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
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
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
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
and to instructe in righteousnes that the man of God may be perfect and prepared vnto all good workes Thus haue we heard most dere brethren both what a precious pearle ioyfull iewell and noble treasure the woorde of God is and also what inestimable fruictes incomparable commodities and vnoutspeakable profites it bryngeth vnto vs. Uerily it is more woorthe then precious stones and all the thynges as Salomon saieth that thou canst desyre are not to be compared vnto it For the gettyng of it is better then any marchandise of syluer and the profite of it is better then gold Upon her ryght hand is long lyfe and vpon her left hande is richesse and honour Her waies are pleasant wayes and all her pathes are peaceable She is a tree of lyfe to them that lay holde vpon her and blessed is he that kepeth her faste For her doctrine is better then syluer and the knowledge thereof is more worthe then fyne gold and precious stones O blessed is the man that heareth the word of God watching dayly at her gates and geuyng attendance at the postes of her doores For who so fyndeth her fyndeth lyfe and shall obteyne fauoure of the LORDE But who so offendeth agaynste her hurteth his owne soule But all they that hate her are the louers of deathe Now what fruictes cōmodities and profites we receyue by the word of God we haue tofore partly heard Salomon addeth and saith That the worde of God geueth long life maketh mē to walke safely to slepe swetely deliuereth from sodain feare preserueth such as embrace her promoteth them bringeth thē vnto honor is lyfe vnto them and health vnto al their bodies deliuereth from the straunge woman and from the harlote which geueth swete woordes enricheth her louers with wisedome knowledge vnderstanding doctrine learning councell magnanimitie strength righteousnes iudgement richesse wealth prosperitie honour renoume glorie c. This incomparable treasure I meane the woorde of God with the fruites therof hath God of his great mercy committed vnto you by callyng you vnto the ministerie of his moste glorious Gospell and vnto the dispensation of his diuine misteries not that ye should become dumbe dogges not able to barke not that ye should conceale hyde and kepe secrete these ioyfull iewels and precious pearles but that ye should publish sette foorth declare and make them to be knowen to other as our Sauiour Christe saieth A citie that is sette on an hyll can not be hyd neither doo men lyght a candel and put it vnder a bushell but on a candell sticke and it geueth lyght vnto all that are in the house Agayn What I tell you in darknes that speake ye in lyghte And what ye heare in the eare that preache ye on the house tops God wyll haue his mysteries his lawes his decrees his statutes his testimonies blased abrode and made knowen to all creatures and not be kept in houcker moucker as thynges not able to abyde the lyght that all men may glorify prayse his holy blessed name by hauyng knowledge of them And that it may so come to passe accordynge to his godly wyll he hath called you to an office not to say masse not to mumble a great number of prayers in a strange tonge not to exorcise or coniure water salt bread candles fyre palmes ashes c. not to offer sacrifices for the quicke and the dead not to hear auricular confession not to absolue men from their synnes with a fewe latin wordes c. but to preache the gospell to declare the lawe of the Lorde to the people to publyshe his holy testament to reproue synne to declare to the world their vices synnes and wickednes to exhort al men to repentance fayth hope loue pacience long suffryng mercy gentlenes and such other fruictes of the spirite and to leade a lyfe agreable to theyr profession in all godlynesse and honestie As my Father hath sent me saieth Christ so send I you Now who knoweth not that Christ was sent to preache as he hymselfe saieth by the Prophete He hath sent me to preach the Gospell to the poore And in the Euangelicall hystorie he saieth Let vs go into the next townes that I may preache there also For therfore am I come And he preached sayeth the Euangelist in theyr synagoges and in all Galilee Again he sayth I must preache also to other cities the Gospell of the kyngdome of God for to that ende was I sent If ye therfore be sent of Christ and called vnto the ministerie and haue not rather thruste in your selues for hope of worldly gayne and bodyly ease euen to the entent that ye maye lyue wealthylye and ydelly of the labour of other mennes handes and of the sweate of other mennes browes as it is to bee feared that a greate number doo at this present daye rather seekyng their owne then the profyte of the flocke so are ye sent to preache not mennes traditions but the Gospell of the kyngdome of God And this was the commission that Christe gaue to his Apostles and to all theyr successours Goe sayeth he thoroughe out the worlde and preache the Gospell to euerye creature If ye therefore bee the successours of Christes Apostles so haue ye receaued an Iniunction frome the hyghe shepehearde and euerlastynge Byshoppe Iesus Christe to preache the Gospelle Neyther canne ye bee his Disciples excepte ye earnestly studye to obeye and fulfyll his Iniunction Christe woulde haue the loue of hys Apostles towarde hym none otherwyse knowen but by feedynge his lambes and shepe If thou louest me sayeth he feede my lambes feede my shepe fede my shepe If ye therefore wyll shewe your selues to loue Christe so muste ye feede the flocke of Christ as Sainct Peter saieth The Elders whiche are among you I exhorte whyche am also an elder and a wytnesse of the afflictions of Christe and also a partaker of the glorye that shall bee opened Feede ye Christes flocke as muche as lieth in you takyng the ouersyght of theym not as compelled thereto but wyllynglye not for the desyre of fylthy lucre but of a good mynde not as thoughe ye were lordes ouer the paryshes but that ye be an ensample to the flocke And whenne the chiefe shephearde shall appeare ye shall receaue an incorruptible crowne of glorie Now yf ye feede not the flocke of Christe but rather your selues if ye eate vp the fatte if ye clothe your selues wyth the wolle if ye deuoure the mylke and yet laboure not aboute the safe kepyng of the flocke but rather churlyshly and cruelly reigne and rule ouer them catchyng and snatchynge frome theym what ye can gette so that they are scattered here and there as shepe without a shephearde and are deuoured of all the beastes of the fielde howe can ye iustly saye that ye loue Christ If thou louest me saith he fede my lambes and fede my shepe Agayne Ye are my
