and bryngeth menne to contrition and rightuousnesse But lerne you this as concernyng Remission of synnes to conforte both youre selues and other also For as muche as God in Baptisme in absolution in the open preaching of his word in the sacrament doth talke with vs by his minister and by al other christians to this must credence be geuen and then for a suretie we obteyn remission of our synnes whiche remission in the Popedome was dead and buried For as touchynge it there is not a woorde mentioned in all the Popes bulles onely they make rehersall ▪ of contrition and referre the remission of synnes vnto it And thus haue we remit synne Now let vs briefly touche the hystorie The sycke of the palsey is an example of all synners For this is the propretie of this disease The members can not do their offices and when a man goeth aboute to drawe his fete or his handes to hym the farther they falle frome hym Wherefore Aristotle in his Ethikes compareth suche a man to wylde and fierce youthe whyche can by no meanes be tamed But he that wyll wel vnderstande this disease muste take it to be spoken of hypocrites that wyll be iustified by theyr woorkes For the more that these labour to drawe nyghe vnto God and to pacifie hym the farther they ar cast from him And when they thynke that they do hym moste pleasure they displease hym most For they haue no Faythe He therfore that coueteth to be ridde of this euyll let hym come to this man which deliuereth on this wise when he saith My sonne be of good comfort thy synnes ar forgeuen thee By such a worde is strengthe restored to the membres that they maye healpe one an other For where as is remission of synnes there shall ensue very true good workes for sinne is taken away This was Christes especial meaning with the sick of the palsey He laye downe sicke in his bed for his disease woulde suffer hym to do no otherwise he was as a killed hog and vnprofitable in all his mēbers But when Christ biddeth him to rise he riseth and is strong and lustie where as he was wont to be caried from home now he beareth home his owne couche This wold Christ that we herof shold take and behold an example and signe of that that he hath power in earth to forgeue synne He speaketh playnely in the earth that we shold not loke for it from heauen or as the Pope taught to hope for remission of syns in purgatorie by other mens workes and merites For so it is in this place that remission of synnes is a power which is geuen to men in earth at Baptisme at ministryng of the sacramente in absolution and in open preachyng Contrarywise whatsoeuer is bound that is
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
Isaac and the God of Iacob God is not the god of the dead but of the liuinge Ergo Abraham Isaac and Iacob do liue and are not dead When notwithstanding they were dead and buried more then iij thousande yeres past and consumed before many hondred yeres vnto duste so that there remaineth nothing at all of them But Christe proueth for a certeintie that they lyue The reason is For all thinges liue to God but to vs all thinges are dead For the worlde and reason can none otherwise but behold death But the eyes of the Christians see those thinges which they see not only heare in the worde as here Christ and the father do behold the dead mayd And as we haue spoken of death so may it be sayd of sinne The knowledge and confession of sinne is necessarie and the glorie of righteousnes ought to be in sight For the worde of Christe in baptisme is He that beleueth and is baptised shal be saued Again his worde in the supper is this Take eate this is my body that is broken for you Drincke This cuppe is a newe Testament in my bloud which shal be shed for you vnto the remissiō of sins This word must be beleued that it is true and although I fele see the contrary yet is there no credit to be geuen vnto it In like maner when thou seest a Christen man dyinge thy eyes beholde the dead man but thou must shutte and close vp those eyes and open suche eyes as beholde the word and so shalt thou see that the man is not dead but that he lyueth before god For the word of Christ is He that beleueth in me shal neuer se death And this must we learne of this gospell that all that is before our eyes be it neuer so plaine euident neuer so wide and open Yet is it nothing For if death in a Christian is to be reputed and taken for nothyng Uerely blindnes deafnes leprosie pestilence and other diseases are to be counted lesse then nothinge Therfore when pouertie sicknes syn c. offer them selues to thy eyes be not therfore troubled but shut thy carnall eyes and open thy Christen eyes and saye I am a Christian and haue a Lord. Whiche is able to rule all these thinges with a worde Why then should I vexe my selfe For this is certein loke how easely Christ deliuereth this mayd from corporal death euen so easely also wil he deliuer vs if we only beleue haue a sure hope to be relieued and holpen by him For this also must we consider here that this mayd was not restored to life by her owne faith For he that is dead beleueth not no more then he seeth or heareth but her father beleueth and this his faith is so mightie that the maide receaueth life again Again For as Christ saith All thinges are possible to him that beleueth So mightie is faith Be the matter neuer so great if thou canst beleue and haue sure hope in Christ thou shalt neuer be deceaued of thy desire neither shall the deuill or death be able to preuaile any thyng at all against thee as both these miracles testifie whiche are set forth to vs for this purpose and the faith both of the woman and of the dead maydes father commended of Christ that he might prouoke vs also to beleue and that we shold otherwise beholde creatures before god and otherwise before vs. Therfore although before our selues we be poore and dead subiecte to syn and afflicted with pouertie pestilence or any other diseases yet must we beleue that it is otherwise before god boldly say on this maner Although pouertie pestilēce sin death do now trouble me yet this as a christian I know that there is no pouertie no pestilence no sinne no death at hand For before Christ al thinges are wealth health righteousnes life And althoughe I see not this presently yet if the worde should come I should see it with these my carnall eyes And this is true and by no meanes to be doubted of God graunt vs for his son Iesu Christes sake our alon Sauiour and redemer thorow the holy ghost such eyes as may behold all calamities and mishappes otherwise then the worlde beholdeth them and kepe suche conforte light vnto the ende that in this worlde we may receaue ioye and pleasure and in the worlde to come euerlasting lyfe Amen The xxv Sonday after Trinitie Sonday ¶ The Gospell of Iohn vi WHen Iesus lift vp his eyes and sawe a greate company come vnto hym he saithe vnto Philip Whence shal we bie bread that these may eate This he sayde to proue hym for hee hym selfe knewe what he woulde do Philip aunswered him Two hundreth penyworthe of bread are not sufficient for them that euery man may take a litle One of his Disciples Andrewe Simon Peters brother sayde vnto hym There is a ladde here whiche hath fiue barly loaues and two fishes but what are they among so many And Iesus sayd Make the people sit downe There was much grasse in the place So the men sat downe in number aboute fiue thousande And Iesus toke the bread and when he had geuen thankes he gaue to the disciples and the disciples to them that were set downe likewise of the fishes as much as they would When they had eaten enough he saith vnto his disciples Gather vp the broken meate whiche remayneth that nothynge be loste And they gathered it together and fylled twelue baskettes with the broken meate of the fiue barlye loaues which broken meate remayned vnto them that had eaten Then those men when they hadd sene the miracle that Iesus dyd saide This is of a trueth the same prophet that shoulde come into the worlde THE EXPOSITION THe Gospell of this present Sondaye is red in the temples of the Christiās twyse in the yeare Fyrst on the fourth sonday in lent Secondly on this present Sonday as ye haue hearde And albeit we treated of this Gospell in lent and declared what good and confortable doctrine is contained in the same yet for asmuche as it is reade this day in the Church I will speake somewhat of it again that our faith may be increased and we wel cōforted thorow the mercifull promises of god againste the care of the bellye For there is not at this present daye a greater obstacle and let to the gospel of Christ then this belly care It vtterly plucketh vs awaye frō the true faith which we ought to haue in God and in his promises enforceth vs vnto diuerse vices sinnes and wickednesses as we maye see in these our dayes thorow out the worlde For what is it that is not attempted to auoyde belly care and that we may haue wherof commodiouslye and wealthely to lyue One playeth the vsurer an other the Iugler the thirde a baude the fourth an extorcioner c. As I may speake nothing of the whoredome theafte murder periury flattery
spirituall ministers The power of bynding loâ—sing synnes most wickedly abused by the pope Heb. 9. 1. Iohn 1. what synne 〈◊〉 The breaking of mens traditions is no synne before God In the preachers mouthe in sette lyfe death Note well The wordâ— of Christe and of his minister is all one and of lyke power Math. 15. What is synne properly The diuersitie of synnes Psal. 51. Rom. 7. The lawe openeth synne Rom. 7. 2. Râ—g 12. Math. 13. Gen. 4. Secret synne wyll ones com to lighte The doctrine of the papistes concerning remission of syn A godly practise of the auncient churche Contrition â–ª what it is that it deserueth not remission of synne Rom. 7. Contrition wyth out fayth helpeth nothing vnto saluacion A simâ—lytude Rom. 7. What the papistes call contrition Math. 27. Penaunce enioyned of the papistes In the word of Christ is remission of sins to be sought thorow faith The waye to obtayne remission of synnes is to heare the worde of god and to beleue it Fayth in the worde onlye quieteth the conscience Why the gospe is preached Why we are baptised Why christe ordayned hys Supper Euery man ought to receaue the sacramentes for hym selfe The worde the sacramentes ought to go together By faythe alone in Christ are we freely iustified and saued Why faith alone iustifieth without workes In the Popes churche faithe and the worde were neglected Actes â—â— Gal. 5. The doctrine of faythe that Christ is the alone shepeheard Gene â— 3 Rom. 5. Iohn â— The saynctes of god can do nothynge in the worke of our redemption The wolfe is the deuyl and death Christe only helpethe agaynste the wolâ—e Rom. 7. 2. Cor. 3â— Gâ—la 3. Ioan. 17. 1. Pet. 2. Christe the good sheparde is setforth vnto vs for an ensample â— Ioan. 3. Saluacion comethe only by the deathe of Christe Mercenaries or hyrelyngs wolues Trewe shepardes What is required of the preacher of gods worde 1. Tim. 6. Ministers ought only to require meate drynk cloth A general doctrine Luc. 9 17· Myth 10.16 Christe onlye ought to be preachede to the people Fals teacheâ—â— are to be eschâ—â—wed as the deuyll The pope is an hyrelynge and a woâ—fâ—e Christs voyce is only to be hearde and folowed The property of a shepe Howe shepe are to be folowed A fals teacher is neuer to be trusted The loue of christ toward vs. Math. 10. Psal. 1â—1 The voyce of the shepheard christe is the only coÌ„fort of the churche Math. 27· A Christen man in thys lyfe is alwaye subiect to the crose Christe knoweth hys in the myddest of trobles Constancie in the tyme of trouble declâ—rethe a true Christiane Rom. 8. 1. Cor. 10. 2. Cor. 1. 2. Cor. 1.4 Iohn 3.5.8 1. Cor. 10. 1. Iohn 3. Marc. 16. Iohn 3. The word of god only conforteth the true Christian. Math. 23. Marc. 16. What the true religion is A naturall man vnderstaÌ„deth not spirituall thinges 1. Cor. 2. Iohn 20. Luke 24. Trouble dismayeth the weake christeans 2. Cor. 4. Rom. 12. 1. Pet. 4. Math. 5. Rom. 8. This saying A lytle while ought diligently in trouble to be remembred How reason Iudgeth of the crosse How thee worde of god Iudgeth of the crosse Math. 10. Luc. 12. The deuill the world can do no more agaynst the people of god theÌ„ god appointeth and suffereth Psal. 93. A good lesson Reason can not se that our affliction coÌ„meth of the good wyll of god towarde vs. 1. Cor. 11. Affliction coÌ„meth to vs froÌ„ god for our proffite Howe wee should behaue our selues in trouble Note well Heb. 12. Prouerb 3. The ende of Christen meÌ„s trouble is euerlastinge ioye Affliction is a token of godâ—s fauoure â—owarde vs. Why god pvnisheth vs. Examples of affliccion Esa. 53. Psal. 22. Math. 27. Marc. 15. Luc. 20. Iohn· 15. Heb. 12. The cause why god correcteth his children 1. Cor. 11. Psal. 119. Esa. 18. The profites that come by affliction Heb. 12. 1. Cor 10. The crosse semethe intollerable Esa. 37. Iohn 16. Psal. 69. The crosse semeth to haue no ende Iohn 16. Psal. 30. Heb. 12. Iohn 16. Rom. 8. 2. Cor. 4. 1. Pet. 1. 1. Pet. 5. Faythe hellpeth greatlye in affliction Why affliccions are sente vnto vs of god Impaciencye and desperacion are to be eschewed in affliction All our saluacion comethe by the deathe of christe The death of christe getteth vnto vs the holy ghoste victorie ouer satan The office of the holy ghost What the worlde is Rom. 1. Galat. 3. Ephes. 2. Ioan. â— Synne In credulitie is the greateste synne and the roote of all synne Luc. 1â— Rom. 14. What is sinne The iuglynge of the papistes Unbeleif is yâ— greatest sinne and the fauntyne of all euyll The world is the deuyles bondeslaue 1. Ioan. 5. What the worlde is Where vnbeliefe is no worke can please god What faythe is â—ac 2. True faythe is the gyfte of the holy ghost Galat. 5. Delyuerauns roâ—m synne cometh not by workes but by faythe in christe· The blyndnep of mans iudgemente concernyng iustificacion Rightousnes commeth not by workes Galat. 2. Ciuile righteousnes Christes goinge vnto the father is our righteousnes Though good workes iustifie not yet may they not be left vndone for the commaÌ„dementes sake what christes goinge vnto the father is Note well The wycked doctrine of the papistes concernyng iustificacion Math. 16. Christe alone is our ryghteousnes In christe we ouer come the deuyll Faythe Christe hathe perfectly wroughte the worke of our redemption without faith there is no saluation Esai 64. Our saluacion in christ is certen Ioan. 3. 1. Pet. 2. 2. Cor. 5. 1. Ioan. 3. Ioan. 7. good workes Where fayth is not there is no good work Iohn 16. with out faith all thinges are synne Psal. 14. The holye ghoste rebuketh the world of Iudgement Iohn 12.16 Luc. 11. 2. Pet. 2. Math. 13. The true chritians abyde constante and stedfast in the tyme of persecution The deuyl can not preuaile agaynste godes elect â—ac 4. Marke wel The worlde can not abyde to be rebuked Why the holy ghost is called a conforter The goodes of the worlde are transitorie Rom. 1. The scripture abusede of the papistes The holy ghoste taught no newe doctrine Iohn 16 â–ª Iohn 14 The doctrine of the holy ghoste Act. 10. Without the holy ghost we can not but erre Arius Conference of scriptures is necessarie Math. 28. Anabaptists In the aged doctrine is required before baptisme but not in the infantes The errours of the papistes about the Lordes supper Acte â—·9 10 â—1 16.20.2.2.27 The comendâ—cion of prayâ— In trouble we must faâ—l to prayer Iac. 1. Rom. 8. Iohn 17. Heb. 5. The vertue of christes prayer for hys churche God hearethe the prayers of the true christians Wee maye praye in al places and wee shall be heard because we loue christe We maye not differre our praier till we be found worthy of our selues to praye ohn 9. Satan seketh to hinder prayer Iob. 4.25
of the worlde He shal be a kyng saieth the Prophet but yet with pouertie miserie without al princely reputation if the matter be consydered after the custom of the world of princes This Prophete also speaketh of an other power of this kyng For he calleth hym righteous and a sauiour and not riche fortunate or a glorious kyng before the worlde but righteous and a sauior whiche bryngeth with hym iustice and saluation and destroyeth synne and death the enemie of synne and death whiche shall delyuer all from synne and death that beleue in hym and take hym for theyr kyng and are not offēded with the borowed asse They that do this haue geuen vnto them remission of synne and remedye agaynst deathe to the attainement of euerlastyng lyfe And althoughe their body dye and be buried yet is it not to be called death but rather a slepe And this it is that Zacharie wyll teache vs of Christ when he geueth him these two names that is of a righteous and Sauior whiche may be the deathe of deathe and destroy the power of the deuyll and by this meanes deliuer vs that beleue in hym from sinne and death and transpose vs into the kingdom of angels wher is life and saluation He left for the kynges of the worlde their glorie richesse towers palaces Let them lyue in glorie neuer so muche buyld they neuer so gorgeously be theyr apparell neuer so costely yet haue they not this power whiche this poore kyng had For there is no emperor kyng or pope so mighty with all hys power that can delyuer vs from the least synne that is and that can heale a small disease with all the richesse that he hath And what shall I say than that they haue muche lesse any power agaynst euerlastyng deathe and hell But this poore kyng onely helpeth therin and that not only against one synne but against al sinne and not only agaynst my synnes but agaynst the synnes of the whole worlde He came not onely to take awaye diseases but also death and not onely death but also the deathe of all the world Tell this sayth the prophet to the daughter of Syon that she be not offended for his lowe behauiour but that she shut vp her eies and open her eares and let her not consyder howe poore this kyng is in syght but what the word doth teache of this kyng The pouertie is open forasmuche as he commeth on an asse without ridyng apparell But in that he forgeueth synne deliuereth from death geueth saluation and euerlastyng life to them that are sanctified that is not sene wherfore the word therof is only to be herd and to be beleued So saith Zacharie Tel the daughter of Sion that she may knowe and not be moued nor offended that he commeth so pore vnto his people and dyeth so shamefull a deathe For all these thynges be doone for thy sake that thou by thys Sauior mightest be saued against the deuyl death his purpose is to sanctifie thee and to delyuer the frō synne All endeuours are in vayne when we regarde not the sence of the eares but loke to haue it allowed by the eies For this kyng differeth very muche from other kyngs What so euer they do they do it in great magnificence and pompe But in Christe it is not so which fyrst in Baptisme gaue vs this strength wher by we ar deliuered from sinne from death Here the eies se nothing but cōmon water ▪ which is included in the word and pronunciation therof Here the eies see nothing then the breath of a man but this we must be ware that we folowe not the iudgement of the eyes The eies ar to be shut vp and the eares to be opened and the worde to be heard Whiche teacheth that our Lord Iesu Christ shed his bloode for the remission of synnes and euerlastyng lyfe These gyftes are founde for a suretie in the holye Baptisme in the Supper of the Lorde in the preachynge of the Gospell This is true But because of the simplicitie therof they ar not thought to haue so great efficacie by the lauer of water supper of the Lorde But beware thy eies bring the not to this straite It semeth an absurde thyng in the eies of the people that he that came on a vile asse and after was crucified shoulde be thought to haue power agaynst synne death and hell No mans sight was so clere as to see that But the prophet saith it Therfore in this matter there is no nede of eies but of Faithe and eares Wherfore sayth the Euangelist Tell the daughter of Syon And the Prophete sayth Reioyce Syon be glad daunce and leape for ioye O Ierusalem beholde thy kyng commeth What maner of kyng A righteous kyng and a sauior which shall sanctifie thee and saue thee For he wyl communicate his righteousnes and saluation with thee that thou myghtest be free from synne and he wyl dye for thee that thou by his death mayst be delyuered frome eternall death Wherfore let not the great pouertie that is in hym offend thee thy lyfe and saluation lyeth hydde in hym Geue thankes for the benefyte and vse it to thy comforte For all these thynges are doone for thy saluation Wherfore this is our kyng Iesus Christ this is his kingdome and office He handleth no taxes and tributes he careth for no towers nor for worldly magnificence But when we are now come to the marke of deathe so that we can lyue here no longer Then is it the office of this kyng that we by his passion and death may walke into Paradise and say on this maner I am sanctified through my kyng Iesus Christe whiche for that cause came after a vile forme and would be crucified that he myghte sanctifie me and that in me he might slea synne and death He that beleueth this on this wise as he heareth and is preached in the Gospell shal be sure of saluation For therfore was Baptisme ordeined of Christe that by it he might put his iustice on the and that his holynes and innocencie may become thyne by right For al we are miserable synners But in Baptisme Christ doth comfort vs and saith Geue me thy synnes and take thou my rightousnes and holynes Let thy death be taken from thee and my lyfe put on thee Wherfore this doctrine ought gladly to be receiued and the godlynes therof then also it ought to be declared in our lyfe that God myght not seme to haue geuen this lyght in vayne vnto the earthe But it chanceth contrarywise and the world is made oftentimes the worse for this doctrine And here is the very diuel reigning with al his kingdom in the vnkynd worldly man for all this greate grace of God The matter is playne that there is nowe more auarice couetousnes crueltie impudent lechery aduoutrie and wickednes then was before vnder the popedome What is the cause Uerily no other thing then
