of the worlde He shal be a kyng saieth the Prophet but yet with pouertie miserie without al princely reputation if the matter be consydered after the custom of the world of princes This Prophete also speaketh of an other power of this kyng For he calleth hym righteous and a sauiour and not riche fortunate or a glorious kyng before the worlde but righteous and a sauior whiche bryngeth with hym iustice and saluation and destroyeth synne and death the enemie of synne and death whiche shall delyuer all from synne and death that beleue in hym and take hym for theyr kyng and are not offēded with the borowed asse They that do this haue geuen vnto them remission of synne and remedye agaynst deathe to the attainement of euerlastyng lyfe And althoughe their body dye and be buried yet is it not to be called death but rather a slepe And this it is that Zacharie wyll teache vs of Christ when he geueth him these two names that is of a righteous and Sauior whiche may be the deathe of deathe and destroy the power of the deuyll and by this meanes deliuer vs that beleue in hym from sinne and death and transpose vs into the kingdom of angels wher is life and saluation He left for the kynges of the worlde their glorie richesse towers palaces Let them lyue in glorie neuer so muche buyld they neuer so gorgeously be theyr apparell neuer so costely yet haue they not this power whiche this poore kyng had For there is no emperor kyng or pope so mighty with all hys power that can delyuer vs from the least synne that is and that can heale a small disease with all the richesse that he hath And what shall I say than that they haue muche lesse any power agaynst euerlastyng deathe and hell But this poore kyng onely helpeth therin and that not only against one synne but against al sinne and not only agaynst my synnes but agaynst the synnes of the whole worlde He came not onely to take awaye diseases but also death and not onely death but also the deathe of all the world Tell this sayth the prophet to the daughter of Syon that she be not offended for his lowe behauiour but that she shut vp her eies and open her eares and let her not consyder howe poore this kyng is in syght but what the word doth teache of this kyng The pouertie is open forasmuche as he commeth on an asse without ridyng apparell But in that he forgeueth synne deliuereth from death geueth saluation and euerlastyng life to them that are sanctified that is not sene wherfore the word therof is only to be herd and to be beleued So saith Zacharie Tel the daughter of Sion that she may knowe and not be moued nor offended that he commeth so pore vnto his people and dyeth so shamefull a deathe For all these thynges be doone for thy sake that thou by thys Sauior mightest be saued against the deuyl death his purpose is to sanctifie thee and to delyuer the frō synne All endeuours are in vayne when we regarde not the sence of the eares but loke to haue it allowed by the eies For this kyng differeth very muche from other kyngs What so euer they do they do it in great magnificence and pompe But in Christe it is not so which fyrst in Baptisme gaue vs this strength wher by we ar deliuered from sinne from death Here the eies se nothing but cōmon water ▪ which is included in the word and pronunciation therof Here the eies see nothing then the breath of a man but this we must be ware that we folowe not the iudgement of the eyes The eies ar to be shut vp and the eares to be opened and the worde to be heard Whiche teacheth that our Lord Iesu Christ shed his bloode for the remission of synnes and euerlastyng lyfe These gyftes are founde for a suretie in the holye Baptisme in the Supper of the Lorde in the preachynge of the Gospell This is true But because of the simplicitie therof they ar not thought to haue so great efficacie by the lauer of water supper of the Lorde But beware thy eies bring the not to this straite It semeth an absurde thyng in the eies of the people that he that came on a vile asse and after was crucified shoulde be thought to haue power agaynst synne death and hell No mans sight was so clere as to see that But the prophet saith it Therfore in this matter there is no nede of eies but of Faithe and eares Wherfore sayth the Euangelist Tell the daughter of Syon And the Prophete sayth Reioyce Syon be glad daunce and leape for ioye O Ierusalem beholde thy kyng commeth What maner of kyng A righteous kyng and a sauior which shall sanctifie thee and saue thee For he wyl communicate his righteousnes and saluation with thee that thou myghtest be free from synne and he wyl dye for thee that thou by his death mayst be delyuered frome eternall death Wherfore let not the great pouertie that is in hym offend thee thy lyfe and saluation lyeth hydde in hym Geue thankes for the benefyte and vse it to thy comforte For all these thynges are doone for thy saluation Wherfore this is our kyng Iesus Christ this is his kingdome and office He handleth no taxes and tributes he careth for no towers nor for worldly magnificence But when we are now come to the marke of deathe so that we can lyue here no longer Then is it the office of this kyng that we by his passion and death may walke into Paradise and say on this maner I am sanctified through my kyng Iesus Christe whiche for that cause came after a vile forme and would be crucified that he myghte sanctifie me and that in me he might slea synne and death He that beleueth this on this wise as he heareth and is preached in the Gospell shal be sure of saluation For therfore was Baptisme ordeined of Christe that by it he might put his iustice on the and that his holynes and innocencie may become thyne by right For al we are miserable synners But in Baptisme Christ doth comfort vs and saith Geue me thy synnes and take thou my rightousnes and holynes Let thy death be taken from thee and my lyfe put on thee Wherfore this doctrine ought gladly to be receiued and the godlynes therof then also it ought to be declared in our lyfe that God myght not seme to haue geuen this lyght in vayne vnto the earthe But it chanceth contrarywise and the world is made oftentimes the worse for this doctrine And here is the very diuel reigning with al his kingdom in the vnkynd worldly man for all this greate grace of God The matter is playne that there is nowe more auarice couetousnes crueltie impudent lechery aduoutrie and wickednes then was before vnder the popedome What is the cause Uerily no other thing then
confort In the whiche this doctryne is set foorth That if we desyer the way that leade vs to God it may not be obtayned by the lawe whiche commandeth Thou shalt loue thy Lord thy GOD with all thy heart and thy neighbour as thy selfe For we do neuer so nor can not do if we wold But this is oure only safegard to the whiche we make oure refuge euen CHRIST Iesus the sonne of God and oure Lorde He hath satisfied the will of God and made hym self subiecte as a synner to the lawe for if it had not bene for that he should neuer haue bene circumcised as other chyldern be vpon the eight day This was done for all mennes synnes that all men may haue trust in hym For it was no nede for hym selfe Wherfore this pertayneth vnto vs and we doo well put oure truste in hym that we may be saued for his righteousnes and holynes And that I may briefly in one word note this matter we must only sticke to the righteousnes and iustification of Christ before God This is a moste certayne and aproued way and it hath moste suer ayde and succoure against synne and death The whiche thing God graunt vs through oure Lord Iesus CHRIST Amen The second Sermon of the name Iesu out of the Gospell of Luke ij ANd when the viii daye was come that the chylde shoulde be circumcysed his name was called Iesus which was named of the Angell before he was conceaued in the wombe THE EXPOSITION WE haue spoken of one part of this Gospel that is of circumcision In the whiche CHRIST wold signifie vnto vs that he became subiecte to the law for oure sake that we might be free frō the curse of the law Now foloweth the other parte as concerning the name IESV Wherof the Euangelist maketh diligent rehersall as thoughe it were a great cause why this name ought not to be vnknowen of men and specially bycause it is of no mans inuention but brought from heauen and shewed by the Angell before the child was conceaued in the wombe Which thing is a token that the name is suche as is alowed of God If we expound this name in English it is as much to say as a Sauiour But why this name was geuen to Christ Gabriel the Angell declareth wheras he speaketh to Ioseph And thou shalt cal his name Iesus for he shall saue his people from their synnes This name is moste worthie to be remembred and moste worthie to be regarded for oure owne behofe for that the chylde Iesu is called a sauiour which can saue vs from the greatest euill that is from syn and from no smalle myseries and calamities that befall vnto vs in this lyfe And where as corne feldes are destroyed by enemies and the graynes corrupted by tempestes and mennes bodyes vexed with diuers diseases and infirmities against all this hath God prouided help by other things as by the Princes and Kynges he defendeth frō robberies by the parents he prouideth for the liuelode of them that be in a familie by physitions he healeth diseases But as these things are not the greatest so are not these men the cheif sauiours in comparison and respecte of this sauiour that saueth from synne Wherfore he that regardeth this chylde earnestly hath a very Iesus and sauiour from all myseries Let him not require that saluation of him that belongeth to this present life which God hath cōmitted to other as I said before but that that is against death synne For when syn is takē away death also muste nedes be taken away Wherfore first consyder this thing wel with thy self whether thou maist hope for greater saluation from this sauiour or from them that are the mightiest in the worlde If thou hast no feling of the euerlasting lyfe to come thou shalt haue no nede of this Iesus God hath appointed the safegard of thy bodyly helth to officers parents physitions c. But if thou beleue that there is an other lyfe after this thou shalt haue nede of this sauiour For there is no helpe in other to euerlasting lyfe Whiche thing neuerthelesse is not so straightly to be taken For if the powers and parents cease from succourring and helping so that there is no ayde or goodnes in them we must looke for the easement of these presente euyls from Christ also Howbeit this is not his chyef and propre office Wherfore the doctryne of the Gospell is not referred especially to this corporall lyfe But this is his propre office and there will he declare this his name where as deliuerāce from syn death from the kyngdom of the dyuell is in hand To this also is he necessarie For if it were not for synne and death there should be no nede of this Sauiour The belly goddes haue no profite by this sauiour for of what things he is the sauiour those things do not they regarde And herof it appeareth how great the contempte of these Epicures is whiche thynk that there is neither God nor lyfe euerlasting But he that beleueth this that there is a God muste nedes collecte gather that al things are not ended by this lyfe but that ther remayneth an other lyfe that is euerlasting For this we proue by experience that God regardeth not muche this present lyfe sith the wicked hath such libertie and prospereth so wel He promiseth vs an other lyfe and that he may seme to haue great respecte to this lyfe this chylde Iesus is set foorth to be a sauiour for vs. And when he geueth vs this saluation no other thynge is greatly to be required of hym although other things in this lyfe go not as we wold and although we perceaue no great signes of Gods helpe in oure matters For his saluation is euerlasting saluation Let this be sufficient for vs be the difficulties and encombrances of this lyfe neuer so great We see that the Pope Cardinals Bishops and all that persecute the word do lyue in great securitie and that they are vnshamfastly bent agaynst the word and all Christians God seeth this and suffereth it and maketh as though he saw it not in so muche that he may seme to haue shewed more care for the Gentiles than for his people But if thou be a Christian let not this moue thee For euen for this very cause that God hath promised vs sure saluation to euerlasting lyfe he suffereth vs in this lyfe to wander as men destitute and without the helpe of God that we may know this by fayth that the chylde Iesus is such a Sauiour whiche neuerthelesse saueth vs although in all things besyde there can be no help gotten that is when syn shall either accuse vs or hath now alredy condemned vs to eternall death Excepte this tyme it appeareth that we haue no nede of this sauiour neither do we much regard him For he that is in helth hath plentie of goodes hath no nede of Christ for
the water If water be mingled now it loseth her name Why then doe we in this place seue◠the word from the water and pronounce it to be water only as though the word of God or as though God hym self were not in this water But it is not so for the Father the sonne the holy Ghoste are present and be in this water As in Iordane when Christ stode in the water the holy Ghost was caried aboue it and God preached by it Wherfore baptisme is suche water that taketh away syn death and all euill and geueth saluation and euerlasting lyfe So great price is now added to this water in the which God demitteth hym selfe But God is the God of lyfe And sith he is in this water it muste nedes be the water of lyfe which taketh away death and damnation and geueth lyfe euerlastinge This ought baptisme truely to be knowen and highly estemed For he is not baptised in the name of any Angell or man but in the name of the Father of the sonne of the holy Ghost Or as it is in the actes of the Apostles in the name of Iesu which is as much For he that confesseth Iesus Christ truely with the same confession compriseth the Father and the holy Ghost For Christ saith that he commeth from the Father and that he sendeth the holy Ghost He then that confesseth truely Iesus Christ can not dyminish the authoritie of his word but shall beleue that the sonne is not alone but that the Father the sonne and the holy Ghost be there together although the Father and the holy Ghost be not named Wherfore let vs not lightly esteme this let vs not separate the word frō the holy baptisme or water wher with he is baptised but let vs confesse that this is therfore appointed of God to purifie vs from oure syn for Christs sake through the holy Ghost For if it were not for this what should the Father the sonne and the holy Ghost haue to do ther Wherfore if thou beleuest that a new borne chyld is synfull dippe hym into baptisme that God may worke his work in hym as his word commandeth and doth promise a new byrth by the water and the holy Ghost and also this that he that beleueth and is baptised might be saued Lykewyse if thou confesse that he is in death dippe hym in this baptisme and lauer after the commandement of Christ and then shall death be swalowed vp Neither muste thou that art baptised thinke any otherwyse than that baptisme is a seale and pledge of assurance that God hath forgeuen thee thy synnes and hath promised lyfe euerlasting for Christs sake For baptisme hath a godly power to take away death and synne For therfore are we baptised And although synnes be committed after that and the works of godlynes not perfectly done yet they that repente agayn do not forfeit their couenant of baptisme and the promise therof For this can by no meanes agree that a man should desyer remission of syn and also geue vp hym self wholy to synne But this is in all poyntes necessarie to repent and to consyder with hym self vprightly and truely that God hath promised vs his grace and fauour When he cam to the baptisme of his Sonne and that we should retourne to that grace and beleue surely that oure synnes are forgeuen not for vs or for any creatures sake but for CHRIST oure Lord whiche hath commanded this baptisme and was baptised hym self also as a synner Wherfore this reuelation passeth not a litle the other whiche was shewed to the wyse men by a starre For out of this the frute redoundeth to all Chrystian men where as in that reuelation of the wise men a few Gentiles only cam to the knowledge of the kynge of the Iewes Wherfore it were not without a good cause if this were called the day of the Baptisme of Christ and in the whiche Christ was baptised Then should we haue a iuste cause geuen to pleade the matter of Baptisme agaynst the Anabaptistes and the dyuell whiche may soner be entreated of vs for any matter then that we should consyder the busynes of oure saluation For ther he setteth agaynst vs with tooth and nayle that we may not come to the sight of oure inheritance As the example of the Popedome doth yet admonishe vs vnder the whiche litle or nothing was set foorth in the congregation as touching this reuelation at Iordane Wherfore thynke this to be a thing most worthye to be remembred where as God this daye with a moste euident sermon as touching his Sonne opened hym self euen that all matters that are betwene Christ and vs do highly please God the Father For he that obeyeth the sonne and kepeth his word he is accepted to God and receaueth the holy Ghost Whiche openeth hym self at this Baptisme in a very amiable and pleasant sight And herevnto also it agreeth that the Father sendeth foorth a verye bounteous voyce when he sayth Behold here is for you not an Angell nor a Prophet nor an Apostle but my sonne and my owne self also What reuelation can be greater And what seruice can we do that is more acceptable to hym than that we obey his decree and proclamation But he that is not moued with this let hym after his seeking perishe with the dyuell neither is he worthye to heare this Godly sermon Wherfore let vs geue thankes to God for this great and vnspekeable grace and let vs pray that he will preserue it in vs and thereby at lenghth saue vs. AMEN The fyrst Sonday after Twelfth day vpon the Gospell Luke ij THE Father and mother of Iesus went to Ierusalem after the custome of the feast day And when they hadde fulfilled the dayes as they returned home the chylde Iesus abode styll in Ierusalem and his Father and mother knewe not of it but they supposing him to haue ben in the companye came a dayes iourney and sought hym amonge theyr kinsfolke and acquayntaunce And when they founde hym not they went backe agayne to Ierusalem and sought hym And it fortuned that after three dayes they founde him in the tēple sitting in the middest of the doctours hearing them and posing them And all that hearde hym were astonyed at his vnderstanding and aunswers And when they sawe hym they meruayled and his mother sayd vnto him Sonne why hast thou thus dealt with vs Beholde thy father and I haue sought thee sorowing And he sayd vnto them Howe happened that ye sought me wyst ye not that I muste go about my fathers busynes And they vnderstode not that saying which he spake vnto them And he went downe with them and came to Nazareth and was obedient vnto them But his mother kept all these sayinges together in her heart And Iesus prospered in wysdome and age and in fauour with God and men THE EXPOSITION THIS Gospel hath a very depe profound vnderstāding and it is a hard thing to
it not yet properlye he toucheth the thynge that was meant by the name so that he consenteth in all points with the Angell whiche brought this diuine name from heauen causynge hym to be named Iesus because he shoulde saue his people from their synnes Simeon calleth him the saluatiō of the Lord that is whome the Lorde himselfe ordained to be a sauiour And as touching this name I haue spoken before of the childe Iesu that wheras God hath ordayned the maiestrate the parēts and such other necessary offices to be our sauiours in corporall and temporall affaires as the phisitions in sycknes lawyers in expoundynge what is euery mans right So yf this chylde had not cōme with an other kynd of saluation Simeon could neuer haue had suche great confidence in his matters as to expound that his death was but a licence to depart or a salfe conducte to go in peace he could neuer haue regarded synne and death so lyghtlye Wherfore sith Simeon confesseth that he shall depart in peace out of this life bycause he hath sene the saluation of God he defineth plainly that he is a sauiour againste sinne and death For how colde he els haue suche sure confidence of peace in a sauiour that was a man This description is not lightlye to be regarded For it cōprehendeth a great wayghtie matter in fewe wordes It is but one child whom Simeon so nameth Wherfore it is herby euidently proued that whatsoeuer is beside this childe seme it neuer so commendable through the name or outwarde shewe therof yet can it haue no power to bring to saluation or to put awaye death and synne But whosoeuer suffereth it to be applied vnto hym for saluation worketh his owne damnation Wher Simeon by this worde mindeth to abolishe and derogat all rites and ceremonies and all the obseruations of the lawe that no man shold put any hope of saluation in them and that whosoeuer trusteth in the lawe in his workes shall neuer obtayne to be saued For wheras he by a notable praise calleth this child the saluation of God it is easye to gather therby that all ayde and remedie againste death remaineth onely in hym Wherof then commeth this hope in the Iewes that put suche trust in the law and his workes What meaneth the Pope and his adherents so highly to extoll Masses Pilgrimages pardons as though saluation came by them syth this is the name of this child only neyther may it be geuen and communicat to any thyng or creature besydes The only wordes of Simeon may be taken for an argument against these wicked persuasions and opinions For mine eyes saith he hath sene thy saluation I say euen that thou almightie father hast ordayned hym to be a saluation to synners For the worlde must nedes finde out saluations againste sinne The Iewe thinketh it saluation if he obserue the law The monke and religious man thinketh it saluation if he bynde himselfe to a certaine kynd of life by a vowe and some chose certaine of the sainctes to be their patrones and defenders against synne and hell All thinke that purchasyng of saluation cōsisteth in their maner of lyuing But who can number the workes that procede of mēs traditions and Idolatrous seruice in the popedome wherin consisted their chiefe hope of saluation Yf they had well considered this verse of Simeon they shoulde haue perceaued that this ought to haue ben auoyded as a most haynous sacrilege and robbing God of his dewe honour and they wold not haue ordained any other sauiours thā was determined by the saying of Simeon They wolde haue suffered hym onlye to haue this glory whom God had appointed so to be in whome no man that trusteth can be disapointed For to this ende came this child and for this purpose was he sent of God euen to bring saluation vnto vs. Wherfore in this saluation whiche God hath prepared there is suche store of sauing helth that the conscience may therby haue perfect quiet and neuer more dreade the crueltie of death or violence of synne or the ragyng tyrannie of the deuill for as muche as he hath the sauing health of God prepared redie that is the almightie and euerlasting saluation whiche lacketh no kynde of succoure and helpe to saue vs againste synne and death and geue vs abondance of lyfe and rightuousnes Let vs only with this Simeō embrace this child that is stycke vnto hym with a true faith that we maye conceyue a sure comfort by hym For when this is surely printed in our heart that this child is that prepared saluation ordained to helpe vs againste synne and death then doth ensue therof suche peace of cōscience that syn and death skeareth vs but in vaine For our sauiour is redye to helpe vs against it And to entreat more at large of the saluation that commeth by this child let vs take the record of Iohn the Baptist discribynge hym thus Behold the lambe of god that taketh awaye the synnes of the worlde In these wordes is described the sacrifice vpon the crosse for syn and the conqueringe of death by his resurrection to iustifie vs and to make vs rightuous Wherfore to the obtainment of this saluation he by his death and resurrection geueth vs helpe against sin and death And albeit that a Christian man must not omitte to do good workes yet is not saluation obtained therby neither remission of syn but this is only obedience due vnto god which god requireth And he that will not performe it is not deliuered from his sinnes for his disobedience For this is the only true way to obtayne that euen that he that seeketh howe to be deliuered from syn and death sholde whollie flee to this saluation that is prepared for vs of god that it might take our synnes vpon hym and make satisfaction for them so deliuer vs. He that doth this may say with Simeon Whatsoeuer feare or dreade by death and other perils is set before vs this is my sure comfort againste them all that thou Lorde lettest thy seruaunt departe in peace He that trusteth to anye other thynge shall in steade of peace fynde anguishe and extreme miserie in suche a tyme. For he shall not haue this sauynge health but in death and damnation shall he perishe Neither muste we make anye suche difference betwene vs and Simeon as thoughe he myght more boldlye truste in this saluation because he had power to take the childe in his armes and to beholde hym and we not so because we haue no suche power For as touchynge the effecte of the matter the bodely presence is not auaylable or hath no great importance Many other Iewes doubtlesse dyd at that very time beholde CHRIST and yet obtayned no saluation therbie Only this was effectuouse in Simeon and furthered hym to saluation for that he thorowe the inspiration of the holy Ghoste embraced this childe whiche nothynge differed from other children by reason and
trēble they as these do 〈◊〉 fele no consolation nor conforte in the worde for he that feleth death and is not armed with the worde of god against death the terrours of the same he is madde wode frantike fareth as though he were in desperation yea and possessed with the deuil Cōsider therfore O dearely beloued what a great treasure precious Iewel ye get when ye diligently gladly heare the word of God The firste is this ye know the ye are of god haue ouercome the deuil and al his infernal armie that neither sinne nor damnation hath any power ouer you Moreouer what soeuer shoulde be obiected againste you to the hyndraunce of your saluation it can not preuaile againste you but ye shall easely ouercome it But contrariwise the worlde with the leaste trouble that cōmeth waxeth madde is impaciēt falleth vnto vtter desperation The Christians vndoubtedly in this worlde haue many troubles For the worlde the deuil hate thē most extremely Therfore are they at al times in daunger of life of goods of fame of al that euer they haue Now how shal they fynde meanes to suffer these thinges paciently verely by none otherwaye then by holdinge faste the worde and cleauinge harde to the same saying let it go as it wil go I am not of the world but of god for if I were of y◠world that worlde wolde deale otherwise with me But I had rather a thousand times that worlde should hate persecute me then loue me so fal out of the fauour good will of god Where the minde is thus affected setled all the troubles aduersities of that worlde passe awaye as a cloude or as a byrde that is swyfte of wynge They shewe them selues a litle while vnto vs but straight way they are gone Let this be your greate singuler consolation that euen in this life ye fele the power of y◠worde but specially then whē death cōmeth which now thorow the faith that ye haue in the worde is euē as a swete pleasaunt slepe And as he y◠walketh ī darkenes perceaueth not the theaues is y◠soner oppressed ouerthrowen yea that befor he be ware euē so goeth it with the faithful the deuil is the theife mur therer hath sworne our bodely death so that we cā not escape it notwithstāding when we are enarmed with the worde holde faste that we shal scasely fele death or any payne therof For the worde setteth men in a ioyeful and quiet state maketh their cōsciences chereful mery and gladde so that they despaire not when aduersitie cōme neither make they any busines whē they loose their promotiōs lyuinges but kepe pacience in all kinde of aduersitie yea when death cōme they embrace it ioyefully receaue it without any feare at al onely this is their conforte that for Christes sake they haue a merciful father in heauen For this they learne in the word without the word they can learne nothing If there were non other cause that we should desyre the knowledge of gods word but only to learne how we ought to take these dayly cōbrances aduersities that chaunce vnto vs it might worthely seme a cause sufficient But this is nothing in comparison of the last miserie that cōmeth by death For as cōcerning that it is euident that then there is no helpe in any phisition or in any other thinge Christe alone our Lord is he which helpeth vs which also ought to be more estemed of vs then al the things in the worlde But how goeth it with vs whē he offereth vs this helpe remedie yea and bringeth it home to our owne dores we despise it and set naught by it This therfore chaunceth vnto vs worthely afterwarde that we be not of God and so by litle and litle dayly fall more and more into more greuous sinnes and become worse worse as it is sufficiently before sayd When suche are at the point to dye they can fynde neyther helpe nor councel And what remayneth there for all suche then lamentation feare tremblyng horroure yollyng out roring yea desperation and damnation Therfore this is the principal point of doctrine contayned in the Gospell of this present sonday that we diligentlye embrace the worde gladly heare it and faithfully beleue it If ye do this then shall ye ouercome synne deuyll death hel c. And althoughe death shall take you out of this lyfe yet shal ye fele no payne of hym but it shal be vnto you as a moste swete and pleasaunt slepe For the worde of God is suche a conforte and present helpe that it bringeth vnto vs a quiet lyfe a mery cōscience euerlastyng saluation As for the vngodly and suche as despyse the worde of God there can no more mischief be wyshed vnto them then they suffer all redy For seing they heare not the worde of God they are not of God As an vnruly childe whiche despyseth the commandement of God careth not for his parentes What can be spoken more vnto his reproche then that he is the sonne of the deuill and not of God This is not lightly to be regarded or to be set naught by For it were better to be the bonde slaue of the Turke or of any other most barbarous and cruell tyraunt then to to be the captiue and bondslaue of the deuyll which is an accuser a calumniatour a picker of quarels a murderer and seketh all means possible to cast vs into vtter destruction Take hede of this mischiefe and dilygently consider with your selfs in what gret reuerēce and estimation ye ought to haue the woorde of God For there is none other reskue help or remedy against euerlasting death deuyl sinne hell c. then to hold fast the word of Christ that is to say to beleue his promise and thorow faith in his worde to haue a sure hope of euerlastyng saluation For when Christ saith He that wyll kepe my woorde shall neuer see deathe He meaneth not the lawe that God gaue to the Iewes by Moyses Whiche lawe although it bee a trewe holy and profitable doctrine yet seyng we because of our vicious and corrupt nature can not obey that doctrine it is become vnto vs the ministerie of deathe and alwaies reproueth accuseth and condemneth our sinne before God Therfore haue we nede of an other word that we may be delyuered from synne and be iustified before God And that nowe is the woorde of Christe where he sayth He that beleueth in me shall neuer se deathe This worde muste be apprehended and layde hande on with a strong faithe so that we may by no means doubt but that it is true which Christ promyseth For he that refuseth the worde and taketh counsell of his owne deuise he shal fynd death and not life Therfore in the agony of death not according to that we fancie but according to
y◠which we heare in the word must we iudge and saie I see that I must die but I heare the promise and word of Christ my Lorde that thorow hym I shall haue life For as touchyng sinne for the whiche I must nedes suffer death it is vtterly taken awaye by hym so that God for his deathe and resurrection wyll be mercyfull vnto me and geue me euerlastynge lyfe This is truely to kepe the woord of Christe But it is an harde thyng to haue this faythe For fleshe and blood can not otherwise bee persuaded then as they fele and proue Against this peruers and froward reason must we striue and aske of God hys holy spirite that he may stablishe our hearts throughe the worde that they may retaine and keepe the true Faith What the cause is why the worde of Christ is of so great efficacie myghte and power Christe hym selfe sheweth in the ende of this Gospell And in thys poynt he so greatly moueth the Iewes and stirreth them vnto anger that they are ready to stone hym vnto deathe For this troubled the Iewes that Christe said his worde preserueth and defendeth from euerlastyng death forasmuche as they sawe that Abraham Moyses and other holy men which be greately commended in the holy scripture wer dead They thought that Christ was muche inferiour to them and that it was a matter worthy to be laughed at that he should so muche bragge boast and sette out his worde But Christ answered Abraham desired to see my daye he sawe it and reioyced that is to say If Abraham had not kept my word he had dyed euerlastyngly and ben damned for euer Before Abraham was saith Christ I am And that is thus muche to say I am almightie and euerlasting God Now he that wil be deliuered from his synnes escape euerlastyng deathe and come vnto euerlasting life he must be holpē by me and seke help at none others hād but at myn alone This could neither Moses nor any of the Prophets speke truly of them selues For they were all men But Christ is god and man Therfore is he able to geue life euerlasting saluation none but he alone This is a great consort and a most sure confirmation of our faithe where we confesse that Christ is true euerlasting God as we haue the like testimonies of this thing in many diuers places of the Euangelical history that our whole trust shold be in hym in his word in none other For this is the word of god can by no means deceue vs. What soeuer he speaketh is certain and sure is neuer void but is as sure as God by his word made heauen earthe of nothing Lerne this diligently and with thankful hearts knowledge this inestimable benefit and pray that God by his holy spirite may kepe you in the truth of his word receiue you into euerlasting life through Christ his sonne to whom with the father and the holy ghost be all honour and glorie for euer and euer Amen The Sonday next before Easter cōmonly called Palme sondaye ¶ The Gospell Math. xxvi AND it came to passe when Iesus hadde finished all these sayinges he sayd vnto his Disciples Ye knowe that after two dayes shal be Easter and the sonne of man shall bee delyuered ouer to be crucified Then assembled together the chief Priestes and the Scribes and the elders of the people vnto the Palace of the high Priest whiche was called Caiphae and healde a Counsell that they myght take Iesus by subtiltie and kill hym But they said not on the holy day lest there be an vprore amonge the people When Iesus was in Bethanie in the house of Symon the Leapor there came vnto hym a woman hauynge an Alabaster boxe of precious oyntment and powred it on his head as he sat at the boorde But when his disciples saw it they had indignatiō saying Wherto serueth this wast This oyntment might haue ben well sold and geuen to the poore When Iesus vnderstode that he sayd vnto them Why trouble ye the woman for she hath wroughte a good woorke vppon me For ye haue the poore alwayes with you but me ye shall not haue alwayes And in that she hath caste this oyntment on my body she did it to bury me Ueryly I say vnto you Wher so euer this Gospell shal be preached in all the worlde there shall also this be tolde that she hath done for a memoriall of her Then one of the twelue whiche was called Iudas Iscarioth wente vnto the chefe Priestes and sayde vnto them What wyll ye geue me and I wyll delyuer hym vnto you And they appointed vnto hym .xxx. pieces of syluer And from that tyme foorth he sought oportunitie to betraye hym The first daye of sweete bread the disciples came to Iesus saying to him Where wylt thou that we prepare for thee to eate the Passeouer And he sayde Goo into the Citie to suche a man and say vnto hym The master saith my tyme is at hande I wyll kepe my Easter by thee with my disciples And the disciples dyd as Iesus hadde appoynted them and they made redy the Passeouer When the euen was come he sat downe with the twelue And as they dyd eate he sayde Ueryly I saye vnto you that one of you shall betray me And they were exceadynge sorowfull and beganne euery one of them to saye vnto hym Lorde is it I He aunswered and sayd he that dyppeth his hande with me in the dyshe the same shall betraye me The sonne of man truely goeth as it is writen of hym but wo vnto that man by whom the sonne of man is betrayed it hadde bene good for that man yf he had not bene borne Then Iudas whiche betrayed hym aunswered and sayde Master is it I He sayd vnto him thou hast sayde And when they were eating Iesus toke bread and when he had geuen thanks he brake it gaue it to the disciples and said Take eate this is my body And he toke the cup thanked gaue it to them saying Drynk ye all of this for this is my bloud whiche is of the new Testament that is shed for many for the remission of sinnes But I say vnto you I will not drinke hense forth of this fruite of the vine tree vntyll that daye when I shall drinke it newe with you in my fathers kyngdom And when they had sayde grace they went out vnto mount Oliuete Then saide Iesus vnto them All ye shal be offended because of me this night For it is writtene I wyll smyte the shepherd the shepe of the flock shal be scattered abrode but after I am risen again I wil go before you into Galile Peter answered and saide vnto hym Thoughe all men be offended because of thee yet wyll I not be offended Iesus saide vnto hym Uerily I saye vnto thee that in this same night befor the Cocke crowe thou shalte denye me thryse Peter saide vnto hym yea
worlde was cast into such necessitie feare that his father sent an Angel vnto him for to conforte him as Luke in the aforesaid place doth also testifye That stryffe of death is fearefull beyond all measure and taketh awaye all strength of nature as we see in condemned persons whiche are sodenlye taken to be put vnto death What a meruelous torment anger appeareth there in them til nature hath made her selfe captiue to death so that the payne and death it selfe may iustly seme to be nothyng in comparison of that great agonie trouble and feare How excedyng greate vnmeasurable it was in Christe his bloudy sweate that came from him doth manifestly declare whiche thing was neuer done nor hearde of any other This calamitie and fearefulnes was afterwarde wonderfully encreased when he hanging vpon the crosse was forsaken of all his disciples frendes again mocked scorne and spitefully rayled on of his enemyes in somuche that he being in suche an agonie cried out vnto his heauenly father sayinge O my god O my God why hast thou forsakē me wherof we may rede more at large in the xxij Psalme of Dauid In the whiche psalme the Prophete hath exactly painted set forth the bytter complaintes and the afflicted conscience of Christe miserable and forsaken where also thou shalt fynde in what angore and affliction he was for our synnes And here let vs lerne as we sayde before the highe hatred greate displeasure and extreme wrathe that God beareth against synne in so muche that because of that he woulde not spare his only begotten and dearely beloued son nor yet forgeue him seinge he toke vpon him the cause of other mens sins as we may see in the Prophete Esaye And S. Paule sayeth He spared not his onely begotten sonne This signified Christ also when he spake to the women on this wise If they do this in a moyste tree what shall be done in a seare drie tree As though he should say Learne of me whiche beare other mens syns and in my selfe am innocent righteous and holy what punishmentes ye haue deserued and what shall chaunce vnto you which by nature are synners and wycked can do nothing that good is Therfore Christ warneth the women to wepe vpon thē selues which with their sinnes had deserued that payne and punishment that he nowe must suffer In consideration wherof s. Peter sayth If the righteous shall scaslye be saued where shall the sinner the vngodly appeare for God hath here plainly and euidētly set forth before our eyes in Christ his anger wrath displeasure against sinne seinge that he suffred the highe goodnes innocencie wisedome iustice euen his onely begotten sonne to to cōme because thereof into extreme pouertie paine contempt ignominie as though he were the greatest enemie that god hath suche one as is not worthy to liue on the groūd yea god did so shew him self toward him as thoughe he had geuen him ouer for euer euer wold neuer after be reconciled vnto him as Christe miserablye complaineth in the xxij psalme And al this came to passe for other mens sinnes whiche Christe tooke vpon him O how horribly shal god auenge sins in them that naturally are prone and bent vnto sinne and cane none otherwise then sinne and do wickedly seing he declared this so seuerely in his sonne in whō notwithstanding he had a singuler delight and great pleasure O howe greuously shall he punishe them whiche confesse not their sinnes yea whiche wil be counted holye and righteous and wyl by no meanes receaue Christe to be their sufficient Sauiour and perfecte redemer to purge and put away their sinnes but will rather cleaue to their owne righteousnes to their owne workes and to the merites an intercessiōs of other Therfore let all true and faithfull Christians diligently cōsider this matter and with all study and labour beware of sinne and of the wrath of god seing it coste the sonne of God the price of his lyfe seinge also that for the aduoydinge of the same he was enforced to suffer most greuous payne greate bytter sorowe and at the laste the moste ignominious and shamefull death of the crosse that by this meanes he mighte apeace the wrath of GOD kyndled againste man for synne delyuer man from synne reconcile man to his heauenly father and make him enheritour of euerlasting glorie Fourthly let vs consider the fruites and profites of the passion and death of Christ. For this is our ioye and comforte verely as they be greate so are they infinite and innumerable if they were diligently and at large wayghed pondered and considered for Christe is that true wheat corne wherof he himselfe speaketh in the Gospell of Iohn sayinge verely verely I saye vnto you except the wheate corne fall into the groūde die it abideth alone But if it dye it bring forth much fruite Of these many fruites we will declare some yea and those the cheife and principall For those being knowen and perfectly beleued no man shall lyghtly wauer in his conscience nor yet despaire thorowe pusillanimitie and wekenes of minde but he shal be conforted and lyfted vp with a sure hope of the merites of Christes passion and alwayes stand firme and constante in all assaultes of the enemie The first fruite of Christes passion is that Christe God man by his death hath redemed and deliuered vs from the curse of the lawe For seinge the hearte of man by nature is euil and there is no man that doth good but all sorte of vs before the iudgement of God are synners and lyars the curse of the lawe by this meanes cōmeth vpon vs and condempneth vs as despisers and transgressours of the lawe and saith Cursed be euery one that abideth not in all thynges that are written in the boke of the lawe that he maye do them From this curse and iudgement of the lawe hath Christe deliuered vs which hath taken vpon him our cause and satiified the lawe that so many as put their confidence faith and truste in him he shoulde make free from suche curse sentence and iudgement of the lawe and so by his death hath redemed and deliuered vs from the lawe so that it can no more condemne vs as sainct Paule testifieth in his Epistle to the Galathians sayinge Christe hath deliuered vs from the curse of the lawe whyle he became accursed for our sake Nowe howe Christe became accursed Paule declareth more at large and sayth It is written Cursed is euery one that hangeth on the tree This sentence of the lawe was generall ouer all that were crucified and put to death on the crosse Among whom Christe also came and outwardly suffered the ignominie and curse of the lawe and was reputed taken and iudged as a malefactour and wycked person But Christe by suffrynge vnworthely the outwarde curse condēnatiō of the law ouercame did
from the curse of the law from desperation from death from hell from the wrathe of God and from euerlastyng damnation and are translated and remoued vnto the heauenly countrey that glorious kyngdome of the moste glorious God Last of all we opened vnto you how we ought by faith to take and chalenge vnto vs those moste singuler and inestimable benefites so forme and frame our conuersation and lyfe after the example of Christ that it may outwardly appere that we be the thankfull disciples of Christ and the faithful and louing children of the heauenly Father And for as muche as we can not doo this of our owne strengthe and power let vs moste humbly pray vnto God that he for Christ Iesus sake may geue vs his strength and spirite that we may liue before him in pure faith vnfained loue in the great day of the Lord appere fautlesse among the dere and welbeloued children of God and so heare out of his mouthe which suffered and dyed for vs this moste swete and comfortable saying Come ye blessed of my father possesse the kyngdome whych was prepared for you from the begynnyng of the worlde To this lord CHRIST our alone Sauiour and most perfect redemer with God the father the holy ghost our moste swete conforter be all honor glorie praise for euer Amen The Gospell on Easter day Iohn xx THe fyrst day of the Sabbothes came Mary Magdalen early when it was yet darke vnto the Sepulchre and saw the stone taken away from the graue Then shee ran and came to Simon Peter and to the other disciple whom Iesus loued and sayth vnto them They haue taken away the Lorde out of the graue and we can not tell where they haue layde hym Peter therfore went forth and that other disciple and came vnto the Sepulchre They ran bothe together and that other disciple dyd outrunne Peter and came firste to the Sepulchre And when he had stowped downe he sawe the lynnen clothes lyinge yet went he not in Then came Simon Peter folowynge hym and wente into the Sepulchre and sawe the lynnen clothes lye and the napkyn that was about his head not lying with the lynnen clothes but wrapped together in a place by it selfe Then went in also that other disciple whiche came fyrst to the Sepulchre and he sawe and beleued For as yet they knewe not the Scripture that he shoulde ryse agayne from death Then the Disciples went away againe to theyr owne home THE EXPOSITION IN as muche as thys daye accordyng to the auncient and commendable custome of Christs church we celebrate the laudable feast and worthy memorie of the moste noble and victorious resurrection of oure Sauioure Iesus Christ it is mete and conuenient that we speake and entreate of the same at this present For the true sanctifying and halowing of feastfull days consisteth in the true worshippyng of God which is none other thing praiers thankes geuing ones done then to exercise the worde bothe in preachyng and readyng We therfore at this tyme wyll make our conference according to the tyme of the glorious resurrection of our moste louyng Lorde and swete Sauiour Christe Iesu. And in this our conference we will firste of all consyder what maner of Resurrection the risyng agayn of Christ frome death vnto lyfe was After that we will declare what vtilitie and profyte what fruicte and goodnesse the moste victorious and triumphant Resurrection of Christe hathe broughte vnto vs as we haue to fore shewed of his Passion and deathe As touchynge the fyrste lette vs not thynke that the resurrection of Christ was a common resurrection frome deathe as was the Resurrection of Lazarus but besydes thys that Christe rose agayne in the fleshe and corporallye he also spiritually became the Lorde of deathe and ouercame it and broughte with hym euerlastynge lyfe so that all that beleue are risen agayne with hym and haue ouercome deathe And by this his resurrection he hath not onely obteined a temporall life but also a spirituall lyfe For as he before by the temporall deathe of the Crosse dyd slea and vtterly abolyshe the spirituall deathe of synne and hell So he lykewise by his resurrection hath not only recouered and broughte agayne the temporall lyfe and quietnesse but also euerlastynge lyfe and perpetuall ioye Wherof wee may learne that Christe is rysen agayne twoo manner of wayes Fyrste after the fleshe by the whyche Resurrection he made hys deade body quicke his despised body glorious His weake and feeble body mightie and stronge his naturall body supernaturall and spirituall Of this resurrection we reade in many places of the scripture Among all Paule hath these wordes in the chronicle of the Apostles Actes where he speaketh on this maner And we shewe vnto you that the promise whiche was made vnto the fathers God hath fulfilled to their children euen vnto vs in that he raised vp Iesus as it is written in the first Psalme Thou art my sonne this day haue I begotten the. And in his firste epistle to the Corinthiās he saith that Christ after his resurrection was sene of more then of fiue hūdred brethren And moreouer that he shewed himself before to the .xii. and to many other brethren as we maye see playnly written in the Euangelistes Secondly there was in Christ also an inward spirituall resurrection in that he escaped from the horror of death hell syn and the wrath of God and came vnto euerlasting ioy life health peace gladnes Of this he glorieth and speaketh by the mouth of that prince like Prophet sayinge Thou haste made the wayes of lyfe knowen to me Thou shalt fill me ful of gladnes with thy countenance Againe Thou hast turned my heuines into ioye thou hast put of my sackclothe and girded me with gladnes All these ar gratulations reioycinges and thankes geuynges that God the heauenly Father hath deliuered his sonne Christ from the horror of hell and death and not him only but also with him and through him all faithfull christians Whereof we shall speake more largely hereafter How the resurrection of Christ was don according to the historie how he rose again on Easter day betymes in the morning before the sonne was vp howe the women found the sepulchre emptie Again howe they were conforted of the Aungell and admonished of his resurrection This with diuers other things appertaining vnto the resurrection of Christ ar diligently written of the foure Euangelistes and ye your selues haue hertofore both heard red them Therfore at this time we will speake nothinge of that matter but we will rather declare set forth vnto you the profites and fruites which Christ hath gotten for vs by his glorious and royal resurrection and opē vnto you how we ought to enter into a newe lyfe with Christ. But before we come vnto this matter let vs speake somwhat of the innocencie and Godhead of Christe by the whiche he