strengthned made ioyfull And that is not done by the doctrine of the lawe but only by the gospel This is a chereful happy tidinges that Christ hath satisfied for oure synnes This belongeth to the poore saith Christ this is myne entent For with the righteouse I haue no place which wil not be rebuked as synners which persecute the gospel condemne it as heresi saying that good workes are forbid therby that these words are blasphemous against Moses the lawe Wherfore Christ saith after blessed is he that is not offended by me ye truly blessed For al the worlde is offended with this king wisheth that he might sone be cōfounded For they say that he turneth al vp syde doune that he condemneth the righteous and suffreth them not to be in his kingdom that he is redy to geue heuē to the sinners What kind of doctrine is this say they wherin is no respect of good workes and wherin the wicked haue such an easy way to heauen Christ could not be scotfree from this sclander amongest his owne neither can we be where as we are so bacbited of our aduersaries that we teache agaynste good workes make the way of saluation to easy But in thys place is a sentence Blessed is he that is not offended in me For if thou consider Christes doctrine well thou shalt perceaue that this doctrine is not against good workes as the Papisticall dothe falsely report this by vs. This we teache that these thynges are necessary and earnestly to be cared for that nothing may be done agaynst the word and conscience Wherfore the gospell dothe not disanull the Ciuile power it dothe not abrogate the offices of the Maiestrates Why then doth it offende thee and why doest thou imagine that it forbyddeth good woorkes The Gospell dothe not disalowe neyther forbydde good workes But it forbyddeth thys that when wee muste nowe dye and departe into an other lyfe and when we are broughte to our straightes that then we put no trust in oure own rightuousnes workes that we haue no more succour remaynynge but onely in Christe and muste stycke to his merite and satisfaction only that by him we obtayne grace and euerlasting lyfe For God geueth suche a body vnto vs to this ende that we should not be idle as long as we liue that we walke on our fete put our handes to worke that we speake with the mouthe and see with our eies c. And for this hath he put forthe his worde the tenne commandements that we might compare all our workes with them and not do contrary to his glory and the profyte of our neighbour This gospell doth not onely permyt but also commaunde vs to doo it diligently But now when a man is alone and voyd of all these thynges and gothe out of the world to the iudgement seate of God then dothe the gospel teache the to go an other ways about wherfore if thou haste done that is godly in thy life thou couldest not maintayne otherwaies the name of godlynesse in this life thou muste thanke God for that gifte But in death beware that thou put no truste in this godlinesse as though thou hadst deserued heauen therby but yeld thy self wholly to this king Iesus Christ whose office it is as saith the Euangelist to help the blind lame lepres the deafe and dead to preach to the poore that is to comfort the troubled consciences For he is sent from God the father not to punishe vs for our sinnes but to profite vs to susteyn and comfort vs. They that wil not vse hym after this sort but are offended rather with him and despise him as the Iewes and the hipocrites doo yet to this day Those shall he represse at his tyme. And this is one of the offences that ar to be auoyded Then also is Christ an offence when men dare not cōfesse hym for fear of the crosse and fall from hym in temptation Furthermore it is called an offēce when we haue more respect to our hart and conscience what is their entent than to the gospel That is when the sorow of our worke syn is greater then comfort for Christes mercies sake This is the cōmon offence wherby al christen men at vexed So is Christ euery wher in the world an offenceful teacher as he wil shew more plainly after this gospell that men by this doctrine are offended begin to despise and persecute it And that the worlde shall be iudged for this the sermon of the three cities Capernaum Corazim Bethsaida dothe declare Likewyse the greuous cōplainte of Christ against the Iewes is this where he declareth Iohn that rigorouse teacher of repētance dyd eat only hony and locustes dronke water liued a hard life But what preuailed he therby ye said that he had a diuell But I saith he eate drink shewe my self moste full of humanitie to all men they call me a drinker of wyne The adders are so froward that no man can satisfie them Yf a man lyue at libertie he is blamed yf he lyueth straightly he can not please them What shall we do then to please the froward worlde It wold be pleased very well yf all that it doth were allowed where as neuer the lesse it dothe nothing that good is Suche offences must be paciently suffred For if it wer in such a hard case whē Christ taught him self al things were full of his miracles that the blinde dyd see the lame go the dead rise it yet could nothing preuayle herby but that the word was despised Yea rather Christe the auctor of this doctrine was moste shamefully crucified the Apostles driuen out of Iurie no where safe in al the worlde for this words sake what maruell is it then if the worlde hateth the gospell without mercy resiste it handle it moste vilainously Such was the fortune of Christ his apostles at that tyme so that it may seme more maruelous in them because they did not only preach but also wrought many notable famous miracles Wherfore we must endeuoure oure self to beare this miserie of the worlde and to take this rudenes wel a worth For the fortune of the gospell shall neuer be otherwyse It is a doctrine wherewith men are alwayes offended and thei be not of the common sorte but men very holy righteous wise and mightie in the worlde as experience teacheth Blessed are they that knowledge that this is the word of God they are in good case and haue both confort and helpe against these offences But they that knowe it not are inflamed for their good workes sake they fall from this word to their owne righteousnes and thinke that this doctrine is full of offence and sedition And this yt is to stumble and be offended and yet it chaunceth to them whiche before the worlde are counted moste holy Wherfore we haue a iuste cause to complaine with Christ of the