Iordan vnto Iohn to be baptised of hym But Iohn forbad him saying I ought to be baptised of thee and comest thou to me Iesus answeryng sayd to hym Let it be so nowe For thus it becometh vs to fulfyll all righteousnes Then he suffred him And Iesus as soone as he was baptised came straight oute of the water And loe heauen was open vnto hym and Iohn sawe the spirite of God descendynge lyke a doue and lightyng vpon hym And loe there came a voyce from heauen saying This is my beloued son in whom I am welpleased THE EXPOSITION OF the feast of the Epiphanie haue we intreated how that it hath his name of this that Christ opened hymselfe not onely by the starre but also at Iordan where hee was baptised But forasmuche as this reuelation is the greatest and chiefest and most comfortable vnto vs it should not be against reason if it wer called the feast of Christ baptised and opened at Iordan when he was thirtie yeares old The Euangelist dothe shew the hystorie playnly That he moued from Galile and came to Iohn vnto Iordan to be baptised of hym as other synners were whiche knew their synne and desired remissiō of them Iohn is troubled with this strange case For he knew Christ from his childhode And he thinketh him self not worthye to baptise hym But Christ saith suffer me this must be done that all righteousnes may be fulfilled that is that he may bring it to passe that all miserable synners may come to righteousnes and be saued Wherfore herein is now set forth a confortable example vnto vs wheras the sonne of God offered him self to be baptised which neuerthelesse synned not and doth that that he was not bounde to doe wheras we do not that that we are boūde to do And it is farre vnlyke that we should do more than oure duetie when we through oure wickednes are very farre from that that we shoulde do Wherfore this ought especially to be marked in this place that Christ the sonne of God whiche is holyer then al baptisme is notwithstanding baptised gaue commandement that baptisme should be kepte in the congregation and that al that wold be saued should be baptised And by this is it now euident that al men are damnable and accursed and stryken with madnes and blindnes of God for a punishemēt which can not intreat and obtayne so much of their eyes and eares as to marke what is done in this matter but contēne and dispraise baptisme and speake vilanously therof For why doste thou and thy childern refuse baptisme seing the sonne of God receaued it what great madnes or what great furie is this in the that thou shouldest denye suche a great worke Doth not baptisme seme worthye of great renoume for this cause if it were profitable for nothing els that this so great a mā vsed it wher as this is euident that he is the sonne of God came to baptisme that thou sholdest come to baptisme for the renoume therof if thou hadst no other cōmoditie therby But this matter is not without oure profyte For what good it doth vnto vs it appeareth in this wher as God by this baptisme sheweth foorth hym selfe wholye For as the Euangelist beareth witnes Iohn sawe the heauens open Whiche is a signe that God is delighted with baptisme whiche Christ hym selfe the Sonne of God sanctifieth with his body Wherfore heauen is opened which was shut vp before and now aboue the baptisme of Christ is the gate and windowe of heauen made wyde open so that from henceforth there is no distance betwene vs and God bycause GOD is now fallen downe vnto Iordane What is a reuelation then if this be none Wherfore if the feast of Epiphanie that is of reueling and appearing be requisite why is not this constitute and appointed wheras so playne a manifestation and opening of the Father of the Sonne and of the holye Ghost is sette foorth For the holy Ghost procedeth here after a moste gentle sight as a symple doue whiche amongest all byrdes is moste tame and is affirmed to be voyde of all wrathe To the entent that we might conceaue hereby a sure token that the holy Ghost will declare no crueltye towarde vs but bestowe that on vs thorough Christ wherby we may be iustified and saued And for this cause is Christ also opened after suche a gentle sorte to be the Sonne of God and wher as he had no nede of baptisme for his owne behalf he is present therat and receaueth baptisme not only for an example but also for a sacramēt that his baptisme might profite vs also may cause vs to haue sure truste that God is mercifull vnto vs. Besyde this wheras the Father openeth hym self by a voyce This is my dearly beloued sonne in whom I am delighted This is an other maner of voyce then was shewed in the mount Sinay when the earth and hylles dyd shake the men that hearde it thought them self to be in danger of their lyfe He sheweth not now such a cruell voyce All things are full of swetnes humanitie And God doth almost pronounce with this saying on this wyse To you mortall men is this man put forth in baptisme If ye desyre to know him it is my dearely beloued sonne in whome is my chief and only pleasure Neither is there any cause why ye shoulde feare him He is set forth to you as naked without armour without all cruel sight And there is no cause why ye should feare me For I come not now with thunder lightninge with a horrible a dreadful trumpe as I came to the mount Sinay but all things are peaceable quiet calme For what spice of crueltye may here be The sonne of God which is innocent without synne standeth in Iordane receaueth baptisme The holy Ghost commeth with the meeke forme of a doue Besides this God sheweth forth a very humane and gentle voyce declaringe that he sendeth vnto vs no Apostle no Prophet no Angell but his Sonne in whome he may greatly delyght What greater recorde can ye haue at al to make vs to marke and obserue the sonne of God Sith it hath pleased God to geue this cōmendation that his sonne is with vs that all maye be sure of this moste certain tried will of God If they wil haue God merciful vnto them let them imbrace his sonne only from whom the Father can by no meanes turne his fauour for the sonnes sake all his must nede be accepted to the Father Wherfore let all men regard diligently this commandement that they heare him obey his precept For he had no nede of circumcision and baptisme bycause he was voyd of synne But the baptisme of Iohn was made of God for sinne that al that acknowlegde their synnes be sory for them desyer that they might be pardoned should go to baptisme thinke for a
suerty that God is merciful vnto them But why is Christ baptised which neuerthelesse is without synne Not for his owne behalf but for ours which are synners For he taketh oure synnes vpon hym and deliuereth vs from them And for this cause he cometh to baptisme as the Euangelist sheweth very properly wheras he saith Christ forbidden of Iohn aunswereth Suffer me for this is it mete to fulfill all righteousnes Which is as much as to say In his baptisme is conteyned the righteousnes of al the world For wheras al the worlds synnes are put on me if the recouer of the worlde be sought for I muste do that that God commanded synners to do that is that they should be baptised of the. Do not thou forbyd it but rather further it that euen as I do gladly take vpon me baptisme for synnes sake so do thou gladly procure baptisme for me that the wrath of God may be pacified and remission of synnes ordeyned To this meaning sendeth the Father this voyce out of heauen This is my dearly beloued sonne in whom I am well pleased He speaketh these words at that tyme when Christ is baptised that we may vnderstande that this is oure baptisme and thinke surely that the wrathe of God is pacified and oure synnes purged by this baptisme and that God wil receaue vs again into fauour for his sonnes sake No difficultie or combrance be it neuer so great should take the sound of this voyce and so magnificēt a reuelation out of oure sight and mynde wheras the Lord oure GOD openeth the heauens and sendeth doune the holy Ghost in the forme of a doue wher as God the Father hym self sendeth forth such a pleasant voyce saying Beholde here is for you my sonne whome I loue and esteme aboue all things yea and my self also wholy for you But what doth the sonne he behaueth hym selfe as a miserable and wretched synner and is baptised of Iohn There coulde be no gentler and meker reuelatiō of al the godheade according to the three persons in three sortes than this was so that all men may be sure of this that he that receaueth Christ and beleueth his word and trusteth in his working pleaseth God in all pointes Which thing is set forth and confirmed in this place Whatsoeuer he commandeth saith or doth all that is verily after the will and pleasure of the Father Blessed were we if we wold obey his will and embrace his sonne with a stedfaste faith and confidence But who wold not meruaill at the great madnes of them which at the sound of this most magnificent voice passe by as deafe But yet the rable of Papistes adde to this contempte a more greuouse crime They curse and persecute this voyce and they speake with open blasphemy that Christ is not only he in whome the Father is delighted but that he is delighted also in Mounkes Masses Pilgrimages and suche lyke He that wold earnestly ponder with hym selfe what a blasphemy this is to dishonour and disgrace Gods goodnes and humanitie with such pryde wold thynk it better to dye then to lyue leaste he should fede on that ayer with this wicked kinde Wherfore my childern learne this whyle ye haue occasion A fewe yeares paste ye knew not these things Then was heauen shut vppe Then were we fayne to hear and beleue Mounkes dreames as touchyng purgatorie and terrible spirits and soules and suche other lyes But now other things are taught and only it remayneth that men learne But for as muche as we preuayle nothing with the worlde as touching this at leaste wyse let vs remember oure duetye and geue GOD thankes for this benefite for that he reueleth his mynde vnto vs on this daye geuing vnto vs a thing of inestimable pryce euen the holye Ghost in the lykenes of a doue his owne sonne at Iordane in baptisme and hym self in a voyce full of maiestie and confort Who woulde not therfore condemne hym worthely whiche geueth not thanks which reioyceth not which receaueth not the sonne of God with a feruent desyer whiche standeth here in Iordane receueth baptisme as a synner Upon whom commeth the holy Ghost in the sight of a doue where the Fathers voyce is so nighe that it can be no nigher There is no doubt but that the angels of God were present For where as is the Father the sonne and the holy Ghoste there muste nedes be a great multitude of Angels Wherfore see that ye esteme this hystory hyghly In dede it is a reuelatiō wher as CHRIST openeth hym self to the wyse men by a starre But this reuelation passeth that very farre For these are three especiall kynges God the Father God the sonne and God the holy Ghost whiche are al present together when Christ is baptised If it had so pleased hym this reuelation might haue ben done as well either in the wildernes or in the temple of Ierusalem But it was shewed euen at baptisme of the set purpose of God that we might learne religiously and reuerently to esteme baptisme And bycause we also are baptised let vs esteme oure selues no other wyse then fresh and new made sayntes The pratynge of the Anabaptistes is very great where as they say now that baptisme is nothyng els than water But with what word myght a man sufficientlye curse these execrable heddye persons This is the Iudgement of brute beastes and not of Christians For there is not only water but also the worde of GOD as it is seen at CHRITES Baptisme For God the Father the Sonne and the holye Ghost is present Wherfore it is no more water of the Element but suche water as in the which the Sonne of God is washed vpon the which the holy Ghost is caried God the Father preacheth that this water might not be counted symple water but sanctified whereat God the Father the Sonne and the holy Ghost is present As Christ also for that cause appoynteth the forme of baptisme that it should be geuen in the name of the Father of the Sonne and of the holy Ghost Wherfore when a chylde is now baptised the Sonne of GOD is present at this baptisme whiche with his body The holy Ghoste whiche with his presence God the Father whiche with his voyce hath consecrated and halowed baptisme Wherfore it can not be said that it is but water For all the Godhead is present And for this cause we iudge baptisme no mans worke For although a man baptiseth yet he baptiseth not in his name but in the name of the Father of the sonne and of the holy Ghost whiche come and are present at the worke of their owne accorde Or els that wold neuer folow at baptisme that ought to folow Now who is he that wold count this vile and of no valew that God the father the sonne the holy Ghost is present who will be so bold as to calle it very water Is it not euident what God of his owne addeth to
the water If water be mingled now it loseth her name Why then doe we in this place seue◠the word from the water and pronounce it to be water only as though the word of God or as though God hym self were not in this water But it is not so for the Father the sonne the holy Ghoste are present and be in this water As in Iordane when Christ stode in the water the holy Ghost was caried aboue it and God preached by it Wherfore baptisme is suche water that taketh away syn death and all euill and geueth saluation and euerlasting lyfe So great price is now added to this water in the which God demitteth hym selfe But God is the God of lyfe And sith he is in this water it muste nedes be the water of lyfe which taketh away death and damnation and geueth lyfe euerlastinge This ought baptisme truely to be knowen and highly estemed For he is not baptised in the name of any Angell or man but in the name of the Father of the sonne of the holy Ghost Or as it is in the actes of the Apostles in the name of Iesu which is as much For he that confesseth Iesus Christ truely with the same confession compriseth the Father and the holy Ghost For Christ saith that he commeth from the Father and that he sendeth the holy Ghost He then that confesseth truely Iesus Christ can not dyminish the authoritie of his word but shall beleue that the sonne is not alone but that the Father the sonne and the holy Ghost be there together although the Father and the holy Ghost be not named Wherfore let vs not lightly esteme this let vs not separate the word frō the holy baptisme or water wher with he is baptised but let vs confesse that this is therfore appointed of God to purifie vs from oure syn for Christs sake through the holy Ghost For if it were not for this what should the Father the sonne and the holy Ghost haue to do ther Wherfore if thou beleuest that a new borne chyld is synfull dippe hym into baptisme that God may worke his work in hym as his word commandeth and doth promise a new byrth by the water and the holy Ghost and also this that he that beleueth and is baptised might be saued Lykewyse if thou confesse that he is in death dippe hym in this baptisme and lauer after the commandement of Christ and then shall death be swalowed vp Neither muste thou that art baptised thinke any otherwyse than that baptisme is a seale and pledge of assurance that God hath forgeuen thee thy synnes and hath promised lyfe euerlasting for Christs sake For baptisme hath a godly power to take away death and synne For therfore are we baptised And although synnes be committed after that and the works of godlynes not perfectly done yet they that repente agayn do not forfeit their couenant of baptisme and the promise therof For this can by no meanes agree that a man should desyer remission of syn and also geue vp hym self wholy to synne But this is in all poyntes necessarie to repent and to consyder with hym self vprightly and truely that God hath promised vs his grace and fauour When he cam to the baptisme of his Sonne and that we should retourne to that grace and beleue surely that oure synnes are forgeuen not for vs or for any creatures sake but for CHRIST oure Lord whiche hath commanded this baptisme and was baptised hym self also as a synner Wherfore this reuelation passeth not a litle the other whiche was shewed to the wyse men by a starre For out of this the frute redoundeth to all Chrystian men where as in that reuelation of the wise men a few Gentiles only cam to the knowledge of the kynge of the Iewes Wherfore it were not without a good cause if this were called the day of the Baptisme of Christ and in the whiche Christ was baptised Then should we haue a iuste cause geuen to pleade the matter of Baptisme agaynst the Anabaptistes and the dyuell whiche may soner be entreated of vs for any matter then that we should consyder the busynes of oure saluation For ther he setteth agaynst vs with tooth and nayle that we may not come to the sight of oure inheritance As the example of the Popedome doth yet admonishe vs vnder the whiche litle or nothing was set foorth in the congregation as touching this reuelation at Iordane Wherfore thynke this to be a thing most worthye to be remembred where as God this daye with a moste euident sermon as touching his Sonne opened hym self euen that all matters that are betwene Christ and vs do highly please God the Father For he that obeyeth the sonne and kepeth his word he is accepted to God and receaueth the holy Ghost Whiche openeth hym self at this Baptisme in a very amiable and pleasant sight And herevnto also it agreeth that the Father sendeth foorth a verye bounteous voyce when he sayth Behold here is for you not an Angell nor a Prophet nor an Apostle but my sonne and my owne self also What reuelation can be greater And what seruice can we do that is more acceptable to hym than that we obey his decree and proclamation But he that is not moued with this let hym after his seeking perishe with the dyuell neither is he worthye to heare this Godly sermon Wherfore let vs geue thankes to God for this great and vnspekeable grace and let vs pray that he will preserue it in vs and thereby at lenghth saue vs. AMEN The fyrst Sonday after Twelfth day vpon the Gospell Luke ij THE Father and mother of Iesus went to Ierusalem after the custome of the feast day And when they hadde fulfilled the dayes as they returned home the chylde Iesus abode styll in Ierusalem and his Father and mother knewe not of it but they supposing him to haue ben in the companye came a dayes iourney and sought hym amonge theyr kinsfolke and acquayntaunce And when they founde hym not they went backe agayne to Ierusalem and sought hym And it fortuned that after three dayes they founde him in the tēple sitting in the middest of the doctours hearing them and posing them And all that hearde hym were astonyed at his vnderstanding and aunswers And when they sawe hym they meruayled and his mother sayd vnto him Sonne why hast thou thus dealt with vs Beholde thy father and I haue sought thee sorowing And he sayd vnto them Howe happened that ye sought me wyst ye not that I muste go about my fathers busynes And they vnderstode not that saying which he spake vnto them And he went downe with them and came to Nazareth and was obedient vnto them But his mother kept all these sayinges together in her heart And Iesus prospered in wysdome and age and in fauour with God and men THE EXPOSITION THIS Gospel hath a very depe profound vnderstāding and it is a hard thing to
signe ought to be receaued and that we ought to beleue in him as in the true Messias For the Prophesies agree herevnto that Christ shall come with such signes into the worlde And that Christ had respecte vnto this he testifieth by his owne wordes saying Offer thy gifte as Moses commanded for a testimoniall vnto them As though he should say They muste nedes confesse that thou art cleane that thou art truely clensed of the leaprosy But in that that they will not know me for their Messias they bewray theyr vncurable stubburnes which shall be duely punished at their tyme. Yet in the meane season this testimonie against them shall profite other that they may receaue me and beleue in me The Pope of Rome wolde stablyshe confession by this commandement because synne may be compared with leprosie therfore that the Iudgement of the priest and purifyinge from synne is requisite But there is no sure establishement for this sentence For what haue we to do with that that God commāded the Iewes as touching the busynes of leprosie We haue no suche Priests at this tyme. And if we hadde yet this is euident that the Priests clensed not the leapers but that they bare record of their clensinge when they were cleane But I pray you what maketh this for confession whiche was referred to the remission of synnes For the leapers should not offer their leprosie but a cleane body when they offer theyr gifte to the Priest But these thinges are not worthie to be aunswered to at all of a wyseman He that will nedes confesse let hym fulfill his phantasie But we knowledge only that confession to be necessarie when mannes mynd cōfesseth freely his synnes before God This is the confession of the heart whiche deceaueth not as doth the confession of the eares of the mouth And yet such confessiō before God clenseth vs not frō synne nor iustifieth muche lesse the confession of the eares can do it But this doth only clense and iustifie euen the fayth in CHRIST Iesu. The worde is apprehended by fayth and in his name is remission of synnes receaued as the promisse offereth it vnto vs. And let this be sufficient as touchyng the fyrst example The second miracle as concerning the sick chyld is also a testimoniall of the doctryne of CHRIST That these thinges may be knowen to be vndeniable If God with signes and miracles be redye to helpe this man so gloriously then that this doctryne is syncere true and fautlesse and that this is very Messias or Christ. And besyde all this it is an example of a singuler and true faith in the Centurion As Christ hym selfe testifieth as touching his fayth that he found not the lyke in Israel This fayth is hereby tried that where as this Centurion was no Iew but a gentile yet it sendeth hym to CHRIST and beleueth steadfastly that Christes will is not contrarie to his and that as he is able so he will helpe hym For if he had not thought this with hym self he wold neuer according to the wrytinge of Luke had helpe of the elders of the Iewes to intreat Iesus for hym But in that they send vnto hym it is a sure token that he hoped to obtayne his matter And with this faith he ioyned great and incredible modestie and humilitie in that that he counteth him self vnworthy to come vnto Christ and to aske any thing of hym But fyrst he sendeth the elders of the Synagog and afterward when he heard the Lord to be comminge he sendeth his fryndes to mete hym that he should not take the paynes to come any further and that he is vnworthie to haue suche a great man to come vnto hym And that he nedeth not so muche to wearie him selfe syth the Lord cā bryng to effect with a word that that he desyreth although he be not present therat And he thynketh with hym self that this is so sure that he taketh his owne example for a confirmation thereof and sayth I verily am a man subiect to power hauing vnder me souldiers and I say vnto one go and he goeth and to an other come and he commeth and to my seruaunt do this and he dothe it Wherfore if my word that am but a man can doo so muche how muche more shall it be done if thou do but speake the worde And in so doyng he doth not only beleue but therewith also put foorth a true doctryne of faith and of her nature Wherfore this also were to be wyshede that oure faith of CHRIST might be of lyke sort whiche might helpe vs with so great vertue of his word although we see not his person It is an example of exceding faith that this man can be so diligently attente vnto the word of Christ. Fyrst he doubteth nothing of the fauour of Christ towarde hym Then he desyreth no more but that Christ shoulde speake the worde This doth he looke for with as sure truste and persuasion as though he had obtayned all redy the perfecte recoueringe of his chyld Wherfore thou that now hast the worde studie to folow him in this point For there are now extant very large promises that God will be mercifull for Christes sake And that we for the faithes sake in Christ haue remission of oure synnes and lyfe euerlastinge But we for the moste part lacke this faith wher with this Centurion was endewed as we see which thinketh that if he obtayne a word of hym he nede not care for the reste It will forthwith ensue that the word doth promise We can not obtain so much of oure selues And herof it commeth that we regard not the word but in the meane season haue oure recourse to carnall succour wher as the word is almightie and as the Centurion doth testifie here it can not deceaue That that he promesse is sure to haue good successe But this fayth is so much the more worthye to be meruayled at bycause the Centurion is an Heathen to whome the promise was not lykewyse made as it was to the Iewes Wherfore he can not challenge that right which was only belonginge to the Iewes as to the people of God For this is the nature of faith that it maketh humble myndes that thinke not prowdly of them selues nor are high minded and therfore they sticke only to the mercie and grace of God And this ought to be consydered of vs in this example and that for a speciall cause that when anye thought of oure owne synnes and vnworthynes shall vexe oure myndes yet that we caste not of all hope but constantlie embrace the word of God and beleue in hope contrarie to hope This is acceptable to God and this he requireth of vs. For without this there coulde be no grace if that we wold not applye oure selues to the promise without merite or any worthynes at all As this Centurion can not alledge as the Iewes that God oweth any thing to hym And this maketh
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