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
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
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
not this voyce It is the voice not of a shepherd but of a wolfe For thus is the report of this beast that is to say of a shepe It hath this nature and propretie that amonge all beastes there is none that hath so quick an eare and so sharpe and redy sense of hearyng as the shepe hath as experience declareth For if neuer so many crye and call it regardeth them not It refuseth all excepte her owne shephearde Hys voyce shee knoweth and heareth Unto that she goeth and maketh haste In lyke maner yong lambes euen in the greatest flockes euery one knoweth the bleatyng of his owne damme and foloweth that so long tyll at the last he hath founde her Christ hath respect to this nature of the shepe and compareth his Christians wyth theym that they also after the same maner should moste diligently hearken to the voyce of the shephearde that they be not deceaued And this is his meanynge that where the voyce of Christ is not his shepe can not be allured nor moued there to geue any eare And herein he geueth vs a playne commandement that if we will be his shepe we muste haue fyne and picked eares whiche may discerne the voice of CHRIST frome all other although those voyces seme to be neuer so clere pleasant and swete Therfore in this place it is to bee learned that wee geue diligent attendance to heare the word of GOD yea and that alone and none other that thorowe it we maye be able to sette oure selues agaynste all the subtilties of the ennemie whyche he craftily gothe about to conueye into our heartes and also beware of false and corrupte doctrine For a woolfe is euer a wolfe neither can he geue ouer his nature If he hath not hys purpose by false doctrine then doothe he inwardly imagine disceit thorowe pestilent and poysonfull thoughtes Here must thou followe the shepe and saye I care not for thys voyce It is the voyce of a wolfe and not of a shepheard The voyce of my shephearde is I am the good shepheard and I gaue my lyfe for my shepe But thou woldest bryng me to that poynt that I shoulde despaire haue no hope of saluation in my shepheard and flee from hym Thus maist thou haue healpe and comforte agaynste that tentation wherwith the deuyll goeth about to dismaye thee to take away thy courage to driue thee into erroure to make thee sorowfull and to brynge thee vnto desperation We must therfore aboue all thyngs diligently heare and certainly knowe the voyce of oure shephearde by thys meanes shall there bee betweene vs mutuall knowledge and loue For howe can he hate vs when he bestoweth his lyfe for vs taketh awaye from vs death synne and all euyls and freely geueth vs euerlasting life These thynges can come to vs by none other voyce Lette vs therfore so much the more diligently embrace it and make muche of it Moreouer this is greately to oure comforte that Christe in thys Sermon calleth hym self a shepheard and tearmeth vs whyche haue and heare his voyce sheepe For by this meanes a Christian hath no cause to complayne that hee is destitute and wantethe a shepheard He may want money substance health c that it may appere that we be left confortlesse with out a shepherd among wolues as Christ also sayde to his disciples Behold I send you as shepe in the mids of wolues And we daily se none other thing then this miserable face that the church is redy to bee deuoured of Antichriste euen as a shepe of the wolfe It semeth as though we had no shepherd that careth for vs and yet he neyther sleapeth nor slombreth that kepeth Israell But thus muste it nedes be that we shold loke for none other cōfort but only at the voice of this our shepherd wherof Christ himself saith My shepe heare my voice He that heareth the voice of Christ and foloweth it He may in this behalf glory that he truly knoweth his shepheard and that his shepheard also knoweth him For he that regardeth the word foloweth that the deuill can not hurte him For what soeuer chanceth concernyng his lyfe goodes wife childrē c. He kepeth alway freshe in memorie this voyce of his shepheard Thou arte my shepe for thou hearest my voyce and knowest me and I knowe thee so that all his cogitation meditation studye and exercise is altogether in the woorde and faythe and in nothyng els at all as Christe hym selfe sayeth I knowe my sheepe euen as my father knoweth me and I know my Father For when Christ the sonne of God was in the earth he shewed none other power that he had but as though it had ben in the free choise of the deuill and of wicked men to deale with hym euen as they them selues lusted GOD seemed vtterly to forgette hym euen as thoughe he neyther cared for hym nor knewe hym But when Christ hanging on the crosse cōplained said My God my God why haste thou forsaken mee when he dyed on the Crosse when he was buryed and the deuyl in a maner persuaded that CHRIST had no GOD thenne was it euidentely declared that the Father knewe hym For hee dydde delyuer hym frome hell and deathe So sayeth Christe shall the matter goe with you But lette not thys trouble you when all thynges shall so comme to passe as though I dydde not knowe you For a Christen man in thys worlde muste be assaulted and combred with calamities crosses myseryes afflictions troubles and wyth all kynde of aduersities so that there shall appeare no difference at all betwene hym and the vngodlye For outwardly the lyfe and deathe of bothe are in a manner all one yea that more intollerable and harder is It seemeth outwardly that the condition and state of a Christian manne before GOD is worse thenne the state of any Ethnicke and infydelle For hee is more troubled and oppreste wyth many mo tentations and afflictions But let not this moue thee but holde faste with toothe and nayle that he sayth I knowe my shepe But here thou hearest the deuil and reason making this obiection howe can God haue any care of thee seyng thou arte so myserably afflicted and troubled Answer thou thus I knowe that he knoweth me Neither dothe thys make my faythe to faynt that I dye and suffer all this trouble For I know his voyce and I truste vnto that that as a shepheard vnto hys shepe he putteth forth his voyce vnto me whyche I ryght well knowe and sayth I am thy shepheard I dyed for thee I gaue my life for thee This worde I heare and beleue This is the only and sure token vnto me that he knoweth me and I know hym agayn And although I nowe feele and perceaue otherwise then Christe here speaketh yet shal not all this make me to fainte nor to plucke my fayth from his worde All thinges are full of the crosse
in this worlde for a Christen man But those troubles are shorte transitorie and of no continuance Againste all these thynges the word teacheth me that here after I shal haue euerlasting life And although I feele death must nedes dye as other do that beleue not in Christ what then the voice of my shepehearde whiche maketh for me doth most highly conforte me He that beleueth in me sayth he shall neuer dye euerlastingly Again I geue my lyfe for my shepe Therfore I doubte not but that my moste faithfull shepehearde Christe Iesu knoweth me But this knowledge is therfore thus hydde and kepte secret that it maye be an exercise and triall of my fayth Otherwise if straightwayes after baptisme we shoulde be comme cleane righteous and immortall we shoulde nede neither the worde nor faith But for asmuch as the worde remayneth it necessarilye requireth fayth neyther shall oure matters haue altogether good successe before that great daye of Iudgement For then shall we se oure shepehearde face to face euen as he is and beholde all this matter without fayth Therfore it is not to be doubted but that so sone as a man is baptised there chaunceth vnto hym high◠glorie so that he is vtterly without synne and endued with perfect and euerlastynge righteousnes For so saith Christe He that beleueth and is baptised shall be saued But this is not perceaued with our sences neither can reason attaine ther vnto yet is it true if we iudge after the worde and determine according to the voyce of our shephearde Wherfore this only remaineth that we holde fast the worde and by no meanes cast it awaye til al these thinges be reueled brought to light in that euerlasting lyfe that is to cōme which we now heare in the worde and beleue For as this life the life to cōme do differ so is it impossible that the true feling and experience of those thinges sholde chaunce in this life which are to be felt and perceaued in the life to comme Therfore it is a matter of greate waight to knowe a Christen man yea he can not be perfectly knowen in this lyfe For what man can saye this that he is in euerlasting lyfe And notwithstanding we must confesse that this child which is vexed with death sinne and all kynd of miseries where no point of euerlasting lyfe appeareth immediatly after his baptisme biginneth in this worlde euerlasting life But howe commeth this thing to passe There is nothing sene neither doth any thing appeare besydes the olde and accustomed lyfe But yet for all that aboue that accustomed and defyled lyfe God hath ordained euerlasting lyfe wherin we also liue accordynge to the worde and faith although we do not yet se and feele it And this it is to knowe a true Christian not to iudge hym after the iudgement of reason and mans vnderstandinge but by the voyce and worde As a shepes lyfe is in the voyce For when she is destitute of her shepeheardes voyce she can not escape the danger of wolues For without the shepeheardes voice she can not be kept in order and safetie when she heareth that she is safe and without all perill But when that is ones lost she is in danger on euery side After the same maner goeth it with the Christians if the worde be lost there remayneth no conforte But the worde being safe they beholde Christ their shepheard and what so euer maketh for their saluation thorowe Christe that is to say forgeuenes of synnes and euerlasting lyfe Therfore hauing this assured hope a true Christian serueth his vocation doth his worke eateth dryncketh yea and in the middest of his crosse and trouble he is ioyefull and merye For he is altogether geuen to heare the voyce of his shepheard and accustometh hym selfe to iudge not after the sence and course of reason but accordinge to the voyce and worde And this it is that Christ sayth here I knowe my shepe and my shepe know me as the father knoweth me and I knowe the father I geue my lyfe for my shepe This thing must we learne and diligently consider in our heartes that we be not offended nor forsake the voyce of our shephearde though the Christians be afflicted and troubled yea and dye as other do For this is the alone knowledge of the Christians that they cā saye As concernynge the outwarde life I do no see any difference betwene the godly the vngodly Yea many times the state of the Christians is harder and more intollerable they are incombred with mo miseries then other are But in the worde there is greate difference namely that the Christians the vngodly haue much diuersitie betwene them not as cōcerning outwarde thinges but that the Christians heare the voyce of theire shepeheard which the Ethnickes and Infidelles heare not nor yet the Turkes Iewes and Papistes but only the shepe of Christ. As touching all other external thinges there is no difference Wheras Christ speaketh of other shepe which must also be broughte that there maye be one shepehearde and one flocke that began immediatly to be brought to passe after the sending of the holy Ghoste when the Gospell was preached thorow out the worlde and by the Ministers of the word it is yet practised shall be vnto the ende of the worlde not that by this meanes all men without exception shall be conuerted vnto the Gospell For that will the deuill neuer suffer and the worlde also moste extremely hateth the worde and will not abyde to be reproued Therfore there is no hope that the varietie of religions should be taken awaye But this is to be one shepehearde one flocke that god doth accept so many as euer receue the Gospell as his sonnes for Christes sake whyther they be Iewes or Gentiles For this is the alone true religiō to folowe this shepehearde Christ and to heare hys voyce and to be obedient to the same whiche thynge graunt vs that true and only shepeheard and Byshop of our soules Iesus Christe with the father the holy ghoste to whome be glorie honour and prayse for euer and euer Amen The third Sonday after Easter ¶ The Gospell Ihon. xvi IEsus sayde to his Disciples After a whyle ye shall not see me agayne after a whyle ye shal see me for I go to the father Then sayd some of his disciples betwene them selues What is this that he sayethe vnto vs after awhile ye shal not see me and agayne after awhyle ye shall see me that I go to the father They sayde therefore what is this that he sayeth after awhyle we can not tell what he sayeth Iesus perceyued that they woulde aske hym and sayd vnto them Ye enquire of this betwene your selues because I sayd After a whyle ye shal not se me againe after a whyle ye shall see me Uerylye verylye I saye vnto you ye shall wepe lament but contrary wyse
the worlde shal reioyce ye shal sorow but your sorow shal be turned to ioy A womā whē she trauayleth hath sorow because her houre is come But assone as she is delyuered of the chyld she remembreth no more the anguishe for ioy that a man is borne into the worlde And ye nowe therfore haue sorowe but I wyll see you agayne and your heartes shall reioyce and your ioye shall no man take from you THE EXPOSITION THis Gospell is parte of that longe sermon whiche Christe made vnto his disciples for to conforte and confirme them in the waye of trueth after his last supper before he suffered This conforte tendeth specially to this ende that for the shortnes of the tentation which should chaunce very vehemēt to the Disciples by the reason of Christs passion and death they should not despaire but be on a good conforte and courage forasmuche as he would absente hym selfe from them but a litle while that he would comme againe vnto them after his resurrection and make them ioyeful and mery for euer after so that of this their ioye there should be no ende The Euangeliste S. Iohn maketh many wordes in this behalfe and oftentimes repeateth the same that the Disciples did not vnderstande what Christe ment by this his saying A lytle while And although christ declared his mind ī this behalfe yet did not they vnderstande it But this is not written for the disciples only For S. Iohn by this wolde signifye wherof all we haue dayly experience that we are not able well and truly to cōsider this saying and that we are not free frō that thing which did so greatly hinder the vnderstandinge of the disciples For when tentation was at hande and the most ignominious and spitefull death of Christ troubled al their wittes they could not then cōsider what this lytle while ment but their heartes were so astonyed that they thought Christe to be vtterly vndone that they shortly after should also comme to that point and for Christes sake be in lyke maner moste miserably handled But that this their sorowe and tentation should not continew past two or three daies when the Lorde Christ should rise again from death vnto an euerlastyng lyfe and helpe them here in this worlde againste the worlde deuill synne and death and at the laste geue them a moste ioyefull and euerlastinge lyfe in the worlde to comme that vnderstode they not neither though they it possible Therfore S. Iohn afterwarde in his Gospel declareth how the disciples hyd them selues and kepte thē secret for feare of the Iewes neither wolde they beleue that Christe was rysen again although the women Peter and other two disciples declared it vnto them To be short they coulde not beleue that whiche Christe spake vnto them of A lytle whyle For they thought that Christ shoulde haue remayned in death still as other men do otherwise they woulde neuer haue bene so weake and fainte hearted but with a lustye courage and stronge hope they woulde haue looked for his resurrection We maruell at the infirmitie and weakenes of the disciples and yet for al that when we be assayled with the lyke tentation and in daunger to be ouerwhelmed with the waues of the like aduersitie we forget also that A litle whyle and caste awaye all hope of confort and thincke that this oure vexation and trouble will continewe so long as we lyue We can not be persuaded by any meanes that this trouble will cōtinue but a lytle while and that God in his tyme wyll geue a fortunate and ioyefull ende to these oure euilles and miseries And by this means are we in tentation clene out of courage and vtterly dismayde fallyng to lamentynge and wepinge as thoughe there were no GOD that wolde helpe vs or had any regard vnto vs When not withstandinge the blessed Apostle S. Paule commandeth vs to ioye and reioyce in trouble not onely for the assured deliuerance whiche muste nedes chaunce to the faithfull but also because that by the crosse and trouble a moste certein and sure tryall is made whereby we knowe that we are the sonnes of GOD and heires of euerlastynge lyfe as we shall more at large declare hereafter This Gospell therfore contayneth a moste noble and notable doctrine of conforte not onely for the Disciples of Christe but also for all Christians that in tentations and afflictions they shoulde euer haue before their eyes and remember this A lytle whyle and diligentlye consider that althoughe reason and mans wytt can not see howe deliueraunce maye cōme yet that we shall not be left succourles in those oure euilles not without helpe and confort but that they shall shortly haue an ende againe that in steade of them ioye and gladnes shall comme and continually abyde with vs. And that this confort ioye gladnes maye the better be perceaued of vs we wyll at this present speake altogether of the crosse and afflictions Mannes witt and reason thinketh and Iudgeth on this wyse If God had any regard vnto vs the godly shold neuer be in so great miseries and troubles as they are And therefore when there aryse diuerse troubles which diuersely vexe vs our mynde thynketh straight wayes that god hath eyther vtterly forgotten vs or that he hateth vs and regarde vs not otherwise that we coulde neuer lacke his defence and helpe Against these thoughtes and imaginations of reason we muste get vs ayde and helpe out of the worde of God lest we suffer this matter to be disputed after the iudgemēt of reason where as we ought to referre the whole iudgement in this behalfe vnto the worde of god For if we iudge these thinges without the worde our iudgement shall be false and nothing to the purpose But what sayeth the worde Fyrste of all it sayth that not somuche as an heare of our head shall fall to the grounde without the wil of God Of this worde then this followeth that although the kingdom of the deuill and the worlde be a mightie and stronge kyngdome yet that it can do nothing at al against a Christian man but so farre as God doth permit and suffer it As Christ sheweth also by this his saying One of these litle sparowes shal not fall vnto the groūd with out the will of the father The price of a sparowe is but lytle It is solde for halfe a farthing yet Christe sayth that God hath care of it How muche more shal he care for the godly whiche are better then many sparowes He will not therfore suffer the deuil and the worlde to do with them that their pleasure is but what his good will is so that what soeuer hindraunce shall chaunce to the godly thorow the deuill and the worlde it can not be without the prouidence of god neither can they rage further then God appointeth The surges of the Sea are maruelous sayeth Dauid but the Lorde on hye is
the worlde with all his tyranny shall shortly vanishe awaye and for euer after be plagued in hel fyre But contrariwise thy affliction shall not endure long but euerlasting ioye shall come in place thereof where a momēt of an houre is better then a thousand yeres in this lyfe although the worldly ioye were not entermedled with any greife or sorowe This consolation confirmation doth so replenish Iohns hearte with ioye that he doth not only not feare death but he also geueth God thankes that by this meanes he is deliuered from this body of synne and translated and remoued vnto euerlasting lyfe But from whence hath the holy ghoste this cōfort from the father saith Christ here For the holy Ghoste procedeth from the father And this is a noble and notable sentence to confirme our article of the Trinitie For if the holy ghoste procedeth from the father then must it nedes folowe that he is euerlastinge For nothinge can procede from the father but that is of his owne nature essence and substance Therfore as god the Sonne is euerlasting because he was begotten of the euerlastinge father for god can beget nothynge but that is like to hymselfe so is this also a necessarie consequence that the holy ghost whiche procedeth frō god is euerlasting But this article we will leaue at this presēt whē time requireth we will speake more largely of it But where with doth the holy ghost cōforte Of me saith Christe shall he beare witnesse As though he shoulde saye In this worlde loke for nothinge els but for persecution emprisonment losse of goods and at the last death This is the rewarde of the true Christians in this lyfe But be not dismayde The holy ghost shall come vnto thee conforte thee He shall testifie of me He shall put thee in remēbrance of me He shall so encourage thee enflame thee with the loue of me that thou shalt feare the tyranny of the worlde nothinge at all He shal not encrease the with vaine richesse as the worlde doth but he shall beare witnes of me so that although thou shouldest loose al that euer thou hast thy wife thy children thy lande thy possessions thy houshold stuffe c. Yea thy head life This yet should be thy confort that Christ Iesus remaineth vnto thee safe sounde vntouched which for thy sake for thy health saluation for thy cōmoditie and profit came down from heauē was made man died rose again ascended into heauen according to the articles of the Christen faith If this be true as nothing is more true why thē sholdest thou feare Thus speketh the holy ghost dayly in the heartes of the afflicted Christiās vnto their great encouragemēt cōfort And verely he that died for our sake can not hate vs nor beare any euill will against vs. If he then loueth vs what shold we feare as though he loued vs not Yea what shold we not be cōtent to suffer to lose so that we may obtaine Christ his richesse as the Apostle saith I thīcke al things but losse for the excellencie of the knowledge of Christ Iesu my Lord. For whome I haue coūted all thing losse and do iudge them but vile that I may wynne Christ and be foounde in him c. And this is that which Christ here saith He shal beare witnesse of me for in this testimonie or witnes consisteth the whole confort Therfore these wordes Of me are worthie to be writen in letters of gold diligently to be obserued For these wordes are able to assure vs that the holy ghost bringeth no new doctrine neyther setteth he forth vnto vs Moises or any other thing to cōforte the conscience but Christ alone his worde For nothing can cōforte the conscience but the testimonie witnesse bearing of Christ of his death resurrection All other thinges trouble fraye the conscience by whatsoeuer name they be called lawe good workes Pilgrimages worshippinge of saints c. For god him selfe when we deale with him withoute Christ is terrible neither can we finde any fauour or conforte at his hande but anger wrath displeasure as Christ sayth I am the waye the truth and the lyfe No man cometh vnto the father but by me Hereto agreeth the saying of S. Ambrose Christ alone is our mouth whereby we speake to the father oure eye whereby we see the father our right hande whereby we offer to the father whiche Christ excepte he make intercession for vs neither we nor all the saintes haue any thing to do with god The doctrine that setteth forth Christ that bringeth true consolation maketh the heartes of men mery All other bring to the afflicted conscience not conforte but disconforte not lyfe but death not saluation but damnation Therfore all the matter cōsisteth in this one point that thou truly rightly and certeinly know this consolatiō confort so mayste thou be bolde to saye I beleue in Iesus Christe whiche died for me And I know that the holy ghost whiche is and is called a conforter wil bring none other testimonie confort then this alone that he shal testifie and beare witnesse of Christ which alone and non other will I admitte and receaue For if there were any conforte better or surer then this the holy ghost wolde also haue brought it but he doth nothing elles then testifie of Christ. But why doth Christ vse the worde of testifyinge or bearing of witnes This is don to this ende that we should the more diligently attende and marke the worde For this is certein and true that the worke of the holy ghost is inwardly in the hearte But yet will not he administer this worke otherwise then by the outwarde worde as Paule also saith that fayth cōmeth by the hearyng of the worde Therfore Christe calleth the holy ghost a witnesse nowe doth he beare wytnes by the mouth and word of the Apostles and Preachers whiche sincerelye and purely set forth the gospell of Christ. Therfore he that desireth conforte may not tarye tyl the holy ghost come personally and preache Christ vnto him or speake vnto him frō heauē He geueth forth his witnes openly in the worde ther is he to be sought and loked for tyll by the worde which thou outwardly hearest he touche thy hearte so inwardly thorowe his workyng thou felest his testimonie of Christ. But this inward witnesse cometh not except the outwarde witnesse of the worde goeth before wherin it is declared that Christ for oure sake became man was crucified died and rose again So that the summe of this gospel is that if we entende to be Christians we maye not in this lyfe loke for richesse dignities renowne glorie c. But rather thincke most certeinly that for this our profession we shall haue the world an enemy to persecute vs besydes the vexatiōs of synne deuill and death Therfore when these tormentes
Secondarilye this is to be noted that as the scripture geueth a peculiar name vnto CHRIST and calleth hym the worde of GOD So doth it also geue a proper name to the sprite callynge it Spiritus Sanctus that is the holye Ghoste whiche by his grace doth sanctifye the heartes whiche were before vnholy and defiled with synne This name bringeth greate conforte to all good Christian men For they perceaue that they are weaker then the deuill and vnable at all times to resyste hys temptations And as they are verye sorowfull that they fele the euyll spirite sore sette agaynste them so are they put in good hope that by CHRIST they obtayne the holye Ghoste whiche pardoneth theyr synnes and styrreth them to obeye God truly But howe the holye Ghoste dooth bringe thys to passe it is shewed in Iohns Gospell The holye Ghoste shall reproue the worlde of synne of iustice and of iudgement For so are the properties of the Trinitie discerned in the articles of our faith that GOD the father gaue vs bodye and lyfe and made vs to his Kyngedome And after that oure parentes became the firste synners and vnder deaths danger and we also as by enheritance succeded vnto their synne and forfet The sonne of god was made man and thorough his death restored to vs that that was loste deliuered vs from sinne and death This deliuerance doth the holy ghost set forth by the Gospell and so instructe the heartes of men to beleue therin that is to haue sure confort therin that CHRIST died for them and that they maye not doubt but that they are reconciled to God the father by that death so that he wili no more remember their synnes but will forgeue them for Christes sake This doth signifie the sanctifiynge of the heartes or the purifying by fayth as Peter speaketh in the Actes of the Apostles And wher as is suche remission of synnes by faith so that we do not despaire althoughe diuers sinnes remaine but take sure conforte thorowe the death and resurrection of CHRIST There foloweth at the lenght the second sanctifyinge of the holye Ghoste wherein oure bodyes also are sanctified by the holye Ghoste as when we geue ouer oure selues no more to sin nor be delighted therwith but abstayne and studie to do those thynges that please God as Paule teacheth He that stole set hym steale no more but rather let hym labor with his owne handes that that is good that he maye haue to geue to the nedefull c. This is the propertie of the holy Ghoste to begin in vs a newe and true obedience towarde GOD that we maye resiste synne and mortifye the fleshe and so obtaine remission of oure sinnes by faith But this sanctifying is not parfect by and by with the first For if the fyrst were not the second coulde not muche preuayle For fleshe and bloud are full of infirmitie but the deuill is excedynge mighty against vs and we haue receaued onely the firste fruites of the spirite Wherefore this obedience can not be parfect and there is no sanctifyinge to attayne vnto ryghteousnes before GOD and euerlastynge lyfe than the sanctifyinge of fayth wherof is spoken before For thereof dependeth the whole matter wheras the second sanctifyinge when it hath done all that it can confesseth his owne vnprofitablenes and stycketh onelye to the sanctifyinge whiche commeth of Gods grace and mercie Hereof then is it plaine why the holye Ghoste is so called because it doth make holy and sanctifye that is by the word it stirreth vp in vs fayth towarde CHRIST that thereby we maye obtayne remission of oure synnes Besyde this office of sanctifyinge the holy Ghoste hath other offices as he hath other names in scripture For Zacharie calleth hym the spirite of prayer because he encourageth the heartes to truste surelye in GOD and to call vpon hym in their necessities Also CHRIST calleth hym the conforter whiche helpeth oure heartes by stirringe vs to take paciently all thynges that they shoulde be feared by no misfortune or combrance of the worlde Also he calleth him the spirit of truth because to withstand lies and heresies and to confirme the pure word and true faith he is alwayes bent Wheras contrariwise the deuill by our reason and false doctrine woulde caste vs hedlong into errours and lyes These are the proper offices of the holye Ghoste besyde that he garnisheth the heartes of the faythfull with diuers vertues and gyftes and is suche a conforter that bydeth with vs alwayes where as all the worldlye conforte is but for a tyme and at laste forsaketh vs. Seynge then that the holye Ghoste dooth worke suche greate thynges in vs. This also is to be learned Whiche is the waye to attaine to suche greate gyftes and howe they maye begynne to growe in vs and that we maye receaue the holye Ghoste and thereby be sanctifyed and saued As touchynge this thynge CHRIST hymselfe doth teache vs. Luke xj Wheras he sayth on this wise Seynge that you that are euyll can geue good thynges to youre sonnes howe muche more can youre heauenly father geue his holye spyrite vnto them that aske it of hym Yt is a sentence worthy to be rehearsed teachynge fyrste that GOD woulde that the holye Ghoste shoulde be obtayned by prayer of hym and that he geueth it to them that wyth humble prayers desire it of the father Wherefore when thou haste a desyre in thy mynde to obtayne the holy Ghoste of GOD continewe in prayinge and doubte not but thou shalte obtayne This is the redye waye to obtayne the holye Ghoste For CHRIST hym selfe dooth teache thee so to doo and to call vpon GOD the father often for the holye Ghoste but this prayer as all other prayers muste be made also in the name of IESV and on suche wyse muste we praye GOD that he for CHRIST his Sonne sake wyll geue vs the holye Ghoste And to the attainement thereof haue greate helpe in that that Christ ascended to the father for no other cause but to receaue these gyftes of the father and to geue them vnto vs. Wherfore in our prayers we can not doubt for it is not onely commanded of God that we shoulde praye for the holye ghoste and also promised that we shall obtayne but also his wil is redie to geue it For as muche as Christ therfore sitteth at the right hande of God the father to distribute amongest vs these gyftes For he also receaued them of the father as it is writent in the .lxviij. psal Not for hymselfe but for men to geue them vnto them Besides prayers there are other things also necessary to the obtayninge of the holye Ghoste For we muste haue a feruent studie to read or heare the worde of God and to vse often the Sacraments that all these thinges ioyned to gether may make opē the way for the holy ghost For this is once for all
the world is full of periurie and blasphemye To this so odious a beast and monster and extreme enemie of God geueth god his sonne and that of pure loue The gift of God is specially commended hereby that God dothe not let or spare to doo good for our so great wickednes and frowardnesse But what soeuer is done and cōmitted against him he regardeth it not No not in that that his name and worde is so blasphemously handled and such stubburnesse is vsed agaynst his commaundement For where as the gift is so excedyng and the geuer so great the geuer might of good reson be offended for the frowardnes of him that receaueth it But God ouercommeth hym selfe and putteth out of syght all the synnes that we work eyther against the fyrst or the seconde table of Moses But because of these synnes and this myserie wherwith we synners are encombred and so encombred that we could neuer escape without the help of God doth God put foorth this loue and bestoweth this gift freely vpon vs. Is not the mercyfull Lorde therfore worthy to bee loued again And ought we not to put our whole confidence in hym which forgeueth vs our synnes yea the synnes of all the world and doth not recken them although they are innumerable For seyng that the sinnes of one man are infinite who can numbre the syns of the whole worlde And yet is this sentence trewe and certayn that God forgeueth the worlde all their synnes For wheresoeuer is the loue of God there is also remission of synnes We shoulde haue here ready hertes to haue diligent meditation on this loue wher as God geueth to the world that is his enemye euen his owne selfe so that we shold loke for no other thing of hym but mere grace and mercy Whatsoeuer chāce in this lyfe yet shold our hope be in this loue and our faith remain constant in the mercy of God for Christ. Suche thoughtes must nedes be full of great ioy as I and many other godly mē do protest that we haue liued in all kind of abhomination and idolatrie haue ben defyled with dyuers syns This vngodlynes hath not God punished in vs after our deseruyng but hath declared his loue and hath by the gospel opened again his sonne which he had geuē to the world before that now we may heare again the holsom doctrin vnderstande that God is not angry with the worlde but loueth it in that he gaue his sonne to it But alas howe execrable is our ingratitude what excedyng dulnes of vnderstādyng is this that we can not consider this great goodnes of god For if we wold truly consider it ther shold rise in vs the affection of such ioy that we wold not onely shewe highe obedience vnto God but we would also gladly suffer all thynges for his sake But we may thank our vnbelefe for this which regardeth not this great ioye but in the meane while setteth his pleasure in worldly trifles and seketh for vain daliāce Thus farre haue we shortely rehersed these fower thynges who is the geuer what is the gifte howe it is geuen and to whome Whyche thynges are all so great that no man can expresse them sufficientely by wordes now foloweth the entent wherfore god gaue this gift Truly not that we should eate cloth our selues get a liuyng therby and muche lesse that he shold be vnto vs a poyson or pestilence as we teache also of Baptisme and of the Lordes supper that al these thinges might be counted wholsome vnto vs But it appereth plainly that he was geuen to this entent that all that beleue in hym shold not perishe but haue euerlasting lyfe Here is it declared with playne woordes that in this matter there is no respect had vnto riches or worldly desires but that we myght therby be delyuered from death and synne and that we mighte not perishe This is the onely busynes that the Father of mere loue hath enioyned his sonne to do euen to ouer come the deuyl and hell and to deliuer vs from eternal death into the whiche we fel headlong by sinne This is the cause and entent why this gift was geuen Wherin we haue iust cause to beleue and trust stedfastly For we heare by the mouth of Christ that he hymself is geuen vnto vs and that the power of the diuell is weakened and ouerthrowen and power to pacifie the troubled conscience is restored to vs for the attainment of euerlasting life and saluation Death shal be abolished al ioy shal rise for this sure faith wherwith we beleue that God is merciful vnto vs that he loueth vs of very loue gaue his son vnto vs that we shold not perish but haue euerlastīg life The words be such that they can not be sufficiently cōprehended with thought Wherfore a christiā must daily pray that god by his spirit wyl make these words swete pleasant to our hertes and kendle and inflame them in our myndes Suche kind of teaching and discipline might easily make true doctors of diuinitie to teach vs truly of Christ and to iudge al other doctrines and to abyde all things with out murmuring that it shal please God to lay on vs. But where as it is so that we heare this doctrine and yet care not for it whether it take roote in vs or no and whether it bring forth fruite or no alas so are we neuer the better And there is no doubte but that the damned in the latter Iudgement shall chiefely be confounded in theym selfe for thys faultt that they despised thys preachynge and dydde not regarde it But nowe lette vs go foorth and see what is the waye to come by this gifte For all thyngs are not of lyke force to obteyne this gyfte Christ himself dothe shewe that playnly by his worde when he saith that all that beleue in him shold not perishe but haue euerlasting life This is an euident profe that onely Fayth that is the trust in the grace and mercy of God is the very hand wherwith we must take vnto vs thys gyft For euen as God geueth by loue and mercy so we do take and receaue by Faith and can receue no otherwise As for thy merite for doyng this or that it hath no place For our workes are nothyng requisite to the obteinyng of this gyfte onely is it necessary to shew our selues ready through Faith and euen as it is geuen of God by loue so we ought to receaue it by Faith in Christ. As for an example We heare here that God is merciful and redy to forgeue and that he doth declare his loue and charitie by this towarde vs when he sendeth his only begotten sonne into the fleshe and layeth our sinnes on hym accordyng to this sayinge of Iohn Beholde the Lambe of GOD whych taketh away the synnes of the worlde that by this gyft and loue oure heartes may be confirmed against synne and the
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
there is nothyng doen of compulsion in all his seruice allowed After this sorte he dooeth compell he causeth the woorde to be preached vnto vs he that beleueth and is Baptized shall be saued he that beleueth not shall be condemned Wherby he setteth before vs bothe heauen and helle death and life wrathe and mercie For first of all he declareth vnto vs our synne and our greate corruption of nature that we maie feare when we heare that we are borne the children of wrathe in the kyngdome of the deuill And this is in deede compulsion and constrainyng when there is greate feare for the wrathe of GOD and thereby we are driuen to call for helpe And when that is so brought to passe by the preaching of the Gospel that the heartes dread then muste we proceade in doctrine that yet the synners fall not to desperation for their synne although thei haue neuer so iuste cause to despaire But let them rather folowe this councell of GOD that bicause thei are Baptised let them heare the Gospell that preacheth of Iesu Christ that he died for vs and made satisfaction for our synnes on the crosse by his death If thou beleue this thou nedest not feare the wrathe of GOD and death euerlastyng And so thou as a true geaste hast a roume in this magnificent and glorious supper and art therby fedde made fatte and in good likyng And so to compell is to make a manne afraied for synne and not to compell as the Pope dooeth with curssyng by booke bell and candell He doeth not cause any true feare in the conscience For he teacheth not truly what is synne But he magnifieth his owne trifles and cursseth hym that will not kepe his Ceremonies and mennes traditions But the Gospell openeth synne and the wrathe of GOD from heauen that all we none excepted doe liue in synne and are vngodlie This thyng doeth GOD commaunde to be shewed vnto vs by the Gospell wheÌ„ he saith to the Apostles Go and preache repentance But repentaunce can not be preached but by the openyng of the wrathe of GOD against all men because thei are full of vnbelief contempt of GOD and other synnes This wrathe ought to terrifie them and to make their coÌ„science quake for feare that thei maie compell theim selues and saie O Lorde what muste I dooe to auoyde this miserie Then shall it be saied to hym sit doune in the supper and eate For there are many tables full of meate and yet voyde of geastes Thou art christened therfore beleue in Iesu Christ that he hath satisfied for thee Thou hast none other remedie against this destruction then to be Baptized and to beleue For then shall wrathe be ended and greate plentie of grace mercie and remission of sinne sent doune from heauen vnto thee to thy greate ioye and singâ—ler comfort Wherefore to compell is nothyng els then to preache repentaunce and remission of synne To shewe the wrathe of GOD vpon synners and mercie vpon theim that beleue The wrathe and repentaunce causeth a great thrist and desire of grace And this is the true waie to this supper And now there is one churche made bothe of the Iewes and Gentiles and all are generally called poore nedie lame and weake For after the feare of the conscience thei gladly embrace the Gospell and desire mercie But thei that refuse to doe this be thei neuer so prudent and wise haue this sentence giuen against theim Thei shall not taste of my Supper â–ª that is the wrathe of GOD shall remaine vpon them and thei shall be damned for their vnbelief For GOD as I saied before hath no respect how riche how wise how holie thei be Wherefore bee thei neuer so carelesse be thei neuer so sure of them selues yet shall thei proue by experience that this sentence is not vainly spoken where Christe here concludeth Thei shall not taste of my supper But we that receiue it and feare for our synnes and doe not despise the grace of GOD whiche is offered vnto vs in the Gospell for Christes sake we shall obtaine for wrathe grace for synne eternall rightuousnes and for eternall death eternall life This sore Iudgement is now a daies as it appereth moste euident emong the Iewes and Turkes whiche haue no saueryng of the Gospell yea rather thei so muche abhorre it that thei can not finde in their heartes so muche as to see it or heare it It chaunceth also likewise with the Papisticall high priestes and bishops whiche are so little filled with this Supper that thei scarslie taste it or smell it But we whiche by the peculiar grace of GOD are set in the middle of the light of this Gospell are filled and well fedde and are become lustie and strong and are glad to be at this supper The Lorde graunte vs to continewe therein vnto the ende Amen Amen Christes intent therefore in this parable is to exhorte vs that we haue the Gospell in high estimacion and that we ioyne not our selues to theim whiche haue high stomackes by reason of their prudence wisedome power and holinesse For this sentence is giuen as touchyng their castyng awaie and damnacioÌ„ of theim that thei shall not tast this supper As thei were caste awaie in the people of the Iewes and onely the vnpure dragges wer reserued so shall it chaunce to vs also if we set more by Farmes Oxen and wiues that is by our spirituall and ciuill dignities and temporall possessions then we doe by the Gospell He speaketh a greuous and a verie terrible thyng with plaine and simple wordes Thei shall not taste of my Supper As though he should saie my supper is not to be despised for it is of an higher price then their farmes be despise thei it now neuer so muche although thei set more by their Farmes Oxen and wiues then thei doe by it There shall come a time when thei muste depart from all thynges from Farme from Oxe and froÌ„ wiues so that thei would faine then taste of my Supper But then shall it be saied vnto theim I knowe ye not Now I lacke no geastes Let your Farmes Oxen and wiues comforte you These shall giue you a better Supper for as muche as ye despised my supper and cared not for it There was greate prouision and coste made in this supper but althynges semed vile vnto you If there be more good fare and delicates in yours goe to it a Gods name spare not I will not lette you onely this I saie vnto you ye shall haue no part of my Supper These thynges shall bee dreadfull in that daie when GOD shall with plaine wordes call his supper life euerlastyng and their Farmes and Oxen eternall fire and shall not chaunge his sentence any thing but that thei shall neuer taste of this supper that is thei shal be voyde of all hope of saluation Wherefore these woordes are not lightly to be estemed whiche declare the euerlastyng
to our frendes but to all men yea to theim that hate vs to them that offende vs and semeth vnworthie of our good will and benefite This great displeasure and anger of ours whiche wee declare by bitter and hatefull woordes is to ouer come as when we saie what shall I medle with suche a knaue I am sore hurte of hym His slaunderyng tongue is not vnknowen to me What Should I helpe him No truely And he were full of Magottes I could not finde in my heart to doe him good And this is the lessō that our nature teacheth vs as touching lende mercie whiche onely hath respecte to our companions and riotfelowes but as for other it abhorreth vs vtterly to shewe any mercie But Christ seketh a remedie for this fault when he requireth vs to doe good to our enemies and to theim that hurte vs Suche mercie saieth he is mete for a christian as your father of heauen hath For without this ye can not be his sonnes nor my brethren whiche haue redemed you with my blood from synne and deathe Doubtlesse ye haue offended your heauēly father manifolde waies you haue broken his commaundementes in all poinctes And God hath a iust cause by your sinne to saie should I giue my sōne for suche vnthriftes yea rather let thē die as thei haue deserued For thei for sweare them selues thei slaunder thei are giuen to coueteousnes and to adulterie thei leaue no kinde of wickednes vndoen let them goe for me and for their leudnesse leudely perishe as thei deserue This maie GOD saieth Christe laye against you but he doeth not yea rather for all the iniuries ye doe vnto hym he hath mercie vpon you and doeth you good giuing you not onely bodie and life foode and familie wife and children and for all them liuelode but also his owne sonne and life euerlastyng Suche mercie also must we vse For what if one haue hurt and offēded thee what is that in respect that thou hast offended GOD so often and so greuously Wherefore if Gods mercie be so greate that he giueth his sonne for his enemies to deliuer thē from death and synne by hym and also giueth all thynges beside as life bodie soule substaunce yea and that when he hath rather an occasion to take vengeaunce to punishe and to plague Put this before thee for an exāple that thou maiest saie thus Although this man hath hurte me greuously and maie seme worthie of a misfortune at my hande yet will I not reuenge For els my mercie should not be christian like but like the Gentiles If he hath doen me wrōg perchaunce I haue otherwise deserued it Now when he hath nede of my helpe I will not requit euill for euill For I se that he hath nede of helpe and that it is in my power to helpe hym For thus dealeth my heauenly father with me c. It is euidently seen how full of wickednes and wrong the husbande menne and the people of the countrie be If thei could sell the vilest thyng thei haue for the moste highest price thei would not feare to doe it The tounes men and citezens also hath very corrupt maners thei scrape together substāce by right or by wrong thei care not how Thei liue riotuously thei deceiue and defraude as many as euer thei can This might well moue other to stomacke their doyng and to deny theim helpe when thei are in aduersitie But a christian hath a precept cōtrary to it whiche is that he should not remember any displeasure doen vnto hym What is this to me saith he if thei be wicked leude shall I giue vp therefore my purpose of well doyng Yea I will doe rather after the maner of a good tree from the whiche if a man plucke beate or shake doune fruicte it bringeth out the more the next yere with out paine So will I doe If I haue doen good for thee and thou shewest thy self vnkinde and dooest me a shrewde turne for it yet will I not hereby be compelled to forsake well dooyng If thou art a thornie bushe and canst doe nothing but pricke yet I will not become like vnto thee in life but I will rather shewe my self a fruitfull vine to bring forth swete grapes For so doeth my heauenly father He geueth to wicked people and vnthriftes housholde stuffe liuelode clothyng goodes bodie and soule peace seasonable weather and all thynges necessarie He giueth vs the light of the Sonne whereas we rather haue deserued Brimstome and fire from heauen but yet we haue it not For he will not bee made a churle for our vnkindnes sake but he saith If you are disposed to bee naught yet will not I forsake my naturall goodnesse I will giue bothe Sonne and water from heauen to the good euil And this is the example that Christ appointeth vs to followe that we also likewise maie be mercifull and not prouoked to malice by other mennes malice after the maner of the worlde that reuengeth and pursueth his right This maie not christian menne doe Yea rather thei ought to praie for their foes that GOD will make of them profitable and fruictfull plantes whiche are now wilde thornie and baren bushes And this is be you mercifull as your father of heauen is mercifull whiche is also moste bountefull euen to his very enemies But we must put in a caueat in this place and beware that wee take not this doctrine of mercie so although all kynde of reuengyng were disanulled hereby For there are diuers persones in one christian man A christian and the disciple of Christ doeth not reuenge But after this there be diuers descriptions of offices as of fathers in a familie of Iudges in a shire of Magistrates in a citie of Erles in an Erledome of Kynges in a Kyngdome All these offices can not bee without reuengyng And thei that are in theim should offende if thei should not punishe suche thynges as are dooen against the common wealthe For by the commaūdement of God in this must those thynges be performed whiche are ordained of GOD for the preseruation of the commonaltie that the offenders bee punished and breakers of order restrained For if any manne would exercise ouerth warte mercie it would euidently appere to what poincte it would come when foolishe mercie shewed to a fewe shall be tourned to the vtter vndoing of many First are thei betrayed to whom this vntrue mercie is shewed then ensueth the breakyng of discipline rule without the whiche the worlde can not consiste in safegard Wherefore GOD requireth this of all gouernours and ouerseers of order that accordyng to their office thei vse straight punishement and if thei cease to doe so let theim knowe thei shall giue accompt thereof to the high magistrate whiche is God hymself Wherefore this commaundement of Christ consisteth in a certaine respecte to an other order that is that the sonnes of GOD that is to saie Christiās