this sort may be taken for a Lord with a right to challenge reclayme for our saluatioÌ„ because he disturbeth the false vsurped power of the diuell to recouer his owne from him and commeth before his enemies face and indighteth him openly of robbery in that that this cursed spirit hath takeÌ„ so much vpon him that he hath caste vs misers headlong in to synne and death and in that he hath vsed crafte and gile in entycinge away his couenant seruantes which belonged nothing vnto him for that that he is the true Lord and not the dyuell which vsurpeth power ouer them by violence And for as much as the Angell geueth hym such a great title and calleth hym Lord it is a sure token that this child the sonne of Mary is verily by nature eternall GOD. If it wer otherwyse he wold neuer haue called him Lord. Our Sauiour him self and not an Angell as the Angell sayth with expresse words for yow is borne a sauiour And he is not only oure Lord but Lord also of the angels which as touching this Lord be all of one familie with vs. They are counted vnder one Lord with vs that we men that were the thralls and slaues of the dyuell might be aduaunced by this child to so great renoume that we be receaued with the holy Angells as it were into one citie which are now ioynte felowes with vs so that we may well boste that in this childe we are come to the moste familiar felowshippe of the Angells and may be as bold homely with them as we wold be with oure houshold felowes The Angels might well behaue them selues stately with vs because they passe vs in worthines firste for their nature and substance and also because they are without synne but they are not disdainfull of oure felowshippe neither despise vs for oure misery But it greueth them to see vs vexed with death synne calamytie And this is the cause that they are so gladde of oure saluation that cometh to vs by this chylde They are as glad to see oure saluation as their owne therfore they reioyce that we this day haue gotten that child which is their Lord bryngeth vs to the same degree so that now we are become their felowes and the members of his body They despise vs not they say not Away with these synners that are stinkinge rotton dead carcases in their graues with adulterers wicked doers They are not proude but glad with all their hart that suche synners are come into their felowshippe They geue thaÌ„ks to God that we are deliuered from synne that we come to dwell with them in one house vnder one Lord. And for this grace they glorifie God although they haue no profyt therby Howe much rather were it oure deutie to geue God thanks to loue one an other as the sonne of God loued vs whiche is made oure flesh and moste nighly ioyned vnto vs He that regardeth not this and loueth not his neighboure can not be saued This is the fyrst sermon that was made after the byrth of Christ as touchiÌ„g this childe which endureth after that for euer to the ende of the worlde Wherfore euery man ought diligeÌ„tly to haue his mynd theron For hereby is this mistery opened how the angels are become oure frends and brought vs ioyful tydings commanding vs to put asyde al feare for as much as this child is borne for vs which is oure sauiour This is an hygh true most excellent confort in the which the mercy of GOD may be perceaued and felte very sensibly and conuenieÌ„tly that God for oure sake hath humbled him self so lowe that he gaue vs his sonne after a moste bouÌ„teouse sorte by a maydeÌ„ He layeth him in her lappe and sendeth vs word and tydings that he is oure sauiour Let vs seke helpe of him in oure nede let vs trust surely to hym for succoure that all wrothe betwene God and vs may after this depart for euer that we may vse all kynd of humanitie gentlenes one to an other And now iudge here thy self whether God is to be blamed of vnrighteousnes sith that suche thyngs are declared vnto men and they regard it not but despise their owne saluation euen as the mad Papistes do that thynke that this sauiour is not sufficieÌ„t setting vp other besydes to whome they may truste But the sermon of the Angell is not obscure as touchyng this only chyld to be oure sauiour that he as the very grounde of oure saluation may confort vs and replenishe oure hartes with ioy And this man only is he that tourneth bothe the Angell and also Gods eyes on hym self He putteth not only this treasure in the mothers bosome but also he geueth hym vnto vs as oure owne and all that belongeth vnto hym both in heauen and in earth He that heareth this and is not moued therwith is worthye to be caste into hell with lyghtninge Wherfore let vs geue God thanks for his grace pray instantly vnto hym that he will printe this sermon of the Angell in oure hartes that we may conceaue true hope of this sauiour and that by hym we may ouercome death and the dyuel The which to obtayne oure Lord and sauiour Iesus CHRIST graunt vs. Amen The thyrde sermon of the songe of the Angels HItherto haue we spokeÌ„ as touching the feast And first of the history how the sonne of God being made man was borne into this wretched worlde miserably of the virgyn Mary We ought neuer to forgett this leaste we be founde vnkynde to God for so great a benefit that he hath bestowed on vs by this byrth of his sonne After the hystory we entreated of the godly sermoÌ„ of the Angels wherby this natiuitie is declared vnto shepheards with a great brightnes which shyned round about the shepheards Whiche thing was vnwonte that God letting passe the great potentates of Ierusalem sendeth this his magnificent legacy of so many thousand Angels to the miserable shepheards watching in the nighte And the Angels geueth hym suche honour as Christ geueth to vs al. They submit them selues to this lowely seruice neither do they disdaine at oure vilenes in shewing vnto vs moste miserable beggers this plaine sermoÌ„ which is yet extant shal be of a surety in the congregatioÌ„ vnto the worldes ende Who may not marueill at these moste huÌ„ble modeste spirits in whome is no pride or statelynes at al Whose exaÌ„ples it might become them to folowe that wold be counted moste holy mightie princes not to be puffed vp for their vertue wisdoÌ„ power such other things For if these giftes had beÌ„ geueÌ„ to yâ— mainteâ—aÌ„ce of our pride then mighte the Angels had iust cause to disdayne these poore beggerly shepheards But this is not the maner of angels The shepheards caÌ„ not be so abiect vyle ê‘sons neither the Angels so fortunat noble mighty but that they are greatly delighted in