here the word yet ar no more moued therby then blocks as we se the plaine experieÌ„ce herof by the examples of the couetous byers and sellers of husbandmen and townes men and especially of our aduersaries the Papistes which regarde the doctrine of the gospell no more than the wolfe dothe the lambe Thinke here verilye that the diuell dwelleth in their hearts and swaloweth vp al the word of God that coÌ„meth therein that they may not beleue be saued For if the diuel wer not present or if this forgetfulnes came of nature as we se that one man hath a better remeÌ„braÌ„ce memory then an other yet the ferueâ—t desyre losse of it would constrayn hym to thynk this How miesrable am I that I can not remember muche O Lord bee mercyfulle to me and fashion thou my mynde that I may regard and marke these thynges whiche are set foorth vnto me in thy Gospel With such as on this wise thirst after the worde and embrace it with their full wyl the deuil can not preuaile For this hartie desyre and the deuyll can not abyde together But these forsayde persones that are described of Christe care not a iote when Gods word is sente vnto them No they thynke it not so muche worthe as is a lytle gaynes or lucre Lette no man thynke otherwise but that these men are in the deuils power And verily the greatest part of men ar of this sort they here the word and regard it not because the deuill plucketh it out of their heartes The other two sorts ar not so wicked but ar weake they despise not to be instructed they begyn well and are delighted therwith Wherfore Christ doth not here say that they are so farre in the diuels daunger as the fyrst are although neuerthelesse there appeareth not in them the true fruites of godlynes that should therof consequently succede And first ar they of both that in tyme of persecution temptation forsake the worde Which after the maner of corrupt fruicte as long as they are not shaken with the wynde abyde in their place with the other but as soone as a tempest ryseth shaketh the tree they fall of one after an other So they also accordyng to Christes wordes for a tyme beleue but when they see the crosse commyng they can not abyde that terrour and they seke how to be out of danger as the multitude dothe So that here can not folow the fruite of euerlasting life nor any other good fruict that springeth of the worde and faith The thyrd be they that for loue of worldly riches pleasures regard not the worde For he that is geuen to worldly cares seketh sercheth scrapeth togither bestoweth all labour that he can to get hym store of riches This man ouerladeth his heart as Christ saith in Luke and so it cometh to passe that the fruicte of godlynesse is choked vp euen as the corn is with thornes Substance must be gotten by labour and euery man acording to his vocation is bouÌ„d therin to shew industrie and diligence as God hath coÌ„manded But when al the mynd care is bent al thy heart wholly addict geueÌ„ to such kynd of study care that almost thou studiest nothyng els this is that mischief of thornes that presseth down Gods word that it cannot grow vp to bring forth fruit For it is not studied as it shold be but other things are alwais set more by then it And these are the thre sortes in whom Gods word taketh no place neither can it bryng forth in them the feare of euerlastyng lyfe which thing is not to be couÌ„ted any small losse Wherfore Christ exhorteth all that heare saith Se that ye geue good eare For to him that hath shal be geuen and to hym that hath not shall that also be taken from hym that he thinketh that he hath By these wordes it appereth that he speaketh of no light matters For it is no litle daunger thus to neglect and contemne the word As when a maÌ„ doth this deuise with hymselfe I wyl without cessyng vse my customable trade in bargainyng in occupying in gaynyng in winnyng in takyng my pleasure in folowing my heartes lust and in dissemblyng what I thynk of gods truthe and worde I shall haue tyme sufficient to heare it and to lyue accordingly therunto hereafter when I shal haue more leisure to take the fruition of my goodes But take diligent hede that thou be not preuented in making thyne accompt Thou knowest not how long thou hast to liue neither whether thou shalt euer again haue such oportunitie occasioÌ„ to heare it neither what chaÌ„ce god shal seÌ„d the. And al this deuise is to thyne owne peril danger only Al thy craft shal turne to no mans hurt but to thyne owne Wherfore heare Christ when he warneth thee He that hath eares to heare let hym hear By the which saying he meaneth that we shold not in this busines prolong lynger and delaye the tyme as it is the maner of vs all Begynne nowe sayth he whyle thou hearest to study for this that death may not come out of season Wherfore let vs so order our selues that we maye be in the fowerth sort although it be small Let vs by prayer and diligence so prouide that our mynde be not sinistrall and vntoward Let vs regarde the worde of God and kepe it and bryng forth good fruicts And of this sorte is the company of sainctes I meane not of the Pope holy sainctes which are disguysed shorne whyche are Massmongers and fryday fasters whose holynes is in their wedes strange vestures c. But they that heare the word of God wher as contrary wise the Pope his holy ones as it euidently appereth are very extreme persecuters of Gods worde They that heare the word bringeth foorthe fruicte yea a hundred fold that is much and plentifully or as Mathew speketh in parcels som a hundred fold som sixtie fold som thirtie fold For as the ministrations offices ar sundry so are the fruits vnlike The ministration of the precher in the church is better in the coÌ„mon congregation thaÌ„ is the craftesman in rulyng his owne house And yet bothe are Christians made free from synne and death and ordeined heires of euerlasting life through Christ. Let vs be of this number which truly is small But we haue nede of a toward and pure heart as Christ saith that is suche a heart that is not negligent and forgetfull but careth earnestly for Gods woorde For that thynge is fyrst of all necessary that the deuyl may haue no waye in leste he come and steale awaye the word Secondarily it is necessary to haue a strong and a couragious heart and not a feareful dastardly that wyll be moued with terror and dreade or care for mens hatred or fauor For except we loue God aboue all thynges and dread hym the woorde can not longe endure with
it not yet properlye he toucheth the thynge that was meant by the name so that he consenteth in all points with the Angell whiche brought this diuine name from heauen causynge hym to be named Iesus because he shoulde saue his people from their synnes Simeon calleth him the saluatiō of the Lord that is whome the Lorde himselfe ordained to be a sauiour And as touching this name I haue spoken before of the childe Iesu that wheras God hath ordayned the maiestrate the parēts and such other necessary offices to be our sauiours in corporall and temporall affaires as the phisitions in sycknes lawyers in expoundynge what is euery mans right So yf this chylde had not cōme with an other kynd of saluation Simeon could neuer haue had suche great confidence in his matters as to expound that his death was but a licence to depart or a salfe conducte to go in peace he could neuer haue regarded synne and death so lyghtlye Wherfore sith Simeon confesseth that he shall depart in peace out of this life bycause he hath sene the saluation of God he defineth plainly that he is a sauiour againste sinne and death For how colde he els haue suche sure confidence of peace in a sauiour that was a man This description is not lightlye to be regarded For it cōprehendeth a great wayghtie matter in fewe wordes It is but one child whom Simeon so nameth Wherfore it is herby euidently proued that whatsoeuer is beside this childe seme it neuer so commendable through the name or outwarde shewe therof yet can it haue no power to bring to saluation or to put awaye death and synne But whosoeuer suffereth it to be applied vnto hym for saluation worketh his owne damnation Wher Simeon by this worde mindeth to abolishe and derogat all rites and ceremonies and all the obseruations of the lawe that no man shold put any hope of saluation in them and that whosoeuer trusteth in the lawe in his workes shall neuer obtayne to be saued For wheras he by a notable praise calleth this child the saluation of God it is easye to gather therby that all ayde and remedie againste death remaineth onely in hym Wherof then commeth this hope in the Iewes that put suche trust in the law and his workes What meaneth the Pope and his adherents so highly to extoll Masses Pilgrimages pardons as though saluation came by them syth this is the name of this child only neyther may it be geuen and communicat to any thyng or creature besydes The only wordes of Simeon may be taken for an argument against these wicked persuasions and opinions For mine eyes saith he hath sene thy saluation I say euen that thou almightie father hast ordayned hym to be a saluation to synners For the worlde must nedes finde out saluations againste sinne The Iewe thinketh it saluation if he obserue the law The monke and religious man thinketh it saluation if he bynde himselfe to a certaine kynd of life by a vowe and some chose certaine of the sainctes to be their patrones and defenders against synne and hell All thinke that purchasyng of saluation cōsisteth in their maner of lyuing But who can number the workes that procede of mēs traditions and Idolatrous seruice in the popedome wherin consisted their chiefe hope of saluation Yf they had well considered this verse of Simeon they shoulde haue perceaued that this ought to haue ben auoyded as a most haynous sacrilege and robbing God of his dewe honour and they wold not haue ordained any other sauiours thā was determined by the saying of Simeon They wolde haue suffered hym onlye to haue this glory whom God had appointed so to be in whome no man that trusteth can be disapointed For to this ende came this child and for this purpose was he sent of God euen to bring saluation vnto vs. Wherfore in this saluation whiche God hath prepared there is suche store of sauing helth that the conscience may therby haue perfect quiet and neuer more dreade the crueltie of death or violence of synne or the ragyng tyrannie of the deuill for as muche as he hath the sauing health of God prepared redie that is the almightie and euerlasting saluation whiche lacketh no kynde of succoure and helpe to saue vs againste synne and death and geue vs abondance of lyfe and rightuousnes Let vs only with this Simeō embrace this child that is stycke vnto hym with a true faith that we maye conceyue a sure comfort by hym For when this is surely printed in our heart that this child is that prepared saluation ordained to helpe vs againste synne and death then doth ensue therof suche peace of cōscience that syn and death skeareth vs but in vaine For our sauiour is redye to helpe vs against it And to entreat more at large of the saluation that commeth by this child let vs take the record of Iohn the Baptist discribynge hym thus Behold the lambe of god that taketh awaye the synnes of the worlde In these wordes is described the sacrifice vpon the crosse for syn and the conqueringe of death by his resurrection to iustifie vs and to make vs rightuous Wherfore to the obtainment of this saluation he by his death and resurrection geueth vs helpe against sin and death And albeit that a Christian man must not omitte to do good workes yet is not saluation obtained therby neither remission of syn but this is only obedience due vnto god which god requireth And he that will not performe it is not deliuered from his sinnes for his disobedience For this is the only true way to obtayne that euen that he that seeketh howe to be deliuered from syn and death sholde whollie flee to this saluation that is prepared for vs of god that it might take our synnes vpon hym and make satisfaction for them so deliuer vs. He that doth this may say with Simeon Whatsoeuer feare or dreade by death and other perils is set before vs this is my sure comfort againste them all that thou Lorde lettest thy seruaunt departe in peace He that trusteth to anye other thynge shall in steade of peace fynde anguishe and extreme miserie in suche a tyme. For he shall not haue this sauynge health but in death and damnation shall he perishe Neither muste we make anye suche difference betwene vs and Simeon as thoughe he myght more boldlye truste in this saluation because he had power to take the childe in his armes and to beholde hym and we not so because we haue no suche power For as touchynge the effecte of the matter the bodely presence is not auaylable or hath no great importance Many other Iewes doubtlesse dyd at that very time beholde CHRIST and yet obtayned no saluation therbie Only this was effectuouse in Simeon and furthered hym to saluation for that he thorowe the inspiration of the holy Ghoste embraced this childe whiche nothynge differed from other children by reason and
vtterly put away the inward curse cōdemnatiō of the law so that for euer after it cā no more bynd vs nor hurte so many as beleue in Christ. For although outwardly wee are cursed euill spoken of despised and condemned as it chaunced vnto Christe and muste nedes so likewise cōme to passe with vs for we must be made cōformable and like vnto Christ in bearing the crosse yet inwardly we are free and blessed and the curse of the lawe can not preuaile againste vs neither can the lawe it selfe any more accuse vs and condemne vs. For if God thorowe Christ be with vs who can be againste vs So lykewise reade we in sainct Paules epistle to the Galathians when the fulnes of tyme was comme God sent his sonne made of a woman made subiect to the lawe that he might deliuer them that were bounde to the lawe Christe for our sake fel into the lawe that is to saye into the payne of the lawe that we might be deliuered from the same and obtaine that portion of enheritaunce whiche is due to the sonnes of God Wherof the prophete Esaye also sayeth ye are frely bought ye shall frely bedeliuered S. Peter also sayth we are deliuered by the precious blood of Christ that innocent lambe of God The second fruit profit of the passion of Christ is that by it we are made free from sinne and it is in a maner all one with the first For when we be free frō the lawe then are we also free from sinne not that we synne not or can not offend but that synne is no more imputed vnto vs nor brought in againste vs by the law Therfore saith blessed S Iohn in his epistle The blood of Christ maketh vs cleane from all synne And Paule in his epistle to the Hebrues sayth that the blood of Christ purgeth our conscience from deade workes to serue the lyuing God Again to the Corinthians he sayeth God made hym that knewe no sin synne for our sake that in him we might be made that righteousnes whiche is alowed before God Christe for our sake was made sinne that is to say a sacrifice and oblation for synne by this meanes hath he recōciled vs vnto god and made vs before god of vnrighteous righteous of sinneful wicked perfect good Now forasmuch as we be free from the curse of the lawe and from sinne it foloweth that we also are free and safe from death deuil and hel whiche is the thirde fruite and profit of Christes passion For seing death is the stipend and rewarde of synne as the Apostle sayeth and synne is abrogated and taken awaye from vs by the passion and death of Christe it foloweth that death is also taken awaye so that it hath no power againste vs. Therfore doth Christe threaten death by the Prophete and sayeth O death I will be thy death For seinge that Christe was the true lyfe he could not be ouercome of death but he being the noble cōquerour valiant victoure of death toke awaye the stynge from death and flewe hell as Christe him selfe saith by the aforesaid Prophet I wil deliuer them from hel from death wil I make them safe So was Satan also cast out as Christe sayth in the gospel of Iohn so that he can not execute against vs the paine of hell death And al this is comme to passe because Christ hath fulfilled the law for vs and purged our sinnes by the sprinklyng of his blood The fourth fruite profite of the passiō of Christ is that we are not only deliuered from the law sin death hel deuil but we are also thorow the merites of christs passiō receaued into the grace and fauour of god For he hath satisfyed the father for vs and hath reconciled vs vnto him as Paule testifieth sayinge when we were yet enemies we were reconciled vnto God by the death of his sonne Again God hath reconciled vs vnto hym by Iesus Christ. ones again God the father hath deliuered vs from the power of darcknes and hath translated vs into the kyngdome of his welbeloued sonne Yea we are not only by the death of Christe reconciled and set at one with God the Father but also wyth all the Angels and heauenly spirites For when the father thorowe his sonne fauoreth vs and is mercifull vnto vs then do al creatures the same thorowe him and be at concorde and perfecte agrement with vs as S. Paule saith It pleased the father that all fulnes shoulde dwell in hym and by him to reconcile all thynges vnto hymselfe pacifying by the blood of his crosse things both in heauen and in earth And ye which some time were farre of and enemies in your minde thorow euil workes hath he nowe reconciled in the body of his fleshe by death that he shoulde make you holy blameles and without fault in his sight And in many other places it is declared how we are reconciled set at one with the father and made heires of the kingdome of heauen thorowe Christe The fyfte fruit and profite of the passion of Christe is the newe testament whiche he promiseth vnto vs and bequethe vnto vs remission of synnes sealed and confirmed with the death and blood of Christe as it is written He is the mediatour of the new Testament that thorow death whiche chaunced for the redemption of those transgressions that were in the firste Testament they whiche were called mighte receaue the promesse of eternall inheritaunce For whersoeuer a testament is there muste also be the death of him that maketh the testament For the testament taketh authoritie when men are dead for it is of no value as long as he that made it is a liue Of these wordes it euidently appeareth that the newe testament wherin we haue remission of sinnes is sealed and ratifyed by the death of Christ. Therfore doth Christ cal the cuppe the cuppe of the newe Testament in his bloud which is shedde for remission of sinnes Last of all Christ with his death and passion hath goten vnto vs this fruite and profit that our crosse suffrance pleaseth GOD that after this it should no more be a cursyng or payne but an holy blessynge and mortifying of our olde Adam and wicked fleshe And by this meanes our tribulation persecution and death is an holy and acceptable sacrifice vnto god And all this comme to passe thorow the merite of Christ and his death as Paule sayth to the Romains Those whiche he knewe before he also ordeined before that they shoulde be lyke fashioned vnto the shape of his Sonne that he might be the firste begotten sonne among many brethren As the sacrifice of Christ and his death was a pure and acceptable sacrifice to god so likewise the death of al the Christians shal be an holy sacrifice to god not
myghtily brake the chawes of hell braste on pieces the paunche of death and so valiantly victoriously and triumphantly rose agayne frome deathe Nowe for as muche as CHRIST was in all poyntes pure and innocente and vtterly wythout all synne Deathe and hell coulde by no meanes ouercome hym For seynge that death is the rewarde of synne as the Apostle saythe and Christe hadde no synne at all so doothe it ryghte well followe that death had no power ouer Christ and that it assaulted hym wythoute cause and therfore deathe loste hys ryghte because wythoute cause hee abused Christe beynge innocente and free frome all synne The Innocencye therefore of Christe was the cause that deathe and hell they onely haue power ouer synners For for synne entred deathe into the worlde coulde not retayne holde and deuoure hym but that hee muste needes retourne vnto lyfe and ryse agayne frome deathe Besides this innocencie Christe also had this that he was the true and naturall sonne of God and therfore coulde not he bee retained and holden of deathe nor yet of helle or of any other kynde of myserie as hee hym selfe glorieth and reioyceth of thys power sayinge That he hathe power to geue ouer hys lyfe and also to take it agayne And that no man takethe hys lyfe frome hym but he geueth it ouer of hym self Whiche is none other thyng then yf he should saye I am GOD and the Lord both of death and of lyfe I handle them as I my selfe lyste Therefore Saint Paule in hys Epistle to the Romaines writeth that by thys he was declared to bee the Sonne of GOD whenne he rose agayne frome deathe For no manne can escape deathe as Dauid saythe What manne is he that shall lyue and not see deathe And Saincte Paule to the Hebrues sayeth That all menne muste needes ones dye and after that commeth the Iudgement Seyng then that Christe was not onely man but also very GOD the Creator and lyfe geuer of all creatures yea the lyfe it selfe as he hym selfe testifyeth in the Gospell of Sainct Iohn It was not possible for deathe and helle to retayne and ouercome hym as S. Peter recordeth in the Chronicle of the Apostles Actes saying Whome he meaneth Christ God hath raysed vp and loosed the sorowes of death because it was impossible that he shoulde bee holden of it For seyng he was the holy one of God he could not abyde in helle neyther coulde his fleshe see corruption As S. Peter strongly proueth out of Dauid By this it is an easye thynge to aunswere that question howe this maye be that the passion and deathe of Christe and the syght of the infernall damnation wherin Christe was but a short tyme could be a sufficient satisfaction for the synnes of the whole worlde which notwithstandyng after the seuere iudgemente of God ought to haue ben punyshed with euerlasting payne and endles damnation I aunswere This satisfaction is of an incomparable force might strength and power and hath a meruailous energie and perfection because of the person of Christ. For seing Christe was true God and true man the God head the manhode ioyned in one person and yet toke vpon him this worke of our redemption the peyn which Christ God and man suffred ought worthily to be iudged and taken to be of suche excellencie and dignitie again of so great and such inestimable price that it ought to be estemed as it is in dede sufficiently great and large inough to the vttermoste for the synnes of the whole world For as the synne of man wherwith the noble maiestie of God is cōtemned and dishonored ought to be punished with perpetuall euerlastyng paine so in like maner the punishmēt which the sonne of God toke vpon him ought to be as it is vndoubtedly sufficiente full and perfect for al that beleue on him seke their saluation in his most blessed and glorious name For the deuine maiestie is of so great glorie that worthily al that offend it suffer euerlasting pain again all for whom it cam into so great ignominie torment and supplied their duties shold haue euerlastyng ioy and gladnes enioy the same worlds without end Seing then that Christ Iesus the true son of God of one substāce glory with the father hath offred himself an oblation swete smelling sacrifice to god by his death passion hath satisfied for our sinnes It is reason that for the worthynes of his person which was both god man it shold be also euerlasting and sufficient for euermore For consider how great worthye hygh infinite and euerlasting the person was that susteined this pain so great worthy high infinite and euerlasting is this worke of our redēption satisfaction wrought by Christ must endure and remaine for euer and euer in full force and strength for so many as repent beleue in his name Now forasmuch as wee know that Christe for his innocencie and Godheade rose agayne frome Deathe vnto lyfe we wyl briefly reherse the fruicts profytes and benefites which he hath purchased gotten deserued for vs by his victorious triumphaunt and glorious resurrection What soeuer Christe by hys deathe and passion hathe gotten and deserued for vs that dydde hee afterwarde receaue by hys Resurrection and broughte wyth hym so that the fruites of Christes resurrection doo not muche differ frome the fruites of hys Passion Wee wylle therefore speake and entreate of theym brefely at this presente for as muche as wee haue somewhat largely spoken of them when we handeled the Passyon of CHRIST our Sauioure The fyrste fruicte and profyte of Christes resurrection is that by it wee haue remyssion of synnes althoughe we feele them in vs and are not vtterly free frome them For when Christe dyed for vs and yet remayned not in deathe whyche muste needes haue comme to passe yf hee coulde not haue satisfied for synnes It followethe that hee by hys Resurrection broughte wyth hym Remyssion of synnes and gaue the same vnto vs as blessed Paule proueth in hys Epistle to the Corinthians sayenge If Christe bee not rysen agayne frome the dead thenne is your faythe vayne and you are stylle in youre synnes And agayne But nowe is Christe rysen agayn from the deade beynge the fyrste fruites of them that wer fallen a sleape For by manne came deathe and by man commeth the Resurrection of the dead As by Adam all dye so lykewyse by Christ all shall receaue lyfe Afterwarde the Apostle mocketh death saieth O deathe where is thy stynge The stynge of death is synne and the power of synne is the lawe But thankes bee to GOD whyche hathe geuen vs the victorie thorough our Lorde Iesus Christe Herof it is euident that Christ by his death hath slayne synne as we hearde in the Sermon of the Passion and by hys Resurrection hee hathe broughte with hym remission