is the stay we leaue vnto that we are the children of lyght If we do but only kepe this name diligently and not go from the knowledge of this light althoughe all thinges be not the perfectest nor done with the greatest prouidence and forecaste as the matters of the childrē of this lyfe are yet are we not excluded from the possession and glorie of this light if we haue but only beginne to take in hand the workes of godlines that we may be nombred among them that are called the children of light For this is certein and sure that in the prouision of thynges we shall neuer be of lyke diligence with the children of this worlde so long as we liue Therfore this ought not to discourage vs though oure olde man go slenderly forward vnto godlines wheras the children of this world runne spedily without any stay vnto hell neither let vs suffer our selues by any obstacles or lettes to be drawen out of the waie but rather let vs go forwarde dayly somwhat in modestie lenitie softnes gentlenes mercie compassion in suche other workes of godlines For if thou haste but ones begūne there is a good hope halfe the matter is done when it is ones well begunne And although thou procedest but slowly yet geue not ouer neither go thou out of the waye but styll folowe on after the example of S. Paule if by any meanes thou mayste comprehend that wherin thou arte comprehended of Christe Iesu. For that bringeth forth the children of light in that we are comprehended of Christ Iesu reconciled to God the Father thorowe hym as he calleth also in the chapter that goeth before Christians great lightes in the worlde But as concernyng these lyghtes thus he putteth forth his example This one thing sayth he I do I forget those thinges which are behinde and endeuour my selfe vnto those thinges whiche are before and accordyng to the marcke appointed I preace to the rewarde of the high callinge of God thorow Christ Iesu. This is therfore our cōforte that he wil not condēne vs that are made the children of light by the grace of god in Christ with the children of this worlde whiche ronne hedlong vnto hell although we be yet weake for asmuche as we alwaies striue and to thuttermost of our power labour to obtaine the rewarde of the high callyng of God For although he might well and worthely reproue vs because we beinge the children of light ronne so slowly in our course Yet he by his grace in forgeuynge vs our synnes doth supply that which lacketh in vs whiche his grace as the wyde heauen is extended ouer all our lyfe so that it lyeth hydde with all her imperfection and poore state vnder his heauen of Gods mercie and grace continually If we stycke fast to this purpose we shall at the lest fynde some frendes there but specially the highest frende of all which is able to geue heauen and euerlastyng saluation euen our Lorde Iesus Christ. And this is the doctrine which is to be learned out of this our gospell euen that we vse iustly and truly the Mammon of iniquitie or the wicked Mammon that is to say our goods and worldly possessions and make vs frendes of them namely that we transpose them vnto the benefites of other vnto the helpinge of such as be in necessitie as this steward maketh him frendes of an other mans goodes But here som doubt and demaunde how this doctrine agreeth with the doctrine of iustification by fayth alone The papistes busye them selues in this place beyonde all reason and expounde it on suche sorte as thoughe euerlastynge lyfe were gotten by workes and that only fayth can not do it seynge Christ saith make ye frendes of wycked Mammon that when ye shal departe they may receaue you into euerlastynge tabernacles Although the Papistes are not worthy to be answered as touchyng this question or any other for they do not nor wyll not accept it whatsoeuer be answered but they go styll forwarde to exercise their tyranny against the truth of gods worde and the faithfull professours of the same yet for theyr sakes in whom there is some good hope of amendment I will answere somwhat to this doubte or question Firste of all the Papistes them selues must nedes graunte that these frendes of whome CHRIST speaketh here are men whiche are conuersant among vs. For otherwise could we geue them nothyng But how shall they geue vs heauen that as yet are not in it them selues And yet this is true that they geue heauen For they are the wordes of Christ which can not be chaunged nor called into question make ye frendes of wycked Mammon saith he that when ye fayle they may receaue you into the euerlasting tabernacles But how this cometh to passe Christ teacheth in the gospel of s. Mathew where he saith that he himself at the last day wil come forth testifie that whatsoeuer we haue done in our life time to his poore members we did it vnto him and that he wil abundantlye recompence it with the reward of euerlasting life not that ye haue deserued the same by our workes but for his promis sake as he saith Come ye blessed of my father possesse the kyngdome whiche was prepared for you from the beginning of the worlde But here is a difference to be made in this question For the right and true frend which is both able also wil geue vs heauen is Christ This is without all paraduenture As for the poore beggers whome we haue holpen with our goods in this worlde they shall not do it But here ryseth an other question whether we by our almose and other good workes are able to deserue heauen and euerlasting lyfe This question is sone answered Paul saith whatsoeuer is not of faith is synne It foloweth therfore that God doth not allowe thee almose of the vnfaithfull again that he will not geue heauen and euerlastynge lyfe for that But they that beleue in Christe and afterwarde declare their fayth by theyr workes their workes please God for their faiths sake and he will also rewarde suche workes in the lyfe to come But yet for all that this doth not herof folowe that euerlasting life is geuen vs for our workes sake For that is annexed only vnto faith as in the gospell he doth oftentimes testifie He that beleueth in me sayth he shall neuer see death I am the waye the truth and the lyfe God deliuered his sonne that all that beleue in him should not perishe but haue euerlasting lyfe This is a true certein and sure solution For Paules sentence is as we heard before Whatsoeuer is not of faith is synne Therfore if any almose shall please god there must nedes be first of all fayth in Christ. That fayth hath euerlasting life folowynge it It obtayneth remission of sinnes and causeth that God aloweth our workes althoughe they be imperfect and not
euery man so consider his neyghbour when he doth hym good that god may take it as done vnto hymselfe Then is ther nothyng in the worlde so vile base with which God may not be serued The seruant in the stable The mayde in the dayrie or kitchyn the child in the schole yea all shoulde be the Lordes seruantes and worshippers if they woulde do that diligently that God commande So shoulde houses be made churches where as nothyng is kepte but gods seruice But no man caÌ„ be persuaded to care for this No man will serue his neyghbour All men endeuer to serue them selues to seke their owne commoditie Wherfore euen as by doing good to our neyghbour we may worke a thing acceptable to god So the world doth alway gratifie and please the deuill in that it regard not Charitie toward his neyghbour But the ende therof will be sorowfull For how can this please God wher as god hath ordayned his seruice to be done so nigh that with out in the felde within in the house whersoeuer thou doest the workes of thy vocation thou art occupied as it were in an holy temple wher moste acceptable seruice may be done to god And yet we regard it not but despise it and had rather serue the deuil than hym Wherfore learne this that he that geueth a benefite to his neyghbour doth it not only to his neyghbour but to his heauenly father also For there is a sayinge in this place that God will take this to be done vnto him euen as though it were done to hym in heauen For els woulde not Christ haue sayde The second is lyke the first He that can not be brought into this beleife that he maye do heauenly thynges in the earth and that he may fynde euery where a temple let hym get hym to the deuill For euen as thou mayest make thee here a Paradise and an heauen when thou doest good to thy neyghboure for therin thou doest good to God whiche is in heauen so when thou doest not good to thy neyghboure thou makest a hell and damnation for thy selfe For thou doest gratifie the deuill whiche is appointed to hell Neither doth it skyll if thou doest not yet see it and fele it For the tyme shall come when thou shall both fele it and see it when thou shalte accuse thy selfe for thy stubburnes and great folye Wherfore it were very necessarie for vs to learne to exercise oure selues to doe good vnto our neyghbours For all thynges are geuen to vs from god to this entent hole and perfect senses riches vnderstandynge and suche other that we myght therby obey this commaundement and do to hym this seruice And as this doctrine as concernynge loue of GOD and our neyghbour belongeth to this present lyfe So the second doctrine whiche teacheth whose sonne Christe is doth teache vs howe we maye obtaine an other euerlastynge lyfe after this lyfe For we shall not obtayne euerlastynge lyfe by this if we knowe howe GOD and oure neyghbour ought to beloued of vs althoughe we begyne to performe this in dede with all diligence as the Phariseyes dyd suppose whiche thought that if they had Moses they neded no more But Christ sheweth here that this preuayleth not vnto the obtayninge of euerlastyng lyfe We must clyme and ascend to a hyer steppe and learne perfectly what is Christ and whose sonne he is The Phariseâ—es knewe that he should be the son of Dauid But Christe requireth more in this place The reason is this For if Christe were no more but the sonne of Dauid he must nedes die as Dauid dyd and should he haue only a corporal kyngdome But Christ hath an eternall kyngdome And Dauid his father calleth hym father in spirite Howe doth this agree that Christ should be both Dauides sonne and Lorde This is a question to the whiche the Phariseyes can make no answer neither can any of the Iewes at this present time answere therto In this question is nothing beloÌ„ging to thy neighbour to charitie to good workes But this is intented euen to teache vs to know what Christ is He that learneth yâ— can not wander froÌ„ the kyngdom of heauen and euerlasting life For it is not sufficient to euerlasting lyfe to know the law what is to be don The reason is this Because that also is required that it should be done Which thing is wont to procede very slowly Wherfore this is of necessitie required euen to know perfectly what CHRIST is Wherfore Christ doth so put forth the question and byddeth them to make answere whose sonne Christe is which after the flesh was Dauids sonne But for as muche as Dauid calleth him not son but his Lord yea and such a Lord that sitteth at the right hande of god to whoÌ„ god wil make all his enemies his footstoole By this questioÌ„ Christ mindeth to stirre vp the Iewes and all vs to haue a more hygher iudgement of Christ to beholde him with other maner of eyes than with suche as see hym only to be the son of Dauid For he is Dauids Lorde also that is he is not only a man but also very God borne eternallie out of the father Or els would not Dauid haue called him Lorde if he had not ben more then a man and if he had only byn Dauids sonne For Dauid was an excellent holy man and a most learned Kyng and yet he calleth Christ which is his sonne lorde As though he should say and openly confesse-My son passeth me farre I am a Kyng and beare the name of his father but yet he is my lord and such a Lord that sitteth at the right hand of God and by gods commandement beareth rule ouer all his enemies For wher as he is a man it is easie to iudge what maner of enemies he hath euen the deuill death as Paule gathereth out of this very psalme If the deuill then death ought to be made a footestoole to this sonne of Dauid that he might be their Lord this must nedes folowe that a godly power is in this sonne of Dauid For without this vertue he coulde do nothyng against death and the deuill no more then other men can By this meanes than doth Christ bringe vs to the true meaning declaring the way to euerlasting lyfe The law is a most profitable necessary doctrine For it sheweth what we ought to do to please God to serue him to escape yâ— punishement of sinne But this doctrine belongeth only to this present lyfe But for as much as after this life we must come to an other lyfe which is euerlastynge the doctrine of the lawe preuayleth nothing ther vnto The reason is There can be no hope of lyfe excepte we be whollie ridde and deliuered froÌ„ sinne And although the law be geuen to this ende that sinne might be restrained yet synnes be not therby layde a syde Wherfore we haue nede of an other
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
is excluded from Baptisme the sacrament and the worde is bounde also in heauen By this power that we men in earthe doo lose and bynd sinnes god is not spoiled of his glorie neyther ar we made Gods therby as the prophane and wicked mynded men doo oftentymes say of this matter For we haue no more than the ministerie and office Wherfore God hath coupled vs together by this ministerie that alwaies one of vs shoulde conforte and confirme an other And that the other shoulde thynke hym selfe bounde to beleue as farre as the worde is purely preached vnto hym that is to say remission of synnes in the name of Christ. And this is the very bryngyng vnto God and remission of syns He that dieth in thys beliefe dieth to his saluation But hee that dyeth as he is taught in the Popedome with a confidence and trust of the intercession of Sainctes dyeth euyll and to his destruction For hee lackethe those defenders whiche God ordeyned agaynst the violence of death that is the trewe pastor the pure worde and absolution So great miserie the deuyll brought in by the Pope yea and nowe begynneth to bee the author of an other infection by the sectaries For they can not abyde the worde This offendeth his eyes Wherefore the Pope toke it clean away and in his place brought in the monkes rules masses pilgremages pardons and suche other This can the dyuel well away with For it hyndreth his kyngdom nothyng The Anabaptistes furder the matter which speake very contemptuously of the water of Baptisme The Swenckfeldians also mooste vilely and wickedly contemne the outward preachynge of the worde All haue loste the worde wherfore they are to be auoyded and this is to be learned that remission is no where els but there as the woorde is That woorde is in Baptisme in the Supper of the Lorde in absolution in publike preachyng Wherfore remission of synne is there also and let hym be accursed that sayeth otherwise But wher as the word is there is faith requisite And then the membres begyn to be fastned which the syck of the palsey could before moue by no means But loke wher the worde is not the palsey is neuer taken away and it is vnpossible that any true mouyng should ioyn the membres together This wold I the more earnestly dryue into you because the Pope and sectes are the authors of suche great disorder in the Congregation The Pope bryngeth neyther to the worde nor sacramentes The sectaries can not but speake contemptuously of the worde and sacrament and nothynge preuayleth with them but the holy Ghoste And we knowe thys that the holye ghoste wyll not doo hys worke without the woorde and sacramentes Wherfore we can not despise the woorde and sacramentes but we wyll obserue them for the chiefe thynges that we haue God graunte his grace that we maye preserue this pure doctrine and continue in it to the end and be saued Amen The .xx Sonday after Trinitie Sondaye ¶ The Gospell Math. xxii IEsus sayde to his Disciples The kyngdom of heauen is lyke vnto a man that was a kynge which made a maryage for his sonne and sent forthe his seruauntes to call them that were bydden to the weddyng and they woulde not come Agayne he sent forth other seruauntes saying Tell them which are bydden behold I haue prepared my dinner mine Oxen and my fatlynges are kylled and all thynges are redy come vnto the mariage But they made light of it and went their wayes one to his farme place another to his marchaundise and the remnaunt toke his seruauntes and intreated them shamefully and slewe them But when the kyng heard thereof he was wrothe and sent forthe his men of warre and destroyed those murtherers and brente vp theyr Citie Then sayde he to his seruauntes The maryage in dede is prepared but they whiche were bydden were not worthy Go ye therefore out into the hye wayes and as manye as ye fynde bydde theym to the maryage And the seruauntes wente foorthe into the hyghe wayes and gathered together all as many as they coulde fynde bothe good and badde and the weddynge was furnyshed with geastes Then the kynge came in to see the geastes and when he spyed there a man whiche had not on a weddyng garment he saide vnto him Frende howe camest thou in hyther not hauyng a weddynge garmente And he was euen spechelesse Then sayde the kynge to the ministers Take and bynde hym hande and foote and caste him into vtter darknesse there shal be weepyng and gnashynge of teeth For many be called but fewe are chosen THE EXPOSITION IN this Gospel ye heare that the kingdom of God is lyke vnto a mariage vnto the whiche many are bydden that not onely come not and regarde not but that also reuile and kyll the seruants that call them Here must we first learn what this word Kyngdom of heauen signifieth euen that it is no worldly kyngdom but a kyngdome in heauen where as God onely is kyng That doo we call the holye churche whiche is nowe For Christ dothe therfore vse the parable of the mariage because that he beyng the kynges sonne taketh the churche to be his spouse Wherfore the kyngdome of heauen is to be taken on suche wise that it is in earth and yet it is no politicall or earthly kyngdome but spirituall and eternall For the state of the Christians that are in this lyfe is suche that they are halfe in the kyngdome of God that is in soule and spirite and after theyr fayth Wherfore when thou heareste of the kyngdome of heauen thou must not loke to heauen but thou must seke after it in the earth amongest men and that in all the world where soeuer the Gospel is beleued and the true vse of the sacraments ministred So that proprely the kyngdom of heauen is nothyng els then the kyngdom of Christ the kyngdome of the Gospell and of faith For whersoeuer the Gospell is there is Christ. And wher Christ is there is the holy ghost and his kyngdome whiche is the true kyngdom of heauen For the which cause all that haue the word and sacramentes and beleue continue in Christ by faith they are heauenly princes and sonnes of God And onely this remayneth that God moue away the half wall which is put betwene that is that we die then shall all thynges be heauen and saluation This therfore must be lerned first that the kingdome of heauen is the kyngdome of Christe where as the worde Faith is For in this kyngdome we haue lyfe in hope and are cleane from synnes free from death hell Sauyng that the body of synne is lefte whiche is not yet abolyshed and yet shal be abolished when al thinges shal be lyfe saluation and heauen To this mariage sayeth Christ God hathe called the Iewes his people dyuers tymes before his commynge by his holy Prophets For it was their office specially bycause they cōmanded the Iewes to waite for
of his worde as we wolde of a power that is almightie For he that hath that hath all and can doe all thynges And he that hath it not can do nothynge againste synne death and the deuill For loke what Christ doth here with the sonne of the ruler wher as he defendeth him by his worde againste death that lyfe shold not be oppressed of death the very same doth he make to worke in vs all by his worde if we do but receaue it and purposeth not only to deliuer vs from corporall euils but also from sin and eternall death Wherfore we muste folow the example of this ruler that in our peril euilles we may here require health wheras the almightie worde hath so redie and present power and wil to helpe vs. For wher as this ruler maketh haste hateth all delay Christ maketh muche more haste and differreth not the helpinge vnto the comming of the father but rather in this very houre and moment he wil haue the sycke child made whole So we also must not doubte but that Christ will be most redie to helpe vs if we do but aske it of him and trust surely for it of him For to this intēt was he sent and came into the earth to deliuer vs from sin death to destroye the tyranny of the deuill and to open the kyngdome of god for vs. For this very cause the father our most merciful god sent him for this cause he came into the earth Wherfore he that asketh helpe of hym shal not depart without helpe as we see in this ruler which only intreateth for bodelye helth Howe much more redie shall his wil be wheras is more perill and where as helpe is more necessary for vs wher as the matter of euerlastyng lyf is in hande This is the first as touching the which it is the vse to instructe and teache when suche kynde of miracles be taught For therfore dyd Christ worke them and afterward they were preserued in monuments bookes that we might know the power and will of Christe and haue our refuge vnto him in all trouble and perill The second whereof we must teach in this history is that a notable example is sett forth vnto vs in the whiche we may know certainly truly what is faith Our aduersaries the Papistes teache none otherwise as touching faith then that it is a certein knowledge concerninge Christ and what he hath don But in this the true Christians haue no more than the deuil hipocrites haue For these also know of Christ of his miracles actes But as concerninge Christian faith the scripture speaketh on this wise that by it we obtaine remission of sinnes righteousnes euerlastinge life For this saith Paule we suppose that a mā is iustified by faith without the workes of the law And the Prophet Abacuk saith The righteous lyueth by faith And Christ saith to Mary whose sinnes were forgeuen Go thy wayes thy faith hath saued thee Wherfore this faith is no faith of the deuil of hypocrites in the congregation whiche know only the history holde it as purely sincerely as Christians do For this could not be hid priuie frō the deuil what he dyd suffered in the earth But although this is necessary for a Christian to knowe yet this is not the true faith by the whiche we obtayne remission of sinnes and life euerlastinge But in this place it is described by an exāple what is true faith euē to thinke surely that that Christ speaketh promiseth is most certaine without all faulte For these two are ioyned together when god promiseth that we shold ēbrace it with faith doubt nothing but that it is most true And that it is most certaine although we do not perceaue it or see it And loke wher the promise is we embrace it with faith that is a true Christian faith as we see in this ruler He commeth to Christe and desyreth him to go downe with him and to helpe his son The ruler tooke it very heuily and was greatlye afrayd For he dreaded greatly least that if he brough not christ betimes his son shold die afterward ther shold be no hope of helpe By this he declareth what maner of faith he hath wher as he knowledgeth christ for his helper For without this meaninge he woulde neuer haue come to Christ. Wherfore this ought to be counted a greate thynge that wher as by nature he despeired of recoueringe of lyfe for men had no longer hope of lyfe in hym Yet he taketh a longe iorney to Christ with that hope that if he myght bring Christe to him before he was deade he should not be past cure But yet could not Christe take this for faith because that although this was a certaine knowledge of Christ yet was it not such as for the setting forth wherof he came into this worlde For he will not be taken and acknowledged onely for an helper in bodilie necessities yea and that so he be present but such worde is set forth as touching him in the promise and reuelacion of the gospel that we may fele that his godly power is present against all euill but speciallie againste spirirual euill If he hath diuine and godlyke power them must his worde be thought almighty And to this point doth he adhorte this ruler that he might rather haue respect to the cause of the miracles then the miracles themselues and that he mighte begine at last to hope for saluation out of the word although ther had ben no miracle shewed For in the miracles is ther alwayes present ayde required But this is true faith that despeireth not of the promise of the worde although ther be no signe of present ayde and succoure And this must be the fayth of al sainctes that god may be glorified and not our will And that if god sheweth not himselfe appliant vnto vs as soone as we will and after what way we wil yet that we shoulde not ceasse from praisyng hym as the hypocrites doe Wherfore he requireth such a faith that can abide patiently althoughe gods miracles be not done at his becke But this faith can not be excepte there be respecte had to this word as touching Christ whiche is that the deadly malediction and curse is by hym taken awaye so that al that are incombred with bodilie euils and with death although they are destitute of other signes in their deliuerance yet should not despeire as touching the final last deliuerāce through the death and resurrection of Christe And Christ commandeth that all shold loke seeke for this signe and as for the other he wold not haue vs careful for them For as touchyng this cheif signe he hath put forth his expresse worde and that without any condition that al might certainly beleue to haue remission of synnes deliuerance from death life euerlasting for Christes sake And he wold that
that thou perceauest not how it should come to passe But when Dauid which was of no high blud heard the word of God by Samuell the prophete as touchyng the kyngdome of Israell the ende and successe therof could not be voyde or frustrate whatsoeuer Saules frendes dyd to the contrarie So is it here also This Ruler where as he requireth a signe and present ayde of Christe somwhat importunately is by Christ wholly dryuen to the worde And although that Christ woulde nowe also shewe a signe and healpe the Ruler out of hande yet he wold haue hym endewed with Faith before he fele healpe And when the woorde appoynteth hym so to doo Go thy wayes thy sonne lyueth There doothe the Ruler beleeue as concernynge the lyfe of hys sonne by the worde And as Faithe foloweth the woorde so doth lyfe folowe Fayth thorough the woorde As we also haue the worde and promyse where as God doth generally confort all the worlde and saieth He that beleueth in me shall neuer see deathe Likewise sayeth Iohn Baptist of hym Beholde the Lambe of God that taketh away the synnes of the world These are vniuersall and generall sermons whiche pertayne to all men For he saythe not when he or this man shall beleue But he speaketh generally He that beleue the in me shall neuer see death Likewise Iohn saieth not that Christ the Lambe sent from God shal take away the synnes of this man or that man but the synnes of all the worlde Wherfore if thou bee a synner and art in the worlde thynke that it appertaynethe vnto thee and doubt not but that thy matter is in hāde and that it is done for thy sake This is the foundation wherin our Faith as muche as belongeth to Remission of synnes and euerlastyng lyfe ought to leane And shall no more deceaue vs that doo sticke thervnto then the ruler was deceaued by his Faith For we must not thinke that it was an easier matter for so great a ruler than it is for vs when Christe puttethe foorthe vnto hym suche a certayne woorde where as hee sayeth Go thy way thy sonne lyueth But it is an harder matter for vs because there is noo suche certayne woorde putte foorthe vnto vs but generallye to vs all For CHRISTE hym selfe althoughe he putte foorthe a generall worde yet as hee speaketh it here priuatly to the Ruler sayinge Go thy way thy sonne lyueth So doth he speake this to euery man by himselfe Sonne thy synnes be forgeuen thee thyne is that life euerlastyng For to what other man dothe he speake thys but to euery one of vs that are baptised Dothe not baptisme belonge to euery man If other wil be partakers of baptisme they muste take it for them selues But what dothe God saye to thee and to all that are baptised Is not the promise that who soeuer beleeueth and is baptised shall bee saued Lykewise thou arte baptised to dye with Christe because he dyed for thee and by his deathe redemed thee frome synne and deathe Howe can God speake with thee more certainly or ioyn thy persone more certainly wyth his woorde thenne it is doone in Baptisme wher as it is bestowed in thee alone and is thy propre Baptisme So whenne thou wouldest bee absolued frome thy synnes and comest to the Mynister or to any other Christian wyth the hope to heare the woorde of GOD and to obteyne conforte thys woorde that thou hearest there openly to all that Christe dyed for the synnes of all is pronounced to thee alone that this deathe is auaylable for thy synnes For the woordes of Absolution bee these Brother myne all we are synners and therfore all shoulde abyde and susteyne damnation But the sonne of God is becom man for our sake and dyed also and rose agayne from the deade for our Iustification Despaire not therfore Christ hath satisfied for thee thou must pay nothyng onely sticke vnto his passion and trust in the same Thus is it also concernynge the Supper of the Lord. There is the body and blood of Christ geuen to thee alone and there is it pronounced to thee alone that his bodye was geuen for thee and his blood shed for the that thou maiest not doubt but trust to such a sacrifice of Christ as though it wer proper vnto thee alone For it is put in thy mouth geuen peculiarly to thee that thou maist eate and drinke for thy self There dothe God medle with none beside he speketh with none but with the that cōmest vnto his supper there doest eate and drink as he cōmanded thee And here consider thinke with thy self what maner of christiās they be which let passe such oportunity neuer come to this most ioyfull supper of the Lorde Wherfore if thou desire not this that God shold cōfort thee alone and speke with thee pronounce vnto thee remissiō of thy sinnes life euerlasting thou art worthy to talke and company with the deuill Wherefore this is not lacking as though God spake not with vs but the fault is in this that we folow not the example of the ruler that we receue not neither beleue it to be true whatsoeuer Christ speketh vnto vs priuately The Ruler also had occasion not to beleue yf he wold haue folowed his reason and hadde no respect to the worde For howe coulde hee beleue that thys lyttell worde woulde haue ben so effectuous so farre of and brought suche a greate thyng to passe He might haue sayde It is not vnknowen to me in what case I haue lefte my sonne Seynge there is no hope of lyfe agaynst so great perill so small a woorde can be of no efficacitie He must nedes come more nere and do greter thynges if he will bryng to passe so great a thing But the Ruler omitteth all these thynges and onely embraceth the woorde and geueth so greate credence therto as thoughe hee sawe the healthe of his sonne presently before his face For except he had ben of this mynde hee woulde not haue departed as contente with this word But he was content as Iohn saith very well The man beleued the woorde that Iesus spake vnto him and went his waie And here doest thou knowe what Faith is proprely if thou seekest the definition thereof euen no other thynge than to beleue that that Christe promyseth Gette thee therfore acquaynted with it and first lerne whenne God promyseth to thee in Baptisme Christe in the Gospell and in his Supper Embrace that promyse with all thy heart and lette nothyng hynder thee therin although thou shalt haue many lettes We fele synne and deathe whyche offer them selues alwayes to our syght and sence And if thou let passe the word in thys case synne and deathe wyll oppresse thee and caste thee headlong into destruction But what doth a Christian he confesseth his synne neyther is he vncertayne of deathe But yet hee despaireth not therefore But hee taketh holde of the worde as muche
as he canne and saythe CHRIST dyed for me therfore am I free frome synne and I canne not dye neyther hathe death nor synne any power vppon me For Christe hathe made satisfaction for all thynges that I shod pay This is true faith neither is it possible that he should be deceaued of this hope that sticketh to the word on this wise This is true it is not yet sene or felte but yet it is trewe and the tyme shall surely comme whenne it shal be opened The ruler dyd euen so and sticked surely to the woorde He perceyued not the thynge but because he beleued the woorde hys seruauntes come on the nexte daye with ioyefull tydynges that hys sonne was alyue At lengthe also he seeth it wyth hys eyes Then is Faithe no longer requisite it is come to passe as he beleued Thus is it wyth vs also We haue remission of oure synnes and euerlastynge lyfe We heare the Gospel we beleue the absolution we vse the supper of the Lorde yet do we styll fele always deathe and synne neyther can wee remoue thys sence and feelynge frome vs whyle we lyue in thys lyfe But yet beleue thou the word neuertheles For so must we also wholly beleue gods word without signes and vse the condition of Paule that is to lyue content with Gods grace We must beleue the worde although it is not our chaunce to see with Thomas But we shall see when the tyme shal come wyth thys Ruler that as we beleued the Remyssion of synnes and euerlastyng lyfe by the woorde euen soo shall wee haue it in deede in euerlastynge ryghteousnesse and lyfe As long as we lyue here we muste be content wyth the word and beleue it After thys lyfe we shall feele it and haue it in dede The whyche thyng God our mercifull Father graunt for his sonne Iesus Christes sake thorough his holye spirite Amen The .xxii Sonday after Trinitie Sonday ¶ The Gospell Math. xviii PEter sayd vnto Iesus Lorde howe oft shall I forgeue my brother if he sinne agaynst me tyll seuen times Iesus sayethe vnto hym I saye not vnto the vntyll seuen tymes but seuentie times seuen tymes Therefore is the kyngedome of heauen lykenede vnto a certayne man that was akynge whiche woulde take accoumptes of his seruauntes And when he had begon to recken one was brought vnto hym whiche ought hym ten thousande talentes But forasmuche as he was not hable to paye his Lorde commaunded hym to be solde and his wyfe and chyldren and all that he had and payment to be made The seruaunt fell downe and besought him saying Sir haue pacience with me and I wyll paye the all Then had the Lorde pitie on that seruaunte and losed hym and forgaue hym the debt So the same seruaunte wente out and founde one of his felowes which ought hym an hundred pence and he layd handes on him toke hym by the throate saying paye that thou owest And his felowe fell downe and besought hym saying haue pacience with me and I wyll paye the all And he woulde not but wente and caste hym into pryson tyll he shoulde pay the debt So when his felowes sawe what was done they were very sory and came and tolde vnto theyr Lorde all that hadd happened Then his Lorde called hym and sayde vnto hym O thou vngracious seruaunte I forgaue the all that debt when thou desiredst me shouldest not thou also haue had compassion on thy felowe euen as I had pitie on thee And his Lorde was wroth and delyuered hym to the Iaylers tyll he shoulde pay all that was due vnto him So like wise shall my heauenlye father do also vnto you yf ye from your heartes forgeue not euery one his brother theyr trespasses THE EXPOSITION YE heare in the very begynnynge what is the summe of this Gospell When Peter asketh of Christe what was nedefull to be done when his brother synned againste hym and howe often hee shoulde forgeue hym whether seuen tymes were inough Christ aunswereth Not seuen tymes but seuentie tymes seuen tymes That is the forgeuyng of synnes amongest Christians ought to bee withoute measure and ende and they must pardon one an others synnes and beware of reuengyng For that belongeth only to God whose maiestie ought not to bee violated neyther hys iurisdiction to be broken As the parable also sheweth it in order And we afterwarde wyll gather togyther the causes and declare theim But here muste we especially marke howe Christe saieth That the kyngdome of God is lyke a kynge whiche purposeth to make a reckenynge and accompt with his seruantes For this commaundement as touching remission of sinne is not to be applied to the gouernance of a comminaltie where as are seuerall offices and diuersities of persons therfore all thynges there consist in the varieties of rulynge and obeyeng that licence may not be geuen to the lustes and vices of men but that a discipline and honest order maye be hadde for the restraynynge of the lewde and wicked Wherefore it is not ment that parentes should geue theyr chylderne all lycencious libertie They ought to vse a certayne kynde of reuengyng and by no meanes to couete and desyre the name of facilitie and gentylnesse Lykewise is it also with the maysters ouer their houshold seruauntes and with maiestrates and officers Let all them knowe that they are appointed certainly to reuenge For thys is the worldes faulte that it is the worse for libertie as it appereth by wyld children that wyll not obey theyr parentes vntyll at length they come to hangyng Wherfore this commandement is not to be vsed in a common welth but in the kyngdom of God where all we are equall and are subiecte but onely to God whiche is the head of the lyfe of vs all He calleth the kyngdom of God not only the lyfe that is after this but the holy churche in this lyfe wher as God by hys word and by his holy spirite hath the gouernance In thys churche thou must obserue this trade if it be not thy peculiar office to reuenge synne that there may alway be pardonyng one an other and no reuengynge that al things may be done toward thy neighbor with mercy gentlenes whersoeuer he hath nede althoughe by reason we might seme to haue a iust cause to do the cōtrarie Why Christ requireth this he sheweth sure causes in the parable of the two seruants and of the king The first is that Christ requireth that the christians should thynk with themselues howe great mercie God hathe shewed vnto them which also if he would deale extremely with vs had many and great causes to be reuenged of vs and to vexe vs with moste greuous euyls But seyng that we obteined mercy without our desert we must shew mercy and gentlenes to our neighbor And this must be obserued with great diligence For by this Christ declareth what is the true way to obteyn remission of synne and sheweth vs to our selues
her faith But this is a meruailous sayeng of Christ yf wee wyll weygh the matter aryghte He confessethe that power proceded from him ▪ And when the woman cōfesseth the matter openly before hym he doothe not impute it to hym selfe but to the fayth of the woman that so greate vertue and power goeth frome hym when notwithstandyng thys healthe proceded not frome the womanne but frome Christe But Christ doothe this to thys ende that hee maye shewe vnto vs how greatly this thyng pleaseth hym when the Faythe is suche as moste certainely hopeth and looketh for health and helpe of hym alone As though he shoulde saye onely prouide thys that ye may bee well endewed with Faythe in what soeuer daunger ye bee For my mynde is muche more ready to helpe then your desyre is to craue it I doo much more redyly delyuer you from death then ye desyre lyfe This to bee true Christe declareth it plainely in this place seyng that he so bothe liberally and gladly suffreth vertue and power to procede from him in healpynge this woman Therfore we ought to learne by this example that in all peryls and daungers we shold set our Faith only vpon Christ and looke for all healpe at his hande onely But what doo we We heare this at sermons in the temples we are put in remembrance therof at home neyther doo wee wante his miracles at thys daye yet canne not our Faithe be excited and stirred vp to beleue hym Menne wyll not beleue tyll they haue great abundance of all necessarye thynges As long as we are in healthe we hope and beleue well of the helpe of God But if pouertie and sycknesses ones come we haue no Faithe at all We lament we crye we complayne as though there were no healpe to be had neither in heauen nor in earth although we heare dayly both in sermons and otherwise that God wil haue mercy on vs for Christes sake and deliuer vs from all euill if we flee vnto hym with strong Faithe and doubt nothyng of his mercifull promise made vnto vs in the blood of Christ. But how doth this agre with the womans act whiche peraduenture ones or twise had heard of Christe and of his myracles and yet commeth she with so stoute and strong faith vnto Christ that if Christ had ben in the highest part of heuen this Faith would haue brast thorowe all thynges yea and haue brought Christ downe into the earth for to haue holpen her For as we haue oftentymes sayd God can not there deny helpe where he is truely and with a right faith sought and called vpon Wherfore we are alas for sorowe to muche wretches whiche hauyng the worde of God so playnly yet suffer not our faith therby to be excited stirred vp and confirmed But all the faulte of this matter is in the diuell and in oure corrupte and wycked fleshe For if thys were not we shoulde neuer be so vntowarde to beleue that Christ would helpe vs in all our necessities and combraunces were they neuer so great and many For as it is sayde Faythe can not deceaue vs. Therefore Christ dooth here ascribe it to Faithe that he made thys woman whole Thy Fayth sayeth he hathe made thee whole Go in peace be thou whole from thy disease So lykewise shall faithe in Christe rayse vp from death vnto lyfe vanquyshe the deuyll destroye synne and bryng euerlastyng saluation Although CHRIST doothe suche woorkes yet are they the works of Fayth for without faith such workes are not wrought as ye know that neither Christ nor the sacramentes nor the word of God profite any thyng without Faith Faith muste doo all thynges or ells they must be lefte vndoone I speake of things pertainyng vnto saluation For what soeuer is not of Faith is synne And thus much of the first miracle The second miracle is of the rulers daughter that was dead Luke recordeth that thys mayde was so olde in yeres as the woman was diseased of the bloudy issue that is to saye she was .xij. yeres olde for so long had the woman be troubled with her sycknesse All thynges were prepared for the funerall The minstrelles whyche by theyr syngyng and playinge as the maner of that people was gaue tokens of the buryall were there present There was a great noyse of them that wept cried as the maner is in preparation for so noble a buriall In the meane season the Father of the mayde when all thynges were paste hope for what hope can there bee when lyfe is gone out of the body maketh haste vnto Christe nothyng doubting but if Christe were present the mayde myght easylye be restored vnto her lyfe For so declare his wordes He fell downe at the feete of Iesus sayth the Euangelist and sayd My daughter is dead I pray thee come and lay thy hand vpon her that she may be safe and lyue For although Marke and Luke saye that he came to Iesus when hys daughter laye a dyenge yet they also declare that before Christe came to the rulers house the mayde had geuen vp the Ghost and notwithstandyng they signifie that the father dydde not caste awaye his Faithe but surely beleeued that CHRIST woulde restore vnto her bothe lyfe and healthe Who hathe euer sene or hearde of suche meruaylous people A woman whyche in no place of the worlde coulde fynde healpe conceaued suche a fayth hope truste and confidence in Christ that if she might but touche the hemme of his garment she should be healed And this her persuasion was not so farre out of the waye but that as she beleued so came it to passe in very dede In like maner the maides father when his daughter was dead was certeinly persuaded that if Christe did but laye his hande vpon the dead mayd she should receaue her lyfe againe It is easie to be beleued that a man by his hande may rayse vp one that is fallen a sleape But to rayse vp one frō death no hande no diligence no paine taking no noise c. Is able to do it Would not reason thus thincke But the ruler thought not so for if he had he would haue tarried at home and neuer haue taken that iourney vnto Christ but he surely beleued that Christ both was able and also wold restore his dead daughter vnto life And here may we see how acceptable pleasant a thing ▪ faith is to Christ which faith notwithstāding reason the worlde iudgeth plaine folishnes For although Christ was occupied about necessary busines was in disputation with the disciples of Iohn yet all these things set a part when he perceaued this faith of the ruler he turneth vnto him foloweth him satisfieth his desire according to his faith in somuch that when he cōmeth into the house seeth all things prepared for the burial fearinge lest that present sight shold tourne the fathers minde that the example and incredulitie of the men that were there
spirituall ministers The power of bynding loâ—sing synnes most wickedly abused by the pope Heb. 9. 1. Iohn 1. what synne 〈◊〉 The breaking of mens traditions is no synne before God In the preachers mouthe in sette lyfe death Note well The wordâ— of Christe and of his minister is all one and of lyke power Math. 15. What is synne properly The diuersitie of synnes Psal. 51. Rom. 7. The lawe openeth synne Rom. 7. 2. Râ—g 12. Math. 13. Gen. 4. Secret synne wyll ones com to lighte The doctrine of the papistes concerning remission of syn A godly practise of the auncient churche Contrition â–ª what it is that it deserueth not remission of synne Rom. 7. Contrition wyth out fayth helpeth nothing vnto saluacion A simâ—lytude Rom. 7. What the papistes call contrition Math. 27. Penaunce enioyned of the papistes In the word of Christ is remission of sins to be sought thorow faith The waye to obtayne remission of synnes is to heare the worde of god and to beleue it Fayth in the worde onlye quieteth the conscience Why the gospe is preached Why we are baptised Why christe ordayned hys Supper Euery man ought to receaue the sacramentes for hym selfe The worde the sacramentes ought to go together By faythe alone in Christ are we freely iustified and saued Why faith alone iustifieth without workes In the Popes churche faithe and the worde were neglected Actes â—â— Gal. 5. The doctrine of faythe that Christ is the alone shepeheard Gene â— 3 Rom. 5. Iohn â— The saynctes of god can do nothynge in the worke of our redemption The wolfe is the deuyl and death Christe only helpethe agaynste the wolâ—e Rom. 7. 2. Cor. 3â— Gâ—la 3. Ioan. 17. 1. Pet. 2. Christe the good sheparde is setforth vnto vs for an ensample â— Ioan. 3. Saluacion comethe only by the deathe of Christe Mercenaries or hyrelyngs wolues Trewe shepardes What is required of the preacher of gods worde 1. Tim. 6. Ministers ought only to require meate drynk cloth A general doctrine Luc. 9 17· Myth 10.16 Christe onlye ought to be preachede to the people Fals teacheâ—â— are to be eschâ—â—wed as the deuyll The pope is an hyrelynge and a woâ—fâ—e Christs voyce is only to be hearde and folowed The property of a shepe Howe shepe are to be folowed A fals teacher is neuer to be trusted The loue of christ toward vs. Math. 10. Psal. 1â—1 The voyce of the shepheard christe is the only coÌ„fort of the churche Math. 27· A Christen man in thys lyfe is alwaye subiect to the crose Christe knoweth hys in the myddest of trobles Constancie in the tyme of trouble declâ—rethe a true Christiane Rom. 8. 1. Cor. 10. 2. Cor. 1. 2. Cor. 1.4 Iohn 3.5.8 1. Cor. 10. 1. Iohn 3. Marc. 16. Iohn 3. The word of god only conforteth the true Christian. Math. 23. Marc. 16. What the true religion is A naturall man vnderstaÌ„deth not spirituall thinges 1. Cor. 2. Iohn 20. Luke 24. Trouble dismayeth the weake christeans 2. Cor. 4. Rom. 12. 1. Pet. 4. Math. 5. Rom. 8. This saying A lytle while ought diligently in trouble to be remembred How reason Iudgeth of the crosse How thee worde of god Iudgeth of the crosse Math. 10. Luc. 12. The deuill the world can do no more agaynst the people of god theÌ„ god appointeth and suffereth Psal. 93. A good lesson Reason can not se that our affliction coÌ„meth of the good wyll of god towarde vs. 1. Cor. 11. Affliction coÌ„meth to vs froÌ„ god for our proffite Howe wee should behaue our selues in trouble Note well Heb. 12. Prouerb 3. The ende of Christen meÌ„s trouble is euerlastinge ioye Affliction is a token of godâ—s fauoure â—owarde vs. Why god pvnisheth vs. Examples of affliccion Esa. 53. Psal. 22. Math. 27. Marc. 15. Luc. 20. Iohn· 15. Heb. 12. The cause why god correcteth his children 1. Cor. 11. Psal. 119. Esa. 18. The profites that come by affliction Heb. 12. 1. Cor 10. The crosse semethe intollerable Esa. 37. Iohn 16. Psal. 69. The crosse semeth to haue no ende Iohn 16. Psal. 30. Heb. 12. Iohn 16. Rom. 8. 2. Cor. 4. 1. Pet. 1. 1. Pet. 5. Faythe hellpeth greatlye in affliction Why affliccions are sente vnto vs of god Impaciencye and desperacion are to be eschewed in affliction All our saluacion comethe by the deathe of christe The death of christe getteth vnto vs the holy ghoste victorie ouer satan The office of the holy ghost What the worlde is Rom. 1. Galat. 3. Ephes. 2. Ioan. â— Synne In credulitie is the greateste synne and the roote of all synne Luc. 1â— Rom. 14. What is sinne The iuglynge of the papistes Unbeleif is yâ— greatest sinne and the fauntyne of all euyll The world is the deuyles bondeslaue 1. Ioan. 5. What the worlde is Where vnbeliefe is no worke can please god What faythe is â—ac 2. True faythe is the gyfte of the holy ghost Galat. 5. Delyuerauns roâ—m synne cometh not by workes but by faythe in christe· The blyndnep of mans iudgemente concernyng iustificacion Rightousnes commeth not by workes Galat. 2. Ciuile righteousnes Christes goinge vnto the father is our righteousnes Though good workes iustifie not yet may they not be left vndone for the commaÌ„dementes sake what christes goinge vnto the father is Note well The wycked doctrine of the papistes concernyng iustificacion Math. 16. Christe alone is our ryghteousnes In christe we ouer come the deuyll Faythe Christe hathe perfectly wroughte the worke of our redemption without faith there is no saluation Esai 64. Our saluacion in christ is certen Ioan. 3. 1. Pet. 2. 2. Cor. 5. 1. Ioan. 3. Ioan. 7. good workes Where fayth is not there is no good work Iohn 16. with out faith all thinges are synne Psal. 14. The holye ghoste rebuketh the world of Iudgement Iohn 12.16 Luc. 11. 2. Pet. 2. Math. 13. The true chritians abyde constante and stedfast in the tyme of persecution The deuyl can not preuaile agaynste godes elect â—ac 4. Marke wel The worlde can not abyde to be rebuked Why the holy ghost is called a conforter The goodes of the worlde are transitorie Rom. 1. The scripture abusede of the papistes The holy ghoste taught no newe doctrine Iohn 16 â–ª Iohn 14 The doctrine of the holy ghoste Act. 10. Without the holy ghost we can not but erre Arius Conference of scriptures is necessarie Math. 28. Anabaptists In the aged doctrine is required before baptisme but not in the infantes The errours of the papistes about the Lordes supper Acte â—·9 10 â—1 16.20.2.2.27 The comendâ—cion of prayâ— In trouble we must faâ—l to prayer Iac. 1. Rom. 8. Iohn 17. Heb. 5. The vertue of christes prayer for hys churche God hearethe the prayers of the true christians Wee maye praye in al places and wee shall be heard because we loue christe We maye not differre our praier till we be found worthy of our selues to praye ohn 9. Satan seketh to hinder prayer Iob. 4.25