because of this equalitie they are all lyke holy and righteous c. And syth we haue obteyned this lette vs be thankefull to God for so great treasure Let vs truely knowledge that and not be ignorant of our excellencie and renoume And let vs not thinke that our state and condition as much as belongeth to gods kyngdom is any thing inferiour to the state of all the great and mighty holy angels And how cometh this to passe euen by Christe Then when we are this instructed and made ioyfull and heartie let euery man diligently and gladly apply their busines according to their callyng and vocation encoragyng them selues with the hope and ful trust of that tresure which is in Christ. And this must we lern in this Gospel that in worldly thynges there must nedes be a difference and degree had as touching diuers persons and offices For the state of this lyfe can no otherwise be But in the kyngdome of Christ this is a right lawe I will geue vnto this laste euen as vnto thee And the right cōmeth of this The kingdome of heauen being a deliuerance from syn and from deathe is due to no man of merite it is geuen onely by grace Wherfore we ought specially to beware that we murmure not but rather geue thanks vnto God and take this for a comfort in all perils laboures and miseries that chaunce vnto vs in this corporall life Then shall we perceaue and fele great pleasure in all thinges In the last sentence of the gospell Many bee called but few be chosen the curious haue takē great occasion to inuent wicked vngodly opinions thoughtes and imaginations For this they thinke They must nedes be saued whom God hath chosen Contrarywise they that are not chosen whatsoeuer they do be it neuer so good a worke yet can they not escape damnation nor come to saluation Wherfore I wyl not striue against that must nedes be done If it be so determined that I shall be saued I shal be safe if not I will not leese my labor in vaine Euery man may easily iudge what frowardnes and carelesse liuyng springeth of these vngodly thoughtes But in the feaste of the Epiphanie when I expoūded the saying of Micheas the prophet we declared sufficiently that suche thoughts are to be auoided as the diuell hym selfe and that we must go an other way to work if we will haue the true knowledge of Gods will and not to medle with the priuities of Gods maiestie neither with predestination election For these things passe mans capacitie which can not as muche as thinke therof without great offence that is to say either must there nedes ensu after suche thoughtes desperation or dissolute lyuyng with out all fear of God But he that will come to the true way of knowing of Gods will he must so walke that he may beware at suche occasion of fallynge and seke how he may more and more encrease in godlynes As Christ hym selfe appointeth vs when he saith No mā commeth to the father but by me Wherfore he that wyl come vnto the Father and to the knowledge of hym he must go first vnto Christ to know what he is euen that Christ is the son of god God almightie But what doth the sonne of God He is made man for vs to deliuer vs from the lawe he is crucified dead on the crosse to satisfie for our synnes He riseth from death to opē vs the way to euerlasting life by his resurrection and aide vs against euerlasting death He sitteth at the right hand of God to make intercession for vs to geue vs the holy ghost by him to sanctifie gouerne leade vs to defende vs against temptation and all the dartes of the dyuell And this is the true knowledge of Christ. Now when thy mind is well confirmed and strengthened with this knowledge nowe is the way to heauen without perill and thou canst haue no imagination of God that shall bee euyll and dangerous For syth that the sonne of God hath done so much for mans saluation we may be assured therby that Gods wil is not but that we shold be saued Howe should he haue any pleasure in oure destruction syth he let nothyng passe wherby he may bryng man to life saluation agayn And this is the true way to God as Christe preacheth in the thirde of Iohn So God loued the world that he gaue his only begotten sonne that euery one that beleueth in hym should not perishe but haue lyfe euerlasting And now let these thoughts be cōpared with the former thoughtes of predestination and it shal euidently appere that the former thoughtes are of the deuyll whereby men ar seduced to their destruction so that either they now despaire or are made voyde of all godly motions For they can haue no trust of the good wyll of GOD towardes them There be some that expound the wordes after this maner Many are called that is to saye God offereth his grace to many but fewe are chosen that is he cōmunicateth his grace to fewe for fewe shall be saued This is a very wicked meanynge For who wyll not hate God vtterly yf he thought thys of GOD that it came by his wyll and faulte that we be not saued Nowe lette this sentence bee compared with the sentence before where as it was sayd that the knowlege of Christ must be as the ground foundation laide to buylde the knowledge of Gods wyll thereon and it shal be euident that this last exposition is blasphemous agaynste God Wherfore this must we take to be the true meanynge of this sentence Many sayth he are called For the preachyng of the Gospell is vniuersall and cōmon open to all that will receaue it And gods will is that it should be so spread abrode that all men should beleue and be saued But how doth it preuaile euen as it shall folowe in the next Gospell Fewe are chosen that is to say few endeuor them selues therby to doo as God requireth For some heare and care not for it some heare and yet sette so lyttell by it that they will not put them selues in danger for it Som heare it but they regarde riches and pleasure more then it And this pleaseth not God and as for suche he thinketh them not worthy of his kyngdom And this meaneth CHRIST where as he sayth Fewe are chosen fewe declare suche godlynes as God requireth But they are chosen and acceptable to God that diligently heare the Gospell beleue in Christ and declare theyr faith in good workes and refuse not to suffer any kynde of persecution for it This meanyng is true and seduceth no man to his destruction but maketh them learne the way to saluation For thus shold they serch out the truth in their doyngs if they wold please God be chosen They must beware of an euill conscience not syn against Gods cōmandement they must diligently resyst sinne