of synnes because all the faythfull are wyth hym rysen agayne frome synne so that frome hensefoorth synne can not hurte theym althoughe whyle they are in thys wycked mortall bodye they can not be free from it For Christ brought wyth hym oute of hys graue remission of synnes The seconde fruicte foloweth of the fyrste and it is this That Christe by his Resurrection hathe abrogated the Lawe that is to saye hathe delyuered and sette at libertie our conscience from it and hath geuen our heartes peace tranquillitie and quietnesse For seynge that Christ by his Resurrection hath slain deathe whyche is the stypende of synne and hathe brought with hym vnto vs remission of synnes it necessarily foloweth that he hath also abolished the strength of synne whyche is the lawe that it can no more accuse vs. Therfore sayth Paule The lawe of the spirite that is to saye the Gospelle whiche quickeneth hathe delyuered me frome the power of synne and of death The quickenyng of the Gospell or in that the Gospelle quickeneth and makethe alyue it hathe hys strength power and efficacie of the Resurrection of Christe For if Christe hadde not rysen agayne then all oure preachynge and all our Faith had ben vayne The third fruict of Christs resurrection is that we by his Resurrection are deliuered from death In consideration whereof Paule glorieth with the Prophet Osee saying Deathe is swalowed vp into victorye As though he should saye The glorious and victorious resurrection of Christ hath swalowed vp deuoured and abolyshed death so that death from hensforth can doo nothyng at all against vs. And his cruel and terrible sight is none other thyng then an hornet with out a stynge whyche looketh terribly and with her wynges maketh a great and dreadfull noyse but yet hath she lost her styng and pricke so that she can hurt or wounde no man Our Sauior Christ sayth I am the resurrection and the life He that beleueth in mee although he were dead yet shall he lyue And all that lyueth beleueth in me shal neuer dye By the whiche wordes Christ signifieth that deathe to the Faithfull is nothyng ells then a sleape For as he that sleapeth lyueth and may ryse agayne so lykewise he that beleueth although he dye corporally yet abydeth he not in deathe but returneth vnto lyfe yea death is vnto him a very gate wherby he passeth oute of thys myserable and sorowfull lyfe vnto a trewe and an euerlastyng lyfe and is raysed vp frome thys sleape so that for euer after he waketh and abydeth alyue worldes without ende Therefore the holy Scripture callethe the corporall death of the Faithful a sleape as we rede in many places of the old and new Testament of Dauid Ezechias Stephen and other holy Sainctes The fourthe fruict of Christes Resurrection is the deuastation or destruction of helle so that nowe we are free and safe frome euerlastynge pestilence and curse For yf CHRIST saieth Sainct Paule be not rysen agayne then they whyche are fallen a slepe in Christ are vtterly loste Of the whyche wordes it foloweth that all they are blessed whyche sleape in Christe for as muche as hee is rysen agayne frome death And therefore dothe bothe the Prophete Osee and the blessed Apostle sainct Paule mocke helle and saye O helle where is thy victorie And the Apostle streyghte waye addeth Thankes bee vnto GOD whyche hathe geuen vs the victorie thorowe Iesus Christe If Christe had remayned in deathe then had all we perished as the Apostle sayth But for as muche as he remayned not in death therefore are we not loste but with hym we are escaped out of helle and made ioyfull and blessed The fyfth fruicte and profite of Christes Resurrection is that CHRIST risynge agayne frome the dead hathe gotten for vs the victorie ouer Sathan and all his kyngdome with all his membres also as it is written Christe by his deathe hath expelled him whyche hadde lordshyppe ouer death that is to say the deuyll that hee myghte delyuer theym whyche throughe feare of deathe were all theyr lyfe tyme subdued vnto bondage Christ by his Resurrection hathe taken away all power from Sathan so that now he can no more exercyse hys tyrannye againste the elect and chosen people of GOD. For Christe hathe taken hym prysoner and taken hys weapons awaye from hym bounde hym and so vtterly weakened him that hee hathe no power at all And thys hys victorye dydde hee in hys Resurrection myghtylye declare when he ledde awaye captyue all the rulers of helle as Saynct Paule sayth He hath spoyled rule and power and hath made a shewe of theym openly hath triumphed ouer them in his owne person And of this victorie against Satā it is recorded in a certen psalm of Dauid wher it is cōmāded that the gates dores shoulde bee sette open that the Kynge of glorie maye come in And the rulers and Princes of hell demand and saye Who is thys kynge of Glorye The Prophete aunswereth them sayenge It is the Lorde of Hostes. He is the kynge of glorie And of this victorie Christe also speakethe in a certayne Parable sayenge When a stronge manne armed watcheth hys house the thynges that hee possesseth are in peace But when a stronger then hee commeth vpon hym and ouercommeth hym Hee taketh frome hym all hys harneys wherein hee trusted and deuydeth hys goodes So lykewyse the deuyll possessed the world and shewed hys power in mainteynynge false worshyppynge of GOD and dyuers kyndes of Idolatrye and by thys hee stablyshed hys kyngedome and greately encreased the swarme of wycked and damned persones vntyll CHRIST whyche was stronger thenne hee inuaded hys kyngedome and tooke frome hym hys harneisse armour and weapon that is to saye synne and deathe wherewith he ouercamme the whole worlde and made spoyle of theim and by this meanes deliuered all the faithfull and electe people of GOD oute of his kingdome and sette theim free from his tirannie and power The sixt fruict of Christes resurrection is the preachynge of the Gospell For althoughe he dydde preache the Gospell to hys Disciples and to hys countreymenne the Iewes before hys deathe yet gaue hee oute noo Commyssion that it shoulde bee generally and vniuersallye preached to all Nations tyll after his Resurrection Therefore saieth he in the Gospell of Mathewe All power is geuen vnto me bothe in Heauen and in Earthe Go ye therefore throughout the whole worlde and teache all nations baptising them in the name of the Father and of the Sonne and of the Holy ghost He that shal beleue and be baptised shal be saued But he that shall not beleue shall be damned This is a moste noble gyft whiche no man is able sufficiētly to expresse or to esteme For all hadd ben frustrate and voyde yf it had not ben publyshed and set foorth abrode For howe
rulers as Emperours Kynges Princes Lordes c. So to appoint them as shall be thoughte moste conuenient and mete for the mayntenaunce and conseruation of the publique weale But this spiritual regiment and Ecclesiasticall power is apppointed only for synne wher the matter of sinne is there hath this regiment and power place otherwise it hath nothyng to do For of this muste we greatly take heade that we make not a confusion in these ij regimentes as the Pope and his byshoppes haue done whiche haue so abused the spirituall regiment that they haue also gotten vnto them the temporall regiment and ciuill power and are now become temporal lordes yea and of such power that they make Emperours Kynges Princes Lordes c. To be their subiectes yea their slaues but Christ gaue this neuer in commandement to his disciples neither sent he them forth to medle with temporall matters and with the Kyngdomes of this worlde But he only appointed vnto them the ministerie of the worde and with it the regiment of sinne so that their offices is nothyng els then to preache the Gospell of Christ and to declare remission of sinnes to all suche as are penitent broken in hearte troubled in minde disquieted in conscience c. Again to retaine holde and bynd their synnes that are impenitent and stubborne and go forth to sinne without repentaunce or conuertion vnto a better lyfe This retayning of binding of sinne hath the Pope also miserably abused peruerted yea farre otherwise then is ment appointed to the ministery For he hath so interpreted handled the matter as though he had power by vertue therof to make lawes not only in the church but also in the ciuile regiment as it pleaseth him But that is not the meaning of Christ. For I as a minister sent of Christ to preach ought not to prescribe vnto the houshold preceptes of ploughinge and Carting of maryeng of ordring thy famely and housholde c. For god hath geuen the reason to know how thou shouldest behaue thy selfe in all these thynges If thou doubt in any worldly matters there are Iuristes men of lawe worldly councellers ciuile wise men such lyke which can right wel supply thy lacke and geue the good and profitable councel in this behalfe The cōmission that is committed vnto me my regiment mine aucthoritie and power is only concerning sinne to teache thee that thou shalte for euer perishe in thy sinnes be damned excepte thou beleue in Christ embrace him with strong fayth as thine alone Sauiour redemer which only and alone hath purged thy conscience from dead workes and clensed thee from all thy sinnes by his precious blood Therfore the whole somme of this doctrine is that we perfectly know what sinne is Synne signifieth not Lordshippes riches Kyngdomes housholde matters and such lyke but sinne is called a burden which so greueth and troubleth the hearte and conscience of man before God that he loketh for nothyng in the worlde els then the fearefull anger of GOD and euerlastinge damnation For we speake here of the true and earnest synnes whiche GOD counteth sinnes and before his iudgement seate deserue euerlastinge damnation not of fayned and forged synnes brought in of the Pope of the Byshoppes as when a man kepe not the faste that they in their lawe haue commanded or when a man eate fleshe on such daies as they haue forbidden or when a moncke weareth not his monastical cowle but rather a lay mans garment or when a Prist marieth a wyfe cōtrary to his popyshe and folishe booke and suche lyke These are synnes before the pope but not before God neither cā they condemne any man forasmuche as God in his lawe did neuer forbid them They are synnes deuised by Antichrist the Pope and by his Antichristian members the transgression and breakynge whereof ought to trouble no Christen mans conscience But we speake heare of synnes whiche are synnes in dede not fained which no man hath inuēted but wherin we weare borne and lyue euen those synnes which are directly againste the cōmādemēt of God against the whiche gods precept beareth witnes and not only the traditions of men with such sinnes saith the lord shall the Apostles ministers of the worde medle either to remitte or to retaine them As for the gouermēt of worldly corporal tēporall thinges it pertayneth nothing vnto them neither ought they to vsurpe any iurisdictiō in this behalfe but to leaue all these things holy and fully to the tēporall rulers In the Apostles or preachers mouth lye the synnes of all the worlde the power of the deuil and the very tormentes of hell that when thou arte impenitent and wilt not repente thee of thy sinnes but rather delight in them and go forth to prouoke the maiestie of God vnto anger thorowe thy wyckednes they should retayne thy synnes and geue thee ouer to the deuill and to euerlasting dānation Again on the other parte there are set also in euery Apostles or preachers mouth the passion death and resurrection of Christe with their fruites Again saluation heauen and euerlastyng lyfe not in respect of their owne person but of the sentence and iudgement that they pronounce vpon thee whiche the deuill himselfe can not abide at the commaundement of Christ that is that thy synnes are remitted and forgeuen thee if thou repent and beleue in Christ. And this is suche a power suche a dignitie and authoritie that in comparison of it all the power of the worlde is nothinge that euery Apostle and true disciple of Christ hath authoritie and power to geue iudgement of the whole worlde concerninge the eyther remitting or retaynyng of synne and that sentence or iudgement is of as great force strength as thoughe Christ hymselfe had pronoūced it as these his wordes in this place do testifie As my father sent me so send I you This then is one thing that the Ecclesiasticall power and regiment is only ouer synne and that synne can not be called a corporall or worldly thinge but the greife and disquieting of the conscience whiche accuseth and condemned vs before God whiche thynge serueth to this ende that we should not be deceaued with folyshe counterfaite synnes whereof I spake before but discerne that whiche is synne in dede frō that whiche is no syn before God For if thou sholdest desire to be released from the folishe doltishe synnes or transgressions of mens traditions as though thou haddest offended in not obseruing them so shoulde it also folowe that in obeying and kepynge the same thou wouldest seke to be iustified whiche is high abhomination before God as the transgression of mens traditions and preceptes cōdemneth not so likewise the obseruation of them saueth not They worshippe me in vaine sayeth Christe with the traditions and commandements of men Therfore must we marke well this diffinition that that is synne whiche the lawe of
holy ghoste doth rebuke the worlde because it hath sinne for asmuch as it beleueth not in Christ that it hath no righteousnes because it knoweth not neither hath any conforte therin that Christe is gone to the father so likewise doth he rebuke it of iudgement because it knoweth nothing hereof and therfore feareth where nothinge is to be feared if it wolde heare him and receaue his worde For this is an extreme miserie and a lamentable plague to haue syn no righteousnes and besides that not to knowe of any consolation and conforte againste sinne death and all other euilles In this also sayth Christe is the office of the holy ghost that he should preach of iudgement and procure to be pronounced and set forth by the gospel that the prince of the worlde is iudged and that therfore he can not hurte them that beleue in Christ and put their cōfidence in his goinge vnto the father He maye vexe them with diuerse tentations but he can neuer preuaile againste them For although he be the prince of the worlde yet the prince is iudged he is spoiled of his pallace armour and with the chaines of darcknes as Peter speaketh is he bounde of Christ. There is no cause why Christen men should feare him or all his kyngdome For if the prince be iudged the world also whiche is his kyngdome muste nedes be iudged and depriued of all his power This the vngodly knowe not Therfore althoughe somtime they heare the worde and begynne to beleue yet so sone as the worlde rageth and goeth about to persecute they straightwaye are a frayde and fall awaye both from Christ and his worde as Christ saith in the parable of the sower parte of whose sede fell vpon the stones But the Christians are constant and stand stedfaste lyke a stronge and an inuincible bulwarcke For this voyce whiche rebuketh the prince of the worlde is alwaye in their heartes and eares Why sholdest thou feare why shouldest thou be faint hearted geue ouer to these tentations knowest thou not that the Prince of the worlde is iudged He is no more a lorde or a prince Thou hast a Lord that is mightier then he euen Christe Iesus whiche hath ouercome and bounde this prince Therfore let hym threaten bragge and boaste let him be as madde as he luste yet feare thou not For he shal hurt thee no more then that cruell beaste whose violence and crueltie is repressed and restrained with stronge and mightye chaines If thou wilte only beware that thou comest not nighe vnto hym and so willyngly cast thy selfe into daunger thou nedest not feare Thou arte without peril He shall do thee no harme Wherfore this only is required that the Christiās do not make light of the enemie kepe them selues in the feare of God diligentlye praye and the enemie that is iudged shall neuer hurte them Contrariwyse he that wyll not take hede but be secure and carelesse he shall sone be caste hedlonge into diuers perilles of this prince although iudged And of this cōfirmation strenghtening they haue moste nede which are the instrumentes of the holy ghoste in the worlde and do rebuke it of synne and righteousnes For there is no accusation that the worlde can les beare then of synne whiche is a thing most haynous and of righteousnes that it hath none at all Where this publique accusation is as it ought to be that world waxeth wode maketh an hurly burly and attempteth all kinde of violence tyrāny againste the ministers of the worde But the holy ghost by this iudgemēt setteth forth cōsolatiō For if this were not the preachers could neuer endure againste the violēce of the world but must nedes feare tremble And for this cause specially is the holy ghost called Paracletus that is to say a cōforter or an Aduocate which in aduersitie trouble stādeth by the preachers cōforteth thē encourageth thē boldly stoutly to cōfesse the truth forasmuch as they heare that the prince of the worlde is iudged And this is the doctrine of the office of the holy ghost euen what misteries of most worthie matters he shall declare and most specially set forth vnto men in this worlde He can be no Christen man that not only not knoweth these moste excellent misteries but also that when he knoweth thē doth not set more by thē then by all the goodes in the worlde For as for all other thinges they are transitorie and passe awaye but these thinges are euerlastinge which shall neuer decaye as Paule sayth The gospell is the power of God vnto saluation for so many as beleue This going awaye therefore whereof Christ here speaketh is greatly to be estemed and to be reioyced in as a moste singuler benefite for the whiche we are bounde dayly to geue god oure heauenly father most hartie thanckes and to desire him with feruent prayer that we maye dayly more and more fele in our selues thorowe fayth the fruite of this his inestimable benefite namely remission of sinnes and euerlasting righteousnes again the consolation and conforte of this iudgement that the prince of this worlde is iudged Nowe goeth Christe forth in his sermon and saith I haue yet many thynges to saye vnto you whych you can not nowe beare But when that spirite of trueth shall come he shall teache you all trueth How the Papistes interprete this sentence of Christ it is well knowen All their traditions innouations and alterations they defende by this saying of Christe and make the holy ghost author of them al as though Christe had to fore spoken of them But this is not true For this is the righte vnderstanding of Christs wordes that the holy ghost shall teache the Apostles and the churche and instruct them concerninge suche matters as Christe him self had to fore taught them whiche by the reason of their carnal iudgements they could not vnderstād nor attaine vnto the knowledge therof No new doctrine but the same doctrine that Christ tofore had taught shall the holy ghost teache as Christ declareth more plainely by these his wordes He shall not speake of him selfe but what so euer he shal heare that shall he speake and he will shewe you thinges to comme He shall glorifye me for he shall receaue of mine and shal shewe vnto you Again The conforter whiche is the holy ghost whome my father will sende in my name he shall teache you all thinges and bring all thinges to your remembrance whatsoeuer I haue said vnto you The holy ghost openeth and lightneth the darke mindes of the Apostles with the golden glisteryng beames of his godly influence He maketh plaine vnto them and vnto the whole church the true doctrine of Christe concerning sinne righteousnes and Iudgement He maketh them to haue a righte iudgement of Christes kyngdome whiche they looked for to be a carnall and glorious kingdome in
Secondarilye this is to be noted that as the scripture geueth a peculiar name vnto CHRIST and calleth hym the worde of GOD So doth it also geue a proper name to the sprite callynge it Spiritus Sanctus that is the holye Ghoste whiche by his grace doth sanctifye the heartes whiche were before vnholy and defiled with synne This name bringeth greate conforte to all good Christian men For they perceaue that they are weaker then the deuill and vnable at all times to resyste hys temptations And as they are verye sorowfull that they fele the euyll spirite sore sette agaynste them so are they put in good hope that by CHRIST they obtayne the holye Ghoste whiche pardoneth theyr synnes and styrreth them to obeye God truly But howe the holye Ghoste dooth bringe thys to passe it is shewed in Iohns Gospell The holye Ghoste shall reproue the worlde of synne of iustice and of iudgement For so are the properties of the Trinitie discerned in the articles of our faith that GOD the father gaue vs bodye and lyfe and made vs to his Kyngedome And after that oure parentes became the firste synners and vnder deaths danger and we also as by enheritance succeded vnto their synne and forfet The sonne of god was made man and thorough his death restored to vs that that was loste deliuered vs from sinne and death This deliuerance doth the holy ghost set forth by the Gospell and so instructe the heartes of men to beleue therin that is to haue sure confort therin that CHRIST died for them and that they maye not doubt but that they are reconciled to God the father by that death so that he wili no more remember their synnes but will forgeue them for Christes sake This doth signifie the sanctifiynge of the heartes or the purifying by fayth as Peter speaketh in the Actes of the Apostles And wher as is suche remission of synnes by faith so that we do not despaire althoughe diuers sinnes remaine but take sure conforte thorowe the death and resurrection of CHRIST There foloweth at the lenght the second sanctifyinge of the holye Ghoste wherein oure bodyes also are sanctified by the holye Ghoste as when we geue ouer oure selues no more to sin nor be delighted therwith but abstayne and studie to do those thynges that please God as Paule teacheth He that stole set hym steale no more but rather let hym labor with his owne handes that that is good that he maye haue to geue to the nedefull c. This is the propertie of the holy Ghoste to begin in vs a newe and true obedience towarde GOD that we maye resiste synne and mortifye the fleshe and so obtaine remission of oure sinnes by faith But this sanctifying is not parfect by and by with the first For if the fyrst were not the second coulde not muche preuayle For fleshe and bloud are full of infirmitie but the deuill is excedynge mighty against vs and we haue receaued onely the firste fruites of the spirite Wherefore this obedience can not be parfect and there is no sanctifyinge to attayne vnto ryghteousnes before GOD and euerlastynge lyfe than the sanctifyinge of fayth wherof is spoken before For thereof dependeth the whole matter wheras the second sanctifyinge when it hath done all that it can confesseth his owne vnprofitablenes and stycketh onelye to the sanctifyinge whiche commeth of Gods grace and mercie Hereof then is it plaine why the holye Ghoste is so called because it doth make holy and sanctifye that is by the word it stirreth vp in vs fayth towarde CHRIST that thereby we maye obtayne remission of oure synnes Besyde this office of sanctifyinge the holy Ghoste hath other offices as he hath other names in scripture For Zacharie calleth hym the spirite of prayer because he encourageth the heartes to truste surelye in GOD and to call vpon hym in their necessities Also CHRIST calleth hym the conforter whiche helpeth oure heartes by stirringe vs to take paciently all thynges that they shoulde be feared by no misfortune or combrance of the worlde Also he calleth him the spirit of truth because to withstand lies and heresies and to confirme the pure word and true faith he is alwayes bent Wheras contrariwise the deuill by our reason and false doctrine woulde caste vs hedlong into errours and lyes These are the proper offices of the holye Ghoste besyde that he garnisheth the heartes of the faythfull with diuers vertues and gyftes and is suche a conforter that bydeth with vs alwayes where as all the worldlye conforte is but for a tyme and at laste forsaketh vs. Seynge then that the holye Ghoste dooth worke suche greate thynges in vs. This also is to be learned Whiche is the waye to attaine to suche greate gyftes and howe they maye begynne to growe in vs and that we maye receaue the holye Ghoste and thereby be sanctifyed and saued As touchynge this thynge CHRIST hymselfe doth teache vs. Luke xj Wheras he sayth on this wise Seynge that you that are euyll can geue good thynges to youre sonnes howe muche more can youre heauenly father geue his holye spyrite vnto them that aske it of hym Yt is a sentence worthy to be rehearsed teachynge fyrste that GOD woulde that the holye Ghoste shoulde be obtayned by prayer of hym and that he geueth it to them that wyth humble prayers desire it of the father Wherefore when thou haste a desyre in thy mynde to obtayne the holy Ghoste of GOD continewe in prayinge and doubte not but thou shalte obtayne This is the redye waye to obtayne the holye Ghoste For CHRIST hym selfe dooth teache thee so to doo and to call vpon GOD the father often for the holye Ghoste but this prayer as all other prayers muste be made also in the name of IESV and on suche wyse muste we praye GOD that he for CHRIST his Sonne sake wyll geue vs the holye Ghoste And to the attainement thereof haue greate helpe in that that Christ ascended to the father for no other cause but to receaue these gyftes of the father and to geue them vnto vs. Wherfore in our prayers we can not doubt for it is not onely commanded of God that we shoulde praye for the holye ghoste and also promised that we shall obtayne but also his wil is redie to geue it For as muche as Christ therfore sitteth at the right hande of God the father to distribute amongest vs these gyftes For he also receaued them of the father as it is writent in the .lxviij. psal Not for hymselfe but for men to geue them vnto them Besides prayers there are other things also necessary to the obtayninge of the holye Ghoste For we muste haue a feruent studie to read or heare the worde of God and to vse often the Sacraments that all these thinges ioyned to gether may make opē the way for the holy ghost For this is once for all