Wherfore if the eie be single all the body shal be full of lyght But and if thyne eye be wicked all thy body shal be full of darknes Wherfore if the lyght that is in thee be darknes how great is that darknesse It becommeth not them that professe them selues to be guides of the blynde lyghtes of them which are in darknesse informers of them whiche lacke discretion teachers of the vnlearned c. to be ignorant and vnlearned voyde of the knowledge of Gods mysteries and vtterly estraunged frome the true and perfect vnderstanding of the holy Scriptures All suche the worde of God calleth blynde guydes dumbe dogges not able to barke horses and moyles that haue no vnderstandynge euyll woorkemenne whyte daubed walles greuous and rauenynge wolues hyrelynges theues robbers murtherers foolyshe shepeheardes Idolls c. Sainct Hierome saieth It is the office of Priestes whenne they be demanded of the lawe to answere If he be a priest let hym knowe the lawe of the Lorde If he know not the lawe of the Lorde he declareth euidently that he is no priest For it pertaineth vnto the Lordes priest to know the lawe and when he is asked to make answere of the lawe Agayne he saythe If after the mynde of the Apostle Paule Christ be the power of God and the wysedome of God it foloweth well that he that knoweth not the Scriptures knoweth not the power of God and the wysedom of hym For the ignorance of the Scriptures is the ignorance of Christe Leo the byshoppe saythe If ignorance seemeth intollerable euen in laye men howe muche more is it worthye neyther of excuse nor of forgeuenes in them that beare rule In Concilio Toletano wee reade on this manner Ignoraunce the mother of all errours is moste of all to be eschewed in the Priestes of GOD whyche haue taken vppon theym the office of teachyng amonge the people of god Priestes are warned to reade the holye Scriptures as Paule the Apostle sayeth vnto Timothe Geue attendance vnto redynge and exhortation and to learnynge and continue alwayes in these Lette priestes therfore knowe the holy scriptures and Canons and lette all theyr worke busynesse and trauayle consyste in preachyng and doctrine And let theym edifye all men so well with the knowledge of Faith as with the good information of workes Thus see you dere brethren that it is required of you not onely that ye shold be faithfull but also wyse seruantes which wysedome ye can by no meanes obtayne excepte ye gett vnto you the knowledge of the holy Scriptures which alone make the man of God wyse as the Psalmograph saith The vndefiled lawe of the Lord turneth soules the faithfull wytnes of the Lorde geueth wysedom vnto Babes Litle can fidelitie profite where this wysedome wanteth Thyrdly it is required of you that ye geue meate to the Lordes household in due tyme or in season Thys houshold of the Lord is the congregation of God whom the Lord Christe hathe purchased and reedemed by his precious bloudde Thys householde thys Congregation thys fellowshyppe thys companye of the Lordes seruauntes muste ye feede To them muste ye geue meate This meate is the woorde of God that is to say the lawe and the Gospell With this â—ode is the Christen mans soule fedde as Christ saieth Man shall not liue with breade alone but with euery woorde that commeth out of the mouthe of God This meate is ministred vnto them by preachynge the lawe and the Gospell the lawe to this ende that they may learne to know them selues and the heauy wrathe of God agaynste synne the Gospell that they maye by the preachyng thereof receaue consolation and confort ioye and peace agaynst the accusation curse and condemnation of the lawe against the terroures of Gods iudgement agaynst the assaultes of Sathan c. and so through faith in Christ be at peace with God And this is it that the Lorde Christe speaketh in the Gospel Euery Scribe which is taught vnto the kyngdome of heauen is lyke vnto a man that is an housholder whiche bryngeth foorth out of his treasure thynges newe and olde After his resurrection he also sayde to hys disciples Thus is it written and thus it behoued Christe to suffer and to ryse agayne from death the thyrde day and that repentance and remission of synnes should be preached in his name amonge all nations And this trade of teachynge vsed CHRIST and his Apostles and all other godly preachers as wee maye euidently see bothe in the diuine and ecclesiasticall wryters and so frome tyme to tyme they fedde the Lordes householde not wyth the leauen of the Pharyseys but with the sweete breade of purenesse and truthe And here see ye that ye are appoynted offycers in the Lordes house vnto thys ende not that ye shoulde be loyterynge lubbers marchantlyke Mammonistes gredye gathergoodes Ethnyke Epicures voluptuous worldlynges dumbe dogges vnpreachyng prelates ydell Idols c. but that ye should geue them meate in due tyme that is preache the lawe and the Gospell and so fede them not with the fleshe pottes of Egypte but wyth Manna that celestiall foode that came downe frome heauen The office of preachyng therfore is committed vnto you Looke well vnto it and take heede that ye defraude not the Lordes familie of theyr foode and sustenance euer settynge before your eyes this saying of the wyse man when the word of God is not preached the people peryshe It is not the quarter sermon preachyng that ought to suffise the Lordes householde The worde of God oughte continually to be ministred and sette before the Lordes familie as God hym selfe saieth by the Prophet Cry cease not lyft vp thy voyce as a trompe and shew vnto the people their wickednesses and to the house of Iacob theyr synnes Agayn I haue sette watchemen vppon thy walles O Hierusalem whyche shall neyther ceasse daye nor nyght to preache The godly inspired Apostle sainct Paule saithe wrytyng vnto Byshop Timothe Preach thou the worde be feruent in season and out of season Improue rebuke exhort with all long sufferyng and doctrine For the tyme wyl come when they shall not suffer wholsome doctrine but after their owne lustes shall they whose eares itche gette them an heape of teachers and shall withdrawe theyr eares from the trueth and shall be turned vnto fables But watche thou in all thynges suffer afflictions do the worke throughly of an Euangeliste fulfyll thyne office to the vttermoste Blessed Luke in his Chronicle of the Apostles actes wytnesseth that Sainct Paule sendyng for the Elders of Gods congregation at Ephesus to come to Mileton vnto hym among other spake these woordes vnto them I take you to recorde this daye that I am pure from the bloode of all menne For I haue spared no labour but haue shewed you all the counsayle of God Take hede therefore vnto your selues and
to all the flocke amonge whom the holy Ghost hath made you Ouerseers to rule the congregation of God whiche he hath purchased with hys bloode For I am sure of this that after my departyng shall greuous wolues enter in among you not sparyng the flocke Moreouer of your owne selues shall men aryse speakynge peruerse thynges to drawe disciples after them Therfore awake and remember that by the space of three yeares I ceased not to warne euery one of you night and daye wyth teares S. Peter speakyng of hym selfe writeth on this maner I wyll not bee negligente to put you alwayes in remembrance of suche thynges though ye knowe them your selues and be stablyshed in the present truthe Not withstandyng I thynke it mete as longe as I am in this tabernacle to stere you vp by puttyng you in remembrance c. Thus ye see what diligence is required of you in feedynge the Lordes housholde wyth the holy worde of God This office aboue all other maye by no means be neglected For herein as I maye so speake consisteth either the saluation or damnation bothe of you and of the Lordes householde as God saythe by the Prophete O thou sonne of man I haue made thee a watcheman vnto the house of Israell that where as thou hearest any thyng out of my mouth thou mayst warn them on my behalfe If I saye vnto the wycked Thou wicked thou shalt surely dye and thou geuest hym not warning that he may beware of his vngodly way the wicked shal die in his owne sinne but his blood I will require of thy hande Neuertheles if thou warne the wicked of his way to turn frō it where as he yet will not be turned from it then shal he die because of his sinne but thou hast deliuered thy soule But if the wicked turne frō his sinnes do the thing that is laufull right then shall he surely liue not dye Yea the sinnes that he hath done shall neuer be thought vpon For in somuche as he doth now the thyng that is laufull and ryght he shall lyue If ye be tongue tyed or playe Placebo ▪ so that ye reproue not the wycked by the worde of God of theyr wickednes but suffer them to go forthe in theyr wickednes as though they were good righteous and fautlesse so bryng ye damnation bothe vpon your selues and vpon them But yf ye sharpely rebuke the wicked of theyr wyckednesse so that by this meanes they turne from theyr lewdnes and woorke that whyche is good and pleasant before the eyes of Gods maiestie so do ye that which shall bring saluation to you bothe as the Apostle sayth Take hede to thy selfe and vnto learnyng and continue therin For yf thou shalt so do thou shalt saue thy self them that heare thee Hereto agreeth the saying of S. Iames Brethren yf any of you doo erre from the truth an other conuert hym let the same know that he whiche conuerteth the synner from goyng astray out of his way shall saue a soule from deathe and shall hyde the multitude of synnes As the Lord hath committed to you the meate wherwith his housholde shoulde be fedde so is it your duetie not to withdrawe it from them but liberally to geue it vnto them as good faithfull and wyse seruantes and stewardes The distribution of the heauenly sede sayeth a certayne man is enioyned vs. Wo therfore be vnto vs if we doo not sprinkle it abrode Wo be vnto vs yf wee holde oure peace as the Apostle sayeth Wo is vnto me yf I preache not the Gospelle The verye titles and names whiche are appropriated vnto you by the holy Ghost in the sacred scriptures ought to moue you to doo youre duetie in this behalfe and by no meanes to be negligent herein Ye are called priestes elders shepheardes feders ouerseers apostles prophetes salt lyght workmen preachers labourers seruantes byshops planters waterers fathers angelles embassadours Gods labourers buylders ministers of Christ stewardes of the secretes of God schoolemasters sowers of spirituall thynges Gospell preachers ministers of the newe testament seruantes of the faithfull preachers of the attonement Christes messangers Christes seruantes Catechistes doctors or teachers Euangelistes Christes witnesses souldiours of Iesus Christ husbandmen laboures distributers of the worde of truth informers of them that resyst the truthe watchers for the health of mens soules c. If your trauayles doyngs lyfe and conuersation agree with these titles and names so are ye faithfull and wise seruantes and great is your reward in heauen But contrarywyse if ye vainly and withoute cause vsurpe these names so that ye are not the same in dede that ye are called in name and worde what other thing are ye then painted sepulchres white daubed walles whose portion is in that lake that burneth with fyre and brymstone Moreouer the salarie stipende and wages that ye receaue of your parishoners appointed for the true pastors of the Lordes flock and for the faithful ministers of Gods word ought to bee no dulle spurre vnto you to pricke you forwarde to feede the Lordes housholde The lyuynges whiche many of you enioye are neyther small nor slender but ryche and wealthy great and many They are not geuen you vnto thys ende that ye shoulde lyue of them lyke voluptuous Epicures and ydell bellygods but for thys purpose that ye beynge voyde of worldly care hauyng al necessary thynges prouided for you should the more frankely and freely geue your myndes to the study of the holy Scriptures and to the preachyng of the same to the ministration of the sacramentes to prayer to thankes geuyng and to suche other spirituall exercyses Our sauiour Christ sayeth The workeman is woorthy of his meate Hee saieth not The loyteryng lurden is worthye of his meate If any man be in the mynisterie and will liue of that he muste labour fyrst and afterwarde eate If he labour not so ought he not to eate accordyng to this rule of S. Paule He that laboureth not ought not to eate And his laboure is not to hunte and hauke to kepe great horses to fede many dogges and a sorte of ydell lasye lubbers to lye lurkyng in the court in Byshoppes and noble mens houses in the vniuersities c. but as I sayd to geue meate to the Lordes housholde to preache the Gospell to mynister the sacramentes to pray vnto God for the people to thank God for his benefites to watch day and nyght aboute the health of the Lordes flocke c. The Apostle sayeth that hee whyche soweth spirituall thynges ought to reape temporall thynges If ye therfore wyll reape temporall thynges ye muste fyrst of all sowe spirituall thynges If ye doo not sow so oughte ye not to mowe If ye doo mowe where ye dyd not sowe so are ye not pastors but raptors no shepheardes but hyrelynges noo flockelouers but flockelubbers yea very playne theues as CHRIST saieth A thefe commeth not but
to steale to kylle and to destroye Agayne he sayeth Lette hym that is taught in the woorde mynister vnto hym that teacheth hym in all good thynges If ye wyll haue all good thynges mynistred vnto you so muste ye teache the worde of God to them of whom ye require suche thynges If ye teache not with what foâ—heade aske ye that whyche ye haue not deserued Is any man so impudent as to aske wages of hym to whome he hathe doone no seruice Is the rewarde of a labourer due to a loyterer In an other place he also saieth The elders that rule well ar worthy of double honour most specially they whych labour in the worde and teachynge For the Scripture sayth Thou shalt not mosell the mouthe of the oxe that treadeth out the corne And The labourer is worthy of his rewarde Here is appoynted double honour that is to saye outwarde reuerence and prouision of all thynges necessarie to lyue withall But to whome To suche as rule euyll and are carelesse for the Lordes flocke Or to suche as be ydell not caryng for the shepe so that they may haue the mylke and the walle that is so that they maye eate of the fattest and be clothed with the fynest Nay verily For God by the Prophet cryeth out vpon such and threatneth them euerlastyng damnation To suche as rule well to suche as labour in the worde and teachyng to the oxe that treadeth out the corne to the labourer is this double honoure due and to none other Ones agayn he sayth The husband man that laboureth muste fyrst receaue of the fruictes If ye wyll reape the fruictes ye muste fyrste of all playe the husbandmen and labour Wyl ye not labour So ought ye to require no fruictes For they belonge not vnto you To the labourer not to the loyterer is rewarde appoynted in the worde of God Heare what the hygh shepheard sayeth Ye are the salte of the earthe But yf the salt haue lost the saltnesse what shal be seasoned therwyth It is thenseforth good for nothyng but to be caste out and to bee troden downe of menne Heare also what S. Gregorye saieth Consyder and weygh with youre selues brethren howe great damnation it is without labour to receaue the reward of labour againe howe great an offence it is to take the prices of synnes and to speake nothyng agaynst synnes by preachyng Agayne he saythe We whiche lyue of the oblations of the faithefull whych they haue offered for theyr synnes yf we eate and hold our peace without doubt we eate theyr synnes Not onely the names and titles therfore whiche are attributed vnto you of the holy ghoste in the holy Scripture but also the salarie stipende wages and rewarde that is appoynted for such as trauayle in the ministerie ought worthily and iustly to prouoke you diligently to watche and to see that the Lordes housholde haue theyr meate in due tyme. Which thing yf ye faithfully doo accordyng to your vocation the Lorde of the houshold wyll not leaue you vnrewarded neither in thys worlde nor in the worlde to come Yea saieth our Sauioure Christ Blessed is that seruant whom his Lord when he commeth shall fynde so doyng Uerily I say vnto you that he shal make hym ruler ouer all his goodes When the chiefe shepheard shall appeare sayth blessed Peter to all faythful pastors ye shall receaue an incorruptible crowne of glorie Are not these the wordes of the Prophete Daniel concernyng the rewarde of all true preachers The wyse suche as haue taught other shall glyster as the shynyng of heauen and those that haue instruct the multitude vnto godlynes shal be as the starres worlde without ende yea as it is written in the Gospel they shall shyne as the sunne in the kyngdom of the heauenly Father and shal be as the Angels of God in heauen But contrarywyse if ye be negligent slouthfull euyl and wycked seruantes so that ye feede not the Lordes housholde but rather begyn to stryke and churlyshely to handle your felow seruauntes yea to eate and drynke with the dronkardes Your lorde shall come in a daye when ye looke not for hym and in an hower that ye bee not ware of and shall hewe you in pieces and geue you your portion with hypocrites where wepyng and gnashyng of teethe shall be where the worme that shall gnawe youre conscience shall neuer dye and the fyre wherwith ye shall be moste greuously tormented shall neuer be quenched yea the lake whereinto ye shall be cast shall burne with fyre and brymstone worldes without ende These thynges I doubt not moste dere brethren but that ye dayly and diligently consyder and also labour to the vttermoste of your power to satisfye the good pleasure of God in framynge your selues to doo that whyche your vocation and callynge requireth seekynge in the same not youre owne glorie but the glorye of God not youre owne commoditie and profite temporally but the commoditie and profit of Christes flocke eternally not your owne bodyly ease and quietnesse but the euerlastynge ease and quietnesse of Goddes people not the enrychemente of you and youres in thys worlde but the dignitie and aduancement of the Lordes housholde bothe in this worlde and in the world to come So doyng ye may be sure to be partakers in Goddes kyngdome of suche ioyes as eye neuer sawe the lyke eare neuer hearde the lyke no tongue is able to expresse the lyke no nor no heart is able to conceaue and to thynke the lyke And to helpe forwarde these your godly studies and christen trauayles in fedynge Christes flocke I haue doone my endeuour to sette forth this Postill conteynynge moste godlye learned and fruitefull sermons vppon all the Sondaye Gospells that are redde in the Churche thorowe out the yeare This woorke nedeth no commendation beyng sufficiently commended in that it is bothe learned profitable and necessarye as it shall ryght well appere to the indifferent reader or hearer God graunt that the voyce of this doctrine maye sounde in our churches vnto the ende Fare ye well moste deare brethren and lette vs praye one for an other vnto oure heauenly Father that he maye fynyshe that good worke whiche he hath begunne in vs vnto the glorie of his name and vnto the profyte of his holye Congregation Amen The grace of our Lord Iesu Christ be with you all Amen From my house at Cantorbury the .xvi. of Iuly In the yeare of our Lord. M.D. lxvi A Prayer to be sayde before the Sermon FOR AS MVCHE AS we mooste louynge Lorde and sweete Sauioure CHRIST IESV are here assembled and gathered together in thy holye blessed and glorious name to heare the healthfulle woordes of Euerlastynge Lyfe conteyned in thy pure and lyuely Gospell whych is the power of God vnto saluation to euery one that beleueth whiche also is able thorow the workyng of the holy Spirite to saue our soules we with one heart
that mē do not gladly receiue this doctrin as it behoueth them to do but all set naught by it They care more for golde and riches then this incomparable treasure which Christ the sonne of GOD brought downe to vs from heauen Wherfore this punishement is deserued wherwith God plagueth these vnkynde persons If thou sayth he thinkest thy self vnworthy to geue me thākes for that I delyuer thee from great euyls frome syn from death be it so truly And I wil make that thou shalt greuously trauaile vnder sinne and death seyng thou louest it so wel And wher as before thou were in the danger but of one diuel nowe shalt thou be vexed of seuen worse Wherfore I adhorie you to here this doctrine with a godly feare and to be thākfull for it and to pray God with all your harts that he may confirme you in this fayth that ye may kepe suche doctrine Wherby it shall come to passe that we be made daily more sobre more obedient more gentle more chast and better For this is the nature of this doctrine to make men more ful of modestie and softnes of obedience and chastitie But they that cast it from them becom seuen tymes worse then they were when they were without this doctrine as examples doo testifie euery where Wherfore take ye hede truly the tyme will come it will come without doubt when God shall reuenge this vnkyndnes and then shall it be sene what the world hath deserued by this vnkyndnes Wherfore marke wel the hystorie of this gospel For seyng that the Iewes woulde not here the voyce of the prophete this is sayd vnto vs that our kyng commeth meke and poore that we shoulde not be offended neither haue respect to the pōpe riches of the worlde But let vs consyder that this our kinge is righteous and a Sauiour whiche deliuereth vs from sinne and from deathe And when this is taught receaue it gladly and louingely and geue God thankes least after that ye be fayne to receiue the deuyll with howling wailing and gnashing of teeth To the whiche thyng we are adhorted also by the example of the Apostles and of other which were in the trayn of this kyng For seyng that Christ is a kyng he must nedes haue a kyngedome and people and this people muste shewe their due seruice to their kynge What seruice this is the hystorie declareth For here be found some that knowlege that the Lord Iesu the kyng is come and be not ashamed to be amongest the waiting men of this asse and poore kynge Amongest these are the Apostles first which knowledge the Lord Iesu Christ to be the true Messias that shall iustifie and become a sauiour agaynst synne and death Wherfore they bring vnto Christe an asse that is they councell the Iewes to go to Christ whiche hytherto haue lyued vnder the lawe haue borne the burden therof lyke asses Then with the asse they bryng a colt also vnto Christ that is the Gentiles that be not yet tamed neither wer vnder any lawe For Christ is the Sauior of all men Wherfore al true Euangelists and teachers ought to bring men vnto Christ And this is one seruice that is due to this kyng that he be knowen receyued and glorified of all men for the rightuous Sauiour The second seruice is that we sing Osanna to Christ on the Asse that is that after we haue receaued this Sauiour and knowledge hym for our kyng that men wyshe well to him and to his kyngdom and that they do all thynges that belonge to the aduancyng of thys kyngdome although it offend the Phariseis and chief priestes neuer so muche For Osanna signifieth Saue O lord blesse Lord the sonne of Dauid As we say in the Lordes prayer Thy kyngdome come For the diuell and his membres will not cease to go about to abolyshe or at the leaste corrupte this kyngdome Here haue we nede of prayer that it may please God to infringe and represse this enterprise of the diuell The third is that we do not only pray but also put of our clothes and sprede them to our Lord Christ in the way that the pompe of his comming may be more syghtfull and not so beggarly And this is then done when accordyng to our abilitie we helpe the ministery of the worde that there may be plentie of teachers good men which both by teachyng and lyuyng maye be gouerners of the congregation And also that they that nowe are ministers may so be handled that they may see to their duetie and geue them selfe to studye and not to fall away from their ministration for lack of lyuyng or to be busied with other thyngs that they can not haue leasure to doo theyr duetie To be short what soeuer thyngs or riches is bestowed to this vse that the ministrations in the cōgregation may be wel ordred and maie haue true pastors It is to be vnderstanded by the clothes which ar spread for Christ that his commyng may be somewhat more kynglike Thus must this seruice be doone to this kyng neither care thou for the Priestes and Phariseys whiche are moued for this sclender pompe and do al that they can to let it But Christ doth not suffer this For where as he is kynge he canne not be without a people and he hath nede also to be serued like a kinge And happy are they that serue this king For he is such a king that he will serue vs againe not with riches and store for that were to base a thyng for this king but with righteousnes agaynst synne with saluation against death and dampnation Wherefore it is expedient that we should be redy and glad to doo this king seruice Neither let vs be offended with the example of the Pope and bishops and suche other which bring not the asse to Christ as the Apostles did to put him theron but that thei may ride vpon the asse themselues and may kepe men vnder the danger of their doctrine as they list but thei make Christ go on foote neither can they suffer him to come through his Gospell and to turne mens eies vnto hym These false doctours haue their disciples also whyche flatter with theim and strawe boughes of Palmes and Oliues in their waye but they cast stones at Christ. For they persecute hym and his gospell and all that professe it These in that daye shall knowe with the Iewes that they haue despised the righteous kyng and Sauiour and therfore shall suffer the wrathe of God for euer Wheras contrary they that haue receaued hym and confessed hym and hath become parteners with him in all that they haue shall obteine by hym iustice and euerlasting lyfe The whiche thyng as our truste and wishe is might chance vnto vs through our Lorde Iesu Christe and Sauiour Amen The seconde Sonday of Aduent ¶ The Gospell of S. Luke xxi THere shal be signes in the Sonne and in the
faith is sufficient but we muste do good workes And so they make not the holynes of Christ their ground and piller as Iohn dydde which is gladde to forgo his owne holynes and count it not so much worthy as the cloutes wherwith durty shoes are made cleane He testifieth plainly that his holynes is not so muche worth as a vyle cloute and how much lesse worthy dothe he iudge it to wipe CHRISTES nose and to do any higher office This doth the Pope and his Churche refuse to doo They extolle them self highly with their workes and that they haue euerlastyng lyfe for them And can not abyde that their workes and holynes should be counted as vyle cloutes Yea rather they doubt whether they may iudge Christe worthie to haue this holines geuen in steade of almes and sacrifice This heard the Iewes but thei despised and persecuted it and vnto this tyme is not this cōtempt and persecution lefte But as this madnes chaunced to the Iewes destruction so shall it by Gods grace chaunce to the Papistes Wherefore we muste diligently marke this example where as Iohn that moste holieste man which as Christ saith hathe none lyke him amōgest all that are borne of women which passed all mounkes and priests farre yet dothe he so demitte and humble him self and saith that he with all his holines and workes is not worthy to be as a clout to wipe shooes Truly this example is worthye to be folowed Good workes muste be doone and that with great diligence For so hath God commanded in the ten preceptes But when we come to that pointe that we muste entreat of this man as Iohn doth all is to be caste downe at his feete we muste confesse hartely with Iohn that it is not worthy to doo him the leste seruice that is Before mānes iudgemēt hereof is had chief respecte that thou art no aduouterer no thefe no robber that thou geuest almes that thou seruest well in thy vocation These thynges are boasted of amongest men and had in highe estimation But when the matter is tried in the sight and iudgement of God be not lothe to say this O Lorde I know that before thee the excellentest thinges in me are nothing worthe Wherfore iudge me not accordīg to my workes I am willinge to byde the losse of them And can wishe no better thinge yf so be I might haue my desier therin I may thinke my self well blessed So doth Paule also to the Philippi I am saith he an Israelite after the profession of the lawe a Pharisei and as touchyng righteousnes vnblameable so that no man can reproue me It is not much sene that one should stande so in these thyngs against the iudgement of men Yet he saith I thinke all this but chyppes and all my trust and confort resteth herein that I may be found not hauing my owne righteousnes which is of the lawe but the righteousnes which is by fayth in CHRISTE whiche righteousnes belongeth to faith as God saith Wherfore that I might take fruite of this man I caste away all my owne righteousnes as chips The saying of Paule is more cōtumelious against good workes thē Iohns For he is cōtent to suffer them to be estemed cloutes but Paule nameth them very chips paryngs or scrapyngs Paule the Apostle nothing feareth the reproch of vnciuilitie wheras he vseth suche vnpure words Suche examples are very necessary to maintayn the study of honesty and sobernes before the worlde that men might not haue any cause to reproue vs. This righteousnes is belonging to this lyfe and hath his ende with this lyfe as it is knowen Good men are put into the graue as well as the euill the matrones as well as the harlots But whē thou wilt make thee a way to euerlasting lyfe say this Christ is my refuge and his righteousnes which he promiseth and geueth in Baptisme by his worde and in the supper by his body and bloud At last I shall stand by hym as a poore worme That so by this meanes there may be put a difference betwene oure righteousnes whiche consisteth in the functions of this common lyfe and betwene the righteousnes whiche is before God The Ethnykes also hath shewed honesty and sobernes in theyr lyuinge and donne and suffered many thyngs for their natiue countreye for the which they haue their due renoume But when death commeth nothyng therof will steppe foorth to take their part For by suche righteousnes and good workes we can not attayne to the remission of synnes But whyther must we then go for righteousnes and such holynes that is accepted before GOD and alowed in the euerlasting lyfe There then is this holy anker to be caste this muste be oure refuge that we come humbly after the precept of Iohn and thynke vyle of oure self or as Paule saith shamefully In the eyes of the worlde this maye perchaunce seme excellent but before God it is but a cloute to wipe the shoes of the sonne of GOD. Whose righteousnes I wold gladly haue to be geuen to me by the helpe wherof I might be certayn of saluation wheras for my owne righteousnes I ought not to refuse damnation in hell And this is the cause that we say surely that Mounkes Priests cooles and all things of this sort is destinate to damnation For they applie not their works to the obedience of God to honest lyuing to the auoyding of offence but that they might hereby obtayne saluation Wherfore they sell these thyngs also to other and this it is to denie CHRIST and to mocke and despise him as the Iewes mocked and despised hym Lett vs beware of such abomination and here let vs learne how to aunswer suche Iuglers Woldest thou wretched mā be so mighty with thy workes and righteousnes that thou mightest purchase me saluation therby The vertue of Iohn Peter nor of any other was euer of suche power If it had ben otherwyse they would neuer haue thought so lightly of it as their words shewe If the vse of the Abbeis were turned to the instruction of youth to the trayning vp of them in scriptures no man could reproue it because it was done with great reason But they can not be brought from their wicked order They referre all to the obtayning of saluation Wherfore yt were better that suche Abbeis were cleane put downe than that men shoulde fall into offence thereby and straye from CHRIST and lose both body and sowle Learne therfore of this Gospell to lyue godly righteously and chastly and to be diligent in good workes For suche obedience doth God require by his lawe and wold haue vs to do it And when we do it not let vs know that punishement is redy for vs and if he seeth vs not to amende by bodyly paynes he will punishe vs euerlastyng These things are to be done before mē but yet before God say on this wyse Lord for as much as belongeth to my works
this sort may be taken for a Lord with a right to challenge reclayme for our saluatioÌ„ because he disturbeth the false vsurped power of the diuell to recouer his owne from him and commeth before his enemies face and indighteth him openly of robbery in that that this cursed spirit hath takeÌ„ so much vpon him that he hath caste vs misers headlong in to synne and death and in that he hath vsed crafte and gile in entycinge away his couenant seruantes which belonged nothing vnto him for that that he is the true Lord and not the dyuell which vsurpeth power ouer them by violence And for as much as the Angell geueth hym such a great title and calleth hym Lord it is a sure token that this child the sonne of Mary is verily by nature eternall GOD. If it wer otherwyse he wold neuer haue called him Lord. Our Sauiour him self and not an Angell as the Angell sayth with expresse words for yow is borne a sauiour And he is not only oure Lord but Lord also of the angels which as touching this Lord be all of one familie with vs. They are counted vnder one Lord with vs that we men that were the thralls and slaues of the dyuell might be aduaunced by this child to so great renoume that we be receaued with the holy Angells as it were into one citie which are now ioynte felowes with vs so that we may well boste that in this childe we are come to the moste familiar felowshippe of the Angells and may be as bold homely with them as we wold be with oure houshold felowes The Angels might well behaue them selues stately with vs because they passe vs in worthines firste for their nature and substance and also because they are without synne but they are not disdainfull of oure felowshippe neither despise vs for oure misery But it greueth them to see vs vexed with death synne calamytie And this is the cause that they are so gladde of oure saluation that cometh to vs by this chylde They are as glad to see oure saluation as their owne therfore they reioyce that we this day haue gotten that child which is their Lord bryngeth vs to the same degree so that now we are become their felowes and the members of his body They despise vs not they say not Away with these synners that are stinkinge rotton dead carcases in their graues with adulterers wicked doers They are not proude but glad with all their hart that suche synners are come into their felowshippe They geue thaÌ„ks to God that we are deliuered from synne that we come to dwell with them in one house vnder one Lord. And for this grace they glorifie God although they haue no profyt therby Howe much rather were it oure deutie to geue God thanks to loue one an other as the sonne of God loued vs whiche is made oure flesh and moste nighly ioyned vnto vs He that regardeth not this and loueth not his neighboure can not be saued This is the fyrst sermon that was made after the byrth of Christ as touchiÌ„g this childe which endureth after that for euer to the ende of the worlde Wherfore euery man ought diligeÌ„tly to haue his mynd theron For hereby is this mistery opened how the angels are become oure frends and brought vs ioyful tydings commanding vs to put asyde al feare for as much as this child is borne for vs which is oure sauiour This is an hygh true most excellent confort in the which the mercy of GOD may be perceaued and felte very sensibly and conuenieÌ„tly that God for oure sake hath humbled him self so lowe that he gaue vs his sonne after a moste bouÌ„teouse sorte by a maydeÌ„ He layeth him in her lappe and sendeth vs word and tydings that he is oure sauiour Let vs seke helpe of him in oure nede let vs trust surely to hym for succoure that all wrothe betwene God and vs may after this depart for euer that we may vse all kynd of humanitie gentlenes one to an other And now iudge here thy self whether God is to be blamed of vnrighteousnes sith that suche thyngs are declared vnto men and they regard it not but despise their owne saluation euen as the mad Papistes do that thynke that this sauiour is not sufficieÌ„t setting vp other besydes to whome they may truste But the sermon of the Angell is not obscure as touchyng this only chyld to be oure sauiour that he as the very grounde of oure saluation may confort vs and replenishe oure hartes with ioy And this man only is he that tourneth bothe the Angell and also Gods eyes on hym self He putteth not only this treasure in the mothers bosome but also he geueth hym vnto vs as oure owne and all that belongeth vnto hym both in heauen and in earth He that heareth this and is not moued therwith is worthye to be caste into hell with lyghtninge Wherfore let vs geue God thanks for his grace pray instantly vnto hym that he will printe this sermon of the Angell in oure hartes that we may conceaue true hope of this sauiour and that by hym we may ouercome death and the dyuel The which to obtayne oure Lord and sauiour Iesus CHRIST graunt vs. Amen The thyrde sermon of the songe of the Angels HItherto haue we spokeÌ„ as touching the feast And first of the history how the sonne of God being made man was borne into this wretched worlde miserably of the virgyn Mary We ought neuer to forgett this leaste we be founde vnkynde to God for so great a benefit that he hath bestowed on vs by this byrth of his sonne After the hystory we entreated of the godly sermoÌ„ of the Angels wherby this natiuitie is declared vnto shepheards with a great brightnes which shyned round about the shepheards Whiche thing was vnwonte that God letting passe the great potentates of Ierusalem sendeth this his magnificent legacy of so many thousand Angels to the miserable shepheards watching in the nighte And the Angels geueth hym suche honour as Christ geueth to vs al. They submit them selues to this lowely seruice neither do they disdaine at oure vilenes in shewing vnto vs moste miserable beggers this plaine sermoÌ„ which is yet extant shal be of a surety in the congregatioÌ„ vnto the worldes ende Who may not marueill at these moste huÌ„ble modeste spirits in whome is no pride or statelynes at al Whose exaÌ„ples it might become them to folowe that wold be counted moste holy mightie princes not to be puffed vp for their vertue wisdoÌ„ power such other things For if these giftes had beÌ„ geueÌ„ to yâ— mainteâ—aÌ„ce of our pride then mighte the Angels had iust cause to disdayne these poore beggerly shepheards But this is not the maner of angels The shepheards caÌ„ not be so abiect vyle ê‘sons neither the Angels so fortunat noble mighty but that they are greatly delighted in
doing this message So ought we to do also We ought to vse our giftes wtout pride to other mēs profit saluatiō to despise no mā The exāple of Christ as touchīg this is more euidēt He regardeth euery man so much that as he cam poore nedy into this world so he taketh vnto him the pore nedy that seke helpe that hath nede of hym for this cause is he called sauiour The great estates of Ierusalem neuer thought that Christ pertayned vnto them The bare shepheards haue nede of this and therfore are iudged worthye to heare first this short sermon of the angels as touchyng the byrth of our sauiour Christ. Wherein the Angel wold vs to vnderstād the a sauiour is geuen vs against syn death and the dyuel For these are the words of the sermon Feare ye not this day is borne for you a sauiour which is Christ the Lord. These are no mannes words neither haue they their beginning of mannes hart For the wisest that be know nothing of this But these words are put out with a godly reuelation And we thāks be to God are chosen to this felowshippe For it is al one whether thou readest or hearest these words of the Angell as though thou hadst heard them presently of the Angell For the shepheardes sawe not the Angels only they dyd see a light brightnes they heard the words of the Angels whiche yet are rehersed in sermons and read in bookes if we had the grace to learne them put them in practyse Now if any mā should cōpare this word of the angel with that word of Moses which he heard of the angels in mount Sinay he shal fynd great differēce For this it was there Al things wer applied there to terrifie mē almost both body and lyfe was in daunger by thūder lyghtning such other things But here do the Angels preach to banishe feare to make men cherfull to put away dread and to truste for saluation and to begin to looke for better and that they might be of a good courage specially for this childes sake which is called oure sauiour is so named of the Angell and entitled Christ the Lord. For whatsoeuer ther is writē it is that we should always hope wayte for him that is called Christe For the law could do no thing against syn death works and euery mans righteousnes preuayled not All the saluation was sett in Christ that he might be trusted vnto in trouble This doth the angels beholde and testifie that it is he in whom dependeth all hope of saluation and remission of synnes Then muste we cast away al doctrines religiōs wherby saluation eternall lyfe is wrought without Christ. For if Christ be he thē cā not Mary his mother Peter Paule nor Austyne Frances nor Dominike with his rules wheras in the Papacie their doctrine led men to intercessions of saintes and obseruations of Mounkerie But how doth this agre with the angels sermon Yea or how doth it agre with the verse that is songe in the Church Wherin we that glorifie Christ condemne the Pope all his Iusticiaries of a moste greuouse wickednes wheras we syng after this sort If this childe had not bene borne for vs surely ther could haue bene no way foūd to saue vs If all them that are without Christ are damned what helpeth the Mounkes rule or the Priests Masse to saluation All things are subiect to damnation Ther is no exceptiō because the speach is vniuersal If they loke for saluation they haue it not by Mounkerie massinge faste and canonicall howers but by Christ which hath that name is called a sauiour This sermō of the Angels was lefte in the Papacie with that verse that is vsed in the church vnto this tyme but no man vnderstode it For there lacked true and faithful preachers therfore wher as no preaching and wher these words are not set foorth effectuously There be these things both song reade but no man vnderstandeth them For no man cā denye this but that all the other things were in the Papacie Baptisme the Lords supper the texte of the Gospell the prayer of the Lord the articles of the faith the ten commandements And euen now the Papistes haue all these things with vs sauing that they haue changed the supper of the Lord and hath peruerted his testament But al these things are domb with thē Wherfore when they reherse reade or otherwyse vse them they neither vnderstād the words nor the ceremonies Al the fault is that they regarded not the doctrine that by it men might be certified of the meaning of the words that are dayly vsed in hearing reading singing But he cā not wel stirre vp other that is a slepe himself The preacher must be earnest vigilāt For if he be cold he will make his audiēce wearie be they neuer so attēte as we may se this true by the Pope for he was dalying in al kind of Idlenes pastance Wherfore he cold not take hede to this sermō And although he set it forth with versicles lessons as we do yet they know nothīg of it nor vnderstād it And bi this meanes both these things are amōg the papistes They reade in the Gospel that a sauiour is borne they singe it in the Church that if this child had not bē borne no mā could be saued that this saluation is for al men Yet neuer the lesse they cal on the virgin Mary they faste they worship saints they go on pilgrimage to their relikes they hire bye masses What is this then to make an other sauiour not to be cōtent with the testimonie of this sermō but to set vp Mary other sayntes yea and the beggerly works of men in the rome of this sauiour borne child Wherfore we haue no small cause to pray to God for couragious earnest preachers to enkēdle the light of this doctrin that we not only heare reade but also vnderstande wher suche preachers be not ther is no other hope but that we falle therby in peril as it is now What good can a nutt do if thou can not come by the kernel what profiteth a treasure if we haue no power to bryng it abrode The sermon of the Angel is euident inough To you is borne a sauiour Yet it is not so pythye that an old papistical doctor cā perceaue it For if he did perceaue it he wold not councel men to mounkerie to pray vnto sayntes to purchase the merites of men to seke other sauiours But wher God sendeth a diligent wittie preacher that can stirre vp the vehemencie of such words in the mynds of the hearers he geueth a great power by this doctrine to iudge of all false doctrines deceytfull spirits Neither is it possible although the dyuell tourneth him self in to all sorts but that he must nedes be perceaued and reproued
lawe she fell downe hedlonge and was caste into suche disobedience that all we vnto this time suffer the blame and penaltie therof Wherefore lette this be a lawe for the congregation When GOD geueth a commandement thynke it to be thy duetie to honour it with all submission and make no further searche Yf he commande obey if he speake be attent and disalowe nothyng that he doth For out of this most certain principle doth God diriue and set all the other of his doinges that all men are fooles lyers and euyll and of so greate madnes that they neuer oughte nor maye be able to vnderstande his worde and his workynge As Ieremie sayth leud and vnsearcheable is the hearte of man Seinge therfore oure leudnes and vice is so great we shoulde of our owne accorde correct oure iudgement and thynke this as to uchynge Gods workes and commandementes If this seme contrarie to my reason trulye it is for no other cause than that I haue suche a corrupt vnderstandynge and dul knowledge And nothynge hindreth me in iudgyng gods wisedō but myn owne natural folishnes Wherfore Circumcision is an example of fayth and of singuler obedience Wheras Abraham his seruātes were nothing offended with this commandement but obeied it without reasoning thought not thus that Circumcision is a folish thing for them that are aged This is peraduenture Gods meanynge what if he thought otherwise that the sin of the flesh shold be restrained as a man wold so cut of this is doubtles the true circūcision why shold God cōmand such a thing that is contrarie to reason that the body should be circumcised for what entent is that done But these men thought not so but were obedient to the commandement and this persuaded them selues Syth God doth requier that seme this neuer so much against reason yet shall I be saued because I obey his precepte Wherfore this is an example of stedfast faith wherwith Abraham and his seruantes were endued And it is put forth to vs that we should folow them and not geue oure selues to oure owne wisdom and reason to be deceaued And this haue we spoken as touching the circumcision of the Iewes whiche hath no longer power then the law it selfe that is vnto the comminge of CHRIST as it is signified in that y◠childern were circumcised vpon the eight day For this order was in the law after six days is the Sabboth and that day that foloweth the Sabboth is the eight day euen the beginning of the weke folowing For Christ by circumcisiō began to fulfil the sayings that were prophecied of hym euen to be a sauiour and a light to lighten the Gētiles which should haue his kyngdome not only limited by the borders of the Iewes but should by his Gospel extend his kingdom throughout all the world And herof is that now the begynning Wherfore as I said before we must put a great distance and difference betwene the circumcision of the Iewes and of Christ. For the persons are vnlyke although the thing that they do is not vnlyke Circumcision was geuen to them whiche were synners and condemned to euerlasting death But Christ is without synne and the Lord of the law vpon whome the law hath no stroke for y◠law is only against synners but he is no synner But for as much as he is circumcised after the law as other chyldern that are synners the law is ouerseen and doth hym wronge And for this cause is the law compelled to make him a recompence and therfore his power is disanulled and abrogate If it had pleased Christ he might abolished and abrogated the law by power For he is the Lord ouer the law with whom the law haue naught to do for because he is without synne But he wold do nothing presumptuously after rigour but order hym self humbly after the equall triall of the law And all this is done for oure sake that we might take confort therof in oure doyngs For in his owne behalf CHRIST had no nede to obey his mother or to be crucified But he doth it for oure sakes For we had nede of such a man that was without synne and that should fulfill the law for vs and so turne away the wrathe of GOD. For this cause was he made subiecte vnto the law and afterward geueth vs that victorie whiche he had of the law that we might so be helped by hym that the law should haue no more power ouer vs than it had ouer hym least it should accuse and condemne vs. For he that embraceth CHRIST with a true faith obtayneth by hym deliuerance from the law and damnation therof Wherfore remember well this difference for all the matter restethe therein Abraham is subiecte to the lawe and to circumcision because he is a synner and the lawe hath power on hym for synne But Christ is no synner and therfore he is not constrayned vnder the law yet doth he submit hymself to the law that all that receaue hym by faith may be free from the curse of the lawe Wherfore this history of Christs circumcision geueth no smalle conforte in the remembrance wherof thankes are worthely geuen to God that although we are in daunger of the lawe by syn yet this is not to the perill of oure saluation but by Christ we haue deliuerance from the curse of the law whiche for oure sakes suffered the curse of the law and made hymself subiecte to the lawe And that it was necessarye on this wyse that we should be delyuered from the lawe it is the saying of Paule to the Romains where he sayth Circumcision preuayleth nothyng but the keping of GODS commandements It is a confident kynde of speache For it is as much as to say No man circumcised and fulfilled the law of God or kepte the law of GOD. What other thing is this than that the circumcised are not circumcised For Gods commandement is euer ioyned with this prescripte Thou shalt loue the Lorde thy God with all thy heart with all thy sowle with all thy mynde Now let one be brought forth of al the men that be that may boste that he hath done or can do this The law commandeth Thou shalt not desyer Shew me one that can boste that he hath done it or can do it To be shorte chose out whatsoeuer commandement thou wilt amongest them all thou causte not denye but that thou haste not kepte it at all tymes But what sentence is geuen agaynst them that kepe it not Ueryly no other than is pronounced of Paule Cursed are all that are vnder the lawe for they can not do it For if we coulde do it ▪ there were no perill But sith we can not do it this is certayn and sure that the law accuseth vs killeth and deliuereth vs to the dyuell and condemneth to hell Wherfore we haue nede of a more highe and profound doctrine whiche may do more to vs than the lawe which doth