notwithstanding so great knowledge and light of the word yet so few beleue All the other multitude hateth this doctrine as a pernicious and erronious thyng as though it sette men at libertie to do all kynde of mischief and to lyue without regard of honestie and godlynes neyther can reason iudge otherwise And therefore is the doctrine of faith set foorth to christians for that the thyngs set foorth in the worde are not agreable to naturall capacitie But yet they count it worthy to be beleued because it is Gods worde whiche wyll when the tyme is come bryng it to passe Then shall we haue perfect vnderstanding of that that now passeth our capacitie But the Scripture is full of examples Dauid before that he fought with Goliath beleued that he shold ouerthrowe and kyll that huge and myghtye gyaunt And this he declared to Saule The Lorde saith he that delyuered me out of the hand of the lyon and out of the hand of the beare shal delyuer me out of the hand of this Philistine Lykewise he sayeth agayne This vncircumcised Philistine shall be as one of them that reuile the hoste of the lyuyng GOD. And agayne he saythe to the Philistine The Lorde shall geue thee in to my hande and I shall strike thee and cutte of thy head These wordes bee spoken of the mouth of Dauid but yf they were Dauids wordes onely and not the wordes of God they should neuer haue taken effect But they are Gods and Dauid beleued them before they came to passe Wherfore afterward they toke effect and it maketh no matter that some thoughte it a foolyshe enterprise and therefore coulde not beleue that it should come to passe as it dyd afterward For it semed impossible that Dauid beyng but a yonge man shoulde with suche a little stone ouerthrowe suche a greate Gyant But Dauid beleueth it and dothe it in dede Then the matter appered certayne and not fayned When he came fyrste and spake the worde reason iudged it a vayne and a foolyshe enterprise For after this maner dyd reason counte Dauid is yong and a shepheard without knowledge of the feats of warre and nowe he gothe forthe vnarmed with a staffe and a slyng as though he would fyght with a dogge But the gyant is harneissed and commeth with his shielde and speare Wherfore he crieth oute and sayth Thou foolyshe boy takest thou vpon thee that that none in the hoste durste take And Dauid hym selfe sawe no more then this by reason but he beleued more euen that God woulde reuenge this blasphemie and saue hym and so it came to passe But to be short this is the maner of all good wordes and workes that before they are done they seme impossible and yet they take effect And when they ar come to passe then they seme easy to reason But before they are done they belonge not to reason but to Faith For where as we are washed from sin by baptisme and shall rise agayne from death in the last day reason shal neuer vnderstand it And especially sith the saintes and godly men haue so diuers chances Wherof some are cast as a pray vnto wyld beastes and foules of the ayre Some are burnt and their ashes cast into the flood What crueltie vsed the Pope agaynste that holye manne Iohn Husse at Constantia Here reason thynketh Howe can God recouer his body agayne Nothynge woorketh this but Gods worde Wherefore no man oughte to count it impossible although it seme to syght so to bee But nothyng is vnpossible to them that beleue For al the effect and ende of the matter lyeth in Gods power whych is almightie and maketh all thynges of nothyng What were we an hundred yeare agone No more than a chylde that is borne thirtie or fortie yeares after vs Wherfore sythe this is Gods maner to make all thyng of nothynge then can he muche more make agayne somewhat of that that was before Wherefore the godly must not consyder whether a thyng be possible but whether GOD hath sayd it shal be done be it neuer so vnpossible to syght For althoughe that can not appere to me yet God hym self is he that maketh thinges impossible to be possible and of nothing all thynges Wherfore all that calle Gods worde to the tryall of reason are woorthy to bee abhorred For is not God able to rayse the deade because it is not in my power Wherefore lette euery man esteeme it a greate wyckednesse to trye or ponder Goddes power and worde by reason and carnall iudgement For yf all thynges myghte bee vnderstande and comprehended by oure reason God neded not to shewe foorthe hys worde But for as muche as he geueth his word it is a token that there bee thynges whiche our reason can not conceaue and comprehend And we learne by experience that the word of God is aboue and agaynste all reason I shewe thee the remission of synnes and absolue thee by the commaundemente of CHRIST Thou hearest the woorde and when thou hast hearde it and receaued absolution yet thou doest not perceaue howe great familiaritie thou haste thereby with GOD and the Angelles Thou knowest nothynge of that great ioye whereof Christe speaketh howe greately the Angelles in heauen reioycethe vppon one synner that doothe repente So whenne thou arte nowe baptysed there appearethe in thy fleshe no other fourme then was before But I pray thee is absolution and Baptisme therefore of no strength Thynke not so but hyghly esteme them for that they are belongyng to the administration of Goddes kyngedome and commaunded by his word Wherefore we muste by faythe surely beleue for the wordes sake that thynge that thou shoulde neuer perceaue trewe by thy sence and reason And this Faith as touchynge the great beneuolence of God towarde hym selfe is surely perswaded beleuynge that the father taketh hym for his sonne and CHRIST for his brother and that the angelles greately reioyce of his prosperous estate If it please not the Pope to beleue this what is that to vs God is shewed to haue respecte vnto theym that esteeme hys woorde and thynke it woorthye to bee beleued And the Euangeliste poynteth an example of suche a Faithe in the blynde Hee perceyued by reasone noo lykelynesse of the matter but susteyneth an vncurable euyll But as soone as the woorde of CHRIST soundeth in his eares Looketh vp he beleueth it and the thyng came to passe This worde was by it selfe pronounced before the effect appered For the eyes of the blynde were as yet not open but forthwith after the word because it was beleued folowed the effecte and then the vnderstandyng of the matter was easye to the blynde After lyke maner goeth it wyth the disciples in this place Christ reherseth vnto them the hystorie of those thinges that should be done at Hierusalem and they because they vnderstode them not toke it for no truth Not because they suspected anye vayne talke in CHRISTE but they thought that