decreed of the holy ghost to worke in vs by the worde sacramentes He therfore that litle regarde these thinges to him shall the holy ghost never come For to this entent are we baptised receaue we the Supper of the Lorde and heare the worde of God For we know that all these thinges are as instruments by the whiche the holye ghoste doth accomplishe his operation in vs. As examples doth shewe The three thousand soles whiche were conuerted this daye of sainct Peter had neuer ben conuerted if they had not hearde the worde before After that they heard the worde and their heartes were therby moued they came to baptisme For Christ so commanded So the chamberlain of the Quene of Aethiops could not obtaine the holy ghost without the worde whiche Philippe spake by the interpretinge of scripture When his heart was touched by the preachynge of Philippe it behoued hym also to receaue baptisme that the holy Ghoste myghte worke therby Wherefore if thou be desirous to haue the holye Ghost first of all thou must pray to the father for it and after that thou muste geue diligent hede to the worde and preachinge thou must often call to minde thy baptisme what God promised thee there and what maner of couenaunt he hath made ther with thee Thou must often come to the Lords Supper For by the worde and sacraments the holy ghost doth kendle oure heartes with a new light of fayth that we maye not onely heare the worde as the harde hearted Iewes dyd heare but that we maye vnderstand it also that therby we may become new men and get vs new heartes Furthermore we must beware that we do not let the holy Ghost in his worke by fylthy and shamfull liuinge and that we caste hym not out of vs by wanton an sinfull maners For one place can not serue both for the holy Ghost and the deuill Therfore when the deuill tempteth the with couetousnes wrath lechery and other synnes flee straight waye to prayer as thou woldest to an anker in a tempeste that GOD maye preserue thee against temptation and kepe the obedient vnto hym For it is necessary to abstayne frō sinne the workes of the fleshe eyther that the holy ghost may remayne with thee styll after thou hast receaued hym or that thou mayst obtayne hym that was neuer in thee or if by infirmitie thou chaunce to fall thou mayst ryse again retourne to the newnes of liuing And then specially shal we perceaue that the holy ghost must nedes take place in vs and helpe vs against the deuil death and hell wheras contrarie wyse they that continew in voluntarie synnes willinglye by a lytle and a lytle fall more and more into the deuils power liue with out all repentaunce and neuer are part takers of the holy Ghost whose proper office it is as I sayd before first to sanctifie vs thorowe faith and remission of our synnes and then to be an helpe vnto vs against sinne that we may shewe obedience to God But we saide before that we receaue only the first frutes of the holy ghost and that fleshe and bloud doth yet remaine in vs shall as longe as we liue abide in this worlde And herof it is that they whiche haue receaued the holy ghost are neuerthelesse weake and doth fal often Let no man here be offended and thinke as the Anabaptistes do whiche are of this opinion that no man can fal which haue receaued the holy ghost This opinion shold be true if euery man would folow the holy ghost alwayes For than shold we neuer fal But that is not possible because of the craftes and giles of the deuil and the offences of the worlde and the infirmitie of the fleshe Wherfore it is alwayes necessarie to praye that the lord wil not take his spirit from vs but that he wil of his goodnes kepe vs in his grace dayly encrease in vs this gifte of the holy ghost and to forgeue vs our trespasses as we pray in the lords prayer For the holyest that be can not liue without such trespasses but yet by fayth in Christe are they pardoned that they hurt vs not Ye haue hearde therfore what is your true whitsontyd and pentecost Whiche is much more glorious than the whitsontide of the Iewes For the holye Ghoste is shedforth vpon all fleshe that we by the Gospell may knowe God and maye be sanctified and iustified by the holye ghost both in bodie and spirit if so be that we fulfil the office of true religion by prayer by hearynge the worde and bringing forth the true fruites of the spirite Whiche thing the holy ghoste graunt vs all to do thoroughe Iesus Christ our Lorde to whome with the father and the holy ghoste be all glory for euer Amen The second Sermon on whitsonday ¶ The Gospell Ihon. xiiii IEsus sayde vnto his Disciples yf ye loue me kepe my commaundementes and I wyll pray the father and he shall geue you another comforter that be may abide with you for euer euen the spirite of trueth whom the worlde can not receyue because the world seeth hym not neyther knoweth hym But ye know hym for he dwelleth with you shal be in you I wyll not leaue you comfortlesse but wyll come to you Yet a lytle whyle and the worlde seeth me no more but ye see me For I lyue and ye shall lyue That day shall ye knowe that I am in my father and you in me and I in you He that hath my commaundementes and kepeth them the same is he that loueth me And he that loueth me shal be loued of my father and I wyll loue hym wyll shewe myne owne selfe vnto hym Iudas saiethe vnto him not Iudas Iscarioth Lord what is done that thou wylt shewe thy selfe vnto vs and not vnto the world Iesus aunswered and sayde vnto hym If a man loue me he wyll kepe my sayinges and my father wyll loue hym and wee wyll come vnto hym and dwel with him He that loueth me not kepeth not my sayinges And the worde which ye hear is not mine but the fathers which sente me These thinges haue I spoken vnto you beyng yet present with you But the comforter whiche is the holy ghoste whom my father wyll send in my name he shall teach you all thinges and bringe al thinges to your remembraunce what soeuer I haue saide vnto you Peace I leaue with you my peace I geue vnto you Not as the worlde geuethe geue I vnto you Let not your hartes be greued neyther feare ye haue hearde how I said vnto you I go and come againe vnto you If ye loued me ye would verily reioyce because I sayd I go vnto the father For the father is greater then I. And nowe haue I shewed you before it come that when it is come to passe ye mighte beleue Hereafter wyll I not talke many wordes vnto you For the Prince of this
the world is full of periurie and blasphemye To this so odious a beast and monster and extreme enemie of God geueth god his sonne and that of pure loue The gift of God is specially commended hereby that God dothe not let or spare to doo good for our so great wickednes and frowardnesse But what soeuer is done and cōmitted against him he regardeth it not No not in that that his name and worde is so blasphemously handled and such stubburnesse is vsed agaynst his commaundement For where as the gift is so excedyng and the geuer so great the geuer might of good reson be offended for the frowardnes of him that receaueth it But God ouercommeth hym selfe and putteth out of syght all the synnes that we work eyther against the fyrst or the seconde table of Moses But because of these synnes and this myserie wherwith we synners are encombred and so encombred that we could neuer escape without the help of God doth God put foorth this loue and bestoweth this gift freely vpon vs. Is not the mercyfull Lorde therfore worthy to bee loued again And ought we not to put our whole confidence in hym which forgeueth vs our synnes yea the synnes of all the world and doth not recken them although they are innumerable For seyng that the sinnes of one man are infinite who can numbre the syns of the whole worlde And yet is this sentence trewe and certayn that God forgeueth the worlde all their synnes For wheresoeuer is the loue of God there is also remission of synnes We shoulde haue here ready hertes to haue diligent meditation on this loue wher as God geueth to the world that is his enemye euen his owne selfe so that we shold loke for no other thing of hym but mere grace and mercy Whatsoeuer chāce in this lyfe yet shold our hope be in this loue and our faith remain constant in the mercy of God for Christ. Suche thoughtes must nedes be full of great ioy as I and many other godly mē do protest that we haue liued in all kind of abhomination and idolatrie haue ben defyled with dyuers syns This vngodlynes hath not God punished in vs after our deseruyng but hath declared his loue and hath by the gospel opened again his sonne which he had geuē to the world before that now we may heare again the holsom doctrin vnderstande that God is not angry with the worlde but loueth it in that he gaue his sonne to it But alas howe execrable is our ingratitude what excedyng dulnes of vnderstādyng is this that we can not consider this great goodnes of god For if we wold truly consider it ther shold rise in vs the affection of such ioy that we wold not onely shewe highe obedience vnto God but we would also gladly suffer all thynges for his sake But we may thank our vnbelefe for this which regardeth not this great ioye but in the meane while setteth his pleasure in worldly trifles and seketh for vain daliāce Thus farre haue we shortely rehersed these fower thynges who is the geuer what is the gifte howe it is geuen and to whome Whyche thynges are all so great that no man can expresse them sufficientely by wordes now foloweth the entent wherfore god gaue this gift Truly not that we should eate cloth our selues get a liuyng therby and muche lesse that he shold be vnto vs a poyson or pestilence as we teache also of Baptisme and of the Lordes supper that al these thinges might be counted wholsome vnto vs But it appereth plainly that he was geuen to this entent that all that beleue in hym shold not perishe but haue euerlasting lyfe Here is it declared with playne woordes that in this matter there is no respect had vnto riches or worldly desires but that we myght therby be delyuered from death and synne and that we mighte not perishe This is the onely busynes that the Father of mere loue hath enioyned his sonne to do euen to ouer come the deuyl and hell and to deliuer vs from eternal death into the whiche we fel headlong by sinne This is the cause and entent why this gift was geuen Wherin we haue iust cause to beleue and trust stedfastly For we heare by the mouth of Christ that he hymself is geuen vnto vs and that the power of the diuell is weakened and ouerthrowen and power to pacifie the troubled conscience is restored to vs for the attainment of euerlasting life and saluation Death shal be abolished al ioy shal rise for this sure faith wherwith we beleue that God is merciful vnto vs that he loueth vs of very loue gaue his son vnto vs that we shold not perish but haue euerlastīg life The words be such that they can not be sufficiently cōprehended with thought Wherfore a christiā must daily pray that god by his spirit wyl make these words swete pleasant to our hertes and kendle and inflame them in our myndes Suche kind of teaching and discipline might easily make true doctors of diuinitie to teach vs truly of Christ and to iudge al other doctrines and to abyde all things with out murmuring that it shal please God to lay on vs. But where as it is so that we heare this doctrine and yet care not for it whether it take roote in vs or no and whether it bring forth fruite or no alas so are we neuer the better And there is no doubte but that the damned in the latter Iudgement shall chiefely be confounded in theym selfe for thys faultt that they despised thys preachynge and dydde not regarde it But nowe lette vs go foorth and see what is the waye to come by this gifte For all thyngs are not of lyke force to obteyne this gyfte Christ himself dothe shewe that playnly by his worde when he saith that all that beleue in him shold not perishe but haue euerlasting life This is an euident profe that onely Fayth that is the trust in the grace and mercy of God is the very hand wherwith we must take vnto vs thys gyft For euen as God geueth by loue and mercy so we do take and receaue by Faith and can receue no otherwise As for thy merite for doyng this or that it hath no place For our workes are nothyng requisite to the obteinyng of this gyfte onely is it necessary to shew our selues ready through Faith and euen as it is geuen of God by loue so we ought to receaue it by Faith in Christ. As for an example We heare here that God is merciful and redy to forgeue and that he doth declare his loue and charitie by this towarde vs when he sendeth his only begotten sonne into the fleshe and layeth our sinnes on hym accordyng to this sayinge of Iohn Beholde the Lambe of GOD whych taketh away the synnes of the worlde that by this gyft and loue oure heartes may be confirmed against synne and the
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
through all our life with sinnes This might worthely be giuen to vs as measure euē death and hell But what doth GOD He putteth awaie that that we haue deserued that is to saie wrathe indignation iudgement death hell c. and bryngeth to vs heauen grace libertie and a quiete mynde from the condemnation of the lawe and of an euill conscience He riddeth vs from al penurie blame and giueth vs all that is good This is truely a large and plentifull measure but whereas thou deniest other the same measure after that thinke not but like measure shal be giuē to thee from GOD as thou giuest other Thou wer fortunate before bicause he helped thee with the measure of grace Now shalt thou haue suche measure as thy vnkinde and craftie behauior deserueth This teachyng is marueilous whereby it appereth that GOD requireth more earnestly thy duetie towardes thy neighbour then towardes hymself For as touchyng hymself he pardoneth synne and will not reken what soeuer we offende against hym Contrarie when we be vnmercifull to our neighbour GOD will neither bee pleased with vs neither forgiue vs any thyng Wherefore all this rate of measuring is to be appointed doen after faithe and not before For before thou haste faithe GOD dealeth not with thee after thy desert but was mercifull vnto thee he opened thee the waie to his worde He promised thee remission of sinnes This is the first measure giuen to vs whē we began to beleue after that this measure was receiued he giueth commaundemente to measure to other likewise And he that doeth so lette hym looke to be doen vnto as he doeth vnto other If he be cruell let hym looke for no mercie of GOD if he iudge he shal be iudged and damned Wherfore this measuryng hath her beginning after faithe when GOD requireth so greatly thy duetie towardes thy neighbour threatnyng that he will reuoke all his grace if we will not be mercifull to our neighbour Wherefore he that thinketh earnestly how to serue GOD let hym doe good to his neighbour let him doe as GOD doeth that is let him not iudge let hym not condemne but forgiue and giue gladly let hym shewe hymself beneficiall and liberall when he maie Els shall it chaunce no otherwise then it chaunced to the seruaunte Math. xviii He had mere mercie shewed vnto hym when the lorde let hym goe scotfree and forgaue all his debt But when he would not forgiue his neighbour an hundred pence neither tary the tyme vntill he were able to paie the whole his free quitaūce that he had in the tenne thousande talentes that wer forgiuen stoode hym in none effect and he is deliuered to the Iailers vntill he paieth the whole And surely it is not possible that we should alwaies folowe this rule We forget mercie oftentymes and whereas mercie was requisite we are wrothfull where we should speake gently we cursse Although it chaunceth thus vnto vs by infirmitie that in this place we dooe contrary to Christes commaundemente Yet let vs beware at least of the sinne of the Phariseis that we continue not therein without remorse of conscience as thei doe but that we might quickly amende let vs put before vs this example to doe to other as the father of heauen hath doen to vs to shewe our selues forgetfull of wronges and not to slacke or cease in well dooyng by the iniquitie of the worlde or vnkindnes of men And to the forgiuenes of synnes it is necessarie that he confesseth his fault that must be forgiuen For it is vnpossible that I should forgiue the Pope and other enemies of Gods woorde their synnes The reason is Thei knowe not theim selues for synners in that thei persecute our doctrine If thei would confesse their folie and professe repentaunce I would not deny theim remission of synnes For there must nedes be synnes if thei should be forgiuen But he that denieth his synne and defendeth it with his rightuousnes as Saul did before Samuell this mannes synnes can not be forgiuen This doctrine is of a Christian mannes life whiche Christ putteth forthe by the example of the father of heauen This doctrine doeth Christ earnestly setforthe by the similitude of a moate and a beame As though he should saie I se that this is hard for you to doe For your owne dammage greueth you the grief thereof is not sone taken awaie Assone as ye se your aduersarie and remēber your wronge anger waxeth rawe againe and all thynges come to stomacke as freshe as though thei wer now dooen wherewith he hath hurted vs with a greate desire also to reuenge Yelde not ouer your selues saieth Christe to wrothe and indignation For although he hath diuersly hindered thy profite and defaced thy good name yet all this is but a Sonne moate in thy eye in comparison of that thou haste dooen to GOD. For that is as a beame in respect of those thynges whiche thy neighbour hath doen against vs. Wherefore many thynges are requisite to hym that will Iudge and condemne In other matter thus it is the teacher muste be better learned then the learner or els shall he be able to teache hym nothyng What kinde of maister canst thou be which professest that thou wilt teach other and art as ignoraunte and as faultie as thy scholars be whom thou takest on thee to teache This ought not to be doen and suffered emong men and how muche lesse can it be suffered in my kyngdome before GOD where as all are to be blamed Wherfore get thee the practise of this parable whē thou hearest seest or sufferest any thyng that is greuous vnto thee that thou maiest alwaies saie Patience This synne is little in comparison of myne GOD hath many more to obiect against me then I haue against other Wherefore I will gladly winke at thēm so that GOD will winke at mine not rubbe me on the old sores But the worlde can neuer bee perswaded but that it will rebuke the moate in his brothers eye and not consider the beame in his owne For where as thou hast one quarell with thy neighbour there hath GOD infinite causes against thee seyng thou neuer keptest his preceptes but haste transgressed them manifolde waies This thou forgettest and therfore in the meane season thou fallest in hatred against thy neighbour for a little woorde If thou canst haue suche a quicke sight in thy brothers little faulte why dooest thou not ponder thy owne beame also Wherfore a christiā man must vse an other waie when he seeth a moate in his brothers eye let him first retourne vnto himself before he begin to iudge and there shall he finde suche a hugeous Beame that he will haue but little luste to iudge his neighboure so that he maie haue GOD mercifull to his synnes Wherefore first he goeth about to take awaie this his owne beame and when he is in doyng that he findeth so muche busines that he sone forgetteth his brothers