if he muste redeme the matter by pryce he hath mony enough to do that And this is it with all the other corporall gyftes wit wisdome power For in them is their store of helpe and saluation as farre as God hath appoynted them to be to oure saluation The mother bryngeth foorth chyldern The physition helpeth the sycke The lawyer by the exacte lawe defendeth against the wrongfull doers But when this lyfe is at an ende neither can the cōscience hyde her synnes before Gods iudgement then is there place made for this sauiour Iesu. For then is there no store of helpe in any thing besyde All things do fayle no power is so great or wil so redy that cā defēd against the euill of the conscience and of death In this case if thou demand from whence thou moste looke for helpe haue respecte only to this chylde For that cause is he named Iesus that he might be present and saue all that knowledge him looke for saluation of hym But in this resteth the whole matter that thou suffer no other name to be geuen to this chylde And then that thou graunt not that this name that belōgeth to this chylde should be transposed to other as to Frances Dominike to the Carthusians Masses Uigiles Pardōs almes fastings and such lyke For all this is abhominable And a good cause whi there cā no other sauiour be inuented against synne Wherfore he that wold haue an other sauiour whether it be the rule of the Carthusians or any other thing he goeth cleane without saluation Therfore he that could name this child by his true name and could inculcat Christ into hymself were blessed For in this name are al things wherfore store of saluation is there to be looked for and no wher els But now the dyuels endeuour lyeth all in this that this chyld might haue an other name made that men should perceaue hym to be a iudge and chose them other sauiours and helpers against Gods wrothe But the matter is certaine and can neuer be other wyse or made frustrat Iesus hath not his name that he should healpe the with corporall benefites As touching this matter the disposition and order is certainly ordeyned Gene. 2. where God saith Beare rule ouer the fishes of the sea the byrdes of the ayer and the beastes of the earth But he is called Iesus bycause he is a sauiour then sheweth saluatiō when al things do fayle and are voyd of helpe whan we muste now depart into an other lyfe Wherfore this name casteth of all things whatsoeuer without Christ is caste before vs for the remission of synnes For when the Mounke thinketh my rule is able to make God mercifull It is nothing els to say in dede than My rule is with the name Iesus And whereas the Pope and all teachers of that secte holdeth that only faith iustifieth not but workes also be necessarie to saluation It is no other thing than Good workes are with the name Iesus But it is abhominable sacrilege that my worke should be with the name Iesus This name belongeth only to this chyld The Pope the Byshops and Mounks c. doth not so Neither do we also at all when we geue place in oure conscience to feare for oure synnes sake than to confort for Christs sake neither when we thinke this If I had lyued on this wyse if I had done this or the worke I should haue an easier case before God The holy Ghost can not abyde this but indeuoreth with all might that this chyld may haue his name remayning whole and that no other may be receaued into the felowship therof That when we haue nede of saluation against syn and eternall death we put no trust in oure workes or in the merites of al the saintes but that we stycke vnto this child only by faith which hath this name and is called Iesus Neither can it be taken from hym without sacrilege But they that go about to take it from hym as the Pope Turke and Mounkes do presume they shal perceaue in dede that they haue committed such sacrilege that shall neuer be remitted Cōtrarily if there be but two or three of vs that trust in this name of the chyld all the might and power of hell is not able to caste vs from saluation I will not speake how the world should somwhat feare for hindering of this saluation For the Angell brought this name from heauen and named the child IESVS before he was conceaued in his mothers wombe Wherfore when they that persecute this name and sette vp other sauiours shall go against Gabriel the Angell or shal reproue him of a lye he him self shall appeale to God and say Lord thou hast geuen me this commaundement that I should geue this chylde this name And then shall it be knowen what the persecuters do preuayle against this name they haue remayning for them self neither God neither Iesus And they shall dye and perishe for euer in their synnes This shall be the ende of this matter with their moste greuouse destruction Wherfore let vs neuer forget this name but let vs surely beare this away that this chyld is the only Sauiour agaynst death syn and the dyuell If the world shall hate vs therfore surely it can not doo it with good lucke and prosperitie If it will not knowledge this chylde for a Sauiour we can not constrayne it But let it consyder from whence it shall receaue saluation when death shall fall on his head whether there be any defence agaynst it in mennes workes in faste prayer almes masses inuocation of sayntes c. Let this be the stablishement of all oure matters to know for a suertye this name to be geuen from God to this chylde that it should be called Iesus or a Sauiour For we shall know and fele this oure Sauiour without coaction that is we shall haue a suer truste in hym when the dreadfull senses of synne and death shall be caste agaynst vs that there is prepared in hym for vs moste sure saluation We knowe that this hope and fayth is greatly alowed of God that it receaueth great renoume Where as contraryly he suffereth the great indignation of God whiche doth either seeke other sauiours or els will not know this sauiour at all Now therfore compare the name of the chyld and the thyng that was done when the name was geuen The chylde Iesus receaueth circumcision as other chyldern doo where as neuerthelesse he hath no nede of it as a synner hath because he is without synne and nede not to be purifyed for as muche as he is pure all redye But this is done bycause his name is IESVS that he may be a Sauiour agaynst synne and an euill conscience agaynst death and all euill that commeth of synne For he is circumcised that he might be vnder the lawe and let none of al things vndone that were enioyned of God at any tyme to men
mother Mary and Iohn the Baptist and other excellent sainctes But his procedyng is named to be from the old days Wherfore death could not shewe suche strength in this chylde wherwith hytherto he kylled all men For wher as he was God he coulde not synne neither bee made gyltie by the lawe neither be killed of deth neither damned of the diuel And yet for all that forasmuche as he had his procedynge in tyme out of Bethleem and was borne into the worlde as other chyldren were he coulde not but dye Hereof it is that death and the dyuell layeth snares for theym selues which consyder no more then the procedyng out of Bethleem And after this procedyng the chyld is in daunger of death But when he was now in his Sepulchre he trieth his righte by these woordes I was borne before the world and so by the diuine and godly power he breaketh the bandes of death of synne and of the diuel that they can take no hold vpon him at all Suche a memoriall would this Prophete set foorth as touchyng this kynge that we shoulde not be ignorant of his two maner of procedynges or as we saye of two maner of byrths For he is such a person whiche is bothe a true GOD and also a very man but yet on suche wyse that he is not two persons but one So that he confesseth that CHRIST is the sonne of Mary whiche sucked at her brestes and encreased in the body as other men dyd But yet neuerthelesse he was borne before the worlde without beginnynge so that nowe these two seuerall substances of manhoode and godhead be withoute separation vnited togyther in one persone and ioyned togyther This dyd not the hygh priestes tell Herode neyther was he worthye to knowe so greate mysterie This byrthe is excedynge meruaylous whiche if we desyre to knowe we muste take our begynnyng of our discipline and meditation out of his procedyng in Bethleem As this also is the order of the Prophete as soon as he reherseth the carnall byrthe Yea and hee maketh more large mention as touchyng this than as concernyng that byrthe that is eternalle For hee that wylle meddle wyth matters belongyng to God without peryll muste begyn at the lowest and first of all learne what thynge he doothe in the earthe and howe hee reueleth and openeth hym self to men Then shal he go foorth with out stumblyng as the order of the Prophetes description appoynteth and shall know that this chyld was borne from euerlastyng Then shall it not bee terrible but pleasant cōfortable But the ouerthwart nature of men marreth confoundethe all thynges because that all begyn their discipline at predestination Sithe God knewe all thynges before why dyd hee not take hede that man should not haue fallen And if thou takest this waye to the knowledge of God thou shalte fall downe headlong For this was the fall of Lucifer whiche coueted so hygh renoume that he coulde not comprehende hym selfe for pride But if thou wilt go the right waye to the knowledge of God take thy begynnyng at Christes swathing bands As the prophet setteth foorth this order that a man should fyrst go to Bethleem and afterward clymbe vp into heauen and to eternitie As Christ hym selfe teacheth where as he sayth Philyp I am the waye he that seeth me seeth the father He that despiseth these principles and tendeth or goeth forthewith to the hyghest as to searche what is the gouernement of God how he punysheth This reward of his folishnes he taketh euen to stumble to his damnation As the wise man saith He that is a searcher of the maiestie shall be oppressed of his glorie Wherfore this is the true waye for hym that desyreth the true knowledge of this chyld fyrst to come to Bethleem Then when he hath sufficientely beholden and considered hym in the maunger this will succede of it selfe that he is not onely the sonne of Mary but also the sonne of God borne of God before there was any creature created of God And so the matter shall be without perill For when thou canst truly comprehende this man Christ thou shalt know God also If thou beleuest in hym thou beleuest in God If thou callest vpon hym thou callest vpon God ▪ If thou blasphemest hym thou blasphemest God And this is the Prophecie as touchynge the chylde Iesus in Bethleem But consyder also therwith the peruerse and vnresonable reason of Herode and of the Scribes Herode persecutethe this chylde the Scribes despyse hym This way of God is worthy to be had in mynd whiche putteth foorthe a moste euident scripture to men wherof they may talke syng and speake dayly in their communication and yet they vnderstand not a word thereof For is not thys a straunge and monstrous thynge that the Scribes recite thys Prophecie Herode after the iudgemente of the Prophecie sendeth to Bethleem and addeth therto hym selfe saying Make dyligente searche for the chylde and whenne ye haue founde hym brynge me woorde that I maye come and worshyppe hym And yet they vnderstande not one iote of the meanynge thereof They are alwayes kept busye with the shadowes they neuer attayne to the bodye of the matter Neither goeth the matter anye otherwyse at this tyme amonge the vnkynde yea and that not onely amonge the Papistes whyche haue the Bible as wel as we whiche reade it and knowe it as wee doo but also amonge men of our part They reason of the Gospell but they vnderstande nothynge therof at all For if they vnderstode it they woulde with all their hearte declare it in theyr lyuyng As the Scribes and Herode reherseth this Prophete by mouthe But yf they had vnderstande they woulde haue surely gone with the wise men to this chylde and woorshypped hym But in that they doo not so and in that they despyse these greate thynges as the brute beastes doo it is a token that they knowe not that thynge whyche they teache other Wherefore Christians haue this aboue all other that they doo not onely heare but also vnderstande the woordes and conceaue an exceadynge meruaylle and pleasure thereof Wherefore althoughe that the worlde the Pope and our proude Citisens and husbandmenne doo farre passe vs both in rychesse strengthe and dygnitie yet wee knowe that we passe theym agayne farre in thys and that thys is theyr incredyble punyshemente that notwithstandynge they doo heare Gods woorde talke of it and teache it vnto other yet doo they vnderstande nothynge at all thereof As theyr owne lyfe maye bee an euidente proofe of thys that they haue eares as the Iewes had and heare not they haue eies and yet see not Let vs pray to GOD that he wil through the starre of his moste holy worde lead vs to his son Iesus Christ and preserue vs for euer agaynst all offences of his goodnes Amen An other sermon of the Baptisme of Christ vpon Twelfth daye Math. iii. THen came Iesus from Galile to
God vntyll at laste they yealde them selfe wholly into the kyngdom of the deuill And so shall they haue at the last a worthy reward of their foly and madnes neyther is there any other ways for them Withoute these troubles and miseries there can bee no man lyuynge although the Gospell be away There are always mutuall wronges hatreds battailes c. The imperie of Rome which neuertheles was most mightiest in power coulde not be without calamities diuers cōmotions yea before they hadde the Gospell Wherfore it ought not to be imputed to the Gospell in that they wer plagued after the receiuyng of the Gospel All the faut therof lyeth in the deuyll and in our vnkyndnes The dyuell can not abyde the Gospelle he woulde haue it wholly destroyed and for that cause he stirreth vp so great tempestes at the commyng therof and by howe muche the clerer the lyght of the Gospell goeth abrode so muche the more cruell and greuous is the deuyll agaynst it But God is moste offended with oure vnkyndnes for that that we regarde not suche a greate treasure and wyll not suffer oure selues to bee helped in a matter that bryngeth death He punisheth the vnkynde as it is mete with all calamities and plagues that men may perceaue that there is no helpe in idols against these euyls And this is the first part of the thre matters whereof wee purposed to entreate If thou lykest the state of Christianitie refuse not to abide tempests But if thou doo not thou shalte not be violently handled therfore but thou shalt perceaue what thou haste doone when thou muste suffer the agonie of deathe The seconde part is as concernyng Faith which in temptations agonies fleeth to Christ and awaketh hym This also is worthy to be printed in mynde For our aduersaries the Papistes doo all that they can to deface faith But they greatly extoll fre will But they should wyshe for this that they might be receyued into this shyppe that they myght at the lest proue what power and strengthe free will hath in temptation and daunger The apostles fele how the matter goeth For although their faith was very smalle yet if this smalle faith had not ben they would haue despaired through their free wyll and sunke downe with desperation but when there is but a lyttell fayth as Christ witnesseth sayinge O you of lytle faithe they are helped so that they doo not vtterly perishe They flee to Christ they wake hym they call to hym for helpe If a small and lytle fayth can doo so muche what can a greate and stronge fayth doo As of late the examples of the leapre and Centurion declared Wherfore freewylle when his vertue and strengthe was moste requisite was nothyng at all It vanysheth away and can not stande styffe Then man feleth no other wayes to escape peryll but by wepyng and cryinge and wysheth hymselfe afarre of That is to saye freewyll can geue no comforte in peryll but casteth vs into desperation by a lytle more and more so that at the last they tremble at the sounde of a leafe blowen by the wynde But Faith although it be litle and weake yet standeth and striueth against desperation As it is perceyued in this place by the Disciples For the waues fell so vehemently that they couered the shyppe who would not be afrayde in suche a doubtfull danger and peryll But Faithe although it be but lytle yet it standeth sure as a rocke of the sea and as lytle Dauyd holdeth vp hym selfe agaynst great Goliad comyng towarde hym that is agaynst deathe synne and all daunger It despaireth not but seketh helpe there as it should that is of CHRIST It styrreth hym out of slepe it cryeth Lorde saue vs wee peryshe So is Faithe wonte to doo Althoughe destruction and myschiefe hangeth ouer vs yet it looketh and prayeth for helpe As sayth the Psalme I beleued and therfore I haue spoken and prayde For no man can praye excepte he beleue And free wyll can not doo it For it onely beholdeth the peryll and daunger but it consyderethe not the persone of whome he must aske helpe in suche a tyme. Neyther can a man be defended against synne and deathe by any thyng that belongeth to free wyll But faythe be it neuer so lytle yet dothe it apprehend Christe and obteyneth helthe And if this faythe were strong and sure as was the fayth of Ionas the Prophete whiche endured in the whales bealy thre days they myght haue sayde to the sea and whaues We no thynge feare you neyther all your ragyng and vnrulynesse we shall haue a quiete hauen agaynste youre wronges in the myddest of youre surges for to escape all perylle This is therfore true Faith which hath not respect onely to thynges presente as hath freewyll and therfore it feareth and dispaireth but it considereth the promyse whyche is not yet presently perfourmed and in the myddest of mischiefe hopeth for saluation Wherfore although he be in the middest of the wide chaws of deathe yet he casteth not of hope of saluation but trusteth constantely that he shall come to lande As it appeareth in this place in the small faithe of the disciples Wherfore faith is a thing of no common small efficacitie neither is it without strength but it is the power of God which cōmeth not by fre will but by the word through working of the holy ghost Our aduersaries the papists know not this for if they knew it they wold not set thēselues so stoutly against this sentēce wherin we say that only faith iustifieth saueth that is only faith bringeth comfort when synne death hell and damnation falleth on vs sheweth all their poison against vs. wherfore they ar only fierce and stout when the sea is calme the wether fayre But when a dark cloude stādeth ouer the hed that maketh it to seme night and winter when the water waxeth darke There dothe their heartes fall into their heles and desperation ensueth forthwith For they haue no faythe but freewyll whiche is voyde and without helpe because it forgetteth the worde of God and fyndeth no where any place of refuge And this a very dangerous thyng that Christ sleapeth when they are in peryll of death and lyfe Which thyng perchance came hereby for that he was wearye of teachyng in the day and praying and fightynge against temptations in the nyght For this doo I surely thinke that he was muche vexed in the night season of the diuell whiche tempted hym As he complaineth in the .88 Psalme I am poore and in greate trauaile from my youth I haue dronk of thy wrath and was troubled And this was the cause that he was counted of the people a melancholike person which shewed mery countenance but seldom but went musyng and hangyng downe his heade shewyng outwardlye no pryde or stoute stomacke And although this slepe had a trewe cause yet it behoued that
the church yet are they not the church For if they were they wold not persecute yâ— word but rather reuereÌ„tly extoll it In the contrary part Mary Ioseph SimeoÌ„ are without al nobilite of the coÌ„mon sort therfore are vnknoweÌ„ with such like But these are they that know Christe in whome dwelleth the holy ghost gouerneth theÌ„ that they may encrease in the knowledge of Christe be saued In both parts as I saied ye must beware ye stuÌ„ble not This is no tokeÌ„ of the true church for that the pope his vsurpeth their administration in such poÌ„pe neither may we gather herof that they can not erre be deceaued or that they must nedes be gods people This appeareth to be false iÌ„ this first history of Christ. on the coÌ„trary part the litle flock is not therfore to be despised Neither is the felowship of gods light to be taken awaye for because that they that beare it are in the worlde abiect persons For this is the maner of gods kyngdome in earth eueÌ„ to be neglected and abhorred of the wise and to be aduaunced and set forth of the poore to whom it is truely reueled For they can put their trust in no worldly ayde as they do which leane al to power riches councels decrees c. And let this be sufficient as touchyng the first part of this historie wherin Simeon by the holye Ghost acknowlegeth the childe Iesus to be the annointed of the Lord. After this I wil take vpon me to entreat of his sermon Wherby he signifieth to other what great helpe and what thynges he surely knoweth to be to come of this child And furthermore what is his office the greatest thing that he worketh in all the worlde that we herby by this example may knowlege Christe and be saued The euaÌ„gelist before described that Simeon receaued an answere of the holy Gost that he sholde not die before he had seen the annointed of the Lord. And when that promesse nowe was fulfylled in the temple he beheld with his eyes the child Iesus and toke hym into his armes and pronounced these wordes with a ioyfull spirite saying Lorde now lettest thou thy seruaunte depart in peace accordyng to thy worde That is Now wil I gladly without any refusing yelde my selfe to nature Flesh and blood hath no such kynde of speache For we knowe all very well howe it goeth at that time when we muste departe out of this worlde Then is there sorow without hope theÌ„ is there conturbation trouble and anguishe of minde death desperation and lamentable cries c. Neither can the naturall man otherwise do as it is to see by the exaÌ„ple of brute beastes wheras is only a naturall death But in men it is called the death of syn For death is enioyned to vs for syn And what feare and despaire commeth by synne we fele by experience Wherfore mannes death is muche more greuâ—ous to them then it is to all other thynges that by the law of destinie are appointed to die For they must abyde the wrath and iudgement of God which are ioyned with death and neuer hath ende If these thynges accompanied not death it wold not be so terrible a thing for meÌ„ to die It is no litle grefe that commeth by departyng from thinges most delectable and dere vnto vs wheras we must therwith leaue wife children frends and suche lyke But yet it passeth al greife to fele sinnes to dreade gods iudgemeÌ„t to be opprest with death without any wayes to escape Wherfore the worlde can not singe this songe with Simeon when death commeth But it beginneth rather to synge this morneful verse O Lord I am giltie coÌ„demned for my sinnes Wherfore I can not be suffered to departe from them in peace My minde trembleth and shaketh I see no helpe offered to me I knowe from what thinges I must depart but I can not tel what thynges I shall haue hereafter excepte this that I am sure of Goddes wrath and damnation suche is mans minde towards death Neither can it fynde in nature or reason anye helpe or remedie against suche feare And therfore it must nedes at the coÌ„sideratioÌ„ of death fall in despeire Wherfore this lesson and doctrine that is put forth here to vs in the example of Simeon is not of mans witte He drew to his death without tremblynge he despeired not to be saued after the maner of other He knewe that he was olde and that olde men haue no longe continuance in this life he feleth his strength more and more to decay He perceaued not only by the necessary course of nature but also by his owne perill that the time was nigh wherin his frame sholde be disolued But yet he is not dismayed therby but euen now desireth and wisheth for the resolution therof the which all other and especially old men wold wish neuer to come It appeareth that he had marueilous helpe syth that he went to death with suche strength of mynde and ioyfull courage For if it had not ben for that he could neuer haue ben so glad at the beholdynge of death But what thynge shall we say that it was wherwith he was armed against it shall we saye he was no man or that he was without sin and therfore feared not gods wrath But the maner of obtaining saluation through this light vttereth plainlye that he felt himselfe to be a synner and a man in danger to gods ire and wrath And syth it goeth so with men synners what peace is it that this old man boasteth of His wordes shewe euidently that he had such sence felyng of peace as cold be hindred neither by mans fraile estate neither by contagion of syn And this is the thinge that ought well to be marked in this man that we sinners also may surely truste to the same And herby it may comme to passe that synners maye obtayne peaceable and quiete myndes agaynst death as we see Simeon to be indued with so greate and vncredible confidence and truste He had hard before that he shold not see death Now he perceaueth what was vnperformed of the couenant Yet he thought it not good to vse anye vnluckie wordes and to saye that he must die seinge he hath obtayned and gotten hym that is the Lorde of lyfe and peace Wherfore he expoundeth death to be but a licence of departyng in peace as souldiers after battaill are licensed to retourne home vnto their frendes and acquaintance But nowe let vs learne of hym this kynd of wonderful exposition For he is a gentle and free instructer He sheweth very louingly the ful reason meanyng of his opinion and iudgement without askyng wheras he sayeth For min eyes hath sene thy saluation Here he speaketh of the childe Iesu namynge him saluation sauynge health or sauiour Therfore whether he alludeth to the name of the childe whiche he knew and learned of his mother or whether he knew
sence as that onlye sauiour whiche was promised to the fathers Abraham and Dauid And in this are all Christian men equal to Simeon For the very same Christe is offered to them by the worde of the Gospell for their saluation whom Simeon coulde no other wayes knowe to be the saluation then by the worde And wheras he behelde hym wyth his eyes it was the gyfte of GOD proper to hym and not to vs and yet he obtayned not saluation therby but that was geuen vnto hym to be saued for that he beleued the worde as touchynge this child Which is as able to saue thee as Simeon And for this cause Simeon rehearseth in the verse folowynge all them to whome this saluation belongeth least it shoulde seme to pertayne vnto fewe sayinge Whiche thou haste prepared before the face of all people This child is a saluatiō against death syn this maketh Simeō to departe in peace But he is moued by the consideration of this sauinge health to open vnto al other by geuyng so euident commendation of it for what purpose God hath prepared this saluatiō This saluation saith he is not only ordained for my sake But many belong vnto the felowshipe and fruition of this sauing health For God hath prepared this saluation before the face of all people so that this child is not my sauiour only neither his mothers but the sauiour and saluation of all men Simeon sayinge is large and great He pronounceth him to be the sauiour of all nations as well as of the Iewes notwithstandyng that there was a great difference betwene them by reason of Moses lawe and the diuine ceremonies But when he cōsidereth this child he can make no difference For both haue like nede of saluation to be deliuered therby from death sinne For the obseruynge of all the lawe nothing preuayleth in deliueringe from synne and death By this sauiour only is all saluation prepared This sauiour is not suche a one that came for some for some not God hath prepared sayth he this saluation not before the face of certayne but before the face of all people The whiche sentence is all one with the promesse made vnto Abraham where as he promiseth blessynge to all kyndredes in his sede Neither can the Iewes be excluded frō all tribes neither from all people But they that are blessed were not blessed before but liued in gods curse Wherfore the meaning of this is no otherwise to be taken but that if this be the saluation of all people than is there none at all that can be saued whiche lacketh this saluation And this is one thinge that Simeon maketh all men equall pronouncyng that as well the Iewes as the Gentiles are suche as shold be damned for their synnes excepte they obteyned saluation by this sauyng healthe The second thynge is well to consider the pythe of these wordes and to conceaue a delectation and comfort by them The cause and spryng of all our misery is this our conscience can not denye hyde and cloke synne And synne muste nedes abyde Gods wrothe which is the most peinfullest styng of death to fear the iudgement of God For we can not denie but that sinners must abyde punyshment Now through this perceuerance and felyng of this dreade there is no hope of pardon and grace If these thoughtes be well considered they be so heynous that they count God to be a cruell and an vnmercyfull iudge that will remyt no part of the rigour of the lawe but execute it with extremitie Thus can we conceaue no other opinion of God and thus are we ouerladen with the heuynes of the burthen and opprest with the rodde of the taske-maister and beaten with the shoulder wande accordyng to the saying of the Prophete But Simeon doubtles hauyng respecte to the sayenge and description of this Prophete as touchynge this chylde describeth God after an other maner than any mans conscience is wont to conceaue or thynke of hym For if it were the wyl of GOD to punysh sinners with extremitie without grace and fauour then were it a vayne thynge to truste in mercye shewed in this Sauiour Nowe are the woordes of Simeon playne that God hathe prepared saluation before the face of all people Wherein all men may bee saued Wherefore hereby maye it bee euidentlye perceaued what is the will of God accordyng to Paule 1. Tim. 2. euen that God would haue all men to be saued not onely with bodily saluation but with euerlastyng saluation prepared agaynst synne and death For to this ende is that saluation ordeyned which God hath prepared for all people Who therefore woulde dreade this God Who woulde tremble at his iudgemente seynge that he declareth so openly that it is his wyll we shoulde be saued and seyng that he hath prouided all thynges necessary for our saluation And wher as many peryshe and be damned not obteynynge thys saluation God is not the fault therof but the stubbornes of man whiche despiseth Gods wyll and careth not for this saluation of God whiche is ordeyned of God to saue all men If there were a remedy prouided for the succoure and reliefe of all beggers and nedye folke and yet some woulde not vse that benefyte and remedy prouided for them the faulte were not in them that prouided for the sustētation but in thē that should haue receaued it In like maner goeth it with men in the world The saying of Simeon is true God hath prepared this saluation before the face of al people yf the Iewes iudge them selues vnworthy to receaue it yf the Pope and the Turke despise it and thou canste not fynde in thy heart to accept it if now it cometh to passe that thou and all these be damned ye can blame none but youre selues which refused the saluation and grace of God If this saluation seemeth not agreable to thy reason thou mayst searche with thy self where it may then be had But thou shalt not fynde in all the saluations in the worlde succour agaynst synne and deathe yf thou let passe this saluation Wherefore if thou carest earnestly for thy saluation imbrace this chyld Know for a suretie that God is mercyfull vnto thee and pardoneth thyne offences for this chyldes sake and so shalte thou well perceaue that thou art saued For he is the only saluation agaynst synne and deathe But if this way of saluation pleaseth thee not accuse thyne own stubbornesse whiche causeth thee that thou canste not escape Gods wrathe and damnation For GOD is not in the faute God hath prepared saluation Which is a sure token that he would haue mercy on synners and delyuer vs from our destruction And he hath not prepared it onely but also proffered it to all people that all myght remembre that all theyr saluation consysteth therein Not onely Marie Paule Simeon Peter but all people ought to trust in hym Who soeuer hath nede of helpe agaynst synne
and to shake for feare seinge that dāmnation hangeth vpon it as Christ sayeth he that heareth not the worde of God is not of god but he is the sonne of the deuill namely when they are so frowarde and wicked that they wil not only not do well but they wyll also defende their euill as the Iewes in this our Gospell do and saye Saye we not well that thou art a Samaritane and hast a deuill This is the very deuil that chalengeth vnto hym the honour of God desiereth to be counted holy and by no meanes suffreth to be reproued And this is one parte that whosoeuer heareth not gods worde the same is not of God but of the deuill But this is not so to be vnderstande as thoughe the deuill had made them and geuen them their mouth eyes reason and so forth Nay all suche thinges are of Godes creation and gyfte Therfore muste a man make a difference betwene the thinge and the vse thereof That man whiche lyeth and deceaueth had a good tonge geuen hym of God but the abuse of the tonge is of the deuill because he geueth his tonge vnto the deuill to be abused euen to blaspheme God his holy worde So lykewise God geueth hole and good eyes But he that abuseth them vnto the contemplation and beholdynge of vayne fylthy and vnhoneste thynges that cōmeth of the deuill In lyke maner when the hearte thincketh vncleane and cruel thinges the very hearte it selfe of the owne nature is not euil and is of god but the euil vse thereof is of the deuill Cōtrariwise that is vnderstād to be of god when the eares are put to this vse that they heare the worde of God can be contented to be reproued when they do amisse Also when the tonge is occupied in prayer in teachinge in edifyinge and confortynge other suche eares and tonge are of God and without faulte For they are put vnto that vse for the which god made them So in like maner whē the heart thincketh honest pure chaste godly things as howe our neighbour maye be edifyed and not offended howe Godes glorie may be set forth and not hyndred suche an hearte is the creature of God as the eares and the tonge lykewise are and doth right wel please god ▪ But they are therefore named to be of god because they wolde not that these their mēbres shold thincke speake and heare anye thing that shoulde be againste God And if it chance at any time that we fall by speakynge euil by beinge angry c. Yet we returne again we confesse that we haue done amisse and aske forgeuenes This cōmeth sometime to passe thorowe the euill behauiour of other or by chaunce and somtime before we be aware of it But we repent vs hereof and make haste to come again into the right waye with a ful purpose neuer to fall into the lyke againe But they are the deuilles children which stubburnely go forth styll on in doinge euil and yf they be reproued they stoutlye and arrogantlye answer what care I for it as disobedient and styfnecked children do when they are corrected of their parentes These are of the deuil and become daily worse and worse For the deuil will not suffer them to rest nor to be quiet Fyrst they despise the worde afterwarde they blaspheme curse and speake euill last of all after the maner of the Iewes they take vp stones and go about murder By these properties the deuils whealpes be knowen For he is a murtherer a calumniatour an accuser a pycker of quarelles and a despiser of god and his worde euen from the beginning Therfore let this doctrine be a defence vnto you againste this moste abhominable synne that ye also do not despise the worde of God but gladly heare it and diligentlye exercise youre selfe in the meditation and study therof both night and daye and learne to frame your lyfe accordyng to the same Then shall you be the sonnes of God other are the children of the deuill For they haue lost the worde lyfe righteousnes and are the very bonde slaues of the deuil Neither can this any thing at all helpe them that they are of great power riche In this synne stycketh the Pope euen vp to the harde eares with all his complices For he is euer against the worde of God and for it persecuteth and formenteth the Christians more cruelly then the Turke doth And by this may ye know that the deuill is in him that he belongeth vnto the deuil with all his But they that gladly heare the worde of God are of god Nowe what is god he is no murtherer but a creatour and maker frō whom all lyfe cōmeth But the deuill neuer made man nor gaue hym lyfe Therfore as God is a lyuing god so lykewise is he the very lyfe of all them that are of hym and heare his worde This doth Christ confirme here with this his notable saying worthy for euer to be remembred berely verely I saye vnto you if any man will kepe my worde he shall neuer see death But what other thinge is it to kepe the worde of God then neuer to departe frō it and to beleue that whatsoeuer Christ hath promised vs in the gospel concernyng forgeuenes of synnes and euerlastynge lyfe is true and to remayne in the same faith and hope vnto the ende he that doth thys saith Christ hath euerlastyng life neither nedeth he to feare sinne hell nor the laste iudgement For to suche one all is grace and mercie death in dede shal assaulte the faithfull and flea the bodies of them yet shal they not fele it as they do whiche are vnder the power of the deuil and dye without the worde of God For they die vnwillingly spurne against death take on as though they were madde rore out lyke lyons refuse death and wold by no meanes dye and yet dye must they Yea if it were possible they wolde leape thorow a thousand fyres to escape death But so shall not they do sayth Christe that be my disciples that heare my worde and kepe it For when they lye vpon their bed and muste dye they shall haue no suche trouble turmoyle and disquietnes They shall haue ioye and peace in their heartes towarde God confortyng them selues with the hope of a better lyfe to come in that hope as persōs fallen on sleape swetely departe without feare or tremblinge For although death shall corporally flea them yet shal that death be so apalled and made of no force that it shall not be felt at all euen as though a man should swetely fall a sleape vpō a softe pillow as we many times see in suche as for then offences are condempned to die when they go to suffer being before wel instructed in the worde and faithfully beleuinge the same they offer them selues gladlye willingly with a mery and chearefull hearte to dye They feare not neyther
that we shoulde perishe and be damned in our synnes The third cause is the euerlastyng councell and prouidence of God wherwith he determyned by this meanes to shewe his loue and to deliuer mankynde frome synne The fourthe cause is the trewe and faithfull promise whiche he made in tymes paste Oute of the whiche afterwarde foloweth the blyndnes and indignation of the Iewes whiche is the fyfte cause As touchyng the fyrst cause I mean our synne the holy Prophete Esaie speaketh on this maner He was wounded euen vnto the death for our synnes and broken on pieces for our wickednesses In these wordes the Prophete declarech wherfore Christ was so euyll handled and so greuously punished verily not for his owne synne For he is the onely begotten and derely beloued sonne of God which neuer committed synne neither was there euer found any guyle in his mouth yea for our synne for thyn and myne iniquitie was he wounded and broken on peces Therfore saith the prophet For our sinne Now that he saith Our that is for the synne of all men did he suffer and die For whē he had ones takē vpon him our infirmities diseases then must he also die for our sinnes and wickednesses as the prophete saith in the afore recited chapter the Lord hath laid the iniquitie of vs all vpon hym And a lytle after the prophete speaking in the person of God sayth For the synne of my people haue I striken and smitten him And in the ende of this chapter he saieth He bare the synnes of many and paide for transgressors Dauid in like maner complaineth in a certayne Psalm and speaking in the person of Christ saith The rebukes of them whiche rebuked thee he meaneth the heuenly father fell on me And a litle afore I paid the things that I neuer toke We haue greuously offended God dishonored his holy name and greatly obscured his glorie All this must Christ pay satisfie make amendes for it Therfore saith Peter in his fyrst Epistle Christ suffred ones for our synnes the iuste for the vniust Herof doth it folow that not only the Iewes whiche lyued at that tyme neither the souldiors nor yet Pilate Herode c. are gilty of the passion and deth of Christe but also all sort of vs whyche all without exception haue synned For for Oure synnes was CHRIST slayne and nayled on the Crosse. Neyther are wee better thenne they that crucified hym Althoughe that the Iewes dydde not knowe hym as the sonne of GOD otherwyse they would not haue crucified the Lorde of glorye yet for all that euen of very malyce and enuie agaynst hym they layde hand on hym as a gyltlesse manne accused hym and flewe hym But he hadde neuer come to that poynte if our synnes had not ben for the whyche hee was stryken wounded and slayne So lykewise made we hym to serue in oure synnes and through hym much sorow with our iniquities Therefore lette vs no more bee angrye with that myserable caytife Iudas Pylate Herode Cayphas Annas c. as the maner heretofore hathe bene yea rather lette euery man be angrye wyth him selfe accuse hym selfe and impute the fault to hym selfe as vnto hym whych for his synnes dyd cast Christ that innocent lamb of God into this most horrible and intollerable payne Te seconde cause is the excedynge great charitie loue and mercye of GOD whyche he shewed vnto vs miserable men wicked synners without any merite or desert on our behalfe wherwyth the heauenly Father beyng prouoked spared not only his begoteen sonne as Sainct Paule sayth but for vs delyuered him vp euen vnto death This declareth Saint Iohn in his Epistle saying In this thyng hath the loue of God appeared that he sente his onely begotten sonne into the worlde that we myght lyue thorough hym In thys is loue not that we loued God but that he loued vs and sent his sonne to make satisfaction for oure synnes And Christe hym selfe saythe GOD hathe so derely loued the worlde that he hath geuen hys onely begotten sonne to the ende that all that do beleue in hym shoulde not peryshe but haue lyfe euerlastynge Thys Charytie and Loue moued CHRIST alsoo to obeye hys Father in thys behalfe so that he came down into this world and toke oure synnes vpon hym as the Prophete Esaie saeith In his loue and in his fauour hath he redemed them And S. Paule saith God setteth forth his loue meruailously towarde vs in this that when we were yet synners Christ dyed for vs. And Christ hym self saith No man hath a greater loue then thys that a manne shoulde geue his lyfe for his frendes Of these places of the holy scripture tofore alledged it appeareth euidently that the seconde cause of the death of Christ is the loue of God towarde all mankynde whome oure miserable and wretched state did so greatly moue and strike with tender compassion that he sent his onely begotten Sonne whyche also of very loue towarde man obeyed hys fathers wyll euen vnto the deathe the moste ignominious and spitefull death of the crosse into this worlde and gaue hym ouer into the handes of synners that he by his death and passion myght delyuer vs from euerlasting death damnation Wherof we may learne to loue one an other and so to bee mynded one to an other as Christe was mynded towarde vs. Of this thyng dothe S. Iohn admonyshe and teache vs in his Epistle where he saieth In this haue we knowen loue that he gaue his lyfe for vs we ought to geue our liues for our brethren Paule also in his epistle to the Philippians exhorteth vs that after the examples of Christ we shold humble our selues and serue one an other euen as Christ serued vs. The thirde cause is the euerlastynge councelle and prouidence of God which by his vnoutspeakable wisdome determined from euerlastynge to delyuer mankynd by the death of his sonne before the world was made as Peter in his sermon testifieth wher he after many wordes of the crucifying of Christ saith thus Hym Christ haue ye taken by the handes of vnrighteous persōs after he was deliuered by the determinate councel foreknowledge of god and haue crucified slayne him And Christe himselfe in the gospell telleth aforehande in many places geueth his disciples forewarning how that this passion death shal chaunce and comme vnto him by the euerlasting councell and decree of his heauenly father as he said also vnto Pilate Thou shouldest haue no power at all ouer me excepte it were geuen thee from aboue The fourth cause is the faith and trueth of God For when this councel was determined from euerlasting then god wold not haue it kept in secret but did make open the same before many times and promised that Sauiour in many places of scripture by his holy Prophetes as S. Paule testifieth in his epistles This promes