could we beleue on Christe of whome we hadde not hearde as it is wrytten But howe shall they heare without a preacher Fayth commeth by hearyng hearyng commeth by the worde of God Therefore Christ suffered that victorie ouer death and hell and also that his glorious Gospell to be published to the whole world and all nations thorow the preachyng of the holy apostles and other godly doctours and teachers to be inuited bydden and called vnto it The seuenth fruict of Christs Resurrection is that Christe wyth his rysynge agayne frome death hathe iustified vs thorowe Faithe For as hee by his deathe hath abolyshed and put awaye synne euen so by hys Resurrection hath he brought vnto vs ryghtousnes as Paule saieth Christe was betrayde for oure synnes and rose agayne for oure iustification And blessed Peter sayth Blessed be God and the Father of oure Lorde Iesus Christe whyche accordyng to his abundant mercy begate vs agayn vnto a lyuely hope by that that Iesus Christ rose agayne from deathe to an inheritance immortall and vndefyled and that perysheth not reserued in heauen for you which ar kept by the power of God thorough Faythe vnto saluation Thus hath Christe by his resurrection made vs godly and ryghteous thorowe Fayth that we shold not onely by hym be made free frome synne but also become holy and righteous in hym if as Peter saith we beleue in God thorough hym which raised him vp from the dead and gaue the glorie vnto hym that we myght haue faith and hope toward God The eyght fruicte of Christes Resurrection is the glorious blessednesse and eternall lyfe of the soules whyche foloweth of Iustification and Faythe wherof the holy Apostle S. Paul speaketh in hys Epistle to the Ephesians sayenge GOD whyche is ryche in mercye for hys greate loue wherewyth hee loued vs euen whenne wee were deade in synnes quyckned vs together in CHRIST by grace are ye saued and raysed vs vp together with hym and made vs sytte togyther wyth hym amonge them that are in heauen The Prophete Osee also saythe He shall make vs alyue after twoo dayes and on the thyrde daye he shall rayse vs vppe that wee maye lyue in hys syghte Hereof commeth it that S. Peter calleth Christe the Lorde of lyfe For he that confesseth wyth hys mouthe and beleueth wyth his heart that GOD raysed vp Christe he is saued Thys lyfe and euerlastynge saluation Christe by hys Resurrection hath purchased and geuen vnto vs. Therefore Christ sayde to Mary Magdalene that she shoulde telle hys disciples that he would go vp vnto his father and their father As though he shoulde saye Nowe we haue a common inheritaunce one father one kyngedome and an euerlastynge lyfe common to vs all For hee that sanctifyethe and they that are sanctifyed are all one The laste fruite of Christes resurrection is the glorification and dignitie of our mortall bodies For as Christe in his Resurrection dydde caste awaye frome hym all weakenesse of mannes bodye because from hensefoorthe he shoulde bee no more mortall weake hungrye thyrstie nor haue any other infirmities but immortall and withoute all infirmitie and weakenesse So shall our mortall bodies bee lyke vnto hys glorious bodye at the Resurrection of the deade and shall for euer remayne in that glory and honour worldes without ende Of thys speaketh Sainct Paule sayenge Our conuersation is in heauen from whens wee looke for a Sauioure euen the Lorde Iesus Christe whyche shall transfigure and chaunge thys oure vyle bodye that hee maye make it lyke to his owne glorious bodye accordyng to the power wherwyth he is able to make all thynges subiecte to hymselfe And in an other place Paule reioyceth wyth all the Christians that we haue an euerlastyng dwelling place in heauen although this oure corruptible body destroyed and put awaye For yf we beleue that Iesus dyed and rose agayn then shall God bryng them with hym that are fallen a sleape by Iesus So shall we bee glorifyed with Christe as he before was glorified by hys Resurrection and made hys mortall bodye immortall and brought it vnto glorie As he also before gaue a shewe of this matter to hys Disciples in mount Thabor where his face dydde shyne as the Sunne and hys garmentes were made whiter thenne snowe He that desyreth to heare more of this matter lette hym reade the .xv. Chapter of saint Paules first epist. to the Corinthiās There shall he abundātly find how Christ rose again how manyfold and great fruict he hath purchased and gotten for vs by that his glorious resurrection Nowe forasmuche as we haue hearde and do perfectly knowe what great and singuler benefites we haue receaued by the victorious and triumphant resurrection of our Lorde and sauiour Iesus Christ How he hath ouercome synne death deuyll and hell and hath made vs not only free and safe frome them but also holy godly and rightous thorowe fayth so that we shall haue with hym euerlastyng lyfe and a glorified body it becometh vs as thankfull children with Christ to take vpon vs a new pure syncere vncorrupt and fautlesse lyfe as S. Paule exhorteth vs in his Epistle to the Romains saying We are buryed with Christe by baptisme for to dye that likewyse as Christ was raised vp from death by the glorie of the father euen so we also should walke in a newe lyfe Nowe what other thyng is a new lyfe then to eschew sinne and to doo that whiche is good and godly As Paul saith in his foresaid Epistle We ought no more from hensforth to serue synne And in an other Epistle hee sayth that Christ dyed to this ende for all menne that they whyche lyue shoulde from hensefoorth lyue not to them selues but to hym that died for thē and rose agayne So lykewyse doothe Paule reioyce that he lyueth not but Christ in hym And he exhorteth the Corinthians that forasmuche as they through faith in Christe are holye and righteous and yet for the remnantes of the vncleane fleshe are synners and vnrighteous they would purge out that olde leauyn Know ye not saith he that a litle leauen so wreth the whole lumpe of dough Purge out therfore the olde leauen that ye may be new dough as ye are swete bread For Christ our passeouer is offred vp for vs. Therfore lette vs kepe a ioyfull feast not with olde leauen neyther with the leauen of maliciousnes wickednes but with the swete bread of purenes trueth In the whiche wordes Paule doth euidentlye expresse require that we should leaue the olde vnpure lyfe whiche we haue of Adam and in spirite begin exercise a newe spirituall lyfe vnto the whiche Christe hath brought vs and that we should from tyme to tyme if anye olde leauen of wyckednes we fynde in our selues purge it out and vtterly cast it out awaye from vs so that for euer after as in profession so lykewise