exercyse for the yong lynges and for the vnperfect folke of the christen Congregation and not for suche as are perfecte and ancient in Christe when they burden Christen men with thyngs not necessarie when they disturbe whole housholdes and make the husbande to forsake the wyfe the wife her husband to ioyn them selues to their wicked and damnable religion when they take away the proprietie and owneshyp of worldly goodes and possessions and would haue all thynges common when they contemne and condempne the politike and ciuile power as prophane and vngodly and professe theym selues in dede ennemies to the congregation of God to the ciuile power and to the gouernement of families or householdes This faire face also was set vpon the rules of monkes and nonnes so that by them also the whole worlde was in a maner deceiued But this iugglyng is now vttered by the word of God so that nowe the wolfe whyche lurked vnder the sheepes clothyng is come to lyght and knowen of all men Moreouer great gifts lykewise ar shepes clothing wherof Christ speaketh in the Gospell that some shall come in his name and prophecie or tel things to come some shall cast out deuils and worke greate miracles In these thynges also there oughte to be no preiudice to the Christians as though they ought not therefore to make inquisition of the truthe of the doctrine The woorde muste bee consydered without any respecte had to the prerogatiue of any persone and the wolfe is alwayes to be feared and suspected vnder the sheepes clothynge And this is the first rule whiche Christ prescribeth to his christians that they diligently take heede beware of shepes clothyng For although their speeche be fayre and curteous their office true their outward life fautlesse besides a great number of excellente vertues yet we ought to mystrust lest vnder them crafte falshode and deceyte should lye lurkyng forasmuche as vnder faire and sugred speche there may lye hyd most deadly poyson vnder a true office a corrupt vsyng therof vnder a religious lyfe fraude guile and deceipt vnder great giftes great wickednes Therfore so soone as thou seest the shepes clothyng thynke that thou must take good hede and beware For Christe hymselfe geueth warnynge that wolfes haue suche clothynge to hyde them selues in Wherfore thou muste diligently searche them that theyr craftes and subtilties may be knowen But howe shall that be doone Ueryly that will the second rule teache whyche is Thou shalt let passe the outwarde face and fayre shewe wherof we haue hitherto spoken and thou shalt consider the fruites By their fruicts saieth he shall ye know theym And he putteth forth a similitude None of you sayth he is so madde that he wold gather grapes of thorns or fygs of thistles For such fruits grow in other trees In orchardes also men iudge by the fruictes of apple trees of the good tree but wher nothing is they iudg the contrary This trade doth Christ also put forth to vs for to iudge of false teachers that we be not deceaued at the first blushe although the wolfe cometh clad with neuer so goodly and godly shepes clothyng But first of all what is the fruit of a true prophet teacher wherby he muste be knowen to be no wolfe but a true shepe Truely not the outward life nor the office nor the titles nor yet the noble gifts For Christ dothe testifie this and experience techeth the same that men by these are oftentimes deceaued The true fruict is as Christ sheweth in the ende to do the will of the Father whiche is in heauen And here it is to be noted that Christ speaketh not generally of all Cristians but onely of Prophetes or teachers This is trewe that all men ought to do the will of the heauenly Father therby do they also get saluation The Fathers will is not only that we should do the ten cōmandementes and by that meanes declare our obedience to God For seyng we can not do this perfectly in this lyfe it is impossible for vs to affirme that we haue don the will of God or that we haue any power of our selues to obtein saluation the kingdome of God by our workes but also and moste specially this is proprely the will of God as Christ saith in the gospell of S. Iohn that euery one that seeth the sonne beleueth in hym should haue euerlastyng life And I will raise hym vp saieth Cnriste at the last daye This is the only waie whiche all teachers and scholers muste walke if they wyll come vnto euerlastyng saluation Christ speaketh here specially of techers or prophets whose propre and true fruict is to set forth to teache this wyll diligently that God is gentill and merciful and willeth not the death of a synner but that hee repent and lyue and that God hym selfe declared that mercye when hee sente his onely begotten sonne into this worlde to become man He therefore that receaueth hym and beleueth in hym that is he that hathe this hope and truste in hym that God is mercyful vnto him for his sonne Christes sake and forgeueth hym his synnes and will geue him euerlasting lyfe c. He that setteth forthe this doctrine syncerely and purely bringeth mē vnto Christ as the only alone mediator betwene God vs this man as a true techer doth the will of God And this is the true fruicte whereby no mā can be deceiued For if it wer possible that the diuell himself shold so teach this doctrine could not be false but that he whiche doth beleue it should surely obtein that whyche it promyseth After this fruict whiche is trewe proper and most certain and can by no meanes deceaue other also followe that is to say that the lyfe be agreable and not contrarie to that doctrine But this seconde fruicte is then to be counted true when the first that is to say the doctrine of Christe is presente For it is possible that the doctrine may be faultlesse when notwithstandyng the lyfe is euyll sclandrous Therfore we must not looke specially to the lyfe but to the doctrine For by that means shall we most certainly know whether it be a wolfe or a shepe that commeth to vs in shepes clothyng He therfore that will trie the Pope with his churche let hym take his beginning of the first fruict that is to say of doctrine For there shall he fynd that the Popes doctrine of Remission of synnes and of saluation is not onely directed vnto Christe but vnto all maner of workes vnto the vowes of Monkes vnto the syngyng of Masses vnto pardons and merits of sainctes These are prickyng and hurtefull thornes whiche come not foorthe in a figge tree or in a vyne Secondarily lette theyr lyfe also be consydered Here shall it be founde that the Pope and all his cast asyde all due obedience to God and theyr princes Again the Pope and
is the stay we leaue vnto that we are the children of lyght If we do but only kepe this name diligently and not go from the knowledge of this light althoughe all thinges be not the perfectest nor done with the greatest prouidence and forecaste as the matters of the childrē of this lyfe are yet are we not excluded from the possession and glorie of this light if we haue but only beginne to take in hand the workes of godlines that we may be nombred among them that are called the children of light For this is certein and sure that in the prouision of thynges we shall neuer be of lyke diligence with the children of this worlde so long as we liue Therfore this ought not to discourage vs though oure olde man go slenderly forward vnto godlines wheras the children of this world runne spedily without any stay vnto hell neither let vs suffer our selues by any obstacles or lettes to be drawen out of the waie but rather let vs go forwarde dayly somwhat in modestie lenitie softnes gentlenes mercie compassion in suche other workes of godlines For if thou haste but ones begūne there is a good hope halfe the matter is done when it is ones well begunne And although thou procedest but slowly yet geue not ouer neither go thou out of the waye but styll folowe on after the example of S. Paule if by any meanes thou mayste comprehend that wherin thou arte comprehended of Christe Iesu. For that bringeth forth the children of light in that we are comprehended of Christ Iesu reconciled to God the Father thorowe hym as he calleth also in the chapter that goeth before Christians great lightes in the worlde But as concernyng these lyghtes thus he putteth forth his example This one thing sayth he I do I forget those thinges which are behinde and endeuour my selfe vnto those thinges whiche are before and accordyng to the marcke appointed I preace to the rewarde of the high callinge of God thorow Christ Iesu. This is therfore our cōforte that he wil not condēne vs that are made the children of light by the grace of god in Christ with the children of this worlde whiche ronne hedlong vnto hell although we be yet weake for asmuche as we alwaies striue and to thuttermost of our power labour to obtaine the rewarde of the high callyng of God For although he might well and worthely reproue vs because we beinge the children of light ronne so slowly in our course Yet he by his grace in forgeuynge vs our synnes doth supply that which lacketh in vs whiche his grace as the wyde heauen is extended ouer all our lyfe so that it lyeth hydde with all her imperfection and poore state vnder his heauen of Gods mercie and grace continually If we stycke fast to this purpose we shall at the lest fynde some frendes there but specially the highest frende of all which is able to geue heauen and euerlastyng saluation euen our Lorde Iesus Christ. And this is the doctrine which is to be learned out of this our gospell euen that we vse iustly and truly the Mammon of iniquitie or the wicked Mammon that is to say our goods and worldly possessions and make vs frendes of them namely that we transpose them vnto the benefites of other vnto the helpinge of such as be in necessitie as this steward maketh him frendes of an other mans goodes But here som doubt and demaunde how this doctrine agreeth with the doctrine of iustification by fayth alone The papistes busye them selues in this place beyonde all reason and expounde it on suche sorte as thoughe euerlastynge lyfe were gotten by workes and that only fayth can not do it seynge Christ saith make ye frendes of wycked Mammon that when ye shal departe they may receaue you into euerlastynge tabernacles Although the Papistes are not worthy to be answered as touchyng this question or any other for they do not nor wyll not accept it whatsoeuer be answered but they go styll forwarde to exercise their tyranny against the truth of gods worde and the faithfull professours of the same yet for theyr sakes in whom there is some good hope of amendment I will answere somwhat to this doubte or question Firste of all the Papistes them selues must nedes graunte that these frendes of whome CHRIST speaketh here are men whiche are conuersant among vs. For otherwise could we geue them nothyng But how shall they geue vs heauen that as yet are not in it them selues And yet this is true that they geue heauen For they are the wordes of Christ which can not be chaunged nor called into question make ye frendes of wycked Mammon saith he that when ye fayle they may receaue you into the euerlasting tabernacles But how this cometh to passe Christ teacheth in the gospel of s. Mathew where he saith that he himself at the last day wil come forth testifie that whatsoeuer we haue done in our life time to his poore members we did it vnto him and that he wil abundantlye recompence it with the reward of euerlasting life not that ye haue deserued the same by our workes but for his promis sake as he saith Come ye blessed of my father possesse the kyngdome whiche was prepared for you from the beginning of the worlde But here is a difference to be made in this question For the right and true frend which is both able also wil geue vs heauen is Christ This is without all paraduenture As for the poore beggers whome we haue holpen with our goods in this worlde they shall not do it But here ryseth an other question whether we by our almose and other good workes are able to deserue heauen and euerlasting lyfe This question is sone answered Paul saith whatsoeuer is not of faith is synne It foloweth therfore that God doth not allowe thee almose of the vnfaithfull again that he will not geue heauen and euerlastynge lyfe for that But they that beleue in Christe and afterwarde declare their fayth by theyr workes their workes please God for their faiths sake and he will also rewarde suche workes in the lyfe to come But yet for all that this doth not herof folowe that euerlasting life is geuen vs for our workes sake For that is annexed only vnto faith as in the gospell he doth oftentimes testifie He that beleueth in me sayth he shall neuer see death I am the waye the truth and the lyfe God deliuered his sonne that all that beleue in him should not perishe but haue euerlasting lyfe This is a true certein and sure solution For Paules sentence is as we heard before Whatsoeuer is not of faith is synne Therfore if any almose shall please god there must nedes be first of all fayth in Christ. That fayth hath euerlasting life folowynge it It obtayneth remission of sinnes and causeth that God aloweth our workes althoughe they be imperfect and not
altogether pure again that God of his liberalitie and munificence will rewarde them in the lyfe to come as we hearde before out of the gospell of S. Mathewe And Paule saith that the passions or suffringes of the Sainctes shall be rewarded in the lyfe to come Therfore when Christ sayth make you frendes of wicked Mammon that when ye departe or fayle they maye receaue you into euerlastinge tabernacles the sence and meaning of these wordes can be none other but this If we be the Disciples of Christ and do good workes that god will rewarde those good workes in the life to come But what saith Paule good workes can not be don but of fayth And Christ saith that we obtaine remission of sinnes and euerlastynge lyfe by fayth Thou must conferre these sentences with this present text But howe can these be made to agreee Uerily none otherwise then that thorowe fayth in Christ we haue remission of sinnes and euerlastynge lyfe and that god for this faithes sake doth approue and allowe our Almoses and other good workes and of his owne liberalitie for his promise sake which we do firmely beleue and sticke vnto will abundantly liberally rewarde in the worlde to come So that although it be laborious and painful vnto vs when we do obey god and worke well yet this hope conforteth vs and maketh vs chereful and encourageth vs to go forward in doing good workes forasmuch as we are most certeinly assured that they shal not be vnrewarded at gods hand in the lyfe after this This is the proper true natiue sence or meaning of this sentēce and a good and substanciall answere vnto the question of good workes God the father of our Lorde Iesus Christ helpe vs and by his holy spirite stirre vp our heartes that this exhortation vnto good workes the liberall promes ioyned to the same beinge done in fayth maye take good effect in vs and so worke in our mindes that in this worlde we maye plentifully sowe the seede of good workes and in the worlde to come reape the fruites of euerlastinge lyfe thorowe Iesus Christe our Lorde and alone Sauiour to whome with the father and the holy ghost be all honour and glorie both now and euer Amen The tenth Sonday after Trinitie sonday ¶ The Gospell Luke xix AND when he was come nere to Ierusalem he beheld the Citie and wept on it saying If thou haddest knowen those thynges whiche belong vnto thy peace euen in this thy day thou wouldeste take heede But nowe are they hyd from thine eyes For the dayes shall come vnto the that thy enymies shall caste a banke about the and compasse the rounde and kepe the in on euerye syde and make the euen with the grounde and thy chyldren whiche are in thee And they shall not leaue in the one stone vpon another because thou knoweste not the tyme of thy visitation And he wente into the Temple and began to cast out them that solde therein and them that boughte sayinge vnto them It is written my house is the house of prayer but ye haue made it a denne of thieues And he taught daylye in the Temple THE EXPOSITION THis Gospell ought diligently to be remēbred weighed considered of al Christiās that they also hereby maye learne to feare God For of all the histories that be contayned in the gospell of Luke it is moste terrible fearefull horrible it ought worthely so to moue vs that we might neuer forget it For in this our gospel is mentiō made how great anger vengeance god shewed against the Citie of Ierusalem the inhabitants of the same for their incredulitie and disobediēce And it is a most certein sure doctrine vnto vs that all such as are obstinate secure and carelesse in their sins despysing the iudgement of god shall euen finde at the hand of god the very same anger vengeaunce so that they shal neuer escape it For if the most noble goodly beautifull citie were not spared because hauyng the worde of god it repented not let all men thincke this for a moste certeintie that except they repent in time amend they lykewise shal neuer escape the dreadful displeasure whote vengeance of god Christ himself is marueilously troubled concerning the heauy destruction of so great so noble a Citie wysheth that it wold call it selfe to remembraunce and well consider aforehande the wrath that is to come and addresse it selfe vnto amendement mourne wepe and lament desire god to be merciful vnto it to forgeue it tourne awaye those plagues that it worthely hath deserued And although Christ speaketh here only of Ierusalē yet he willeth that his commination commonition that is to saye that his threatning warning shoulde be vnderstanded to pertayne vnto so many as haue the worde of god and yet heare it without fruite yea despise it that they shoulde not be carelesse nor thincke with themselfes that god wil forgeue them this fault This punishment shall as surely chaunce to all suche as god lyueth Therfore let vs repent in tyme cease from all sinnes but specially from that sinne that despiseth the worde of god or the tyme of visitation and that heare the sermons and yet truly tourne they not vnto godlines but goeth forth in all kynde of wyckednes whatsoeuer is preached and taught to the contrarie For the paine is not therfore taken awaye because it is differred for a time For here is set before vs a terrible example of the most fearce and horrible iudgement of god against a Citie that he most dearly loued and was counted the holiest Citie in the world and against a people which God had chosen as peculiar to himselfe before all other nations vnder heauen This Citie was the house and dwelling place of god and the people therof were his owne familie houshold For next vnto heauen Ierusalem was the holiest place where god and his Angels dwelte where al the seruice of god was appointed to be done where almost all the Patriarches lyued and were buried where also Christ the Sonne of God was walked in the fleshe died and was buried rose again and sent the holy ghost so that this Citie in holynes passed all Cities in the worlde neyther was the lyke euer founde on the earth neither shal be vnto the worldes end And yet for all that all these thinges nothyng at all regarded seing it receaued not the word of god nor obeyed the same god did so seuerely punishe that offence for the honour of his worde that he woulde rather haue that Citie ones tenderly loued extirped and plucked vp by the rootes then he wolde suffer his worde so to to be dishonoured and the glorie therof defaced If God delt thus with his best beloued citie is it to bee thought that he will spare other cities kyngdomes and nations where he hath not dwelt and where the people
doctrine aboue the lawe For syth we can not perfectly fulfill the lawe The law causeth vs to haue an euil conscience to feare gods wroth for our synnes sake Wherfore this doctrine tendeth to this ende that thou sholdest learne what is Christ and what he hath done And nowe this is his voyce that he is not onely the son of Dauid as the Iewes beleue but also Dauids Lord that is an euerlastinge and verye god But what dothe he he putteth asyde from hym the forme of god as Paule sayeth and becommeth a man He taketh vpon hym the deathe of the Crosse. And why so Uerilye because he is the sonne of god that is to saye a sacrifice for the synnes of the worlde After that he dyed and rosse agayne the thyrde day from death vnto euerlastinge lyfe and sytteth at the ryghte hande of god This must we learne and beare awaye as touchinge Christ. For he that holdethe this faste is safe He that holdeth it not shall perishe vnder his synnes The reason is we are all synners and the lawe doth not only not deliuer vs from oure synnes but maketh vs more greuous synners agaynst god accuseth vs before God so that we are in greate daunger and can fynde no wayes to escape by all that we can doe In sinnes are we conceaued and borne and the longer that oure lyfe is the more do oure synnes encrease For this burden is put on vs not as an other burden which we may put downe cast of when we will It cleaueth to our very mary bones most secret parts of vs neuer suffereth vs to be at reast as we cā not denie this if we wold cōsider wel proue our strēgth Against this is this the only remedie to learne what is Christ. For assone as thou knowest who he is and then what he doth this is the very way to come vnto saluation The reason why is this If thou be a sinner and haste sinned muche againste God haue respecte to this God sendeth this Christ to suffer for synners to make satisfaction for synnes But what should this debte trouble the whiche that most riche Christe hath taken vpon hym to pay yea and hath payd it allredie wherfore this only remaineth that thou embrace with true confidence and fayth this death and crosse of Christe This can be vnknowen to no man that death is dewe to vs all and no man can haue any hope of a priuilege for the contrarie When we are dead we are vndone We can not helpe our selues But consider wherof commeth death Is it not for sinnes sake Nowe haste thou heard wher thou muste set remission of thy synnes euen in the death of thy Lorde Iesu Christ. This Christ whan he was deade remained not in death But he arose frō death to lyfe And this is a sure profe that he is Lord ouer death Wherfore euen as thou hast remission of syn through hym so by him thou hast euerlastyng lyfe in that he shall rayse thee vp againe thy flesh bodie in the last day And this the true knowing of Christ to know whose sonne he is euen the son of Dauid For he is a mā yet neuertheles the Lord of Dauid which sitteth at the right hāde of god hath for his footstoole his enemis sin death and hel Wherfore he y◠nedeth any helpe against these enemies must not require it of Moses nor of the law nor of his own worke or righteousnes but let him require it of the son Lord of dauid wheras he shal be sure to find it This doth the idle kind of Phariseies not know Wherfore they care not for Christ are cōtent with this that they know out of the law how god the neighbour is to be loued Wheras yet it is not possible that god shold be knowen I will not speake of the loue of him except Christ be knowen firste As he saith in Math. 11. No man knoweth the father but the sonne he to whom the son openeth him And this is the cause why Christ by this occasiō moueth this presēt questiō As though he should saye This ye know that god is to be loued But ye shal neuer loue god with all your heart wyth all your soule with all your mynde excepte ye knowe Christ well and perceaue who he is For how can we otherwise knowe what grace and mercie God hath geuen vnto vs This is no smale thinge that God hath made vs and geuen vs bodie and soule and all thinges But we vse these thinges but for a litle time in this lyfe But herein appeareth moste especially the riches and great goodnes and mere mercy of God wheras he spared not his only begotten sonne but deliuered hym vnto the death of the Crosse for our sinnes that we should be deliuered from sinne and obtayne euerlasting lyfe through hym This is the euerlasting infinite and incomprehensible loue and grace whiche no man can know excepte he know Christ. And therfore he can neuer loue God truely without Christ. Wherfore it appeareth hereby what the Phariseies and Scribes get by their question Euen this verely that they are openly conuicted of Christ before them al that they can talke much of the loue of God But they vnderstande not nor yet perceaue the leaste part therof truely And wheras they knowe not god whiche hath bestowed so great benefittes and liberalitie vpō them how shall they loue their neyghbour that hath nede of their helpe and can recompence nothynge for their pouertie Wherfore let vs highly esteme this doctrine and let vs geue thankes to God with all oure heart that we are deliuered out of vncredible darkenes vnder the Popedome euen like as the darkenes of the Iewes were here And we haue the pure doctrine of Christ wherby we do not only knowe howe we ought to be deliuered and saued from sin but we receaue the holy ghost Whiche by this doctrine moueth oure mindes so farre that we may begin to loue God and our neyghbour The whiche thing our Lord Iesus Christ graunt vs. Amen Amen The .xix Sonday after Trinitie ¶ The Gospell Math. ix IEsus entred into a shipe and passed ouer and came into his owne citie And beholde they brought to him a man sicke of the paulsey lying in abedde And when Iesus sawe the faythe of them he sayd to the sicke of the paulsey Sonne be of good cheare thy sinnes be forgeuen thee And beholde certayne of the Scribes sayde within them selues this man blasphemethe And when Iesus sawe theyr thoughtes he sayde Wherefore thynke ye euyll in your heartes Whether is it easier to saye thy sinnes be forgeuen thee or to saye aryse and walke But that ye maye knowe that the sonne of man hath power to forgeue sinnes in earth Then sayeth he to the sicke of the paulsye Aryse take vp thy bedde and go vnto thine house And he rose and departed to his
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