wolde god as the euerlasting truth performe according to his promes sende the Sauiour suffer him to be crucifyed and slaine as witnesseth S. Peter in the Chronicle of the Apostles actes writtē by blessed Luke God saith he hath performed those thinges whiche he before declared by the mouth of all his Prophetes That Christe should suffer c. Christe also speaketh thus after his resurrection with the two Disciples that were iourneying towarde Emaus It was necessarie that all thinges shoulde be fulfilled that are written of me in the lawe of Moises in the Prophetes in the Psalmes What testimonies there are of the passion of Christ in the scriptures of the olde Testament ye may easelye see in the Euāgelicall historie of the passion death of Christe whiche I wolde wyshe you diligentlye to note for the confirmation of your faith in this behalfe The last cause is the induration or excecation and blyndnes of the Iewes which thorow their great cōtumacie stubburnes thorow their impenitēcie or vnrepētaūt heart being forsaken of god were punished blinded that they should heare and not vnderstād that they should see with their eyes and discerne nothynge as it is written in the scriptures By this meanes they flewe the sonne of God and so prouoked the fyerce vengeance and hote wrath of God against them as the Apostle sayth The wrath of God is comme on them euen to the vttermost For althoughe God from euerlastinge had determined that his sonne Christ shoulde suffer and dye and it could none otherwise be but as God had before decreed yet were not the Iewes excused For they founde no cause of death in hym And although they did not know that he was the sonne of God yet they knewe this for a certentie that he was a godly and innocent man whome they of mere enuye and malice slewe as Pilate againste hym selfe testified this saying I fynde no cause of death in hym Therfore they sought an other thyng then god did whiche appointed his Sonne to suffer and to dye that he by his sufferance and death myghte deliuer them that beleue from synne death deuill and hell and that he by his resurrection myght be glorifyed and become of moste worthie renoume But Satan with his mēbers the Scribes and Phariseyes sought an other thyng euen to slea Christe to bringe Christ to shame and vtterly to roote hym out of remembraunce both hym and his doctrine that there might be no more mention made of hym And so the wicked Iewes thorow their enuie their blinded heart and their vngracious coūcel executed contrary to theyr wyll and deuice the decree and determination of the heauenly father wherby thorowe the mercie of Christ dying for them health and saluation chaunced to so many as beleue Yea the vugodlye Iewes worthelye blynded were deceaued of their purpose and aduaunced Christ whome they determined vtterly to destroye vnto glorie as it is written The Lorde bringeth the councell of the heathen to naughte and maketh the deuices of the people to be of none effect But the councell of the Lorde shall endure for euer and the thoughtes of his hearte from generation to generation When we earnestlye consider these causes then shall we see how miserable and damnable synners we are verely euen suche as coulde none otherwise be saued but only by Christe so that for vs and for our saluation he muste neees dye yea and that the most ignominious and spitefull death of the crosse Again we shall see the moste brenninge heart and incomparable fyre of the loue of our heauēly father and of his sonne Christ which hauing no regard to our synnes nor yet that we were his enemies died for vs that we shold not perishe in our synnes Moreouer we see how faithfull and true god is and that all his wordes and promises will take place and procede against all the violence force power strength crafte and suttiltie of the deuill and the worlde and that heauen and earthe shall sonner fall perishe and cōme to naughte then one iote or title of gods worde shal be founde vntrue and false By the first we learne of the lawe howe greate and horrible a thynge synne is before the eyes of Gods maiestie for the abolishing wherof the onely and innocent sonne of God must be scourged and dye so bytter ignominious and spiteful death yea and that onely to take awaye other mennes synnes By the second we learne the Gospell and the louing gentle and mercifull hearte of GOD toward vs whiche for vs for our saluation sent his only begotten sonne that incomparable treasure into this world and suffred him to be nayled on the crosse By the third we learne assuredly to truste and beleue the promise of God and not to feare the vngodly and wicked persecutours forasmuche as we see that he hath so faithfully and so abundantly performed by his sonne all that euer he promised Again he hath confounded and brought to shame the deuill and all his children of this worlde and hath made frustrate and voyde all their deuices councels and imaginations in so muche that where as they thought with this their worke vtterly to kyl confounde and extinguish Christ they haue moste of all aduaunced Christe vnto his great honour and glorie and by this meanes brought to passe that all the faithfull shall receaue saluation by this crucified Christe For howe could Satan and the stifnecked Phariseyes thincke that Christ by death vnto life by buriall vnto resurrection by ignominie and contempt vnto glorie and honoure shoulde be brought and made king and ruler ouer all creatures both in heauen and in earth But mightie is the lorde our God to performe his promise and to confounde the worlde with his God the deuill as he both doth and shall do euen vnto the very ende of the worlde But now followeth the third thing which we ought to consider about the passion of Christ. This is howe great paine and affliction Christe suffered inwardly outwardly Of the externall passion outward suffring we haue abundantly in the Euāgelical history where we rede how he was taken be spitted whypped beaten crowned with thornes and at the last crucifyed put to death Of the inwarde passion and suffrynge that he had in his hearte and conscience when he must striue with death which was before his eyes hell and deuill Luke writeth in his gospell on this maner he was in an agonie and prayed the longer his sweat was lyke droppes of blood tricklynge downe to the grounde Of the whiche wordes the excedyng greate horror and torment whiche Christ suffered in his conscience may be estemed and iudged and how horrible the sight of death of sinne which he toke on him of hel and deuil was before hym seing that his sweate contrary to al reason of nature was bluddye and so came from hym Againe in that the cōfortour creatour of all the
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
for the dignitie of it selfe but for Christ of whose fulnes all we haue receued euē grace for grace Now forasmuch as we knowe the fruit and profite and also the whole worke that CHRIST hath broughte to passe by his passion and death let vs nowe at the last learne also howe we maye be made partakers of the same and fromhensforth so frame oure lyfe compose our maners agreable therunto that we maye folowe Christe oure Sauiour and be knowen to be lyke vnto hym yea and his very disciples Uerely then shall we be partakers of the benefites of Christ of the fruites and profites of his passiō whē we beleue that we all were damned synners againe that Christe euen of mery loue and fauour vnto oure profit and singuler cōmoditie without all our merite and deserte suffered all that euer he suffered Item that by none other mediatour nor worke but by Christ alone and by his merite we can be saued so that the passion death resurrection life righteousnes and innocencie of Christ with all that euer he hath is oure owne frely geuen vnto vs of oure heauenly father Wherfore sainct Iohn sayth he gaue them power to be made the sonnes of God euen so many as beleue in his name It is certen and sure that none can be the sonne of God except he be holy godlye and righteous But this can we not be of our selues of oure owne strengthes and workes Therefore he sayth that Christe geueth this vnto vs. It then foloweth that by Christe we haue receaued that which we had not before neither could we deserue to haue it with oure workes Whereby then did this chaunce vnto vs verely by faith For Iohn saith That he gaue them power to be made the sonnes of god euē so many as beleue in his name This power then haue they only that beleue not in their owne workes righteousnes but in the name of Christ which is Iesus that is to saye a Sauiour euen that they shoulde beleue that he is the only alone and true sauiour without whom we can do nothinge and without whose merites all our workes although neuer so holy and good are damnable cursed Thus by faith we do all our thinges By faith yea by fayth alone we obtayne all that euer Christ hath and are partakers of the same as his innocencie holines righteousnes wysedome perfectiō the kingdome of heauen and euerlasting lyfe not that faith is our worcke and therefore so nobly recompensed but that it is the hande organ and instrument wherewith we take and laye hande on Christe oure Sauiour For all thinge is prepared geuen and purchassed for vs before and fayth doth no more but take embrace this benefite cleueth surely vnto it doubteth not but that Christ hath obtayned performed al things for her For Christ is frely geuen vnto vs to be our sauiour whō the father hath set forth vnto vs to be our mercistocke so that whosoeuer wil haue enioye euerlasting saluatiō must haue and enioye it by Christ and by none other Therfore ought we all to laye hand on him with a strōg and vnshaken faith But he that wil not laye hand on him receaue him as his one only alone omni sufficiēt Sauiour but sticke to his owne workes righteousnes he wtout faile shal be dāned for euer and euer For to this ende haue we Christ geuen vs of god the father to be oure Sauiour that by him we should haue power to be made the sonnes of God I meane al suche as beleue in his name denie and forsake them selfes and their workes only ioye reioyce and glory in the name of Christe wyshing and desieringe only by that name to be made holy and acceptable before the presence of gods maiestie When we haue thus thorow faith and confidence in Christ Challenged vnto vs Christ all his merites with all the fruites ▪ commodities and profites that he gat eyther by hys lyfe or by his death as oure owne and proper goodes then let vs also endeuour oure selfes to set CHRIST afore vs as an example whose lyfe and conuersation whose actes and dedes we in oure lyfe and conuersation in all our actes and dedes ought to folowe For although as we heard afore we deserue nothyng by oure workes yet maye we not be wythout good workes in this life Therfore let vs frame all oure lyfe and all that euer we do after the example of CHRSIT whome the scripture setteth foorth vnto vs two maner of wayes Fyrste as a Sauiour And this is the principall parte of our righteousnes Secondlye as an example that wyth hym we shoulde mortifye and slea olde Adam as sainct Paule sayth So manye of vs as are baptised in Christe are baptised into his death that is to saye that we shoulde crucifye wyth hym oure fleshe and wycked lustes suppresse them and geue no place to the lewde appetite of the fleshe So do we declare our selues to be true Christians as the Apostle sayethe They that belong vnto Christ haue crucified the fleshe with the affectes and lustes therof For he that truly knoweth synne and the wrath of God against synne and howe dearely Christ boughte vs therefore and payde oure raunsome that we might be deliuered from it wil vndoubtedlye hate synne from the verye botome of his hearte And when he shall not be able to resiste it it wil maruellously trouble him Yea he wil be inwardly sory and study all meanes possible how he maye represse that synne and be able to tame restrayne that wicked fleshe Again if he truly beleue howe louinge merciful and gētle god hath shewed hymselfe toward him thorow Christe our Sauiour and how god hath pleasured hym frely and without deseruing he shall greatly be prouoked and styrred vp to laboure and to study how he maye serue and please god againe and for his sake loue his neighbour whome god hath commended vnto hym not onely if he be his frende but also though he be his vtter ennemie For Christ receaued him by his passion and death saued hym euen then when he was his enemie Thus doth the true diligent and earnest consideratiō of the passiō of Christe worke in vs true fruites and good workes that is to saye the mortifying and crucifying of olde Adam as Paule saieth They that haue put on Christ he meaneth by faith or they that be of Christ haue crucifyed their fleshe withall her concupiscences yea if any man be in Christ he is a newe creature so that we in the passion crosse and death of the olde man should be made like to Christe to his passion and death For so hath god ordayned Thus breifly haue we declared how we ought trulye to consider the passion of Christ with the fruites and causes therof By the which passion deth we ar deliuered from Sathan from synne
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
in conuersation we maye be new doughe and swete bread Therfore seing we by risen againe with Christe let vs seke the thinges that are aboue where Christe sytteth on the righte hande of God that is to saye let vs forsake earthye and transitorye thinges And aspire and labour forewarde vnto heauenlye and euerlastynge thynges that the resurrection of Christe and the benefites therof of the whiche ye haue now heard may be fruitefull and full of efficacie and power in vs that by our newe lyfe and Christen conuersation we maye shewe oure selues thankfeull vnto GOD and proffitable to oure neyghbours again that they which are without enemies to the Christian trueth maye thorowe oure Godly and honest behauiour be conuerted and turne from their Idolatrie vnto the worshippynge of God from their superstition vnto Gods pure religion from corrupt and wicked maners vnto holines and purenes of lyfe that by this meanes GOD oure heauenly father maye be glorified both by them and by vs whiche vnto this ende hath geuen vs his holy Spirite that in all pointes both in body and soule we being holy and righteous maye serue hym euen the Lorde oure GOD in holynes and righteousnes all the daies of our lyfe to whome with Christe our Lorde and the holy ghoste be all prayse honour and glorye worldes without end Amen The first Sonday after Easter ¶ The Gospell Iohn xx THe same daye at nyght whiche was the firste daye of the Sabboethes when the dores were shutte where the Disciples were assemblede together for feare of the Iewes came Iesus and stode in the middes and sayde vnto them Peace be vnto you And when he had so sayde he shewede vnto them his handes and his syde Then were the Disciples glad when they sawe the Lorde Then sayde Iesus to them agayne Peace be vnto you As my father sente me euen so sende I you also And when he had sayde these wordes he breathed on them and sayde vnto them Receyue ye the holy ghoste Whosoeuers sinnes ye remit they are remitted vnto them And whosoeuers sinnes ye retayne they are retayned THE EXPOSITION ALbeit in the gospell of this present Sondaye manye thinges are contained concerninge the glorious resurrection of oure Sauiour Christ Iesu worthy to be treated of and called vnto remembraunce yet forasmuch as we on Sonday laste spake abondātly of that matter sufficiently ynough to confirme stablishe oure faith in this article of Christs resurrectiō we haue thougt it good at this present to speake of some other matter specially to handle those wordes which Christe after he had wyshed peace to his disciples shewed thē his handes his side for the more confirmation of their fayth in his resurrection spake vnto them said As my Father sent me so lykewyse do I send you c. These wordes of our Sauiour Christ are very notable worthy to be remembred wherewith he gaue to his disciples committed vnto them the office of teaching preachinge that by this meanes the vse fruite of his death resurrectiō with the cause therof might also be knowen of other and so obtaine euerlasting saluation For if this matter had only ben chronicled and not published and set abrode by preaching wherfore it was done what commoditie cōmeth therof to the faithful beleuers howe coulde it haue ben greatly profitable as we see in the kingdome of the Pope In that as touchynge the historie nothinge wanteth nothing can be desired But when in the preachinge of the papistes these thinges are not handled as Christ cōmandeth here the matter is vnprofitable is in a maner none other thing then as a man should tell an historie of kyng Alexander of Iulius Cesar of the great Turke suche like Therfore the whole matter cōsisteth in this that the history of the death resurrectiō of Christ be brought vnto the righte vse This cōmeth to passe on this maner as Christ determineth when he saieth I send you as my father sent me But how the father sent Christ Esaye the Prophete declared lōg before saying The spirit of the lord is vpō me for the lord hath anointed me sent me to preache glad and ioyefull tydings vnto the pore that I might binde vp the wounded heartes that I might preach deliuerance to the captiue and open the prison to thē that are bounde that I might declare the acceptable yere of the Lorde This is the commandement wherewith Christe is sent And he sayeth here that after the same maner he sendeth his disciples as he was sent and geueth vnto them that ministerie and office that he exercised before that they shold teache after the same sorte as he had taught so that this commandement is only to be referred vnto doctrine that the disciples sholde declare the same of Christ whiche he had before declared of hymselfe Now what maner of doctrine this is Esaye describeth and setteth forth with most goodly and euident wordes that is to saye that Christ was anointed and sent vnto this end that he should conforte the feareful the contrite and broken in heart the poore in spirit c. The doctrine that is not agreable to this is not the doctrine of Christ neither hath Christ commanded it but it is the doctrine of the lawe of Moyses for the doctrine of Moyses is that suche as be troubled fearefull shold be driuen vnto more trouble and vnto more feare But the doctrine of Christe is to conforte the weake hearted and to preache glad and ioyfull tydings to them that be sorowful and brought vnto the bryncke of desperation For it behoued Christe to comme with a newe commandement and doctrine as his workes whiche he did were also new as the like were neuer before sene in the worlde I meane that the sonne of God suffered and rose again from death And as Esaye prophecied of the doctrine of Christe euen so doth Christe sett forth here also For these are the wordes of Christe as they are rehersed of the Euangelist And he breathed vpon them saying Take the holy ghost whose synnes ye shall forgeue are forgeuen them But whose synnes ye shal retaine are retayned Here haue ye the right spiritual regiment which doth no lesse differ from the Ciuile and worldly regiment then the heauen is distāt from the earth They that are in this spirituall regiment are righte kynges right princes right lordes haue also their regiment But here consyder marke and learne how farre this regiment goeth and howe wyde it stretcheth forth it selfe Uerely as the wordes sounde euē so wyde and brode as the worlde is And yet hath it nothinge to do but with sinne as touchinge golde syluer richesse worldly substaunce temporall possessions Lordshippes farmes parkes dominions and suche lyke it hath nothinge to do with them For all these thinges pertayne vnto the worldly and ciuile regiment and they are to be handled of temporal
workes that they myght be deliuered from their synnes and haue quiete consciences But at the last they were compelled to graunt that neyther garment nor monasticall order nor prayers nor fastynges nor Masses nor Pylgrimages nor anye other kynde of paynefull dedes coulde appease and quyete the griefes and tourmentes of theyr conscience Why so Because that synnes can neyther be retayned nor remytted by any other waye then by the worde as we haue tofore hearde Therfore who soeuer embraceth not this word wherin alone is Remission of synnes he muste nedes be vnder that worde wherein synnes are retained For there is none other waye or meane to forgeue synne but the worde Therfore whatsoeuer a man dothe yet shall his synnes be retained excepte he commeth to the worde For the Lorde our GOD hath sette the forgeuenes of synnes in no worke that we do but in thys one onely worke that Christ hath suffred and rysen agayn from deathe And this worke by the woorde hath he putte in the mouthe of hys Apostles and preachers yea in the mouthe of all christen men if nede require that by it they may distribute and declare remission of synnes to so many as desire it If thou wilt fetche forgeuenes of thy sinnes from thens thou shalt not be deceaued of thy purpose For the cōmandement of Christ is at hand that synnes shold be forgeuen If thou wylt not fetch forgeuenes of thy synnes from thens I meane from the word of God thy synnes shall styll be retayned and holden doo what thou wylte For as it hath bene many tymes sayde Wythout the worde there is no Remission of synnes CHRIST hath put thys woorde in the mouthe of his Apostles and mynisters yea in tyme of nede in the mouth also of al the Christians to declare the same vnto the comfort of all troubled consciences He that will not fetche it there and beleue the worde he shall dye in hys synnes doo what he wyll For this commaundement is strong and sure that the Lord taketh away from the whole worlde and from all works the forgeuenes of synnes and repose it onely in his word there hangeth all the matter But this is not onely to be vnderstanded of absolution or of the preachyng of the worde but as it was sayde in the begynnynge Christe comprehendeth the whole ministerie in this commandement that remission of synnes should be declared and distributed to the faythfull bothe in the worde and in the sacramentes For to this ende is the Gospell preached that menne may knowe theyr synnes afterward thorow faithe bee iustified and so for euer after leade a godlye and vertuous lyfe We also to this ende are baptised that oure synnes should be forgeuen vs thorough the death of Christe Agayne the sayde Christe hath ordeyned his holy Supper vnto this ende that we shoulde beleue that his body was betrayde for vs and that his bloud was shedde for vs and that wee shoulde not doubt of the remyssion of our synnes And that faith myght be constant sure and throughely perswaded that oure synnes are forgeuen vs thee and me and the whole worlde if the whole worlde would repent beleue and amend Christ hath ordeyned not that one for an other shold be baptised and receaue the Lordes supper but that euery one should be baptised receiue the lordes Supper for him self and require priuate absolution if he can not be sufficientely confirmed and comforted by the publike preachyng so that no man ought any thyng at all to doubt but that as hee heareth Remission of hys synnes in the name of Iesus so lykewise hee dooth receaue it and is vtterly made free frome his synnes before GOD in heauen Therefore the woorde and the Sacramentes are not to be separated for Christe hathe ioyned the worde and the Sacramentes together so that wythout the woorde the Sacramentes can brynge no consolation or confort at all yea withoute the woorde we coulde not knowe what the Sacramentes were nor vnto what ende they serue Therfore it is not only a great blyndnes and erroure but also a moste greuous myserie that the Papistes prate muche of the forgyuenes of synnes and yet vtterly forgette the worde wherin all the whole matter consysteth and telle the people a tale of a tubbe that they muste gette them Remssions of theyr synnes by theyr owne workes by theyr owne inuentions But seyng that oure Lorde and Sauiour Christ Iesu hath placed forgeuenes of synnes in the worde And as it hath often ben sayde hath commytted the same to his Apostles and to the Ministers of the woorde yea and to all Christians in tyme of necessitie to bee pronounced and declared so foloweth it that we must beleue the forgiuenes of sinnes that this forgeuenesse of synnes commeth vnto vs onely by Faith geuen to the worde and promise of Christe as this is the foundation of oure doctrine that we are freely iustified and saued by faithe alone in Christe For this can no man denye that the word of Christe whyche he put in the mouthe of his Disciples can not be comprehended nor gryped with handes nor yet with the woorkes of fastynges prayers almosse dedes pylgrimages or what soeuer kynde of work it be besides It is Faith alone that laieth hand on this worde and receaueth it and the heart only is the very true cheast wherin the word can be included or shutte in so that by this it is most playne and euident that we are iustifyed by Fayth alone seyng that Remyssion of synnes is onely comprehended in the woorde and the worde can not otherwyse bee apprehended and layd hand on than by Faithe alone But this knoweth not the Pope with all his sectaries neither doo they vnderstand this doctrine of Christe yea they are so blockyshe and doltyshe so mad and so farre estranged from the knowledge of Christen doctrine that they neither can nor will vnderstande it and so blynde that they wyll by no meanes se it yea so stubborne and so styffe necked that in no wyse they wyll receaue and beleue it Therfore bothe Faithe and the worde were neglected and nothyng regarded in the Popes churche The people were taught commanded to trust in the merites of their own righteousnes and woorkes But GOD confounde Sathan Antichriste Pope and all Sectaries which wyth their wycked doctryne of woorkes laboure to obscure yea and vtterly to extinguyshe the glorye of GOD the merites of Christes deathe and Resurrection the Iustification of faythe c. It shall therefore at all tymes bee mooste necessarye and conueniente that wee conferre the Popes doctrine wyth ours whyche is the trewe and sounde doctrine and that we neuer forgette the abhomynations whyche hee hathe broughte into the Churche of Chryste and wyth fyre faggotte sweard halter drownynge and all other kynde of force and tyrannye goeth foorthe to defende the same that we bee not ledde agayne oute of the trewe waye nor seeke remyssion of our
synnes in our owne woorkes contrary to the woorde of GOD. For the Lord Christ doothe not instructe vs here of our woorkes but of the woorde whyche he putteth in the mouth of his Disciples and sendeth them euen as he was sent of his father Nowe where forgeuenesse of synne is and the heartes as Saincte Peter saythe are purifyed by Faythe There out of that good and purifyed hearte shall vndoubtedly issue and flowe foorthe abundance and plentie of all good and christen works For Faythe is not ydell and the holy Ghoste accordynge to hys nature and propretie alwaye mouethe and prycketh forwarde the faythefull vnto the obedience of Goddes holy wyll and vnto the mortification of the flesh and synne God through CHRIST gyue vs hys grace that we may beleue this and truly fele it in our heartes Amen The second sonday after Easter ¶ The Gospell Iohn x. CHriste said vnto his Disciples I am the good shepheard A good shepheard geueth his life for the sheepe An hired seruaunâ— and he which is not the shephearde neyther the sheepe are his owne seeth the wolfe comming and leaueth yâ— sheepe and fleeth and the Wolfe catcheth and scattreth the sheepe The hyred seruaunt fleeth because he is an hyrede seruaunt and careth not for the sheepe I am the good shepheard and knowe my sheepe and am knowen of myne As my father knowethe me euen so knowe I also my father And I geue my life for the sheepe And other sheepe I haue whiche are not of this folde them also muste I brynge and they shal heare my voyce and there shal be one folde and one shepheard THE EXPOSITION THis Gospel as likewise the other workes of Christ may be handeled two maner of wais First coÌ„cerning faith SecoÌ„dly touching charitie It is the doctrine of Faith because it teacheth that Christ is the alone shepherd none other that dieth for his shepe For vnto this work that Christ dieth for vs no maÌ„ no saint no nor yet angâ—ll was mete that he might restore man which was slain of that deuil in Paradise thorow synne so that it shold be the very proper work of this shepherd Christ with whom none is able to compare as none of all his other workes which he dyd in this behalf I meane in making satisfaction for our sinnes can be of any creature imitated folowed and expressed Therfore no maÌ„ can speake these wordes of himselfe which Christ pronouÌ„ceth in this place I am the good Shepherd A good shepheard geueth his lyfe for his shepe so that by these his wordes he allureth vs vnto hym and teacheth vs that we shoulde beleue that none can be like vnto hym in accomplishyng the work of our redemption whyche he broughte to passe by his Passion and deathe Moyses and the Prophets were men of great authoritie and of singuler excellencie whiche taughte truly what we ought to beleue and to do yea they suffered many thynges for this their doctrine yet as concernyng this worke wherof Christ speaketh here I meane to dye for the shepe they are only mercenaries and hirelynges neither can they defende the shepe agaynst the wolfe For this is without all doubt that Moyses and the Prophetes when they had taught a longe tyme and done all thyngs aswell as they 〈◊〉 were not yet able to recouer them selues out of death What then could they be able to do for the shepe against the wolf whiche is the deuill death And verily it is euen as Christ saith The hireling which is not the shepherd to whom the shepe do not belong seeth the wolfe coÌ„ming forsaketh the shepe fleeth and the wolf catcheth scattereth the shepe But the hireling fleeth because he is an hireling the shepe do not pertaine vnto him Therfore he that in this perill desireth to be without ieoperdy not to be rent torne of the wolf must diligeÌ„tly take hede that he put not his coÌ„fideÌ„ce in the law or in good works For ther is no help in the law yea yâ— law is rather against vs accuseth condemneth vs neither can good workes helpe any thyng in this behalf Therfore all our trust concernyng our owne righteousnes and good workes must we vtterly caste awaye and lerne with true faith to resorte vnto him alone which saith I am the good shepehearde I geue my life for my shepe For he fleeth not the wolfe neither is he afraide of him yea he rather offereth himselfe o the wolfe for to be rent and torne on pieces then that one of his shepe should perishe and decay Therfore when we are in daÌ„ger we must resort and flee vnto him alone And this is one thing that we muste stedfastly beleue We our selues can do nothyng in this behalfe but Christe that good shepheard he alone doth it and worketh all good thynges for vs and commandeth vs to embrace it with a sure faith and stedfastly to beleue it The second doctrine is that this act of our shepherd is set forth vnto vs for an example as Peter witnesseth sayinge Christ hath borne our sinnes in his body vpon the tree that we being dead to sinne might lyue vnto righteousnesse by whose stripes ye were healed For ye were sometime as shepe that runne astray but ye are turned vnto the shepheard and curate of your soules This is the doctrine of faythe whiche he afterward applieth vnto Charitie saying Christ hath suffred for vs leauyng vnto vs an example that ye shold folow his steppes As Christe died for vs that by his worke he myght redeme vs without our worke from synne and euerlastyng deathe so are we bounde one to helpe and confort an other when soeuer any man beyng in daunger hath nede of our helpe and confort This is to folowe the example of Christe that euery christen man also shoulde be a good shepheard For although I with my death can not redeme other from death and synne for that is the only worke of thee alone and true shepheard Christe Iesu as ye haue tofore heard yet may I geue my life that other by thys example may be allured vnto the worde and brought vnto the knowledge of Christ as S. Iohn saith By this haue we knoweÌ„ the loue of God because he gaue his lyfe for vs and we are bound also to geue our lyfe for the brethren For this we right well knowe howe great the hatred of the world and the deuil is against the word of God And specially the Pope laboreth with all mayne to oppresse the word yea and so many as be the true pastors preachers therof Therfore we haue nede of faithful and good teachers whiche seyng they be redemed by the deth of Christ ought also they them selues to imitate and folow the example of Christ and also to die for the sheepe and to geue their life for the word This death redemeth not other for saluation cometh only by the death
Christ hath not the holy Ghost neyther can he thynke any godly thinge aright And although he doth that which of the owne nature is not vicious and wicked but agreable to the commaundementes of God yet dothe he the same as a seruant onely for feare not frely to shew his obedience to the will of God so that the worlde is euen suche one as lyke a most bondslaue is ledde of the deuyll which can neither speake do or thinke any thing that good and godly is as S. Iohn saith The world is altogether set on wyckednes The reason hereof is this For incredulitie is the fountayne and welspring of all euyll And he that exactly and throughly desireth to describe the worlde may well saye on this maner The worlde is a multitude of men which beleue not in Christ and therfore hate curse and blaspheme his worde whiche inwardly in their heartes outwardly in their dedes and workes steale robbe kylle commytte whoredome and are bent to all kynde of lewdnes and wickedly abuse all the good gyftes of God All suche sayth Christ in this place shall you myne Apostles and ministers of the worde haue euermore your aduersaries with suche muste you haue to doo This rebukyng of the worlde shall not be taken away before the laste daye but it shall bee continuallye taught that whatsoeuer is the worlde that beleueth not on Christ that pertayneth not vnto the kyngdom of Christ but vnto the deuyll not only for the notorious and outward syns but also for this principall and moste greuous synne I meane incredulitie or vnbelefe Neyther dothe this profite any thyng at all that thou keepest this or that monasticall rule that thou doest this or that woorke For so longe as incredulitie is presente thou arte a damned synner neyther canste thou auoyde damnation so longe as thou remaynest in that state The one and alone waye to escape damnation is to geue ouer thyne incredulitie and to beleue in Christe and to holde fast this confort agaynst synne deuyll and deathe As concernyng Faithe what it is it is not vnknowen vnto you and ye haue many tymes heard that Faythe is not onely to knowe and beleue that the hystorie of Christe is true but faithfully to be persuaded that all that euer Christe dydde was doone for thy sake for thy cōmoditie and wealthe for thy health and euerlastynge saluation For the deuyll also knoweth that Christ dyed and doothe as certainly beleue it as all the Papistes of the worlde but he beleueth not that Christe dyed for hym and for his saluation Thys Fayth that we here speake of that all that Christe dyd was done for our sake and for our saluation is onely the gyfte of the holye Ghoste Hee that hath not thys Faythe that he can saye Christe dyed for me that I myghte be delyuered from synne and euerlastynge deathe is vngodly and appertayneth not vnto the kyngdome of Christ neyther hath he remoued synne from him whatsoeuer good works he dothe and taketh neuer soo muche payne otherwyse And this is the firste parte of the office of the holy Ghost that all thyngs are wrapped in synne and that we with all our good workes are not withstandyng iudged of the holy Ghoste synners and so damned forasmuche as we beleue not in Christ Iesu. Therefore lette vs refuse and vtterlye caste awaye coules monkyshe orders foolyshe vowes superstitious fastynges vnfaythfull prayers mens wicked traditions vnfruitfull ceremonies and ydell obseruations of mennes mooste ydell inuentions and carnall imaginations and moreouer what soeuer we haue taken vppon vs to this ende that we maye obteyne Remission of oure synnes and lette vs laye on hande and holde faste trewe Faythe in Christe For these thynges can not agree together that I should saye Christe dyed for me and yet I dooe and obserue certayne woorkes that I maye bee iustified and saued by them He that can not abyde to bee rebuked of the holye Ghoste for suche thynges It is a manyfeste signe that he doothe not beleue and that he is a damned synner and of the number of them that doo not beleue in Christe Iesu. The seconde parte is that the Holye Ghoste wyll rebuke the worlde of ryghteousnesse Thys alsoo is an harde sayenge The worlde hathe Synne but it hathe not Ryghteousnesse neyther dothe it knowe howe it shoulde bee Iustifyed and made Ryghteous But what is thys Ryghteousnesse Lawe and righteousnes be the chiefe thynges of the worlde And the Philosophers haue prescribed Rules and Preceptes of the Offices and dueties of Righteousnesse and of other vertues that menne myght lyue an honest and Ciuile lyfe Neyther canne thys be counted vnrighteous to hange vp theues to punyshe adulterers c. Yea it is an acte bothe ryghte and good But Christe speakethe not here of that Ryghteousnesse whiche the world counteth righteousnes but of that righteousnes whyche is of valour and wyll goe for payment before God He speaketh not here of politike and humayne iustice or rightousnes but of that which is comprehended in this worde of Christe I go vnto the Father and ye shall see me no more This is more mysticall and harder to be vnderstanded then the last where it is pronounced that it is synne not to beleue in Christe For thus men thynke that they haue naturall strength inough to lyue godly to prepare them selues vnto grace and to praye for it And that is the cause nowe a dayes also that the Papists can not perceaue nor vnderstand this doctrine so far out of frame semeth here the description of righteousnes that thou art then righteous when Christe goeth vnto the Father and thou seest hym no more This is a meruailous goodly text and nothynge can bee more euident and playne then this description For what will man nowe glorye and boaste hymselfe of his good works Christes worde is manyfest in this place that righteousnes is not gotten by woorkes but it is gotten by this meanes onely that Christe gothe to the Father This his iourney and goynge vnto the Father is the true and euerlastynge righteousnes This knowledge is vtterly vnknowen vnto the worlde For in all his monumentes and bookes there is not one syllable of this rightousnes This is sette foorth in theyr bookes that he whyche kepeth the tenne commaundementes dothe nothyng agaynst honestie publique ordinances lawes custome c. is a good honeste and righteous man But Christe speaketh not one worde here what I ought to doo or to leaue vndoone but he speakethe symply and onely of his owne worke that is to saye that he goeth vnto the Father and that we shall see hym no more and that this is our righteousnes and none other thyng Therefore when we doo determyne to get vs true ryghteousnesse we maye not go about to obteyne it with our owne workes and with our owne righteousnes It maketh nothyng vnto this matter to become a Monke to watche to faste
to praye c. But the whole pythe and summe of the matter consisteth in this and so is delyuerance frome synne obteyned that thou knowest that Christ is gone vnto the Father although good workes may not be left vndone For thou arte commanded of God in the tenne commaundementes to doo them and diligentely to exercise thy selfe in all good dedes commaunded of God and prescribed in hys holye woorde But thow mayste not adde thys vnto theym That thou sekest to bee iustified and made ryghteous by theym For by thys is righteousnesse onely to bee goten that CHRIST is gone vnto the Father Thys is the alone waye and none other whereby wee are delyuered frome our synnes and iustifyed Christes iourneye or goyng vnto the Father is none other thynge thenne that hee hathe suffered dyed on the Crosse and by deathe is gone awaye oute of the worlde vnto the Father that is He is ascended into heauen and there sytteth on the ryghte hande of GOD the Father and gouerneth his Kyngedome Wee see not thys but we beleue it Thys is the whole matter whereby we are iustifyed so that ryghteousnesse is not to bee imputed to my strengthe or power but to Iesus Christe because hee goeth vnto the Father And yf wee wylle speake it wyth playne woordes it is thus muche to saye No man is iustified or saued or delyuered from synne but by this onely that Iesus Christ hath suffered dyed and risen agayne This goyng of Christ iustifieth thee and none other thyng But nowe marke howe that doothe agree wyth thys doctrine that the Papistes teache He that wyll be saued say they must bryng that to passe with his owne workes In dede this is godly and truely sayd that a Christen man must lyue in this worlde godlye iustly and holyly but that he shall bee made righteous by his holy and good workes that is most false For it is here playne that the goynge of Christe vnto the Father worketh that onely This is the assured certayn true and infallible righteousnes wherof the worlde knoweth nothynge The Holye Ghoste onely reueleth and openeth that mysterie But the Papistes obiecte thys saying of Christe agaynst vs If thou wylte enter into lyfe kepe the commaundementes Thys hathe an other maner of meanynge And by this it appearethe euidentely that the Papystes knowe not what it is to keepe the commaundementes For yf they dydde they woulde otherwyse expounde that sentence of CHRIST Therefore this sayenge abydethe sure and certayne that there is none other Ryghteousenesse and Euerlastynge lyfe for vs thenne thys that the Lorde Christe Iesus is gone oute of thys worlde vnto the Father Holde faste thys Doctrine and lette not the deuyll by any meanes plucke it awaye frome thee The deuyll maye feare me and trouble my conscience for of oure owne strengthes wee are not able to preuayle agaynst hym but there is an other way which not I but Christe goeth thoroughe hyghe obedience towarde his heauenly Father Hym that is to saye CHRIST shall the deuyll neuer bee able to make vnryghteous or a synner althoughe thoroughe synne hee hathe the hygher hande of me Therefore lette thys bee oure assured truste and synguler great conforte and stedfastely beleue that by Christes goyng vnto the Father wee haue ryghteousnesse euen Remyssion of oure synnes and Euerlastynge lyfe For Faythe is necessarie to embrace thys woorke of oure Sauiour Christe The goynge and worke of Christ is certayne Christe hath fynyshed all the whole matter soo that nowe there remaynethe nothynge elles but that we embrace thys woorke of Christe wyth a sure and vndoubted Faythe and conforte our selues therewyth Doest thou beleue it So haste thou it Doest thou not beleue it Then haste thou nothyng Thys is doone that we shoulde vtterly caste awaye our owne ryghteousnesse whyche is altogether spotted and vnpure as the Prophete saythe All oure ryghteousnesses are as a polluted and defyled clothe and sette all oure Faythe hope truste and confydence onely vppon CHRIST alone and vppon his worke or goynge vnto hys Father that we may be at all tymes certayne and sure where to reste and of whome to seeke our saluation For yf oure Righteousnesse dydde consyste in our owne woorkes and satisfactions in oure owne confession and contrition as they preached and yet do in the Popes church so should our heartes neuer be quiet neither shold we at any tyme bee certayne and sure of our saluation For whenne shoulde we knowe and be sure that we haue bene sorye ynoughe confessed doone penaunce ynoughe and made satisfaction ynoughe Therefore hathe CHRIST taken all that matter frome vs and layde it vppon hym selfe that wee shoulde leaue to hym alone moste stedfastely beleeuynge that hys goyng vnto the Father hys deathe and satisfaction is oure Ryghteousnesse For in this behalfe there can bee no vncertayntie For the persone is suche euen CHRISTE Iesus the sonne of GOD as in whome no faulte canne be founde And he it is that dothe thys worke whyche was ordeyned of the Father that by hym we myght haue healpe agaynste synne deuyll and deathe In consideration wherof Iohn Baptist calleth him the lambe of God saying Beholde that lambe of God that taketh awaye the synne of the worlde Thys therefore is a moste perfect determination in thys oure Gospelle that ryghteousnesse consisteth not in that we eyther doo or leaue vndoone but in thys that Christe goeth vnto the Father Whyche ryghteousnesse whenne that thou haste ones gotten through Fayth then do thou also good workes and apply thy self to the vttermost of thy power to shew thyâ—e obedience whyche thou owest vnto GOD. For before thou haste embraced Christe wyth a certayne and sure Faythe thou canste doo noo good woorke The Christen ryghteousnesse therefore is a mooste synguler and excellente ryghteousnesse whiche no hearte can thynke no reason or wysedome can conceaue All the matter is to be knowen and learned of the Holye Ghoste Neyther though we heare it can neither though we heare it can it otherwise be perceaued then by faith alone as Christe sayth here I go vnto the father yea shall se me no more That is to say ye must beleue otherwise shal ye neuer coÌ„preheÌ„de this my worke of your iustification This is the Christian righteousnes whiche the holy ghoste alone teacheth Of the righteousnes of the world Philolosophers Lawyers and the expositours of the lawe do teache parentes also in their familie But a Christen mans knowledge is an other maner of science wherof the worlde knoweth nothing namely that without faith all things are sin that the true euerlasting righteousnes consisteth in this only that Christ goeth to the father we se him no more The third part is that the holy ghoste also rebuketh the worlde of iudgement What maner of iudgement this is Christ sheweth on this wise The prince of the world saieth he is iudged Therfore as the
holy ghoste after these fewe dayes When they therefore were come together they asked of hym sayinge Lorde wylt thou at this tyme restore agayne the kyngdome of Israell And he sayd vnto them It is not for you to know the tymes or the seasons whiche the father hathe put in his owne power But ye shal receyue power after the holy ghost is come vpon you And ye shal be witnesses vnto me not on lye in Ierusalem but also in all Iewrye and in Samaria and euen vnto the worldes ende And when he had spoken these thinges whyle they behelde he was taken vp on hye and a cloude receyued hym vp out of their syght And whyle they loked stedfastly vp towarde heauen as he went behold two men stode by them in whyte aparell which also sayde Ye men of Galile why stande ye gasynge vp into heauen This same Iesus which is taken vp from you into heauen shall so come euen as ye haue seene hym goe into heauen THE EXPOSITION THis daye is celebrated and kepte holy the feast of the Ascention of Christe that we maye the better be instructed concernynge thys Article of the Christen Fayth He ascended into heauen and sytteth on the ryght hand of God the Father almyghty frome thense he shall come to iudge the quycke and the deade For the trewe vnderstandyng of this article two thynges are necessarye to be knowen One concernynge the hystorie of the Ascention of Christ. The other as touchyng the mysterie of Christes Ascention what he hath done why he dyd ascende and what profyte he hath brought to his Churche and faithefull congregation by that hys meruailous and glorious Ascension As concernynge the hystorie blessed Luke in hys Chronicle of the Apostles actes dothe very diligently describe it and set it foorthe when he maketh mention of the daye of the place and of the persones that were present after this maner That the Lord after that by the space of fortie days he had shewed hymself aliue to his Disciples after his resurrection spokē vnto thē of the kingdom of God gathered them together and brought them vnto mount Oliuete not farre frome Hierusalem and gaue them commaundemente that they shoulde not departe frome Hierusalem but to wayte there for the promise of the Father euen the Holy Ghost and that afterwarde they shoulde publyshe the Gospelle thorough out the worlde And when he hadde spoken these thynges whyle they behelde hee was taken vp on hye and a clowde receaued hym vp oute of theyr syghte And whyle they looked stedfastly vp towarde heauen as he went Beholde sayth Luke two men stoode by theym in whyte apparell whyche sayd vnto them Ye menne of Galilee why stande ye gasing vp into heauen Thys same IESVS whyche is taken vp frome you into heauen shall so come euen as ye haue seene hym go into heauen This is the historie of the Ascention of Christ as it is described and sette forth by blessed Luke In this hystorye fyrst of all is this miracle woorthye to be obserued that the Lorde Christ before hys Disciples is caryed vp into Heauen and by a cloude taken oute of theyr syght whiche is a manyfeste declaration vnto vs what the state of glorified bodies after the generall Resurrection shall bee For it is not the naturall propretie of mens bodies to be caried vp Notwithstandyng that shal be the condition of glorified bodies that in a moment they maye go to all places without impediment of any thyng as the example of Christe teacheth whome when he rose agayne from death vnto lyfe the stone of the graue could not hynder hym nor afterwarde the doores shutte coulde kepe hym out He pearceth thorow all thyngs He maketh hym selfe vysible when he wyll agayn inuisible when his pleasure is That same felicitie and blessed state shall our bodies also haue after the resurrection when the bodies shall be immortall and no more subiecte to infirmities as they are nowe in thys lyfe wherein we are combred with many diseases and necessities But of these thynges we shall speake more at an other tyme whenne wee shall treate of the Article of the Resurrection of the deade Lette vs nowe come vnto the principall poynte of the whole matter wherunto also the Angels had speciall respecte when they called agayne into the waye the Disciples that gased here and there that they should rather consider why Christe is ascended into heauen then how he beyng a littell afore seene is nowe seene nomore The doctrine of the Apostles in all thynges moueth specially to this poynt that we should consider vnto what ende all the actes of Christe were doone as for an example They referre Christes deathe vnto our sinnes and his resurrection vnto oure Iustification and so likewise of the other After this sorte muste we nowe also see why Christe ascended into heauen and what commoditie and profyt we haue by that his ascension And fyrst of all lette vs behold the nature and state of his kyngdome For in that that he is gone vp into heauen he declareth that his kyngdom is not of this worlde and that his administration shall not be after the maner of worldly kyngdomes When the Disciples demaunded of Christe at what tyme he woulde restore the kyngdome to Israell they were of this opinyon that Christes kyngedome shoulde be a corporall and worldly kyngedome But by his ascension they are taught otherwyse to thynke of his kyngdom that is to saye that it is no worldely kyngdome oute of the which great richesse dignities and promotions are to be looked for but rather a spirituall and euerlastynge kyngedome in the whyche hee shoulde geue Spirituall gyftes vnto menne Therefore lette no manne become one of Christes flocke to the ende that he wyll gette temporall goodes and worldely possessions or to come vnto great honour for these thynges are not to be found in this kyngdome Baptisme the ministerie of the worde and the Lordes supper were not instituted for tēporall thinges neither shold Christ euer haue ben reueled in the world if it had not bene for a more graue and weighty cause then this For our euerlastyng saluation and rightousnes came he down from heauen There was therfore an higher greater matter why the sonne of God did either descende or ascend verily that he might prouide for vs euerlasting goodes as are the fauor of God remission of sinnes the gift of the holy Ghost righteousnes euerlastyng lyfe Such gyfts must we loke for at Christes hand which continued not in this life but wēt into an euer stinge life euen into heauen and there hath begun a spirituall inuisible and euerlasting kingdome Whych thing was longe before prophecied by Dauid in a certaine Psalm which S. Paule reciteth in his Epistle to the Ephesians and interpreteth it of the Ascention of Christ and of his spirituall kyngdome The words are these Thou art gone vp on hie thou hast led captiuitie captiue and