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
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
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
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
of no strenght they can not bring vs to heauē But thou wilt say Are al condēned are al wtout saluatiō This sentēce is against al mē neither can it be otherwise for asmuch as it belōgeth to al mē of whatsoeuer cōditiō or state they be There is but one way to heauē which we do not opē make but the son of god doth it And of this speaketh christ now immediatly saying As Moses lyfted vp the serpent in the desert so much the sonne of man be lifte vp that all that beleue in him may not perishe but haue euerlasting lyfe This is the secōd part of this celestial heauēly sermō of the very soūd of the holy ghost now he mitigateth the sharpnes of his first sermō by these words For it is an horrible fereful sayīg that no mā shal go vp īto heauē get saluatiō But it is spokē to the intēt that we shold learne that our first birth is al sinful ther can nothing be foūde in vs that may seme worthy of euerlasting life that not only to put down our prid carelesse liuing but that we shold tourne hūble our selues before god aske grace And this is the beginning of the true gospell that according to my former sayīg euē as no mā ascēdeth īto heauē so that here thou maist know that al that beleue in Christ shal not perish but haue euerlasting life This is a swete voice soūd by that which the holy ghost may be felt perceaued And both these doctrines are necessary in the cōgregatiō The first of sin of our corrupt nature that we might despaire of our workes of al things that we shal neuer go vp into heauē for their sake And whē our heartes are terrified abashed by such wordes then must that cōfortable worde be put forth that Iesus Christ the son of god descēded frō heauē came into the world tooke our flesh blood died for our sins that we might be free frō syn get the inheritāce of euerlasting life He that beleueth this sayinge purposeth surely to sticke therto is now saued shal not be forsakē of Christ nether in life neither in death but shal be takē vp vnto hī into heauē This sermon is a heauenly thynge which can not sufficiently be set forth commended vnto men especially to Nicodemes that is to them that thynke that the law must be obserued vnto iustification and that it is sufficient vnto saluatiō For these are they which knowe not the firste doctrine of sinne that although the lawe be iust holy and good yet we are so corrupt and euill that for our naturall vice we can not obey the lawe although to syght we do good workes Furthermore they muche lesse know that we must ascend into heauen by this man the sonne of Mary which only came frō heauen And so it cōmeth of such ignorance that they do not only thynke that they shal be saued by their owne righteousnes before god but also they persecute the righteousnes which cōmeth of faith in Iesu Christ as we see by the examples of the papistes which can suffer nothyng lesse in our doctrine striue againste nothyng so much as that we teache that we are iustified only by faith and saued therby not by good workes But compare our doctrine with the doctrine of Christ and ye shal fynd no diuersitie In the fourth booke of Moyses ther is such an hystorie The people of Israell when they were werye of suche thynges as they had in the wildernes They murmured against god Moses despised Manna as a light meat This sinne trespas dyd god punishe after this sorte He sent amōgest them ferye serpētes by and by at their styngyng followed a swellynge an inflammation in their bodies so that they fel down on heapes died Then came they to Moyses said we haue trespaced in that we haue spoken againste God and they pray hym that he wil take away from vs these serpētes And the lord spake vnto him Make a brasen serpent and put hym vp for a signe he that is stong and loketh vpon it shal liue Christ here maketh mention of this historie applieth it to himselfe that he must be lifte vp also as the serpent was And he that looketh vpon him that is he that beleueth in hym shal not perish but haue euerlasting lyfe First let vs learne the cause of this dreadfull iudgement whiche Christ hath pronounced twise before againste all men that is that no man can go vp to heauen but the sonne of man that came downe from heauen And again except a man be borne again he can not se the kyngdom of god Wherof came this great misery to man that he is thrust out of heauen should for his owne desert perish for euer It came of no other thing than that the old serpent the deuil dyd so byte hurte the first man and so corrupted him infected hym by syn That he is now in danger of euerlasting death can not by himself get any remedie against it as the type figure in the Iewes doth shew also whosoeuer were stonge they died al. So is it with vs also the reward of sinne is death And looke wher synne is ther must death nedes folow For as much then as al men as soone as they are borne be sinners this iudgement is geuen on thē that they must dye as god by name doth threaten Adam Eue whatsoeuer daye ye eate of this tree ye shall dye the death But here doth God shew his mercie in that he casteth not awaye men that are in this miserie and so infected damned to death but euen as in the figure and tipe of the brasen serpent he put forth a cōmandement which serpent was in all points lyke other serpents sauing that he had no poyson was a remedie against poyson so doth he procure that his son shold be lyfte vp on the crosse that all that looke on him sholde not perishe but escape the danger of death get euerlasting lyfe Yea he himselfe on the crosse had y◠forme of a poysonful serpent but yet hath no poyson but the lykelines therof For although Christe had our fleshe bloud yet that fleshe and bloud was without sinne yea and is of such strength that it deliuereth vs from poyson and sinne This is the very voyce and sound of the holy ghost by the whiche he beginneth the newe byrth in oure heartes that faith may conceaue and that this serpent by true faith may be in our syght and geue saluation But this sight of Christ is not regarded because of folishe reason As it is very lyke that so it chaunced thē also with the Iewes which wold not be brought in beliefe that ther was so great vertue in sight of such a dead