is excluded from Baptisme the sacrament and the worde is bounde also in heauen By this power that we men in earthe doo lose and bynd sinnes god is not spoiled of his glorie neyther ar we made Gods therby as the prophane and wicked mynded men doo oftentymes say of this matter For we haue no more than the ministerie and office Wherfore God hath coupled vs together by this ministerie that alwaies one of vs shoulde conforte and confirme an other And that the other shoulde thynke hym selfe bounde to beleue as farre as the worde is purely preached vnto hym that is to say remission of synnes in the name of Christ. And this is the very bryngyng vnto God and remission of syns He that dieth in thys beliefe dieth to his saluation But hee that dyeth as he is taught in the Popedome with a confidence and trust of the intercession of Sainctes dyeth euyll and to his destruction For hee lackethe those defenders whiche God ordeyned agaynst the violence of death that is the trewe pastor the pure worde and absolution So great miserie the deuyll brought in by the Pope yea and nowe begynneth to bee the author of an other infection by the sectaries For they can not abyde the worde This offendeth his eyes Wherefore the Pope toke it clean away and in his place brought in the monkes rules masses pilgremages pardons and suche other This can the dyuel well away with For it hyndreth his kyngdom nothyng The Anabaptistes furder the matter which speake very contemptuously of the water of Baptisme The Swenckfeldians also mooste vilely and wickedly contemne the outward preachynge of the worde All haue loste the worde wherfore they are to be auoyded and this is to be learned that remission is no where els but there as the woorde is That woorde is in Baptisme in the Supper of the Lorde in absolution in publike preachyng Wherfore remission of synne is there also and let hym be accursed that sayeth otherwise But wher as the word is there is faith requisite And then the membres begyn to be fastned which the syck of the palsey could before moue by no means But loke wher the worde is not the palsey is neuer taken away and it is vnpossible that any true mouyng should ioyn the membres together This wold I the more earnestly dryue into you because the Pope and sectes are the authors of suche great disorder in the Congregation The Pope bryngeth neyther to the worde nor sacramentes The sectaries can not but speake contemptuously of the worde and sacrament and nothynge preuayleth with them but the holy Ghoste And we knowe thys that the holye ghoste wyll not doo hys worke without the woorde and sacramentes Wherfore we can not despise the woorde and sacramentes but we wyll obserue them for the chiefe thynges that we haue God graunte his grace that we maye preserue this pure doctrine and continue in it to the end and be saued Amen The .xx Sonday after Trinitie Sondaye ¶ The Gospell Math. xxii IEsus sayde to his Disciples The kyngdom of heauen is lyke vnto a man that was a kynge which made a maryage for his sonne and sent forthe his seruauntes to call them that were bydden to the weddyng and they woulde not come Agayne he sent forth other seruauntes saying Tell them which are bydden behold I haue prepared my dinner mine Oxen and my fatlynges are kylled and all thynges are redy come vnto the mariage But they made light of it and went their wayes one to his farme place another to his marchaundise and the remnaunt toke his seruauntes and intreated them shamefully and slewe them But when the kyng heard thereof he was wrothe and sent forthe his men of warre and destroyed those murtherers and brente vp theyr Citie Then sayde he to his seruauntes The maryage in dede is prepared but they whiche were bydden were not worthy Go ye therefore out into the hye wayes and as manye as ye fynde bydde theym to the maryage And the seruauntes wente foorthe into the hyghe wayes and gathered together all as many as they coulde fynde bothe good and badde and the weddynge was furnyshed with geastes Then the kynge came in to see the geastes and when he spyed there a man whiche had not on a weddyng garment he saide vnto him Frende howe camest thou in hyther not hauyng a weddynge garmente And he was euen spechelesse Then sayde the kynge to the ministers Take and bynde hym hande and foote and caste him into vtter darknesse there shal be weepyng and gnashynge of teeth For many be called but fewe are chosen THE EXPOSITION IN this Gospel ye heare that the kingdom of God is lyke vnto a mariage vnto the whiche many are bydden that not onely come not and regarde not but that also reuile and kyll the seruants that call them Here must we first learn what this word Kyngdom of heauen signifieth euen that it is no worldly kyngdom but a kyngdome in heauen where as God onely is kyng That doo we call the holye churche whiche is nowe For Christ dothe therfore vse the parable of the mariage because that he beyng the kynges sonne taketh the churche to be his spouse Wherfore the kyngdome of heauen is to be taken on suche wise that it is in earth and yet it is no politicall or earthly kyngdome but spirituall and eternall For the state of the Christians that are in this lyfe is suche that they are halfe in the kyngdome of God that is in soule and spirite and after theyr fayth Wherfore when thou heareste of the kyngdome of heauen thou must not loke to heauen but thou must seke after it in the earth amongest men and that in all the world where soeuer the Gospel is beleued and the true vse of the sacraments ministred So that proprely the kyngdom of heauen is nothyng els then the kyngdom of Christ the kyngdome of the Gospell and of faith For whersoeuer the Gospell is there is Christ. And wher Christ is there is the holy ghost and his kyngdome whiche is the true kyngdom of heauen For the which cause all that haue the word and sacramentes and beleue continue in Christ by faith they are heauenly princes and sonnes of God And onely this remayneth that God moue away the half wall which is put betwene that is that we die then shall all thynges be heauen and saluation This therfore must be lerned first that the kingdome of heauen is the kyngdome of Christe where as the worde Faith is For in this kyngdome we haue lyfe in hope and are cleane from synnes free from death hell Sauyng that the body of synne is lefte whiche is not yet abolyshed and yet shal be abolished when al thinges shal be lyfe saluation and heauen To this mariage sayeth Christ God hathe called the Iewes his people dyuers tymes before his commynge by his holy Prophets For it was their office specially bycause they cōmanded the Iewes to waite for
the mariage that is they put this people in a sure hope that Christ would set foorth the gospel throughout all the worlde and procure that remission of synnes and euerlastyng life shold be preached in his name To this ought men to be exhorted and they shoulde waite for the gospell and trust in it that they myghte be saued by Christ. But Christ saieth here they wold not come as the Iewes in the desert would haue returned into Egypt After that he sent other seruantes when the tyme of Christes comyng was whych shold open hymself with teachyng with myracles and great wonders For Iohn and Christes disciples sayd that all thynges were ready and that there was nothynge lackyng but that they should make them selues redy to the mariage But they could not be persuaded by the messengers to comme They regarded not saythe Christ and one went to his farme an other to his busynesse and merchandise c. It is a very vnworthye thyng to despise this feaste euen remission of synnes and euerlasting lyfe and yet to hope for saluation For if it were not so they woulde neuer so gredilye haue gone to their farme or merchandise and vtterly set at naught so noble a mariage But this is alwaies the state of the Gospel as often as it is preached the world waxeth worse then it was before They vsed no suche merchandyse before But as soone as this callyng to the Gospell was set vp they falle to merchandyse wyth all theyr studye It canne not bee otherwyse Wherfore lette no manne be offended for these present maners for that they geue them selfe so to couetousnesse bothe in the citie and also in the countrey for that they bee so insolente and prowde and handle their shepheardes and curates whyche call theym to this feast more vnwoorthily then they handle other men Lett no man thynke that this peruerse maner shall haue good successe Neither wil I hope for much better state then other haue Let not this offēce moue thee muche For it is the long sufferance and pacience of God yet wyl he not suffer it to escape vnpunyshed So nowe GOD can suffer men in theyr licentious lyuyng to despise the Gospell and faithefull warnynges to brynge in the dearthe of all thynges to encrease theyr owne substance he wynketh at this and maketh as though he sawe it not But whenne God shall sende the pestilence that men may dye and falle downe as flies or leaues in the harueste whenne he shall stirre vp battaile so that the violent souldiours shall breake into thy house and destroye all thynges and beate thee and handle thy wyfe and chyldren vilainously ▪ before thy face whenne thou shalte cry out at their cruell doynges and complayne of the greate wrathe of GOD. Then shall it appeare what God thynketh of thy auarice insolence and great madnes For thenne shalt thou bee reproued on thys wyse If thow couldest despise the counsayle of God before thoroughe thy couetousnesse and insolencye nowe muste thou holde thy selfe contente with these thynges whyche thou haste stirred vppon thee by thy licentious and longe outragious lyuynge For GOD suffereth not hym selfe to be mocked longe Wherefore menne myghte doo well yf they woulde ceasse betyme and amende as Gods worde dothe diligently exhorte vs to doo But we woulde haue lycence to doo bothe euen nowe to despyse the woorde of God and to folow our lustes and yet that God should absteyne from punishyng vs. But it will not be as this Gospell teacheth farther of this matter Some of them that were byd were so bolde that they tooke the seruauntes reuyled theym and kylled them By this doth Christ specially meane the citie of Ierusalem whiche kylled the Prophetes and at length the sonne of God But what commeth therof The kyng when he hearde thereof was wrothe and sent his warriours euen the Romaynes These could not but serue Gods turne and kyll these murderers and burne their citie so that the Iewes were sold better cheape then byrdes euen thirtie for a penye There lacked no lamentation cōplaynyng when God toke vengeance but for as muche as they refused to come when they were called to repentance and the mariage of the sonne therfore God refuseth nowe agayne to heare them which thyng beware that it chance not to thee There ar many thinges inough with the which we offende god as ire vnpatience auarice care of liuyng lechery hate and other vices All these are synnes yet are all these thynges nothyng in comparison of this synne whiche is contemnyng of gods worde And yet it is the moste common synne To bee geuen to auarice to steale to committe whoredome and fornication are not so common synnes For all the world is in danger of this synne the citizens and husbandemed sette not this muche by the gospell All sleape at this seruice as a man may se in the churche When one loketh this way an other that waye and in so great a multitude scarsely ten or twelue come to thintente to learne any thynge Yea and furthermore besyde all this this encreseth the matter also that it is such a cōmon synne so deathlyke so greuous so hellyshe and diuellyshe that it can not be noted as other synnes bee All count this for a lyght matter to be presente at a sermon and to take no hede yea rather a great parte geue them selues to bousyng and bybbyng in tyme of the sermon and regard it not and thinke it no matter at all No man is moued with this no man is greued therfore that men are so coldly affected with the worde but it is not so in other synnes For other synnes as slaughter adulterie theft c. dothe make men oftentymes contrite and sorowfull so that they wold wishe it vndone For no man can counte these thynges well done But not to heare the word diligently to despise it to persecute it no man count these matters of conscience Wherfore it is suche a synne for the whiche imperies commonalties and cities must be destroyed For when it is not acknowledged nor receaued no repentance or amendement of lyfe can ensue So chanced it therfore to all kyngedomes and to Ierusalem And England also shall greuously be punyshed for this synne For this synne cryeth daiely to God neyther dothe it suffer God to rest before he saith in his wroth I gaue you my sonne the highest price that I had and wold gladly haue had communication with you to teache and instruct you to euerlastyng life but there is none that is desyrous to heare Wherefore I can not withdrawe the punyshment as it is in Iohn This is damnation that lyght came into the world and men loue darkenes more then lyght For theyr workes ar euyl As though he would saie I would gladly wynke at the other syns but this is damnation that the worlde condemneth that I haue sent euen my worde and it careth not for it This greueth me they are full of sinnes and I would
all his other miracles signes should serue geue place to this that is cheif Wherfore these thinges must be loked for in none other then in them which know that God is to be praised in this great signe aboue all and doth so vse this that neuerthelesse they may cheifly regarde the first and cheifest signe And if it pleaseth God to omitt the inferiour signes for the true procuring of that cheif signe let vs beware that we be not importune and that we thinke not that they must be done of necessitie For God requireth that the cheife should be counted such amōgest vs al that al shold beleue surely that they shal be saued for the most euident and pure couenant of God Neuerthelesse in the meane season god doth not suspend and prolonge the ende successe of these present temptations specially amonge the weake but yet so that they strenghthen themselues by litle litle to the spirituall vse and learne to obey god in al thinges that please hym and put his worde before them And althoughe the promise of this is to be loked for without a signe sensuall feling for a time yet let them not faint and geue vp but vse the holy ghost as a president and confortour although Christ departe with his signes and miracles And this is the true faith as I said before whiche stycketh vnto the word of Christ as touching saluatiō euerlasting life also as concerning the sure preseruation of the church also of euery one of vs all so that it be done without the temptation of God and we wholly depēd of his wil which therfore hath so boūd himselfe to the principal saluatiō which is certaine that he might haue all other thinges depending on y◠faith and trust therof and that he may be iudged to administer them wel vnto vs although he fulfil not our desirs in all pointes And betwene these two which belonge to the common ecclesiasticall trade he graunteth as a man would saye personal priuileges to this kyng euen a peculiaer word as touchinge the saluation of his son The which syth it is put forth so plaine euident it ought to be embraced with as sure faith as that that is put forth to all as concernyng remission of sinne and euerlasting life in the name of Christ. For loke of what thing the word is put forth with a promise that it shall certeinly come to passe that must certainelye be beleued For as GOD is tempted whan that a signe of a determined and appointed promise is required So is he not truly glorified when the appointed worde is not beleued as it was in Achas but this ruler doth glorifie GOD when he beleueth the determined word of CHRIST and forthwith obtayneth helth for his sonne as he knoweth of his familie at his retournyng home Learne therfore in this place what is true fayth euen to doubt nothing of the word of Christe of his promise but to beleue surely that as the worde promiseth so shall it come to passe although it be not sene perceaued For this is the cheif nature of faith to embrace and beleue that that is not present For thinges present are not beleued but are seen felte The riche man although he beleueth that he shal not die for hunger this yere yet is this no faith But he that hath no store nor substāce yet sticketh surely to gods word that god as a father wil prouide for his liuing but yet so that he caste not away the feare of god but serue his owne vocation he beleueth truly and it is not possible that such a faith shold deceaue him For it is grounded on gods word which is almighti promiseth that if fyrst we seeke the kyngdome of God the righteousnes therof that all other things shall be cast vnto vs. So all we do proue this that we are so corrupted by sin that we lyue voyde of all righteousnes But when the worde preacheth vnto vs remission of sinnes and righteousnes this can none otherwise be apprehended but by faith Wherfore the state of a Christiā is such that although he sustaineth the body of sin yet he is pure righteous wtout sin through faith the worde And this doth fayth worke in him the worke cā neuer do it as the brainlesse papistes teach For as touching the workes althoughe they be neuer so good yet are we vnprofitable seruāts as Christ saith And as I haue said as touching righteousnes so is it also as cōcerning lyfe We are so infected by synne and drowned vp in it that we can not be sure of lyfe for the space of a momēt So that this may truly be said with the wise Paynimes and Ethnickes that nothing is more certaine to a man then death As we proue that to be true not only by our examples but also by the example of others also that is how soone men are inuegled and enuironed with sycknes and other dangers And yet haue we the word set forth to vs which putteth vs in hope not only of lyfe but also of euerlasting life This do not we that beleue touche with our handes we fele it not we grope it not but it is promised to vs in the worde and we beleue it And it is sure that this faith shall not deceaue vs. For it is grounded on gods worde whiche is omnipotent and euerlastynge To be shorte this is the nature of faith As the worde doth promise thinges that are vnuisible and thīgs to come so doth faith beleue these inuisible thīgs and surely loketh for them to come The reason is It knoweth that the word of god is almightie that god is true and without lyinge wherfore fayth hath diligent respect vnto the worde If it perceaue the word it embrace it boldlye and careth nothinge eyther for the worlde or for the deuil For it is sure of the end and what shal befalle although the deuil the fleshe and the worlde make neuer so muche a do But wher as it perceaueth that the worde is lackyng it setteth not this much by the outward apperāce by that threates nor by any violence whiche is done of the worlde so that it maye perceaue that to be true and will suffer all extremitie rather then to be constrained to receaue any falshod And if in the Popedome we had had suche respecte vnto true faith we had neuer fallen into such horrible Idolatries and errours Wherfore it is a very necessarie and profitable doctrine for vs to be taught and certifyed as touchinge true faith that is that we should haue the worde of god and promise and stycke surely therunto and beleue that it shall surely come to passe For to beleue any thyng without the worde of God is no Faythe but a vaine opinion which can neuer well escape As if thou shouldest beleue that thou shouldest be Emperor of Rome Thou mayst this persuade thy selfe but yet so
as he canne and saythe CHRIST dyed for me therfore am I free frome synne and I canne not dye neyther hathe death nor synne any power vppon me For Christe hathe made satisfaction for all thynges that I shod pay This is true faith neither is it possible that he should be deceaued of this hope that sticketh to the word on this wise This is true it is not yet sene or felte but yet it is trewe and the tyme shall surely comme whenne it shal be opened The ruler dyd euen so and sticked surely to the woorde He perceyued not the thynge but because he beleued the woorde hys seruauntes come on the nexte daye with ioyefull tydynges that hys sonne was alyue At lengthe also he seeth it wyth hys eyes Then is Faithe no longer requisite it is come to passe as he beleued Thus is it wyth vs also We haue remission of oure synnes and euerlastynge lyfe We heare the Gospel we beleue the absolution we vse the supper of the Lorde yet do we styll fele always deathe and synne neyther can wee remoue thys sence and feelynge frome vs whyle we lyue in thys lyfe But yet beleue thou the word neuertheles For so must we also wholly beleue gods word without signes and vse the condition of Paule that is to lyue content with Gods grace We must beleue the worde although it is not our chaunce to see with Thomas But we shall see when the tyme shal come wyth thys Ruler that as we beleued the Remyssion of synnes and euerlastyng lyfe by the woorde euen soo shall wee haue it in deede in euerlastynge ryghteousnesse and lyfe As long as we lyue here we muste be content wyth the word and beleue it After thys lyfe we shall feele it and haue it in dede The whyche thyng God our mercifull Father graunt for his sonne Iesus Christes sake thorough his holye spirite Amen The .xxii Sonday after Trinitie Sonday ¶ The Gospell Math. xviii PEter sayd vnto Iesus Lorde howe oft shall I forgeue my brother if he sinne agaynst me tyll seuen times Iesus sayethe vnto hym I saye not vnto the vntyll seuen tymes but seuentie times seuen tymes Therefore is the kyngedome of heauen lykenede vnto a certayne man that was akynge whiche woulde take accoumptes of his seruauntes And when he had begon to recken one was brought vnto hym whiche ought hym ten thousande talentes But forasmuche as he was not hable to paye his Lorde commaunded hym to be solde and his wyfe and chyldren and all that he had and payment to be made The seruaunt fell downe and besought him saying Sir haue pacience with me and I wyll paye the all Then had the Lorde pitie on that seruaunte and losed hym and forgaue hym the debt So the same seruaunte wente out and founde one of his felowes which ought hym an hundred pence and he layd handes on him toke hym by the throate saying paye that thou owest And his felowe fell downe and besought hym saying haue pacience with me and I wyll paye the all And he woulde not but wente and caste hym into pryson tyll he shoulde pay the debt So when his felowes sawe what was done they were very sory and came and tolde vnto theyr Lorde all that hadd happened Then his Lorde called hym and sayde vnto hym O thou vngracious seruaunte I forgaue the all that debt when thou desiredst me shouldest not thou also haue had compassion on thy felowe euen as I had pitie on thee And his Lorde was wroth and delyuered hym to the Iaylers tyll he shoulde pay all that was due vnto him So like wise shall my heauenlye father do also vnto you yf ye from your heartes forgeue not euery one his brother theyr trespasses THE EXPOSITION YE heare in the very begynnynge what is the summe of this Gospell When Peter asketh of Christe what was nedefull to be done when his brother synned againste hym and howe often hee shoulde forgeue hym whether seuen tymes were inough Christ aunswereth Not seuen tymes but seuentie tymes seuen tymes That is the forgeuyng of synnes amongest Christians ought to bee withoute measure and ende and they must pardon one an others synnes and beware of reuengyng For that belongeth only to God whose maiestie ought not to bee violated neyther hys iurisdiction to be broken As the parable also sheweth it in order And we afterwarde wyll gather togyther the causes and declare theim But here muste we especially marke howe Christe saieth That the kyngdome of God is lyke a kynge whiche purposeth to make a reckenynge and accompt with his seruantes For this commaundement as touching remission of sinne is not to be applied to the gouernance of a comminaltie where as are seuerall offices and diuersities of persons therfore all thynges there consist in the varieties of rulynge and obeyeng that licence may not be geuen to the lustes and vices of men but that a discipline and honest order maye be hadde for the restraynynge of the lewde and wicked Wherefore it is not ment that parentes should geue theyr chylderne all lycencious libertie They ought to vse a certayne kynde of reuengyng and by no meanes to couete and desyre the name of facilitie and gentylnesse Lykewise is it also with the maysters ouer their houshold seruauntes and with maiestrates and officers Let all them knowe that they are appointed certainly to reuenge For thys is the worldes faulte that it is the worse for libertie as it appereth by wyld children that wyll not obey theyr parentes vntyll at length they come to hangyng Wherfore this commandement is not to be vsed in a common welth but in the kyngdom of God where all we are equall and are subiecte but onely to God whiche is the head of the lyfe of vs all He calleth the kyngdom of God not only the lyfe that is after this but the holy churche in this lyfe wher as God by hys word and by his holy spirite hath the gouernance In thys churche thou must obserue this trade if it be not thy peculiar office to reuenge synne that there may alway be pardonyng one an other and no reuengynge that al things may be done toward thy neighbor with mercy gentlenes whersoeuer he hath nede althoughe by reason we might seme to haue a iust cause to do the cōtrarie Why Christ requireth this he sheweth sure causes in the parable of the two seruants and of the king The first is that Christ requireth that the christians should thynk with themselues howe great mercie God hathe shewed vnto them which also if he would deale extremely with vs had many and great causes to be reuenged of vs and to vexe vs with moste greuous euyls But seyng that we obteined mercy without our desert we must shew mercy and gentlenes to our neighbor And this must be obserued with great diligence For by this Christ declareth what is the true way to obteyn remission of synne and sheweth vs to our selues