receiued giftes for men yea euen for thyn enemies that the Lord God might dwel among them The sentence is short but it comprehendeth many thynges and euery one of them oughte dilygently to be weyghed pondered and consydered The first worde Paule hymself handleth lyke an Apostle when he saith That he ascended what meaneth it but that he also descended fyrste into the lowest partes of the earth He that descended is euen the same also that ascended vp aboue all heauens to fulfyll all thynges S. Paule in these hys wordes dothe very exquisitely handle bothe the descension and ascension of Christe that by thys meanes we maye knowe from whense so many and so greate gyftes came that we haue receaued by the ascension of Christ. Let no man thinke that he with his owne woorkes rightousnesse holynes of lyfe or wyth any other thynge hathe deserued that he should receaue the noble gyftes of Christes ascension but Christ himselfe hath deserued it which geueth the gyftes in that he came downe and humbled hymselfe and for our sake became manne and for vs dyed on the crosse These gyftes dothe Paule signify by these his wordes when he as it were interpreteth the mynd of the Prophete and putteth Christes descension before his Ascension For as muche then as the Holy Ghoste by the Prophete speaketh thus of Christe Thou wentest vp on hye It foloweth herof that he came down before and was made lowe Whych altogether was doone for our sake Therfore Paules interpretation agreeth wel with the woordes of Christ whiche ye lately hearde It is expedient for you that I go For except I go my way the comfortour shall not come But when I go my waye I will sende hym vnto you If I go my way I wyl prepare you a place This sayeng Thou art gone vp on hye maketh a differēce betwene Christ and them that ascended into heauen Enoch was taken vp vnto GOD. Helias wente vp in a fyerye charette but CHRIST went not so vp into heauen but he ascended by his owne power as hee also by hys owne power rose agayne frome deathe vnto lyfe without the healpe of any thyng This is a great diuersitie for we shall not rayse vp oure selues at the laste day but Christe shall rayse vs vp Christe hymselfe rose frome deathe vnto lyfe by his owne power as he sayeth in the Gospell of S. Iohn My Father loueth me because I geue ouer my lyfe that I maye take it again No man taketh it away from me but I geue it ouer of my owne selfe I haue power to geue it ouer and I haue power to take it agayne And Peter in the Chronicle of the Apostles actes sayth It was impossible for hym to bee holden of deathe So in lyke maner is there a difference betweene his Ascension and ours We ascend vp into heauen because Christe draweth vs vnto hym But CHRIST hym self went vp into heauen by his owne power as he sayth in the Gospell of Iohn No manne goeth vp into heauen but he that came downe from heauen that is to say by his owne power This diuersitie betwene Christes Ascention and oures dyd the Holy Ghost shew long before that by thys he myghte teache vs that Christ is the almyghty and euerlastyng GOD whome we oughte as they saye wyth embracynge armes to receaue Where as the Psalme sayth moreouer Thou wentest vp on hye It is none other thing then as we sayd before Christ pronounced before Pilate My kingdome is not of this worlde Therefore althoughe we are in the worlde occupied about matters of houshold and Policie yet seynge wee are Christians and the kyngdome of CHRIST is not of this worlde we oughte to lyfte vp our myndes vnto heauen that we maye aboue all thynges embrace this spirituall kingdome and looke vnto that But the most part of vs dothe the contrary For a greate number of vs bothe in body and mynd and in all that we are able to do ar altogether drowned and swallowed vp with the present things of this world and only seketh for the goodes possessions therof as though we shold liue here for euer neuer depart We regarde litle or nothynge that Christe is gone vp on hye The Holy ghost wold haue this lewdnesse amended in vs and therefore he diligently putteth vs in mynde that Christ is gone vp on hye and hath left and forsaken these earthy thyngs so that although we be vpon the earthe with oure bodie yet with our hearte and mynde we sholde alway haue a desyre vpward and not trouble our herts with the cares of this world For a christen man should on this wise behaue hymself Let his body be occupied about necessarie thyngs for this present life but let hys mynd haue all her delight and pleasure all her meditation and study all her trauaile and exercise about heauenly supernall and euerlastinge thynges as Paule saith Seke after those thinges that are aboue where Christ is sitting on the right hand of God and not after those thynges that are on the earth But why did Christ go vp into heauen or what busines hath he there Of this matter dothe the Psalme make mencion saying Thou art gone vp on hie thou hast led captiuitie captiue This is a description of the great and glorious triumph of Christ and in a maner it appeareth that Christe hadde respect to this psalme when he putte foorthe the Parable of the stronge armed manne whyche kept his palaice and had al thinges in quiet tyll one that was stronger then he came vpon him bounde hym and toke awaye his weapon wherein he trusted and made a spoyle of it For wee wretched caytiues because of synne are vnder the tyrannye of the deuyll and death whych dothe hold vs captiue and we can not escape thys tyranny but the deuill to the vttermoste hath dominion ouer vs and deathe kylleth vs at her pleasure We of our selues are able to do nothyng agaynst them But Christ whiche farre excelleth them in strength cometh and firste thorow his greate humilitie is betrayde and crucified and so by his death he satisfieth for the sinnes of the whole worlde as an innocent lambe And all these thinges are ioyned with great humilitie and in them appeareth nothinge but moste highe infirmitie and weakenes And therfore he is hanged on the crosse that he may dye But after that synne was put awaye by his death and weake Christ is buried in his graue and there is nowe no more hop of him he cōmeth forth again with meruelous great power and glorie alyue and quick as we heard in the daye of Christes resurrection and as the holy Ghoste sayth here He ledde captiuitie captiue that is to say he hathe destroyed the kingdome of the deuil of death He hath spoiled them of all their power so that the deuill fromhensforth hath no more power ouer the Christians death can no more kill them
euerlastingly neither can synne condemne them Therefore all thinges are now turned cleane contrarie Before we were holden vnder the captiuitie of synne Before we perceaued that the deuill by the reason of oure sinne was a cruell tyrant againste vs. Before we coulde by no meanes escape the moste bytter payne of death Before we looked for yea and that worthely euerlasting damnation and the most cruell tormentes of hell fyre But fromhensforth it shall no more be so For Christe vnto this ende is ascended into heauen that he shoulde holde in bondes as slaues of no power synne death and deuill that they fromhensforth should not exercise their tyranny againste vs as tofore they haue done or if they do attempt any violence against vs it should chaunce for the best on our behalfe Synne ceaseth not to prouoke vs if by any meanes it may enforce vs to do any thing againste the will of God and so to make vs to haue gyltie consciences And our infirmitie is great We do not resiste sin as we ought to do Dauid was a great man an holy yet was he throwne into two most greuous haynous sinnes Nowe that he was deliuered again frō those sinnes that they were forgiuen him The cause was that he beleued on that blessed sede that was promised to come which shold destroye the power of synne and make it his bonde prisoner It therfore can not only not oppresse Dauid but it is the cause also that he prayeth the more feruently and is the more circumspecte in all his doinges for euer after If he had not thus fallen he had neuer made that moste godly and swete psalme Miserere And so likewise is the matter concerning death It can not refraine his violence from vs neither can we any otherwise then tremble for feare at the beholdinge therof But how cōmeth it to passe that death can do none of all those thinges that it entendeth Because death is taken prisoner bounde so that nowe it can not hurt nor kyl euerlastingly the faithful the styng therof being taken awaye by Christ and it selfe being vtterly subdued and ouercome as Christ him selfe saith by the Prophet O death I wil be thy death Therfore whē death sheweth it selfe moste fearce and vttereth the greatest violence that it can yet it doth no more with the true Christians then that it should be the cause for them to flee vnto the worde of God that they maye exercise them selues in it the more diligently and confirme them selues with it which otherwise they wold not haue done if the terrours of death had not bene Euen the same may be spoken concerning the deuil which is a sutle deceiptfull craftie and cruell enemie He at all times lyeth in waight for the Christians if by any meanes he may make their hope frustrat vaine But Christ is Lord ouer him so that he shal not onely not do bring to passe that he entendeth but also the more that Christians are assalted of him the more ware circumspecte doth he make them and prouoke them the more diligently to geue their mindes to prayer to the meditation studie of gods worde to cōmit them selfe wholly to the tuition defence of god euermore calling on him for helpe and succour And where as if they were without this sutle and craftie enemie they wold become careles and negligent because they should stand in no feare of suche an aduersarie nowe they watch now they are circumspecte and take hede that they fall not into his daunger Al these thinges therfore profit the Christians whiche are to other because of their corrupt pernitious nature a very plague pestilence confusion and destruction And this chaunceth to the Christians because Christ is ascended into heauen and hath by that meanes made them his prisoners so that now they can not do against the Christians what they wold but what it pleaseth Christ to suffer or appoint them Synne wold gladly condēne vs death wold very faine kyl vs The deuil is altogether desirous to cast vs hedlōg into euerlasting damnati ōbut they can not do what they wold forasmuch as they are although enemies yet the captiues bond slaues of Christ so that although they be cruel fearce against vs yet can they not hurt against vs. And this is the noble fruit singuler cōmoditie of Christes Ascentiō that our greate enemies synne death deuill whose captiues and bonde slaues we were are nowe imprisoned of Christe and holden in bondage so that by this meanes we are free from their tyranny For for this purpose dyd he go vp into heauen and sytteth on the right hande of God that he might defende the churche against them It foloweth in the psalme Thou hast receaued gyfts for men that is to saye suche gyftes as thou wilt distribute vnto men and thorowe those gyftes helpe cōfort them What maner of gyftes these are God by the Prophet Ioel declareth saying After this will I poure out my spirit vpon all fleshe and your sonnes your daughters shall prophecie your olde men shall dreame dreames and your yong men shal se visions yea in those dayes I wil poure out my spirit vpon seruantes maydens I wil shewe wonders in heauen aboue tokens in the earth beneth And in the gospel of Iohn Christ saith thus If I go away I wil send the confortour vnto you And when he shal come he will rebuke the worlde of sin of righteousnes of iudgemēt Peter also saith Sence now that Christ by the right hand of god is exalted and hath receaued now of the father the promes of the holy ghost he hath shed forth this gyfte whiche ye nowe see and heare Now there are two thinges principally whiche the holye ghost worketh Firste he leadeth vs thorowe the Gospel vnto the true knowledge of CHRIST that we maye beleue to haue remission of our synnes in his name Again that we maye bringe forth the worthy fruites of repentaunce resiste synne mortifye it earnestly begin to obeye god And this newnes of lyfe afterwarde taketh place in oure soule bodye heart and in al the partes of vs. For although because of our sinnefull body we can neuer be so free from sinne that we shall be vtterly without synne yet that sinne that remaineth in vs is not imputed to vs nor layde to our charge for Christes sake neyther doth it condemne vs. And this is the firste thynge that the holy ghost worketh in vs. Secondly the holy ghoste also maketh his instruments that thorowe the worde and the preachynge therof other maye be brought vnto the knowledge of this grace In consideration wherof Paule interpreteth this psalme to this ende that thorowe the Ascention of Christ these giftes chaunce vnto vs that he hath made some Apostles some Prophetes some Euangelistes some Shepheardes and teachers to
ryse vp in the breaste of a Christian he is by and thynkethe on this maner with hymselfe Alas what haste thou doone Thou myghtest welle haue bene a Christian and yet neuer haue comme to this myserie and daunger Thou art come to thys poynte thoroughe thyne owne faulte c. Nowe when suche horrible examples come also to mynde as putteth vs in remembraunce howe greuously greate and vertuous menne haue in tymes paste fallen and coulde not escape tentation then sayeth Christe is it tyme for the comforter to come whyche without doubte will not longe tarye awaye but wyll spedylye come and teache you that suche greuous and fearefull imaginations and thoughtes are not of hym but of the deuyll The reason is For suche thoughtes bryng trouble and disquietenesse yea and dryue vnto desperation But the holy Ghost maketh not afrayde but comforteth encourageth and so handleth the matter that he testifieth and beareth witnesse of me that I haue ouercome the worlde with his prince and God euen the deuyll Therfore all other thoughtes that brynge with them heauynes sorowe and discomfort are not of me but of the deuyll But the holy Ghost bryngeth and geueth confortable and ioyefull thoughtes for as muche as he beareth wytnesse of me that I haue bestowed my lyfe for you dyed for your synnes and rose agayne for your Iustification Of thys testimonie or wytnesse ye maye easyly gather that I hate you not and that I doo not entende to condemne you but to saue you The whole substāce of thys matter therfore resteth in this point He shal beare witnes Of me This is principally to be obserued and diligētly noted against the Sectaries and false teachers For here it is surely determined that when the holy ghost shall bryng foorth comfort he shall doo it by the testimonie or witnesse of Christ that he may stablish and print Christ in their hertes Wher as contrarywise the deuyll goeth about to plant in the heartes of men feare the wrath of God syn death and damnation This wicked spirite dothe the holy Ghost by his testimonie resist by the word speaketh in our hearts and sayth Ah man what dost thou Canst thou doo none otherwise but alwayes thynke on death synne and damnation Turne thyne eyes from these greuous and terrible sightes and loke vpon me Doest thou not know that man whiche is called Christ Iesus Of hym it is thus written that he was conceaued of the holy Ghoste borne of Mary the virgin that he suffred vnder Pontius Pilate was crucified dyed was buried that he descended vnto hell rose agayne from death the thyrd day ascended vnto heauen c. Wherfore was all this doone thynkest thou Was it not doone for this purpose that by this meanes thou shouldest comfort thy selfe againste deathe and synne Therefore leaue of and cease thus to feare to trouble thy selfe for thou haste no cause so to doo If Christ were not and if Christe had not doone these thynges for thee so shouldest thou haue had a iuste cause to feare and to be sadde But Christe is by thee and rounde about thee as he hym self saith I am with you for euer euen vnto the ende of the worlde Moreouer hee hath suffered deathe for thee and sytteth on the ryghte hande of GOD hys Father to comforte and to defend thee agaynst all thyne enemies Where this doctrine soundeth there is the voyce wytnesse and worde of the holy ghoste But what so euer soundeth not on this maner be it neuer so fyne and pleasant it may bee the witnesse of Moyses or rather of subtill Satan of hypocrites and heretikes whyche seke saluation peace and reste of conscience by workes and so trouble che consciences of menne and dryue theym to desperation but the wytnesse of Christ it is not nor yet the voyce of the holy Ghoste God for his mercies sake kepe vs and defende vs agaynste all witnesses and voyces of Sathan of the Pope of the Turk of hypocrites of sectaries of heretikes of scismatikes and of all the wycked and vnto our laste ende conserue vs in thys holy witnesse of the holy Ghoste Amen This is the fyrst part of this our gospel concerning that comforter the holy Ghoste howe hee comforteth the Christians Nowe lette vs come vnto the seconde part as touchyng the Crosse and affliction And here muste we note specially the sayenge of Christe to hys Disciples They shall excommunicate you out of their Synagoges These wordes declare euidentely that they whyche excommunicate the Christians and driue them out of theyr synagoges maintayn this title and doo greatly glory that they are the Synagoge or true churche yea and they wyll also be counted suche as are alone the true woorshyppers of God and that in handlyng the Christians on this wyse they doo God great true and faithfull seruice For ells what needed Christ to haue spoken these wordes The houre commeth that who soeuer kylleth you shall thynke that he doothe an acceptable sacrifice vnto God and an hygh greate seruice It is therfore necessarie at al tymes that we make a difference betwene the true and false churche That is the false churche whiche chalengeth this name and is so called and yet not withstandynge is not the trewe churche The true churche is that which is not suffered to bee called the churche and yet is the trewe Churche in dede But it is an harde thyng to discerne these two churches For thys hyndreth greatly that the false Churche also hath the office of mynisterie in it as it is to be seene We frankely and frely confesse that the Pope and his sect is not the trewe churche and therfore we condemne theim as the Synagoge of Satan Notwithstandynge when they baptise ordeyne pastors confirme maryages we fynde no fault wyth these thynges for the ministerie and wordes sake but we confesse theyr baptisme to be trewe and therfore doo not we baptise the chyldren agayne whiche were baptised of them Whyche thynge notwithstandyng Cyprian dyd not folowe who was of this mynde that he thought that the baptisme which was ministred of heretikes was no ryghte and true baptisme and therfore that the chyldren whiche they had baptised ought to be baptised againe as thoughe they hadde neuer ben baptised And this was his reason Heretikes saythe he are not in the vnitie of the Christen churche Therfore can they haue no Christen ministerie But this is not true For the mynisterie and the person ar to be discerned a differēce is to be put betwene them A notorious synner also is not of the vnitie of the Churche yet hys mynisterie that hee hath in the churche is not to bee despised The reason is thys For the mynisterie is not hys but Christes If he woulde go aboute to alter or breake the cōmandement of Christ if he wold otherwise baptise preache and minister the Lordes supper then Christe hymselfe hath appointed and cōmanded then is there here a sufficient
decreed of the holy ghost to worke in vs by the worde sacramentes He therfore that litle regarde these thinges to him shall the holy ghost never come For to this entent are we baptised receaue we the Supper of the Lorde and heare the worde of God For we know that all these thinges are as instruments by the whiche the holye ghoste doth accomplishe his operation in vs. As examples doth shewe The three thousand soles whiche were conuerted this daye of sainct Peter had neuer ben conuerted if they had not hearde the worde before After that they heard the worde and their heartes were therby moued they came to baptisme For Christ so commanded So the chamberlain of the Quene of Aethiops could not obtaine the holy ghost without the worde whiche Philippe spake by the interpretinge of scripture When his heart was touched by the preachynge of Philippe it behoued hym also to receaue baptisme that the holy Ghoste myghte worke therby Wherefore if thou be desirous to haue the holye Ghost first of all thou must pray to the father for it and after that thou muste geue diligent hede to the worde and preachinge thou must often call to minde thy baptisme what God promised thee there and what maner of couenaunt he hath made ther with thee Thou must often come to the Lords Supper For by the worde and sacraments the holy ghost doth kendle oure heartes with a new light of fayth that we maye not onely heare the worde as the harde hearted Iewes dyd heare but that we maye vnderstand it also that therby we may become new men and get vs new heartes Furthermore we must beware that we do not let the holy Ghost in his worke by fylthy and shamfull liuinge and that we caste hym not out of vs by wanton an sinfull maners For one place can not serue both for the holy Ghost and the deuill Therfore when the deuill tempteth the with couetousnes wrath lechery and other synnes flee straight waye to prayer as thou woldest to an anker in a tempeste that GOD maye preserue thee against temptation and kepe the obedient vnto hym For it is necessary to abstayne frō sinne the workes of the fleshe eyther that the holy ghost may remayne with thee styll after thou hast receaued hym or that thou mayst obtayne hym that was neuer in thee or if by infirmitie thou chaunce to fall thou mayst ryse again retourne to the newnes of liuing And then specially shal we perceaue that the holy ghost must nedes take place in vs and helpe vs against the deuil death and hell wheras contrarie wyse they that continew in voluntarie synnes willinglye by a lytle and a lytle fall more and more into the deuils power liue with out all repentaunce and neuer are part takers of the holy Ghost whose proper office it is as I sayd before first to sanctifie vs thorowe faith and remission of our synnes and then to be an helpe vnto vs against sinne that we may shewe obedience to God But we saide before that we receaue only the first frutes of the holy ghost and that fleshe and bloud doth yet remaine in vs shall as longe as we liue abide in this worlde And herof it is that they whiche haue receaued the holy ghost are neuerthelesse weake and doth fal often Let no man here be offended and thinke as the Anabaptistes do whiche are of this opinion that no man can fal which haue receaued the holy ghost This opinion shold be true if euery man would folow the holy ghost alwayes For than shold we neuer fal But that is not possible because of the craftes and giles of the deuil and the offences of the worlde and the infirmitie of the fleshe Wherfore it is alwayes necessarie to praye that the lord wil not take his spirit from vs but that he wil of his goodnes kepe vs in his grace dayly encrease in vs this gifte of the holy ghost and to forgeue vs our trespasses as we pray in the lords prayer For the holyest that be can not liue without such trespasses but yet by fayth in Christe are they pardoned that they hurt vs not Ye haue hearde therfore what is your true whitsontyd and pentecost Whiche is much more glorious than the whitsontide of the Iewes For the holye Ghoste is shedforth vpon all fleshe that we by the Gospell may knowe God and maye be sanctified and iustified by the holye ghost both in bodie and spirit if so be that we fulfil the office of true religion by prayer by hearynge the worde and bringing forth the true fruites of the spirite Whiche thing the holy ghoste graunt vs all to do thoroughe Iesus Christ our Lorde to whome with the father and the holy ghoste be all glory for euer Amen The second Sermon on whitsonday ¶ The Gospell Ihon. xiiii IEsus sayde vnto his Disciples yf ye loue me kepe my commaundementes and I wyll pray the father and he shall geue you another comforter that be may abide with you for euer euen the spirite of trueth whom the worlde can not receyue because the world seeth hym not neyther knoweth hym But ye know hym for he dwelleth with you shal be in you I wyll not leaue you comfortlesse but wyll come to you Yet a lytle whyle and the worlde seeth me no more but ye see me For I lyue and ye shall lyue That day shall ye knowe that I am in my father and you in me and I in you He that hath my commaundementes and kepeth them the same is he that loueth me And he that loueth me shal be loued of my father and I wyll loue hym wyll shewe myne owne selfe vnto hym Iudas saiethe vnto him not Iudas Iscarioth Lord what is done that thou wylt shewe thy selfe vnto vs and not vnto the world Iesus aunswered and sayde vnto hym If a man loue me he wyll kepe my sayinges and my father wyll loue hym and wee wyll come vnto hym and dwel with him He that loueth me not kepeth not my sayinges And the worde which ye hear is not mine but the fathers which sente me These thinges haue I spoken vnto you beyng yet present with you But the comforter whiche is the holy ghoste whom my father wyll send in my name he shall teach you all thinges and bringe al thinges to your remembraunce what soeuer I haue saide vnto you Peace I leaue with you my peace I geue vnto you Not as the worlde geuethe geue I vnto you Let not your hartes be greued neyther feare ye haue hearde how I said vnto you I go and come againe vnto you If ye loued me ye would verily reioyce because I sayd I go vnto the father For the father is greater then I. And nowe haue I shewed you before it come that when it is come to passe ye mighte beleue Hereafter wyll I not talke many wordes vnto you For the Prince of this
bytyng worme of conscience forasmuche as God is not now angrie with vs but standeth sure by his promise of grace and mercy which he hath made with vs for his sonne Iesus Christes sake He that beleueth thys is sure to be saued For this gift is geuen to make vs safe from death and synne For euen as a great flame is in comparison of a droppe of water so is Christe in comparison of the synnes of the worlde As soone as they touche Christe and as soone as the gift is receyued by Faith our synnes are quite consumed and abolyshed euen as a drye stalke is by an hot fier For here thou hearest by the worde of Christ that God so loued the worlde that he gaue his onely begotten sonne for the worlde that all that beleue in hm shoulde not peryshe but haue euerlastyng lyfe He saith precisely here They that beleue in hym He saith not he that taketh vpon hym this or that worke and thereby endeuour hymselfe to purchase Gods fauour Only Faith it is that purchaseth this gyfte Wherfore lette our aduersaries withstand this sentence neuer so muche lette them rayle neuer so muche agaynst it yet is this sentence sure and inuincible that they that beleue in him shall haue euerlasting lyfe and shall not perishe And se thou put nothyng hereto nor take nothyng from it lest thou shouldest seme to take vpon thee to correcte Christes iudgement These are excellente woordes and the wordes of lyfe God graunte vs hys grace to print them in our heartes For he that hath these wordes surely fixte in his hearte can be feared neyther of the deuyll nor of synne nor of helle but wyll be of a quiete heart and say I am withoute all feare For I haue with me the sonne of God whom God hath geuen vnto me by loue and by the word of God that is by the gospel which certifieth me therof And thy word O lord thy son Iesus wil not deceiue me in whom alone I put my truste If I be any thynge weake in Faith grant me that grace that I may beleue more stedfastly For I besydes this haue no other healpe in thys euident gyfte and loue of GOD but that we shold all by a lyttell and a lyttell beleue more and more in this gyft For Faith is requisite as thou hearest here of CHRIST And the stronger that Fayth is the greater is the ioy pleasure and securitie that is felt risyng in the mynd so that after that the mynd is most prone and readye to doo and to suffer all thynges whyche we knowe that God doothe requyre of vs and wylleth vs to doo knowyng that he is louyng and vseth nothynge but loue towarde vs. But thou wylt say If I were as Peter Paule and saint Mary were this gift would be confortable vnto me For they are saintes and therfore doubtlesse this saying pertaineth but vnto them Howe should I that am a synner by any meanes vnderstande that it pertaine vnto me whiche haue so often offended God by my synnes and haue made hym my enemie Such thoughtes can not be auoyded when the hearte after this kynd of preaching reasonyng beholdeth it self considereth his syns And here must we be circūspect and ware least we laying aside Gods word geue our selues any long tyme to such thoughtes but forthwith must we returne to the word and order oure Iudgement accordynge to the same For those thoughtes ar nothyng els but very incredulitie and vnbelefe which goeth about to withdraw vs from this swete gospel And trewely vnbelefe can be ouercome by no other meanes but by the worde of God Of this preacheth CHRIST that wee shoulde not doubte of thys woorde sayenge that his Father the trewe and eternall God in heauen dyd so loue the worlde that he delyuered his only begotten sonne And this is sure that the world here dothe not signifie Mary Peter Paule onely But the worlde signifieth all mankynd Therefore if thou takest thy selfe to be of mankynde or if thou doest not beleue that compare thy self with other mortall men that thou mayst vnderstande that thou art a man For why shouldest thou not suffer thy selfe to be of thys name seyng that Christ with plain wordes saieth that GOD gaue not his sonne onely for Mary Peter or Paule but for the worlde that all shoulde receaue hym that are the sonnes of men Then yf thou or I wold not receaue hym as though he dyd not appertayne vnto vs truely it would consequently folowe that Christes wordes are not true where as he saith he was geuen and deliuered for the worlde Wherfore hereof appeareth that the contarye therto is moste assuredly trewe that is that this gift belongeth as well vnto thee as to Peter and Paule forasmuche as thou also art a man as they are and a portion of the worlde that God maye not be iudged in his worde and this thought rise in our heart thynkyng on this wise Who knoweth whether I am also of their number to whom the sonne of God is geuen and eternall lyfe promised For that is as muche as to make God vntrewe of his promise Wherefore whenne thys thoughte commeth vpon thee suspecte it as thou wouldest suspecte the deuyl least thou be therwith deceaued And say thou what is that to me that I am neyther Peter nor Paule If GOD woulde haue geuen thys gyft to them only that should haue ben founde worthy he wold haue geuen it to the Angells to the Sonne and vnto the Mone For they are pure and vndefyled creatures whyche alwayes obeye God and neuer doo declyne and swarue frome hys Preceptes But thys is the truthe of the matter hee gaue hym to the worlde And the worlde is no woorthyer thereof then as I sayde before Wherefore although I am neyther Peter nor Paule yet wyll I not suffer my selfe to bee putt besyde thys gyfte but wyll challenge as muche thereof for my part as dydde Dauyd and all the holy Apostles For what was Dauyd Dydde he not trespasse heynously and greuousely Also what were the Apostles were they not synners and vnworthye Wherfore lette no man folowe thys reason saying I am a synner I am not iust and holy as Peter was Wherfore I dare not bee so bolde as to chalenge this gyfte for myne But rather reason on thys wyse What soeuer I am yet God is not to bee taken as vnfaithfull of his promyse I am a portion of the worlde wherfore if I wold not take this gift as myn owne I shoulde make God vntrue But thou wilt say Why dothe he not shewe this to me alone then I wold beleue and thynk surely that it apertained vnto me But it is for a great cōsideration that God speaketh here so generally to the intent verily that no manne should thynke that he is excluded from this promyse and gyft He that doth exclude him selfe must geue a count why he dothe so I wyll not iudge them
the Phariseis in in comparison of them selues whom thei thought iuste exclude synners Thei did see that thei were directe againste the lawe of God in their doynges and therfore thei also pronounced plainly that thei ought to haue no place in the kyngdome of God Thei suspect Christ also that he doth not after Gods will bicause he had to doe with such But consider thou this with thy self to what case the matter will come if synners should be excluded from God and his kyngdome as the Phariseis thinke For although thei suppose that there is a kinde of men that liueth without synne yet GOD and the lawe knoweth none suche For although euery manne committeth not adulterie slaughter and thefte yet before God no manne is without synne yea and those synnes are the more greuous if thei fall in a manne that hath wisedome and strength to resist them If then the Phariseis iudgement be true that GOD doeth tourne awaie from synners it maketh as muche against them selues as against other For by the lawe are not onely reproued the sinnes of the Publicās and of synners but also their owne all others Then will it followe that no men haue place in the kingdome of God So that the Phariseis are proceded so farre by ignoraunce that as thei are fore against other so giue thei a moste greuous sentence against them selues But all their ouersight riseth here of bicause thei knowe not why Gods lawe was giuen neither what corruption of synne there is in all men And as in other thynges one errour bringeth an other so here also of the kyngdome of God doe these hypocrites knowe nothing whiche must nedes be set vp by Gods grace and goodnes But Christ groundyng his reason on true principles openeth the misterie of the Gospell vnknowē to naturall witte and to all that followe the rightuousnes of the lawe that is that God hateth not sinners nor willeth their death and that he declareth this his will in Christ whom he sent into the worlde to bring home againe to their foldes shepe that straye from their flockes and that all his intent hath onely respect to the fulfillyng of the Gospell that the loste and straies maie chiefly be regarded and that all the will of God might hereby bee declared and the Gospell opened to the poore This is plainly an other kinde of doctrine then the doctrine of the lawe and Phariseis whiche taketh not here seede and roote in our nature but is brought from heauen by the sonne of God as saith Ihon. No man hath seen God at any time the onely begotten soonne whiche is in the bosome of the father sheweth hym forthe For no man knoweth that will of God that he is not angrie with sinners nor damneth them for their synnes but receiueth them rather to his grace and saueth them but all knowe the contrary Wherefore the feare of the wrothe of GOD is naturally ioyned with synne But Christe teacheth vs here by his Gospell that GOD is otherwise mynded towarde synners and that he is not angrie but mercifull and that the Angelles in heauen reioyce when synners repent and amende This doctrine must be the better marked bicause it semeth contrary to our reason that we by it maie confirme our conscience For he that in suche temptation followeth reason and iudgement goeth hedlong to the Deuill and there is no remedie against desperation Wherefore this goeth the matter we must agree surely with Christ contrary to reason and al other thinges that although we are synners yet that by Christ we must be reuoked and called againe as shepe goyng a straye vnto the place of our saluacion As Christ setteth forth a plaine parable in this place to the declaracion of his moste excellent office In diuers other places doeth the Gospell declare why God casteth not awaie synners as in the third of Ihon that GOD is suche that hateth not the worlde but loueth it so that he giueth his onely begotten soonne for the recoueryng thereof that the worlde maie haue confidēce for these sacrifices sake and maie not despeire for their synne For although God might haue helped vs otherwise yet he purposed to doe it by his soonne so that we should haue no cause to doubte of his deliueryng and redemption For this is moste true that God is more pacified by the death of his sonne then offended by our synnes Furdermore there is an other cause set forthe by Christe why God casteth not awaie synners For he sheweth that sinners are a portiō of Gods substance whiche fell from him yet God hath suche respect to the matter that he regardeth not the greatest thynges that he hath vntill that that is loste be recouered And all this waie of recoueryng is sette vp by Christe as he hymself saieth in this place Wherfore it ought to seme no maruell if he make a searche for synners that straye from Gods houshold to bryng them home againe For he is sent for this very cause to bryng home synners againe and if he should dooe otherwise as the Phariseis appoinct hym he could not execute Gods commaundement But it is verie comfortable to see the affection of Christe toward synners whiche is described in the tipe and figure of this careful and studious shepherd whereas he followeth after the straye shepe takyng no care in the meane season of the reste and when he findeth her he beateth her not but handleth her gētly as though she were blamelesse He taketh her on his shoulders and at his retourne he maketh ioyfull gratulacions with his frendes All whiche declareth the greate bounteousnesse and loue of Christ toward man whiche if it should bee well cōmended and set forthe had nede of a long sermone The declaracion of this loue resteth chiefly in hym that is loste weake and in perill as men doe testifie in suche thynges that thei loue Loue is vncertaine when there is any sure trust of aduauntage But when there is daunger and yet there is more care for that that is in daunger then for all that is safe this is naturall and true loue Yet this maye not bee compared with the shadowe of the greate affection of Christe He searcheth for them of whō he was greuously hurt as shepe goyng a stray and as though thei wer in peril without their owne fault and when he findeth them he put them on his shulders What thyng maie a man inuent that is more comfortable and swete Whereas he followeth after thē that are fugitiues and by their owne fault seke their owne destruction ioynyng theim selues with the deuill that is Gods aduersarie and stoutly defendyng his parte and holdyng with Gods enemie the Deuill againste Gods kyngdome He pursueth not after theim I saie as after his hurtfull enemies but searcheth them out as miserable shepe that are in peril endeuoureth wholy hym self to recouer theim before the Woulfe oppresseth theim that is that thei dye not in
their synnes For this shepherd doeth alwaies crie after the shepe goyng a straye I will not the death of a synner but rather that he repent and liue Despaire not of thy matters bicause of thy synne Knowe that GOD is mercifull in his sonne Iesu Christ whom he hath sent vnto thee as a shepherd to bestowe his life for thee and to laye thee on his shoulders and to bryng thee againe to the folde of saluacion And these thynges ought to be considered fullie and perfectly that wee maie vnderstande howe greate loue and care GOD hath for the saluacion of man that he can not abide to se hym to be made a praye for the deuill He maketh sute for synners as for his owne right And least he should be repelled for sinne as though he had no right he appoint a shepherd whiche hath right to recouer synners as straye shepe And when he seeth that thei are not able to retourne againe he followeth after theim and bryngeth theim againe vpon the shoulders of his mercie By the lawe of Moises whereon the Phariseis grounde their determinaciō of the kingdome of GOD there could neuer be ordeined suche a recoueryng of the loste For the lawe dooeth not onely not entise vnto it the straunge shepe but also it driueth her furder of with sharpe and cruell wordes For what can the lawe preuaile with a synner by this saiyng If thou be cleane and without all sinne thou maiest obtaine a place in the kingdome of GOD and not otherwise He knoweth truly the woorde of GOD but he can not tell what to dooe He is commaunded to ascende into heauen but he vnderstandeth that there is no place for synners in heauen Wherfore except there commeth a shepeherd from heauen vnto these straiyng shepe and beareth them on his shoulders againe to the kingdome of GOD there is no doctrine beside that sheweth the kyngdome of GOD neither that councelleth or preuaileth any thyng with theim that should come thereto onely this doctrine that commendeth and setteth forthe this shepherd sheweth the redie waie to it For it dooeth not onely declare that no man entereth into heauen excepte he descended from thens which is a deniyng of saluaciō vnto synners for the lawe is alwaies against synners saiyng thou descēdedst not therfore thou shalt not ascende but it sheweth this also that the sonne of man is come doune from heauen and become the shepherd of the loste shepe that thei maie be borne into heauen vpon his shoulders Thei could neuer haue come thither by their owne power As Christ in Ihon saieth that the sonne of man should therfore bee exalted that all that beleue in hym should not perishe but haue euerlastyng life For this are synners and straunge Shepe recouered when the Shepherde is exalted on the Crosse that he might beare theim vp into heauen on his shoulders and make them partakers of the kyngdome of heauen from whence he descended that sinners might thither ascende Whereby appereth what right GOD hath to challenge sinners into his owne familie The greate errour also of the Phariseis and Scribes and of all suche as measure the kyngdome of GOD by the rightuousnes of workes is declared For GOD can not allowe and commēde them that honour hym onely with their lippes but he requireth a true and a nigh hearte whiche can not be so except it be recouered by this shepherd This shepherd when he bryngeth hym againe on his shoulders maketh the heart full of hope confirmyng it with the holy ghost so that now he maie call boldly on GOD in his kyngdome without distruste he maie earnestly embrace the hope of saluacion and not doubt to bestowe this present life with al that he hath for the life euerlastyng Wherefore he so ioyneth hymself with his shepherd that he is onely disioyned from hym in that that he is not yet deliuered from the bodie of sinne But yet while he liueth in this corporall life he bestoweth hymself whollie to that heauenly conuersation And in it now he bryngeth forthe suche workes of the spirite as no hypocrite no Pharisie no Monke can bryng And yet alwaies hauing in minde his first condicion and state and after his recoueryng he trusteth onely to the Shepherd and his shoulders before God He is glad to shewe hym obedience yet taketh hede that he cōpare not this with Christ and his shoulders This is the kingdome of God described by Christ wherein is place for synners and yet none can enter in thither but with true and earnest confession of their synnes And yet so that thei be partakers of the shephearde and of his bringyng againe to the flocke If thou shouldest aske the Phariseis Scribes Papistes Monkes of the kyngdome of God thei would aunswere beware of the companie of synners doe good woorkes faste saie the ordinarie praiers giue almose to make satisfactiō for thy synnes c. but that a manne should put his onely trust in the shoulders of this shepherd thei will cōfesse that thei doubt thereof Yea thei will compte it contrary to the kyngdome of GOD as the Phariseis doe in this place And hitherto hath Christe taken part against the Phariseis and Hypocrites to defende this sentēce as moste true that synners haue place in the kyngdome of GOD and that Publicans and sinners are not to be excluded from gods kyngdome and from his sainctes For the gouernaunce and order of all his kyngdome consisteth of mercie and nedes must we abide the losse of all ours and cast them awaie as thynges of naught that our gaines in Christ maie be cōplete whole But there are diuers sortes of synners For although Christe came to call all synners to repentaunce yet all doe not repent Thei heare the worde with their eares but thei chaūge nothyng of their old condicions and maners thei giue thēselues to their owne sensualitie and pleasure and declare plainly by their life and doynges that thei haue no regarde of eternall life But what cōmeth thereof Nothing els but that although thei be on Christes shoulders yet thei fall of againe begin after that to stray with more perill then euer thei did before vntill at the length thei are without recouering caught in the deuilles snare so that thei can neuer ridde them selues out of coueteousnes lecherie and of vngodlie opinions These sinners belong not to the kingdome of God but thei onely that after thei haue heard the voyce of the shepherd doe repente and mortifie the woorkes of the fleshe For thei perceiue by the course of al thynges that thei that are in Christe Iesu and truste in the shoulders of this shepherd must not walke after the fleshe but must kill and slea their concupiscences and woorkes of the fleshe Suche synners doeth Christe beare againe vnto the flocke He foloweth after the other also but thei flie to farre of and tourneth awaie their eares from his woordes neither can he done theim any good
For whilest thei are so obstinate thei can not be deliuered frō their straiyng so that at the lengthe thei shall be torne and plucte in pieces of the Wolues in wildernesse Wherfore the comfort of the Gospell for sinners ▪ ought not lightly to be estemed bicause Christ their shepherd seketh theim and taketh thē vp as straye shepe Furdermore his doctrine also is necessarie to knowe what is our duetie to this shepherd euen to heare his voyce and to tourne vnto him as the historie of the Publicans and synners maie be an example vnto vs in that thei were conuerted at the woorde of Christe This woorde teacheth nothyng els but that GOD is mercifull vnto synners to saue them for Christes sake so that thei doe not harden their heartes at the voyce of their shepheard and delight with longer wanderyng and straiyng but that after thei haue heard the voyce thei caste thē selues on Christes shoulders whiche hath satisfied for their synnes and reconciled them to God the father And we can not without great synne seyng that GOD hath purchased our deliueraunce so dearely despise and set naught by it but we must with greate and studious labour worship and reuerence his worde and shewe our selues worthie of the companie of sainctes Wherefore this worde ought greatly and studiously to be regarded that we may be defended and strōgly armed against the deuill and our owne hearte least we be in suche an opinion of GOD that he hateth synners For suche a sence and felyng is in all mennes myndes But the helpe of Gods woorde is to bee preferred against this in that that he is the shepheard and doeth proclaime his woorde openly in the worlde to the intent that the stray shepe maie heare it and tourne againe vnto hym Wherefore if thou dooest knowledge this that thou art a straie shepe which by synne art banished farre from the kyngdome of GOD and despaire not but haue respecte to the woorde of Christe as touchyng the shepheard For he is set forthe for thy sake and for all suche as are like thee that thou maiest beginne to repent that thou maiest haue trust before GOD through Christ and walke worthie of God in his kyngdome Neither thinke that thou haste a long respite to take councell of this matter whē the voyce of the shepherd commeth vnto thee but tourne thy self forthwith vnto hym and embrace hym Whiche thing if thou doe thou art saulfe and giuest the Angelles a greate cause of ioye whiche after that will be verie desirous of thy companie and will kepe and defende thee against all perill Where as cōtrariwise the vnpenitent tourne the Angelles to mournyng and therefore are faine to bee without their helpe and defence And in that that Christe is not contente with one parable but putteth there vnto the seconde as concernyng the woman that had loste a grote he doeth it to the intent that other should folowe his example and not vtterly giue vp synners but hunt for them and bryng them to repentaunce For the first parable belongeth onely to Christ our sauiour whiche is onely the true shepherde that embraceth straye shepe with true saluation where as he vestoweth his life for them that thei maie be deliuered from destruction and defended againste the deuill The seconde parable of the woman perteineth to the congregacion which is there in her ministracion and office that synners might be called to repentaunce and deliuered from eternall death and damnacion and obtaineth euerlastyng saluacion She reioyceth also euen as doeth the shepeherd when she findeth her grote she lighteth a cādell euen Gods woorde and swepeth the house that is she teacheth of rightuousnesse and of comforte for Gods mercies sake in Christe before the iudgement of God And by this doctrine commeth the loste grote to light And this is the true and glorious commendacion of Gods woorde whiche onely hath suche vertue that it taketh a waie synne and all the infectiō that came thereof as death damnation the deuill and helle so that wee are no more synners and the enemies of GOD but suche as of whom the Aungelles in heauen and the sainctes in yearth reioyce Wherfore we should worthely magnifie this word and highly esteme the teachers thereof to the ende we might achiue and get this greate benefite therby that is be deliuered from this wanderyng and deuilles daunger so be saued for euer The which thyng the moste bountifull and louyng shepherde of our soules our Lorde Iesu Christ graunte vs through the holy ghost Amen ¶ The .iiij. Sondaie after Trinitie Sondaie The Gospell Luke vi BE ye mercifull as your father also is mercifull Iudge not and ye shall not be iudged Condēne not and ye shall not bee condemned Forgeue ye shall be forgeuen Geue and it shal be geuen vnto you good measure and pressed doune and shaken together and runnyng ouer shall menne geue into your bosomes For with thesame measure that you mete withal shal other men mete to you againe And he put forthe a similitude vnto them Can the blinde leade the blinde Doe thei not bothe fall into the diche The disciple is not aboue his master euery man shal be perfecte euen as his master is Why seest thou a mote in thy brothers eye but considerest not the beame that is in thyne owne eye Either how canst thou saie to thy brother Brother let me pull out the mote that is in thine eye when thou seest not the beame that is in thine owne eye Firste thou hypocrite caste out the beame out of thyne owne eye then shalt thou se perfectly to pull out the mote that is in thy brothers eye THE EXPOSITION IN this Gospell Christ teacheth his disciples and vs what we should do one to an other For after we beleue and are become christian men therby bicause we are sure that we are deliuered from death synne and all euill through Christ now is it necessarie to liue after a newe sorte and that frō henceforthe we shewe our selues obedient vnto hym This newe life doth Christ comprise in one worde saiyng Be ye mercifull as your father is mercifull And all knowe this what is mercie truly suche an affection whiche conceiueth a sorowe at the verie hearte when a man seeth his neighbour troubled either in body or soule and is stirred by his will to helpe hym Christe requireth here suche a minde of all men not that there should be suche mercie as is betwene light and lende persones For suche mercie extendeth no farder then emongest the felowes of that leudenes tarieth no longer then thei haue power to do that leudnes As experiēce declareth A thefe is not mercifull to him that stealeth not for if he were he would robbe no man But he is mercifull onely to hym that stealeth with him and this is the mercie of euil doers But we that are christians muste be mercifull euen as our heauenly father is not onely