thing They wold more sooner beleue that the poison might sooner be expelled by medicines What doth it profite saith reason to saue the life if a man beleue in Christ The commandementes of the lawe must be fulfilled also and synne must be auoyded and than ther is hope of saluation Therfore few men perceaue this that all the meanes to come to saluatioÌ„ doth depende hereof that we beleue in Christ. But som be made Monkes they fast they pray c. And euery man seeketh saluation and lyfe by an other meanes then by the syght and faith in Christ But in this place marke this perfect sentence The corruption an contagion the which is ingendred in thee by the deuill is greater then that thou mayst be deliuered from euerlastynge death by thy owne power and might Neiher mayst thou be deliuered from this greate euill by any other meanes then by this syght that thou beholde Christ lyfted vp on the crosse how that he died for thee and offred his owne lyfe for thee and by his death satisfied for thy sinnes and so reconciled thee to God If thou beleuest this and be baptised then no doubt art thou newe borne by the holy ghost to the kyngdome of god For I â—â—yd before that this new byrth is of this sorte that there is nothynge open beside the sounde that is to saye we must sticke sure to the worde and beleue that most constantly And this is the plaine doctrine of this gospell that first we are al sinners damned to eternal death TheÌ„ that by this we are deliuered from eternal death wheÌ„ we behold the man Iesus Christ on the crosse that he made satisfaction for vs and vanquished death â–ª and brought vs at one with god and made vs partakers of euerlastinge lyfe This is the doctrine that forgeth new men and new heartes so that we may say in sin death Although I am deadly stoÌ„g of the old serpeÌ„t and can not deme it yet this thing maketh me haue sure hope of saluation that in the man Christe Iesu there is so great vertue that if I loke vpon him being crucified I get therby sure deliuerance from sin death and the deuill Wherfore there is nothing that can feare me be the bytting of the deuil neuer so great defileth he all thinges neuer somuche with matter and blacke poyson Christe on his Crosse doth confort me with his righteousnes For his blacke wan woundes are there set for my health And looke wher this confort is in the hearte againste this continuall poyson forthwith will ther ensue an other maner of lyfe that euen as we obtaine saluation be Christ So lykewyse we are redie to seke the sauing of other men by geuing helpe succour councel confort defence c. And although a Christian man be hurte of other yet he goeth not about to reueÌ„ge but more rather he hath pitie For he seeth the cause that all those things come by the bytinge and poyson of the deuill in all whiche thinges we could not but perishe if it were not for the remedie prouided by Christ. Wherfore he leaueth nothynge vndone but seketh alwayes possible to bringe men to this felowship and companie of saluatioÌ„ that they may be deliuered from this poison as he was deliuered So that this doctrine is the spring and fountaine wherout floweth al vertues confort ioy tranquillitie The almightie god and our most mercifull father preserue vs thorough Iesus Christ his sonne in this doctrine and graunt vs therin daylye to encrease that this syghte may neuer fall out of our syght and that by true fayth in Christ we maye be deliuered from eternall death Amen Here endeth the fyrste part of the Postille ¶ The seconde parte of this Appostell beginnyng at the firste Sondaie after Trinitie Sondaie vpon the Gospell of Luke xvj THere was a certain riche man whiche was clothed in purple and fine white and fared deliciously euery daie And there was a certain begger named Lazarus whiche laie at his gate full of sores desiryng to bee refreshed with the crummes whiche fell from the riche mannes borde and no man gaue vnto him The dogges came also and licked his sores And it fortuned that the begger died and was caried by the Aungelles into Abrahams bosome The riche man also died and was buried And beyng in hell in tormentes he lift vp his eyes and sawe abrahaÌ„ a farre of and Lazarus in his bosome and he cried and said Father Abraham haue mercy on me and sende Lazarus that he maie dippe the tippe of his finger in water and coole my tongue for I am tormented in this flame But Abraham saied Sonne remember that thou in thy life tyme receiuedst thy pleasure and contrariwise Lazarus receiued paine But now he is comforted and thou art punished Beyonde all this betwene vs and you there is a greate space set so that thei whiche would go from hense to you can not neither maie come from thense to vs. Then he saied I praie thee therefore father sende hym to my fathers house for I haue fiue brethren for to warne them least thei come also into this place of tormente Abraham saied vnto hym Thei haue Moises and the Prophetes let them heare them And he saied Naie father Abraham but if one come vnto theim from the deade thei will repente He saied vnto hym If thei heare not Moises and the Prophetes neither will thei beleue though one arose from death againe THE EXPOSITION THere is in this historie a singuler example the like wherof is not founde in al the scripture as touchyng the iudgement that after this life shall come Neither is it necessarie for vs to dispute whether it bee an historie or a parable For seyng that Christ doâ—th name the persones and describeth the life of theÌ„ bothe and also what is bothe their endes that the riche is tormented in fier and Lazarus is comforted it semeth requisite to beleue that it chaunced so in deede Yea and this we maie be bolde also to saie after the councell of Christ with a sure faithe that it shall likewise befall and chaunce to all suche as are like in condicioÌ„s to this riche man and to this Lazarus As Christ declareth wheras he putteth forthe this example to terrifie and to feare the couetous Phariseis There are put forthe here generally twoo examples for the whole worlde The one of hym that is riche in this worlde and after that poore without ende The other of him that is poore in this world and after that blessed and salfe for euer that euery manne might folowe that state that he thynketh beste For pouertie and other discommodities ioyned with godlines are not to bee refused so that thou maiest thereby come to saluacion As contrarie wise prosperitie putteth not a man in suche safetie as though he neede not feare vngodlinesse but rather for riches and wealthes sake should a man suspecte the more the perill of Idolatrie and of vngodlinesse