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
teachynge of the holy ghost out warde doctrin profiteh lytle With out christ no good thinge cometh to vs. Math. 17. God geueth· God is deserued Gods vndeserued liberalite Loue refuseth no perell Loue excelleth all vertues Loue encreaseth the gyft Baptisme and the lordes supper God geuethe vs all thinges of loue Christ is the gyfte that god geuethe Rom. 8. Rom. 11. 1. Cor. 3. Incredulitie and misbeleue We are more desyrous of worldlye then of godlye thynges Why we sett so lyghtlye by gods gyfte The vnthanâ—â—fulnes of the worlde The worlde neglectethe hys owne saluacion The worlde What the worlde is O loue passyng all loue Rom. 5. Thanckefulnes to god for hys benefites is to be sheewed God forgeâ—uethe the 〈◊〉 worlde hys synnes The ingratitude of the worlde What hathe hytherto bene taughte Why god gaue his sonn Iohn 3. Damnacion cometh of despysyng godes worde Faythe obtaynethe Christe at the hond of God A good lesson Iohn â— Why Christ is geuen vs of God Faythe onlye purchase the christe Note well Marc. 9. Lâ—c. 17. The temptacion of vnbelefe and how it must be Ouercome Note thys for thy conforte Gods worde only puttethe awaye vnbeliefe if it be receaued What the world signifiethe Whi god speketh generallye to all and not speciallye to one alone Iohn 3. The doctrine of workes By grace are we saued only thorow faith The article of the Trinitie Why the feast of the trinitie was ordayned The article of the trinitie is muche withstanded Why Ioâ—â— wrote hys goâ—â—pell Cherinthus Reason deceauethe in matters of god Turckes and Iewes denye christe to be God Colos. 1. Christ proued god One deuine substance and thre persons Colos. â— Heb. 1. 1. Cor. 10. Numer 4. Moses and paule confese christe to be god Act. 20. He speaketh of the popyshe Byshoppes Iohn 1. Gen. â—8 Esa. â—3 Christe called an Angell Malach. 3. Why christ is called an Angell Gen. 3 15.22.2â—.28 Deut. 18. 2. Reg. 7. Esa. 7.9.11 Iere. 30.31 Dan. 9. Esa. 9. Christ is called Iehoua Psal. 6â— Ieâ—e 23. Osee. 3. Christe verye god from euerlastynge Psal. 110. Math. 22. Three persons and one god The holye ghost is eternall and almyghtye god Math. 28. â—ohn 14. An euidentâ— probacion of the trinitie Iohn 15. Ioel 2. Act. 2. Colos. 1. Heb. 1. Iohn 4. Note well God the father God the sonne The workes and office of christe God the holye ghoste The crede of the holy ghost The workes and office of the holy ghost The workes of the Trinitie Act. 2. Cherinthus the heryetike denied the godhead of christ Ecclesi hist. lib. 4. cap. 14. Examples of gods anger against such as denied the godhead of christ An â—nde worthy such an heritike The article of the Trinitie proued manye wayes 1. Cor. â— The blindnes of reason 1. Cor. â— The dignitie and excellency of this gospel Iohn 3. Nâ—mer 2. Gods good wyll towarde man Nicodemus a louer of christ The opinion of nicodemus as touching the doctrine of saluacion Iohn 1. The ryghte 〈…〉 papistes is not comparable with the ryghteousnes of nicodemus Luc. 18. Rom. â—â— Why nicodemus came to christe The ignoranc of nicodemus The corrupte doctrine of the Pope concernyng saluacion Galat. â— Reason Luc. 18. workes saue not An obiection concernynge good workes Note this order The lawe bringeth no man vnto perfection water in this place of Baptisme Marc. 16. The worde and the elemeÌ„t maketh a perfect sacrameÌ„t Anabaptistes â–ª confuted Rom. 6· Titus 3. Christes ordinaunce maye not be altered The spritishâ— sectaries Marc. 16. Howe saluacion is to be taught Iohn 1. No man by hys owne strengthe caÌ„ be saued By our fyrste byrthe we are all damned By faythe in christe are we saued The doctrine bothe of the lawe and of the gospell is necessarye to be taugh in the churche of christe Rom. 7. The doctrine of iustificacion by faythe alone impugned of the papistes Numer 21. Christe figured be the brasen serpent Whenâ—â— ouâ—e damnacion comethe Gen. 3. Rom. 6. Gen. 2. Heb. 4. 1. Pet. 2. By faythe in christ comethe saluation Rom. 4. A newe lyfe The historie of the rich maÌ„ Ephe. v. What is putforthe to vs in Lazarus example Prouer. iii. Hebre. xii Apoca. iii. i. Timo. vi The spirituall and true blessyng The comforâ— of Lazarus The name of Lazarus what it signifieth The historie of Lazarus is diligently to be considered in the tyme of the crosse The riche man The cause of the riche maÌ„nes daÌ„nacion Luke xxi To haue no respect to the poore maÌ„nes nede Esaie lviii Luke xvi Math. xxv Iames. ii The poore must be regarded Luke xvi The greate blindnesse of men i. Timo. vi Luke xxi The woorde of God muste onely be takeÌ„ hede vnto The doctrine of Moises the Prophettes Gene. iii. Gene. xxii Faithe Temporall prosperitie is no sure token of Gods fauour Good works Faithe and obedience toward God is required of euery christiaÌ„ Luke xiiii Math. iii. Who made this supper This supper is the Gospel Why it is called a greate supper Who are the geastes Gene. xxii xxvi and xxviii Roma i. Who wer the seruauntes The stubbâ—â—nes of the Iewes and Papistes against the Gospell Psal. xviii The Farme what it signifieth The error of the Iewes Math. ix Oxen what thei signifieth Psalm xxii A wife what it signifieth To marrie a wife what it is Psal. cxiiiii Why the Papistes are so loth to receiue the Gospell Beholde and beware i. Cor. i. Math. xi Why the Iewes are resembled to a citee The callyng of the Gentiles Why God spareth the worlde Of compellyng to come vnto the supper Math. vxi. Ephe. ii Psalm li. Note well Of the maner of compellyng whiche the Pope vseth Roma i. Luk. xxiiii What it is to compell The beleuyng Iewes and Gentiles are one churche The Iewes Turkes and Papistes abhorre this supper Math. vii Greuous threatninges againste the despisers of this supper Psal. cxiiii A Gospell of singulare greate comfort The iudgemente of the lawe concerning sinners The Iudgemente of reason coÌ„cerning synners Gene. iii. Synne and the nature thereof Before God and the lawe all menne are synners Iere. 18.33 Esaie lxi Luke iiii Ihon. i. Luke xv Why God refuseth not sinners Ihon. iii. Note well The tender affection of Christe toward sinners Loue. Of the marueilous loue of Christe towarde penitent synners Exe. xxxiii The lawe bryngeth no man to saluacion Christe onely saueth Ihon. iii. Esai xxix Math. xv In heauen also is a place for synners if thei repente and beleue Phil. iii. Diuers kindes of sinners What sinners shall haue place in the kyngdome of God Roma viii Gala. v. Impenitent synners What the worde of god teacheth The woorde of God defendeth againste desperation Deferre not thy conuersion to God We ought after the example of Christe to seke vp the lost synners The parable of the shepehearde belongeth co christ The parable of the woman perteineth to the congregacion of christ The vertue of gods word
A similitude The sluggishnes of christeans An example of acouetous man Note well Pro. 19. Preachers must do their duties in preachinge whâ—ther the people amende or not Marke well Wee oughte daylye to encrease in the waye of godlynes more and more Phil. 3. Phil. 2. Rom. 8. We ought liberally to geue vnto the poore Papistes abuse the scriptures of god Note this reason Math. 25. Whyther by oure good workes wee deserue heauen Rom. 4. Iohn 11. Iohn 14. Iohn 3. Rom. 14. Faythe Rom. 8.12 Cor. 12. 2. Timoth. 2. Heb. 12. Rom. 4. Scriptures oughte to be conferred An aunswere to the quistioÌ„ of the iustification of good workes Galat. 16. An example of gods wrath agenst the despisers of his worde The dispysyng of gods worde is a most horrible synne Ierusalem Let vs repent betymes Rom. 11. At what tym Ierusalem was destroyed and with howe greate a multiâ—udâ— Why god differrethe hys plages Rom. 2. 2. Pet. 3. Note well It is a moste greuâ—us synn to dispise the worde of god Repente O England and amende Iere. 9. Ioan. 8. Psal. 109. PareÌ„tes and householders The plage is certen and yet hydde from the wycked The delaye of punyshement hurâ—eth greatly in common wealthes A sentence â—orâ—hy to be remembred 2. Pet. 3. Gods plages differrede are the more greuous Plinius lib. 5. cap. 14. Pro. 10. Osee. 5. Synne Securitie destroyeth the citie Remember this O Englande and beware betyms The seconde parte of the gospellr The priestes sought not the glorye of god but theyr owne gaynes Masse Note Osee. 6. The false doctrine of the Iewishe priestes Humilitie Phariseys Publicanes Christes iudgement of the phariseye and of the publicane two greuous synnes in the phariseye To despysed ther is a great synne Pride abhorred of god Iob. 4. Esa. 14. 2. Pet. 2. Gene. 3. vayne glorye or pride corruptethe all good workes 1. Pet. 5. Iac. 4. Luke 18. What the christen humilitie is Rom. 12. The publican an example of true humilitie 1. Cor. 4. Luke 12. All our glory ought to be in god alone Howe gods gyftes are to be vsed Christe alone is the sauiour The deuyl is the author of all euyll An whole and healthefull bodye is the gyfte of god Why god fulfrethe the deuyll to hurte vs. Ephe. 6. 2. Cor. 4. 1. timoth. 2. Note well God helpethe vs agaynste the deuyll by hys sonne 1. Iohn 3. Gen. 3. Christen men must haue theyr eares opened and theyr tonges losened Rom. 1.10 Iacob 1. Gladly to heare the worde of god is the gyfte of god The papistes are both deaff and dumme God openeth our eares by hys worde Rom. 10. We muste bothe beleue and confesse the worde Why Christ vsed so many circumstaÌ„ces in restoryng thys man to hys healthe Iohn 11. Math. 9. Note thys well Math. 17. Mat. 28. Marc. 16. Luc. 10· Act. 4.5 Disobediente children and seruauntes Disobediente subiectes The vnreuerent handling of the spirituall ministers in these our dayes The wycked worlde heareth gladlyer Robyn Hood then the word of god Psal. 109. Iohn 3. O Englande take hede be tymes and saye not but thou art warned Why christe lokethe vp to heauen and mournethe God is to be praysed for hys gyftes The word of god is christes fynger and spettle The fyrste parte of the gospell The worlde despyseth the gospell of christe Note well They are most miserable whiche haue not the knowlege of the gospell 1. Iohn 5. What maner of men the gospell makethe The opinion of holines puffethe men vp with pride and makethe the vnmercifull The laweyer What it is to loue god Exod. 20. To loue god is to kepe his commaundementes Iohn 14. Malach. 3. Matth. 10. Luc. â—0 To loue god is to loue thy neyghbour The vnkindenes of the worlde The samaritans loue towardes god God is euery where and in all places a lyke present Rom. Gal. Iobn Fayth obtayneth all thingges He that beleueth not obtayneth nothing Iac. 1. Heb. 1. An apte similitude The seconde doctrine of vnkindnes Unkindnes is the greatest synne The maner of the Monasteries Psal. 116. The world is most vnkynde to god The actes of certayne Gretians Pro. 25. Rom. 1â— Math. 5. We muste learne to be kynd of god The nature of Christen charitie The vnthankfull shall not escape vnpunished The whole worlde is set on couetousnes This sermon appertayneth to householders and to preachers â–ª What it is to serue What it is to serue god All gods seruice is coÌ„trary in the worde â–ª What the true seruice of god is Gen. â— Psal. 45. Pro. 1. Nowe couetousnes maye be auoyded Psal. 59. The fable of Midas Psal. 47. Gods blessing and not care maketh men ryche Not laboure but carefulnes is forbydden Laboure and fayth must go together He that despiseth the word of god despyseth god hym selfe Not idlenes but labour becomethe a christian Ryotus persons Prodigalitie and idlenes forbydden Note weâ—â— theâ—e â—yue poyntes A comfort agaynst deathe by Christe Christ is the lorde of death We must not feare death Iohn â—1 The deathe of Christen men is a swete and quiet sleape Iohn 5. Pytie or compassion Charitie issuethe out of faythe Rom. 12. Too sortes of compassion pitie Spirituall pitie reprouethe synne Apte and very proper similitudes Folyshe petie marrethe the citie A good lesson for maiestrates To punishe the wycked is greate 〈◊〉 and mercie What is the sanctifyeng of the Saboth Heare and do 1. Iohn 3. What it is to sanctifye the Sabbothe Osee. 6. To a Christian euery daye is the sabboth The seconde part intreateth of humilitie 1. Pet. 5. 1 Pet. 5. Psal. 113. Saull Dauid God can not abyde pride What it is to be perfect The blyndnes of seruing god in the papecie What it is to serue God Math. 2â— Monkery is against charitie and the true seruice of god Math. 25. Math. 25. The benefite done to oure neyghboure on earthe is done to god in heauen Why god geuethe vs hys gyftes and to what ende Too knowe christe is most necessari vnto saluacion The knoweledge of the lawe sufficeth not vnto salâ—â—cion Psal. 110. 1. Cor. 15 â–ª The lawe Phil â–ª â— Iohn 1. Rom. 3. â— 7 Psal. 51. Deathe â–ª Christ Lorde ouer deathe Math. 11. No man can loue god except he knowethe Christe Iohn 3. Rom. 8. Man hath power to forgeue sinnnes The worde and faythe muste be ioyned together Gods mercie is to be found in Christe alone Note well With out the worde it is an easye thing to beleue lyes What things are to be learned of this gospell God alone forgeueth synne The Minister certifyethe the conscience ther of by the worde Math. 28. Marc. 16. Luke 4. Math. 5. Math· 18. Iohn 20. Of the water of Baptisme Note Fayth an the worde are both the gifts of god In the true churche of Christe is remission of synnes and no where ells Math. 18. Numer 22. Contricion The propertie of the palseye Note well What the kyngdome of heauen signifyethe The longe
sufferinge of god The coÌ„tempt of gods worde is the greatest synne that is Note and take hede Iohn 3. The Easte churches Causes that oughte to moue vs to heare Gods worde Pro. 1. Note No hipocrite can hyde him selfe from the face of god Act. 18. The power of gods word Rom 1· Iac. 1. Why christe was sent into thys worlde Of the christeÌ„ Faythe Rom. 3. Abacuc 2. Luc. 7. What the true fayth is Math. 12. 4. Reg. 16 Esa. 7. The nature of Faythe Math. 6. Luc. 17. Where the worde is not ther can be no Faythe Iohn 8. Iohn 1. Note Rom. 6. Marc. 16. The wordes of absolucion Rom. 4. What faythe is Iohn 2â— â–ª Christians must forgeue and not reuenge Deut. 32. Rom. 12. Heb. â—0 The worlde is the worse for libertie What the kyngdome of god is What a talente was in tymes paste Oure synnes are innumerable Psal. 51. Iohn 3. Ephe. 2. Rom. 6. Gen. 2. Rom. â— Synne with all humilitie muste be confessed and mercye craued God by no meanes can abyde anye Iusticiaries In daunger we seke all meanes to escape trouble Rom. 3.5.7 We oughte to be such to our neyghboures as god is to vs. Of gods mercie only muste we loke for remission of our synnes What we ought to think of god in the myddeste of our synnes Ezech. 33. Ezech. â—8 The lawe Psal. 103. Gen. 3. Esa. 43 Deut. 32. Rom. 2. Heb. 10. Pro. 11. Math. 6. Prayer A conditional promese made to the Iewes The cause of rebellion amonge the Iewes We wold also haue heauen but we do nothing worthie of heauen Seruauntes Why the phariseis and herodians came to christ Note the subtiltie of the aduersaries There is no wisdome no forcast no couÌ„cell that can preuaile against the lord saythe Salomon Pro. 21. Twoo thinges are to be learned of this historie In all miseries our sinns agaynste God are to be considered The miserable face of the comon weale of the Iewes The right is claymede the condicion is forgotten Note and practise Maiestrates Preachers The wickednes of the common people against their Pastours Math. 10. Luc. 10. â— Cor. 9. Deut. 2â— Math. 10. Luc. 10. Galat. 9. 1. timoth. 5. Deut. 25. Luc. 10. God wyll reuenge the cause of the spiritual pastours Be holde the Parishioners and beware Gene. 9. Oure synnes are the occasion of all our 〈◊〉 The papistes Tit. 1. Ciuile regiment is approued of god Rom. 13. 1. Pet. 2. The temporall Magistrate maye not trouble the kyngdome of Christe Rulers commandyng agenst god are noâ— to be obeyed Note well Act. 5. Subiectes maye not rebell agenste theyr Rulers be they neuer so wycked God is more to be obeyed then man Math. 10. Cesar what it signifieth in thys our gospell Apoc. 20. Note well What is Cesars O tiranny The doctrine of the papistes The receauynge of the Sacramente vnder bothe kyndes Math. 16. 1. Cor. â—â— Sedicion agaynste the Magistrate neuer escapeth vnpunyshed A christen magistrate ought to kepe a measure in his exactions For the defene of theyr contreye all men oughte to bestowe bothe lyues and goodes Psalme 12. Marc. 11. Marc. 5. How the woman touched Christe From christ alone muste we looke for all healpe in oure aduersitie The force of faythe Rom. â—4 Luc. 8. Reason can not comprehend the mastereis of god with Christen eies must wee consider all thinges Note â—ath 21. Exod. 3. Marc. 16. Matâ— 26. 1. Cor. 113 Iohn 8 â–ª Belly care is a gâ—eat enemy to religion All care of lyuinge is to be cast on christ Math. 6. Iohn 6. Exod. 20. Math. 6. Sentences concerninge gods prouidence Psal. 3.3 Psal. 34. Psal. 55. Psal. 105. Psal. 4.5 Psal. 146. Pro. 10. Eccle. 1â— Tobi. 4. Phil. 4. â— timoth. 6. 1. Pet. â— â—ohn 14. Examples â—xod 6. 3. Reg. 17. Dani. 14. Iohn 2· Iohn 6. Math. 15. Marc. 8. Iere. 5. Psal. 37. Psal. 107. Iosue 1. Heb. 13. 4. Reg. 4. Eccle. 11. Labour is not forbidden but gredy carefulnes 1. timoth. 6. Couetâ—snes 1. timoth. 6. Faythe â—ere 6. 〈◊〉 8. Pro. 10. The true waâ— to waxe riche Pro. 28. Marc. 8. 1. Cor. 10. 4. Reg ... Apo 20.
synnes in our owne woorkes contrary to the woorde of GOD. For the Lord Christ doothe not instructe vs here of our woorkes but of the woorde whyche he putteth in the mouth of his Disciples and sendeth them euen as he was sent of his father Nowe where forgeuenesse of synne is and the heartes as Saincte Peter saythe are purifyed by Faythe There out of that good and purifyed hearte shall vndoubtedly issue and flowe foorthe abundance and plentie of all good and christen works For Faythe is not ydell and the holy Ghoste accordynge to hys nature and propretie alwaye mouethe and prycketh forwarde the faythefull vnto the obedience of Goddes holy wyll and vnto the mortification of the flesh and synne God through CHRIST gyue vs hys grace that we may beleue this and truly fele it in our heartes Amen The second sonday after Easter ¶ The Gospell Iohn x. CHriste said vnto his Disciples I am the good shepheard A good shepheard geueth his life for the sheepe An hired seruaunâ— and he which is not the shephearde neyther the sheepe are his owne seeth the wolfe comming and leaueth yâ— sheepe and fleeth and the Wolfe catcheth and scattreth the sheepe The hyred seruaunt fleeth because he is an hyrede seruaunt and careth not for the sheepe I am the good shepheard and knowe my sheepe and am knowen of myne As my father knowethe me euen so knowe I also my father And I geue my life for the sheepe And other sheepe I haue whiche are not of this folde them also muste I brynge and they shal heare my voyce and there shal be one folde and one shepheard THE EXPOSITION THis Gospel as likewise the other workes of Christ may be handeled two maner of wais First coÌ„cerning faith SecoÌ„dly touching charitie It is the doctrine of Faith because it teacheth that Christ is the alone shepherd none other that dieth for his shepe For vnto this work that Christ dieth for vs no maÌ„ no saint no nor yet angâ—ll was mete that he might restore man which was slain of that deuil in Paradise thorow synne so that it shold be the very proper work of this shepherd Christ with whom none is able to compare as none of all his other workes which he dyd in this behalf I meane in making satisfaction for our sinnes can be of any creature imitated folowed and expressed Therfore no maÌ„ can speake these wordes of himselfe which Christ pronouÌ„ceth in this place I am the good Shepherd A good shepheard geueth his lyfe for his shepe so that by these his wordes he allureth vs vnto hym and teacheth vs that we shoulde beleue that none can be like vnto hym in accomplishyng the work of our redemption whyche he broughte to passe by his Passion and deathe Moyses and the Prophets were men of great authoritie and of singuler excellencie whiche taughte truly what we ought to beleue and to do yea they suffered many thynges for this their doctrine yet as concernyng this worke wherof Christ speaketh here I meane to dye for the shepe they are only mercenaries and hirelynges neither can they defende the shepe agaynst the wolfe For this is without all doubt that Moyses and the Prophetes when they had taught a longe tyme and done all thyngs aswell as they 〈◊〉 were not yet able to recouer them selues out of death What then could they be able to do for the shepe against the wolf whiche is the deuill death And verily it is euen as Christ saith The hireling which is not the shepherd to whom the shepe do not belong seeth the wolfe coÌ„ming forsaketh the shepe fleeth and the wolf catcheth scattereth the shepe But the hireling fleeth because he is an hireling the shepe do not pertaine vnto him Therfore he that in this perill desireth to be without ieoperdy not to be rent torne of the wolf must diligeÌ„tly take hede that he put not his coÌ„fideÌ„ce in the law or in good works For ther is no help in the law yea yâ— law is rather against vs accuseth condemneth vs neither can good workes helpe any thyng in this behalf Therfore all our trust concernyng our owne righteousnes and good workes must we vtterly caste awaye and lerne with true faith to resorte vnto him alone which saith I am the good shepehearde I geue my life for my shepe For he fleeth not the wolfe neither is he afraide of him yea he rather offereth himselfe o the wolfe for to be rent and torne on pieces then that one of his shepe should perishe and decay Therfore when we are in daÌ„ger we must resort and flee vnto him alone And this is one thing that we muste stedfastly beleue We our selues can do nothyng in this behalfe but Christe that good shepheard he alone doth it and worketh all good thynges for vs and commandeth vs to embrace it with a sure faith and stedfastly to beleue it The second doctrine is that this act of our shepherd is set forth vnto vs for an example as Peter witnesseth sayinge Christ hath borne our sinnes in his body vpon the tree that we being dead to sinne might lyue vnto righteousnesse by whose stripes ye were healed For ye were sometime as shepe that runne astray but ye are turned vnto the shepheard and curate of your soules This is the doctrine of faythe whiche he afterward applieth vnto Charitie saying Christ hath suffred for vs leauyng vnto vs an example that ye shold folow his steppes As Christe died for vs that by his worke he myght redeme vs without our worke from synne and euerlastyng deathe so are we bounde one to helpe and confort an other when soeuer any man beyng in daunger hath nede of our helpe and confort This is to folowe the example of Christe that euery christen man also shoulde be a good shepheard For although I with my death can not redeme other from death and synne for that is the only worke of thee alone and true shepheard Christe Iesu as ye haue tofore heard yet may I geue my life that other by thys example may be allured vnto the worde and brought vnto the knowledge of Christ as S. Iohn saith By this haue we knoweÌ„ the loue of God because he gaue his lyfe for vs and we are bound also to geue our lyfe for the brethren For this we right well knowe howe great the hatred of the world and the deuil is against the word of God And specially the Pope laboreth with all mayne to oppresse the word yea and so many as be the true pastors preachers therof Therfore we haue nede of faithful and good teachers whiche seyng they be redemed by the deth of Christ ought also they them selues to imitate and folow the example of Christ and also to die for the sheepe and to geue their life for the word This death redemeth not other for saluation cometh only by the death