through all our life with sinnes This might worthely be giuen to vs as measure euē death and hell But what doth GOD He putteth awaie that that we haue deserued that is to saie wrathe indignation iudgement death hell c. and bryngeth to vs heauen grace libertie and a quiete mynde from the condemnation of the lawe and of an euill conscience He riddeth vs from al penurie blame and giueth vs all that is good This is truely a large and plentifull measure but whereas thou deniest other the same measure after that thinke not but like measure shal be giuē to thee from GOD as thou giuest other Thou wer fortunate before bicause he helped thee with the measure of grace Now shalt thou haue suche measure as thy vnkinde and craftie behauior deserueth This teachyng is marueilous whereby it appereth that GOD requireth more earnestly thy duetie towardes thy neighbour then towardes hymself For as touchyng hymself he pardoneth synne and will not reken what soeuer we offende against hym Contrarie when we be vnmercifull to our neighbour GOD will neither bee pleased with vs neither forgiue vs any thyng Wherefore all this rate of measuring is to be appointed doen after faithe and not before For before thou haste faithe GOD dealeth not with thee after thy desert but was mercifull vnto thee he opened thee the waie to his worde He promised thee remission of sinnes This is the first measure giuen to vs whē we began to beleue after that this measure was receiued he giueth commaundemente to measure to other likewise And he that doeth so lette hym looke to be doen vnto as he doeth vnto other If he be cruell let hym looke for no mercie of GOD if he iudge he shal be iudged and damned Wherfore this measuryng hath her beginning after faithe when GOD requireth so greatly thy duetie towardes thy neighbour threatnyng that he will reuoke all his grace if we will not be mercifull to our neighbour Wherefore he that thinketh earnestly how to serue GOD let hym doe good to his neighbour let him doe as GOD doeth that is let him not iudge let hym not condemne but forgiue and giue gladly let hym shewe hymself beneficiall and liberall when he maie Els shall it chaunce no otherwise then it chaunced to the seruaunte Math. xviii He had mere mercie shewed vnto hym when the lorde let hym goe scotfree and forgaue all his debt But when he would not forgiue his neighbour an hundred pence neither tary the tyme vntill he were able to paie the whole his free quitaūce that he had in the tenne thousande talentes that wer forgiuen stoode hym in none effect and he is deliuered to the Iailers vntill he paieth the whole And surely it is not possible that we should alwaies folowe this rule We forget mercie oftentymes and whereas mercie was requisite we are wrothfull where we should speake gently we cursse Although it chaunceth thus vnto vs by infirmitie that in this place we dooe contrary to Christes commaundemente Yet let vs beware at least of the sinne of the Phariseis that we continue not therein without remorse of conscience as thei doe but that we might quickly amende let vs put before vs this example to doe to other as the father of heauen hath doen to vs to shewe our selues forgetfull of wronges and not to slacke or cease in well dooyng by the iniquitie of the worlde or vnkindnes of men And to the forgiuenes of synnes it is necessarie that he confesseth his fault that must be forgiuen For it is vnpossible that I should forgiue the Pope and other enemies of Gods woorde their synnes The reason is Thei knowe not theim selues for synners in that thei persecute our doctrine If thei would confesse their folie and professe repentaunce I would not deny theim remission of synnes For there must nedes be synnes if thei should be forgiuen But he that denieth his synne and defendeth it with his rightuousnes as Saul did before Samuell this mannes synnes can not be forgiuen This doctrine is of a Christian mannes life whiche Christ putteth forthe by the example of the father of heauen This doctrine doeth Christ earnestly setforthe by the similitude of a moate and a beame As though he should saie I se that this is hard for you to doe For your owne dammage greueth you the grief thereof is not sone taken awaie Assone as ye se your aduersarie and remēber your wronge anger waxeth rawe againe and all thynges come to stomacke as freshe as though thei wer now dooen wherewith he hath hurted vs with a greate desire also to reuenge Yelde not ouer your selues saieth Christe to wrothe and indignation For although he hath diuersly hindered thy profite and defaced thy good name yet all this is but a Sonne moate in thy eye in comparison of that thou haste dooen to GOD. For that is as a beame in respect of those thynges whiche thy neighbour hath doen against vs. Wherefore many thynges are requisite to hym that will Iudge and condemne In other matter thus it is the teacher muste be better learned then the learner or els shall he be able to teache hym nothyng What kinde of maister canst thou be which professest that thou wilt teach other and art as ignoraunte and as faultie as thy scholars be whom thou takest on thee to teache This ought not to be doen and suffered emong men and how muche lesse can it be suffered in my kyngdome before GOD where as all are to be blamed Wherfore get thee the practise of this parable whē thou hearest seest or sufferest any thyng that is greuous vnto thee that thou maiest alwaies saie Patience This synne is little in comparison of myne GOD hath many more to obiect against me then I haue against other Wherefore I will gladly winke at thēm so that GOD will winke at mine not rubbe me on the old sores But the worlde can neuer bee perswaded but that it will rebuke the moate in his brothers eye and not consider the beame in his owne For where as thou hast one quarell with thy neighbour there hath GOD infinite causes against thee seyng thou neuer keptest his preceptes but haste transgressed them manifolde waies This thou forgettest and therfore in the meane season thou fallest in hatred against thy neighbour for a little woorde If thou canst haue suche a quicke sight in thy brothers little faulte why dooest thou not ponder thy owne beame also Wherfore a christiā man must vse an other waie when he seeth a moate in his brothers eye let him first retourne vnto himself before he begin to iudge and there shall he finde suche a hugeous Beame that he will haue but little luste to iudge his neighboure so that he maie haue GOD mercifull to his synnes Wherefore first he goeth about to take awaie this his owne beame and when he is in doyng that he findeth so muche busines that he sone forgetteth his brothers
Beware of false Prophetes As though he should say If ye bee deceaued hereafter the faulte shal be yours and not myne For I haue delyuered vnto you my woorde whole and pure See that it be your fortresse conforte and lyghte Onely prouide that ye lette not this lyght go from your eyes but holde fast the word WheÌ„ any other word is brought vnto you that agreeth not with thys my worde say I am deaffe This my lyght is of an other sort And verily God hath sufficiently prouided for vs agaynst the deuyll and Antichrist with all theyr complices in that he hathe geuen vs his worde And he is excused neyther can we putt any faulte in hym But we are not excused when we holde not faste the worde but folowe the woorde of the wolfe where as the very daunger of the damnation both of our body and soule oughte to admonishe vs that we shoulde not heare suche voyces For it is the voyce of suche an ennemye as onely seeketh oure destruction as he declared in Paradyse concernynge our fyrste parentes Adam and Eue when he threwe them headlonge with all theyr posteritie into synne deathe and wrathe of God out of the whyche myserye oure moste mercyfull God and heauenly Father hath delyuered vs by hys sonne that we myght be enfranchised from synne and deathe But nowe the second tyme our enemy layeth wayt agayn for vs yf he by any mean can pluck vs from this grace and throw vs agayn into our old myserie Therfore we must diligently watche and with all mayn hold fast the word of God For otherwyse can we by no meanes be free from daunger And thus muche haue we spoken concernyng this one sentence of the Gospell wherein Christ commandeth vs to beware of false Prophetes and straighly chargeth vs that we holde fast the woorde and by no meanes suffer our selues to be drawen from that but whatsoeuer is contrary to the word to flee from it as from the deuyll and the pestilence And that shall suffise For as it is tofore said He that foloweth this lyght and suffereth it not departe frome hys eyes he may be sure to be saued But Christ to shew how carefull he is for vs and for our saluation is not contente with this generall commaundement but he also prescribeth to his christians two rules which they ought to folow that they may the more easily eschue this perill The fyrst is that they bee not deceaued with the shepes clothyng and iudge accordyng vnto that For as wolues when they oppressed with hunger practise the barkynges of dogges if by that meanes they may deceaue either man or beaste so lykewise doo the false prophetes they beare a godly face outwardly and pretende as they were the true prophetes and preachers of God but no man ought to reste on that alone least he be deceaued This one rule is diligently to be consydered For it is a matter of great weyght The clothing or garmeÌ„t signifieth this that no false Prophete commeth which plainely and openly declareth his subâ—iltie fals doctrine but they hyghly commende and sette foorth theyr good wyll towarde the flocke of CHRIST and that of a very zeale towarde the kyngdome of GOD they are moued and enforced to preache Agayn that they can by no meanes suffer so greate an iniurie to be doone to the pore people in kepyng them so longe tyme in blyndenesse and in concealyng the truth of Gods word from them c. The wilie sleights of such words the simple people perceaueth not Therfore they thinke by and by that the matter is euen so as they say and pretende They thynke that these seductours and deceauers beare an heartie good affection toward them so that they commyt them selues to their tuition beynge ready to beleue as they will haue them and to receaue what so euer doctrine they teache And by this meanes are the myserable poore ignorant people moste miserably deceaued But a christen man must beware as it hathe tofore ben said For the dyuel sheweth not hymselfe in his owne likenes terrible blacke foule euil fauored c. but he pretendeth a certain godly maiestie and chaungeth him selfe into an angell of light Wolues likewise com not as wolues but they put about theÌ„ shepes clothyng that they whiche knowe them not wold thynk them in dede to be symple innocent harmeles shepe Moreouer shepes clothynge signifieth an office or vocation and glorious titles as we also haue proued by experience that the Pope and byshops herein haue done much harme and yet do in that they bragge and boast of their office and therfore would that their traditioÌ„s shold be of great authoritie For although their life be such that by it they can deceiue no man yet this hath a great shew and a goodly outwarde face that they haue the ministery of the church coÌ„mitted vnto them As Christ also reporteth of the scribes and Phariseys that they sit in the chaire of Moses And we caÌ„ not make them to leaue this bostyng We must nedes grant that they haue that ministery or office that it is of his owne nature true in theÌ„ if they wold vse it wel truly But forasmuch as the Pope the bishops crake of their office therfore require to be herd as such as can not erre a Christen maÌ„ must take good hede to himself and saye I knowledge the office It is a very shepes clothing But Christ commaundeth me not to be content with that when the shepes clothyng commeth foorthe but that I also searche boult out and see whether vnder that garment there lurketh and lyeth hyd a rauenyng wolfe or not In lyke maner this is also a shepes clothyng when false Prophetes shewe outwardly a great holinesse of lyfe As we haue the Anabaptists for an exaÌ„ple They vse no vayne wycked or worldly talke They swear not They vse all simplicitie both in theyr diete and apparell they speake muche of Gods worde they pray continually they suffer persecution paciently they renenge not what soeuer is doone to them they suffer no man to lacke that is of theyr profession but haue al thynges common among them as it was in the time of the Apostles c. These thynges of their owne nature are not euyll and it were to bee wyshed that all men were suche in these thyngs according to the christen profession But that their doctrine should be iudged trewe because of these thynges That is contrarye to Christes counsell For vnder a shepes clothyng a wolfe maye hyde hymselfe As when they after the maner of monkes put theyr truste in workes when they make God a lyer in that they be baptised twise and cast away theyr first and true baptisme as vnprofitable wicked and naught when they teach corruptly of the Lordes Supper as though there were in it nothyng els but bare bread and bare wyne Agayne that the receauynge thereof is an
tyme of youre visitation I come not vnto you with swearde or armour but meke gentyll and lyke a Sauiour I teache and cry Repent repent Amend amend Heare and be obediente vnto God before his anger waxe whote and there be no manne that can quenche it Thus I visite you but I profite nothing ye heape synne vppon synne yea and that extremely because ye haue no regarde to the tyme of your visitation neyther can ye abyde it Therefore for as muche as ye refuse all good counsell all good help shal forsake you For who wyll be the surgion of that wounded man whiche would go aboute to destroye the body of that surgion whiche seketh his health After this sort are ye Iewes God procureth that remission of synnes shoulde be declared to you by me and that he wil be a mercifull God vnto you Agayne that he pardoneth and forgeueth you al things so clerely as though ye had neuer offended onely this is his desyre that nowe at the last ye should ceasse frome synne and receaue his word But ye blaspheme me ye say I haue a deuyll ye condemne my doctrine as heresie and are fully determined to put me to death yea the most vile ignominious and spitefull death of the crosse This is to muche a beastlynesse where God dothe determine not onely to forgeue you your synnes but also to geue you great abundaunce of bothe heauenly and worldly benefites to turne your backes and most churlishlye to refuse yea to blaspheme his grace and to sette naughte by hys mercye But forasmuche as the matter is come to that poynt there nowe remayneth nothyng that may appease the wrathe of God the pain plague and punyshement must nedes procede suffer it ye muste They that refuse peace muste nedes haue warre ye woulde not haue the blessynge of God his curse therfore muste nedes fall vppon you For where men can not abyde remission of synnes and the fauor of God there is no more hope of saluation And this is the principall cause why the anger of god is so fierce and great For as the Iewes coulde not abyde eyther to see or to heare the worde of GOD so lykewise God afterwarde vtterly refused theyr crienges prayers sacrifices and all other thynges neither coulde his anger be pacified tyll this citie was vtterly destroyed pulckt vp by the rootes so that neither man neither beast nor yet any the lest part of the citie remayned whereby the place or situation of the citie might be discerned For the souldiors laboured to the vttermost of their power that nothing at all myght remayn neither of the citie nor yet of the thyngs appertainyng vnto the Citie And this is that most horrible and terrible example whiche the Euangelist setteth foorthe in this Gospell of this present sonday to admonyshe and warne vs that wee despise not the worde of God nor let passe the tyme of our visitation But this is moste of all woorthy to be consydered that Christ saieth here But nowe thys thynge is hyd frome thyne eyes For so for the mooste parte it commeth to passe that men do neuer remember the plague and punyshement that is at hande but because God for his long suffryng sake deferreth the payn loketh for amendmeÌ„t the world thynketh that he wyl wink at the matter and regardethe not theyr synnes But Christ sayth Although ye doo not thynke of the pain because ye see it not yet knowe ye that it shall moste certainly come God hath prepared so many plagues peines punyshementes snares fetters manicles lockes boltes stockes cheynes c. for the wicked that ye can by no meanes escape For first of all he hathe appoynted parentes and gouernours of housholdes and to them hath he committed the care and charge of vnruly youth and of families He that will not be gouerned and ruled by this power he muste be delyuered to the maiestrate to correct and punyshe hym After these the deuyll remayneth whiche if thou canste not yet be tamed hath so muche power thorough the sufferance of God that he will punyshe thee with pestilence famyne drownynge burnyng c. so that no man ought to thynk that he can preuayl agaynst god or that he shall escape vnpunyshed If thou regardest not thyne office nor wilt not heare obey the word of God thou shalt haue the hangman and the deuill to be thy maisters and gouernors whiche shall discipline thee to the vttermoste bryng thee so low that thou shalt neuer be able to rise againe or ones to lift vp thy heade Therfore receaue ye this doctrine in tyme that ye maie discerne and iudge betweene the hidde and the open payne For the peyn of sinne is euer certaine and yet it is hydde and in that it is hydde it dothe deceaue menne as Salomon also sayeth It is not good nor profitable that men be not punyshed out of hand that god doth so long wink at matters For by this meanes all kynd of mischief encreaseth in the wicked so that they waxe daiely worse and worse The thiefe whiche hath this daye good lucke in hys theft goeth foreward in the same to morowe neither thynketh he then to haue worse chance then he hadde tofore whiche notwithstandyng at the laste bringeth hym to the gallowes Whyche thynge if he had before considered and so geuen ouer his stealyng in tyme he myght haue escaped that vile and shameful death So lykewise goeth it with whoremongeâ—s adulterers vsurers and all other synners the better successe they haue at the beginnyng in doyng theyr wyckednes the bolder they are and the more desyrous to proceede in theyr euyl dede For they coÌ„syder not this sentence Although the payne be hid for a tyme and differred yet it is certayne and will surely at the laste come accordyng to our englishe prouerbe So long goeth the pot to the water tyll at the laste it commeth home broken Therfore take hede diligently and euer remember this sayenge Though the payn be hyd for a tyme and deferred yet it is certain and wyll surely at the last come as the Heathen by experience taught sayd When God commeth to punyshe he goeth in shoes of wolle that he may be vpon the wycked with his plagues before they be aware Lerne thou thys and cease to be careles And although God cometh not streight waies with his thunderbolte â–ª vtterly to destroye thee for thy wickednes and sinne yet beware and aforesee the mischiefe that is to come stande in feare of Gods vengeance and repent betymes For he is garded and waited on with so many ministers and angels he hath in his power so many plagues warres famyne pestilence c. that thou canst neuer escape vnpunyshed He able to sende downe fire frome heauen and with the flames therof vtterly to consume thee vnto ashes He is able with the tempestuous showers of rayne or otherwise with water to suffocate and smother thee vp He is able with
thy father and mother children wife husband and Lord This do I require of thee And consider diligently whether thou dost so then shalte thou fynde out whether thou louest god or hate him For they are only Christian men that hath the worde of God and loue Christ. These do say I will gladlye and with all my heart do for my neyghbour that that thou hast commanded me But if I shall be now and then preuented with anger impacience and such like then can he not please me but I will amende Christians do this but they that are not Christians do it not Wherfore this must nedes be true that Citizens husbande men children seruantes officers subiects commonly belonge vnto the deuill For they hate god and care not for his commandement And wheras he made them gaue them bodie soule founde thē their liuinge and gaue his only begotten sonne whiche is greatest of al They for all this synge hym this song euē hatred And if they could they would thrust hym out of heauen Suche is the loue they beare to God his worde Go to now and bost of thy loue towarde God and his worde wher as thou art so ful of hatred And contrariwise louest him shewest obedience vnto him whiche is to vs the cause of death and sinne in whome thou hast also thy hole delight being vtterly disobedient to God Wherfore the worlde generally doth shew obedience only to the deuil which is cheifly delighted with the hatred of God whā that is not done that god hath cōmanded this enemie maketh vs subiect to sin to death And if he could at this present houre corrupte all vitall he wold gladly do it Yet are we obediēt to suche an enemie which is so much geuē to seeke our destruction And in the meane time we suffer all that to be voide frustrat which is put forth to vs of god that gaue vs all thinges in especial his son with him euerlasting lif we cast away his cōmādemēt Who therfore may not praise gods righteousnes if he minister to vs that are disobedient all kinde of plages Wherfore leaue what it is to loue god The Samaritan loueth god not in that he geueth him any thinge but because he helpeth the miserable wonded man for his power For this saith God If thou wilt loue me and serue me do that for thy neyghbour that hath nede I haue no nede Wherfore this Samaritan is redie to serue God whiche is in heauen with his monie beast wine and oyle Not because God nedeth it for his owne person or because he doth this for GOD but he doth it for his neyghbour But therfore is it taken as done to GOD because God commanded it He commanded not this to go a pilgrimage to Rome or to sainct Iames or to buylde monasteries or any suche lyke thynge But this is his will that we should helpe one an other It is no nede saith he to seeke me at Rome thou shalte finde me at home with thy wyfe children familie Lord maiestrate and also in thy neyghbours house in the stretes in the market place and euery wher And howe can he make hymselfe more nighe vnto thee But the deuill casteth a darke myste ouer the worlde that it can not see what it is to loue God and to hate the deuill Wherfore we muste learne this with all diligence This Samaritan loke what care woulde haue done and what beneuolence he would haue shewed to his owne bodye being in lyke perill the very same he doth to his neyghbour hath dew cōmendation for that he loueth GOD and his neyghbour This must be learned to the entent that thou do it also For this fruite muste nedes folowe them that haue the worde If it do not folowe they are no Christian men in dede As this priste and Leuite whiche are sainctes without any felynge or affection For he that passeth by his neyghbour passeth by GOD. Wherfore beware of the example of the worlde which hateth both GOD and his neyghbour But do you for all men All that ye can And GOD wil surely recompence it But if thou wilte not loue god but passe by thy neyghbour in his perill thou shalte not escape vnpunished for so doinge Whiche thinge be thou sure of And this is the second doctrine out of this gospell but Christ by this parable woulde signifie also what benefit he hath bestowed on vs men how we may tast the true frute therof For we miserable men haue fallen vpon moste cruell robbers by sin wherby death and the deuill hath power vpon vs. which hath not only spoyled and rifled vs of all spiritual giftes which God gaue vs but hath also beaten and wonded vs that is to saye by synne are we cast hedlonge into all kynd of miseries In this might we perishe for any helpe that we can haue of the prieste and Leuite For they passe by geue no helpe to that miser For by the lawe is no man iustified and made righteous neither deliuered from sinne But at last cōmeth the Samaritan euen Christ Iesus our Lord whome his owne people would not receaue but counted hym for a Samaritan He is moued with our mischance he washeth our wondes with wyne and poureth in the helthfull oyle of his grace he taketh to cure oure sinnes and beareth them in his bodye and bringeth vs into the true Inne that is into the holy church and ther chargeth the host to take cure of vs. They are the ministers and teachers of the worde But manie of them as it appeareth in the Pope the Byshoppes and suche like regarde the charge but litle that the churche may be an hostrie and Inne the steward wherof is lewde without faythfulnes humanitie and the sicke men are but coursly handled For they should teache the worde of God but they persecute it they shold brynge men to Christ that they might so be deliuered frō syn but they drowne them the more depely in synne And yet we know that Christ doth not whollie caste awaye this hostrie and Inne Yf the Pope and Byshops will not teache vprightly let them do it to their owne peril which thei shal fele at last yet in the meane time Christ raiseth vp certein persons of low degree despised and abiecte which professe his worde take cure of the poore and miserable that they may recouer their health that they may obtaine through the gospel remission of sin and euerlasting life For without this worde is it vnpossible to gete such a great thing Wherfore we maye well geue thanckes vnto God for this great benefit and pray him that he will preserue and continew vs in such grace and saue vs for euer Amen The xiiii Sonday after Trinitie sonday ¶ The Gospell Luke xvii AND it chaunced as Iesus went to Ierusalem that he passed through Samaria Galile And as he entred into a certayne towne there met him ten men that
the mariage that is they put this people in a sure hope that Christ would set foorth the gospel throughout all the worlde and procure that remission of synnes and euerlastyng life shold be preached in his name To this ought men to be exhorted and they shoulde waite for the gospell and trust in it that they myghte be saued by Christ. But Christ saieth here they wold not come as the Iewes in the desert would haue returned into Egypt After that he sent other seruantes when the tyme of Christes comyng was whych shold open hymself with teachyng with myracles and great wonders For Iohn and Christes disciples sayd that all thynges were ready and that there was nothynge lackyng but that they should make them selues redy to the mariage But they could not be persuaded by the messengers to comme They regarded not saythe Christ and one went to his farme an other to his busynesse and merchandise c. It is a very vnworthye thyng to despise this feaste euen remission of synnes and euerlasting lyfe and yet to hope for saluation For if it were not so they woulde neuer so gredilye haue gone to their farme or merchandise and vtterly set at naught so noble a mariage But this is alwaies the state of the Gospel as often as it is preached the world waxeth worse then it was before They vsed no suche merchandyse before But as soone as this callyng to the Gospell was set vp they falle to merchandyse wyth all theyr studye It canne not bee otherwyse Wherfore lette no manne be offended for these present maners for that they geue them selfe so to couetousnesse bothe in the citie and also in the countrey for that they bee so insolente and prowde and handle their shepheardes and curates whyche call theym to this feast more vnwoorthily then they handle other men Lett no man thynke that this peruerse maner shall haue good successe Neither wil I hope for much better state then other haue Let not this offēce moue thee muche For it is the long sufferance and pacience of God yet wyl he not suffer it to escape vnpunyshed So nowe GOD can suffer men in theyr licentious lyuyng to despise the Gospell and faithefull warnynges to brynge in the dearthe of all thynges to encrease theyr owne substance he wynketh at this and maketh as though he sawe it not But whenne God shall sende the pestilence that men may dye and falle downe as flies or leaues in the harueste whenne he shall stirre vp battaile so that the violent souldiours shall breake into thy house and destroye all thynges and beate thee and handle thy wyfe and chyldren vilainously ▪ before thy face whenne thou shalte cry out at their cruell doynges and complayne of the greate wrathe of GOD. Then shall it appeare what God thynketh of thy auarice insolence and great madnes For thenne shalt thou bee reproued on thys wyse If thow couldest despise the counsayle of God before thoroughe thy couetousnesse and insolencye nowe muste thou holde thy selfe contente with these thynges whyche thou haste stirred vppon thee by thy licentious and longe outragious lyuynge For GOD suffereth not hym selfe to be mocked longe Wherefore menne myghte doo well yf they woulde ceasse betyme and amende as Gods worde dothe diligently exhorte vs to doo But we woulde haue lycence to doo bothe euen nowe to despyse the woorde of God and to folow our lustes and yet that God should absteyne from punishyng vs. But it will not be as this Gospell teacheth farther of this matter Some of them that were byd were so bolde that they tooke the seruauntes reuyled theym and kylled them By this doth Christ specially meane the citie of Ierusalem whiche kylled the Prophetes and at length the sonne of God But what commeth therof The kyng when he hearde thereof was wrothe and sent his warriours euen the Romaynes These could not but serue Gods turne and kyll these murderers and burne their citie so that the Iewes were sold better cheape then byrdes euen thirtie for a penye There lacked no lamentation cōplaynyng when God toke vengeance but for as muche as they refused to come when they were called to repentance and the mariage of the sonne therfore God refuseth nowe agayne to heare them which thyng beware that it chance not to thee There ar many thinges inough with the which we offende god as ire vnpatience auarice care of liuyng lechery hate and other vices All these are synnes yet are all these thynges nothyng in comparison of this synne whiche is contemnyng of gods worde And yet it is the moste common synne To bee geuen to auarice to steale to committe whoredome and fornication are not so common synnes For all the world is in danger of this synne the citizens and husbandemed sette not this muche by the gospell All sleape at this seruice as a man may se in the churche When one loketh this way an other that waye and in so great a multitude scarsely ten or twelue come to thintente to learne any thynge Yea and furthermore besyde all this this encreseth the matter also that it is such a cōmon synne so deathlyke so greuous so hellyshe and diuellyshe that it can not be noted as other synnes bee All count this for a lyght matter to be presente at a sermon and to take no hede yea rather a great parte geue them selues to bousyng and bybbyng in tyme of the sermon and regard it not and thinke it no matter at all No man is moued with this no man is greued therfore that men are so coldly affected with the worde but it is not so in other synnes For other synnes as slaughter adulterie theft c. dothe make men oftentymes contrite and sorowfull so that they wold wishe it vndone For no man can counte these thynges well done But not to heare the word diligently to despise it to persecute it no man count these matters of conscience Wherfore it is suche a synne for the whiche imperies commonalties and cities must be destroyed For when it is not acknowledged nor receaued no repentance or amendement of lyfe can ensue So chanced it therfore to all kyngedomes and to Ierusalem And England also shall greuously be punyshed for this synne For this synne cryeth daiely to God neyther dothe it suffer God to rest before he saith in his wroth I gaue you my sonne the highest price that I had and wold gladly haue had communication with you to teache and instruct you to euerlastyng life but there is none that is desyrous to heare Wherefore I can not withdrawe the punyshment as it is in Iohn This is damnation that lyght came into the world and men loue darkenes more then lyght For theyr workes ar euyl As though he would saie I would gladly wynke at the other syns but this is damnation that the worlde condemneth that I haue sent euen my worde and it careth not for it This greueth me they are full of sinnes and I would
what we are as it were with a fynger and what God is agayne what is our merite before God and yet what we obtaine For as concernyng the parable of the seruaunt that ought ten thousand talentes Christ putteth it forth to thys ende that he maye teache vs what oure cause is before the Iudgemente of God A talente wyth theym that were in tymes paste was almost in valoure syxe hundreth Crownes Of these the seruaunt oughte tenne thousande Talentes To so exceadynge greate a summe are oure synnes iustely compared before GOD that by thys it maye be declared that those oure synnes can neuer be put away by our selues or by our owne workes again that we ar not able to make satisfaction for them For the first beginnyng of vs and the verye propagation of our stocke is in synne so that as sone as we be borne we bringe synne with vs into this worlde And afterwarde the longer we lyue the more we synne so that besydes the Originall synne wherin we are begotten conceaued and borne we also accumulate and heape vp our owne actuall syns by this meanes become so great debters vnto god that we may right wel be resembled lykened compared to this seruant beyng in dede by no means able to satifie so gret a det But what iudgement shall suche a seruant haue Ueryly euen thys The Lorde commaundethe that he hys wyfe his chyldern and all that euer he hath shoulde be solde By thys Christe sheweth that we synners are not only not able to paye our debtes but we must also of necessitie for synnes sake suffer death as S. Paule saieth The rewarde of synne is death And God in Paradise threatned the same to Adam and Eue sayenge On whatsoeuer daye ye eate of thys tree ye shall dye the death After the transgression of this commaudement we al came to this point that the lawe of God dothe vtterly condemne vs yea and iudgeth vs vnto death as S. Paul saith By one man synne entred into the worlde and deathe by the meanes of synne and so death went ouer all menne in somuche that all men synned For yf syn were not we shold neuer dye Whyther therfore shall we turne vs The debte is certayne we can not denye it and the Lorde requireth the debte but wee are not hable to paye it And here nowe is set foorthe vnto vs a moste ioyfull and luckye thyng whyche we ought to imbrace as they saye with metyng armes that by this means we are delyuered from our debt and so escape deathe But for the attaynement hereof we muste doo that whiche Christ saieth this seruaunt dyd He confesseth his great debte he acknowlegeth also his extreme pouertie beggery and his payne which he by no meanes can auoyde Therfore he falleth downe before his Lorde worshyppeth him and saith Lord beare with me and I wil pay thee altogether This order of praying in this seruant Christ full well alloweth wold haue vs to praye after that maner whensoeuer wee desyre forgeuenesse of oure debtes For in so doynge we bothe confesse the debt and also desire to haue fauour shewed vs. For he that denyeth the debt as the phariseys do which mainteine their own rightousnes before God setteth himself in worse case then he was before And when it is ones confessed than is the danger present forasmuche as we are not able to paye it Therfore this is an abhominable errour in the Papacie when men be sent away vnto theyr own workes and satisfactions that by them their synnes maye bee clensed and put awaye But thou wyâ—t say vnâ—o me The seruant byndeth hym selfe to pay altogether It is true He promiseth that he wyll so doo But we may not consyder what he saythe but what he is able in dede to do Though he promyse it as one out of his wyttes yet thoughe he wyth all hys shoulde bee solde he is not able to satisfye for the leaste debte Therefore it appeareth euidentely that this is CHRISTES mynde euen to declare howe it goeth with manne when he is in feare daunger and trouble In suche case he doubteth not to bynde hymselfe to extreame inconueniences yea to thynges impossible so that he maye escape the present trouble and the daungers and paynes that are lyke to ensue yea in suche case he would guage all his promyses bargaynes compactes goodes landes mouables and vnmouables yea and his very lyfe also so that he maye be delyuered from those euyls that hange ouer his head In lyke maner when the matter is come to this poynt betwene God and vs that thorough the law our synnes are reueled and brought to lyght for by the law commeth the knoweledge of synne as the Apostle saythe to escape that daunger wherinto thorowe synne we are fallen wee spare no impossible conditions so that we maye obteyne some respite and fauour for as muche as we ryghte welle perceaue that we are not able to satisfye the debte But yet the Lorde here doothe not forgeue hys seruaunt for the condition of the bargayne whyche he knoweth to be impossible but because the seruant desyreth fauoure mercye and pardon whiche he estemeth more then the debtes of all the worlde Whyche notwithstandynge is not so to bee vnderstanded as though after that a man hath obteyned forgeuenesse he should afterwarde in noo poynte shewe hym selfe thankefull for so greate liberalitie and louynge kyndenesse as it shall afterwarde bee declared when thys seruaunte sheweth no gratitude no thankefulnesse no gentylnesse noo kyndenesse agayne but rather declarethe hymselfe moost cruell moste fierce moste churlysshe agaynste hys fellowe seruaunte Obedyence towarde the lawe of GOD is wyth a necessarye condytion and yet it is not to be referred vnto this ende as though the Lorde because of that shoulde remytte and forgeue the debt The forgeuenesse of debt and of synnes is grounded onelye in the mercy of GOD. Unto thys alone must wee haue oure resorte Thys is to bee desyred and heartylye to bee called for neyther oughte wee to doubte but that wee shall haue God as mercyfull and as readye to pleasure vs as he shewed himselfe good and bounteous beneficiall and lyberall to this seruaunt As the Sonne of GOD whiche is in the bosome of the Father pronouncethe in thys our gospell of the seruant The Lorde sayeth he hadde pitie on hym sette hym at lybertie and forgaue hym all hys debte This persuasyon and Fayth muste we vndoubtedly haue of God when synne and lawe do most of all vexe vs and threaten vnto vs death and damnation that GOD desyreth not the deathe of a synner but rather that he shoulde tourne and lyue as he sayeth by the Prophete My desyre is not that any manne shoulde dye sayeth the Lorde God returne and lyue Agayne As surely as I lyue saieth the Lord God I wyll not the deathe of the vngodly but rather that the vngodly turne from his wayes and lyue
Turne O turne from your wicked waies and wherfore will ye dye O ye house of Israell For where as our hertes thynke that God is a cruell Iudge with whome synners haue no hope of forgeuenesse of theyr synnes it is a false imagination For thys ought not to take awaye our hope from the mercy of God because the lawe is so fierce and vnmercyfull agaynst synners For the Lawe dothe but her office declaryng what the Iudgement of God shall bee agaynst synners Neyther canne the cause of synners bee otherwyse if it be examined by the Lawe whyche accuseth curseth condempneth woundeth and kylleth so manye as it fyndeth gyltie withoute exception For synners muste needes abyde the sentence and Iudgemente of the Lawe because of the ryghtuousnesse which GOD lawfully requireth of all menne Yet for all that the Lawe is no lette vnto God but that he by hys grace maye restore theym and sette them withoute all daunger that were before condemned of the lawe Who so euer therefore appeale frome God thorowe the decrees of the lawe cruell and suche one as wil not be intreated vnto god mercifull and such one as wyll not the deathe of synners and falle downe before the Lorde with this seruaunt and desyre mercye they without doubte obteyne the inwarde mercy of Gods moste mercyfull bowels as the testimonie of Christe is here that the bowels of God yearne and are moued when synners are driuen by the lawe and synne to destruction and euerlasting bondage Wherfore when thou feelest thy debt haue thy recourse with this seruaunt to the mercye of God and thynke for a suertie that it is Goddes will that thou sholdest not dye but haue euerlastyng lyfe And what is the meane by the whiche God would haue mercy vpon vs the Gospel sheweth in other places euen that the sonne of God Iesus Christ is becom man for vs synners and toke our syns vpon him and satisfied for them by his death Loke where this faith is as touchyng Christ his deathe there is the wrath of God ouercome so that he suffreth himselfe to be reconciled to man and is no more angry with him For he hath declared in Iesu Christe that he hathe a verye prompt redy mynd to mercy whiche hath mercy on vs as the father on his chyldren For he forthwith as soone as the kyngdom of death and of synne was set vp by Adam and Eue set forth a hope of saluation agaynst thys kyngdome by the promyse as touchynge the seede of the woman And thys is oure doctrine which thanks be to god in our Churche is sette foorth syncerely and withoute fault that remission of sinnes cometh vnto vs only by the grace and mercy of God As it is described in thys place by the seruant which oweth such a great summe but yet obtaineth a quittance of it not by merite and desert but onely by mercy and grace and that only for this that he sticketh sure to grace and prayeth for the mercy of God Wherfore the doctrine of the Papistes is erronious false and blasphemous whenne they preache as concernynge remission of synnes For they caste menne with theyr vnpayable dettes vnto theyr owne workes But when we teache that remyssion of synne is onely to be asked of God by Christe they condemne it as heresie and false But iudge thou thys by the true meanyng of the Gospell which of vs both do preache more truly as touching remission of sinnes whether we that cōmend the mercy of God in Christ or they that persuade mē to works and satisfactions To be brief al this sermon tendeth to this end that we shold learn that God hath mercy on vs freely and forgeueth all our debt for naught Christ admonisheth vs here as touching this grace that we also by this exāple shold behaue our selues likewise shew no crueltie towarde our neighbour for that we haue receaued the remittyng of so great debtes from God For other wise can they not do that acknowledge truly the remission of sinnes before GOD. And this is the fyrst cause the whyche Christe hath set foorthe and in the meane tyme hee doothe teache what is the way vnto Saluation whereby we myght obteyne grace and Remission of synnes The seconde cause is when Christ requireth of vs to consyder well the wronge and damage doone vnto vs. For yf that wee trye all thynges by a iust balaunce we shall perceaue that oure debtes to God be alwayes tenne myllions of talentes in comparyson of the debte of the hundred pence that our neighbour dooth owe vnto vs. If thys bee welle consydered it wylle admonyshe vs where as GOD hathe forgeuen vs so greate a summe that we shold not to straightly require our minute but iudge al things according to equitie For what are a hundred pens in respecte of tenne millyons of talentes Wherfore these thynges wyll make vs ashamed and not without a iuste cause yf that wee whyche haue gotten Remission of so greate thynges wyll not pardon our neighbours in lytle thyngs They do not well esteme the mercy of God that are so strait to their neighbors The third cause is that Christe in this Parable calleth vs all seruauntes Thys seruant sayeth he went foorth and chaunced vppon one of his fellowe seruantes that owed vnto hym an hundred pence Thys also might worthily adhort vs vnto mercyfulnes and withdraw vs from reuengyng For we are but felow seruauntes and all we haue one Lorde whose propre office it is to reuenge all trespasses whose maiestie is not to be resisted nor hys power to be mynished neyther will he suffer thee if thou do so as he saith in an other place Leaue to me the reuēging I wil reward saieth the Lorde For without thy reuengyng it is Gods office to punyshe syn And to thys ministration he hath not onely the deuyll that vexeth the body and goodes when GOD permytteth hym so to doo but he hath also certayne powers in the earthe that euerye one for theyr parte shoulde punyshe and reuenge that is the parentes and officers All these are commaunded to be a terrour and feare to euyll woorkes To these reuengers must al flee vnto that suffer wrōg eyther in Cities or in housholdes For they are all felow seruantes and ought not to reuenge their owne wronges If any haue an office to punyshe and yet punysheth not GOD wyll not leaue hym vnpunyshed For hee doothe not onely challenge thys for his owne office But hee hym selfe also whenne these reuengers appoynted of hym ceasse frome dooynge their dutie exerciseth reuenging for the oppressed and vexed Wherfore all men must beware that they reuenge not their owne wronge This is the meaninge of Christes saying wheras he sayth in the parable This seruant fell vpon one of his felow seruants The fowerth cause is He that will not also thinke vpon the greatnes of Gods mercie and the litle and small debt of his felowe seruant in whom he hath no power
present should cause him to fall from his faith he straightwayes falleth vnto the cōfirmatiō of the fathers faith bydding him to be of good cheare and not to feare but only beleue He cōmādeth also the people that were present to accōpany the corps vnto the burial for to depart to go out of the house where the dead maid lay As though he should say what haue ye to do here Do ye thincke to cary out the dead ye are deceaued ye muste seke a dead corps in an other place Here is none for you This maide onely sleapeth But they laughed him to scorne knowing right wel that she was dead But Christ affirmeth that she is not dead so that now this only remaineth that he proue his sentence to be true be shewing that she lyueth And amōg al that were there present ther was none of that minde with Christ but the father of the mayde Christ was content therwith so that for him that is to say for his faith sake he worcketh this miracle and sheweth euidently that the mayd liueth If it had not bene for the fathers faith the mayd had neuer reuiued nor had lyfe again before the great day of the generall resurrection but had remained styl not in sleape but in death so noble a thing before God is faith which loketh for health and helpe at the hande of Christ only Therfore Christ cōmeth vnto the mayde taketh her by the hand and by the power of his worde he calleth her again vnto lyfe and streightwayes the mayde rose vp euen as though she had bene waken out of a swete sleape We ought to note diligently these wordes that Christe sayeth here The mayde is not deade but she sleapeth For they are wordes right wel worthie to be remembred yea and if it were possible all that we haue were to be geuen so that we might kepe vnderstand and beleue these wordes euen so as Christ meaneth For he that knew this when he beholdeth a dead corps of a man he wold cōsider and right wel vnderstād that the man is not dead but sleapeth He that could so chaunge his iudgement that he woulde counte him that is dead to be but as one a sleape he might worthely reioyce that he hath learned a most excellent art But this we learne by experience both in our selfes and in other that the more any man excelleth in reason the lesse doth he beleue this and the more laughe it to scorne as a drousie dreame and mere madnes as it appeareth here when they deride the Lorde Christ and laugh him to scorne and thincke on this maner what will this felow rayse vp dead folke vnto life Is it not to be thought that he is madde But so goeth the worlde So high is the wisedome of God that reason coūteth it plaine folishnes For thinck this with thy selfe yf thy child were dead I should saye to the He is not dead but sleapeth onely and he maye be waken and raysed vp from his sleape wyth this litle finger of mine woldest thou not take it for a plaine mocke and a plaine laughing to scorne of thy calamitie and mishappe Euen so Christ in this place is in like maner handled that is to saye laughed to scorne and taken for a foole Wherfore learne thou this of this gospel that death before Christ is but a sleape as likewise sicknes before him is health as we see here He rayseth vp the dead mayde with his finger as one that weare a slepe The woman was deseased but when she cōmeth ones vnto Christ she is diseased no more So likewise of other The blynd when they come to hym receaue their sight synners are iustified the condemned are saued so wonderfully can he deale with vs farre otherwise then either reason can ymagine or beleue This mayd before all men is dead But before mine eyes sayeth Christ she lyueth and only slepeth Dauid before his owne and before all mens eyes is a shepehearde and keper of shepe but before me he is a Kyng All ye that beleue in me before your selues are sinners but before me ye are holy and as the Angels of God For I do no more but speake the word and sin death disease c. streightwayes geueth place and in their steade commeth righteousnes lyfe health c. As I speake the worde so must the matter be Therfore god in this place speaketh so maruelous a worde so against all reason after the iudgement of the worlde when he saith of the maide that she is not dead If he had sayd only she sleapeth mē might haue said according to the comon prouerbe yea she sleapeth S. Michaels sleape which continueth till the daye of iudgement But he sayeth expresly she is not dead other saye Surely she is not aliue It is true before their eyes but before Christ she liueth and that they may vnderstād this to be true he rayseth her vp only with his finger as one child vseth to rayse vp an other whē he is a sleape To be short all these things tend to this ende that we should not consyder our mishappes according to the iudgement of reason but with Christen eyes after the sentence of faith For the Christen eyes are suche that when they loke vpon synne hel death they saye I see not death I fele no sinne I perceaue no damnation but I see thorow Christ lyfe holines saluation In lyke maner when I am poore I feele no pouertie but I perceaue that I haue ynough euen to the vttermost For I haue Christ which in a momēt is able to geue vnto me whatsoeuer I haue nede of although I haue nothing presently He that coulde get suche eyes he might truly glorie of the Christen eyes he should farre otherwise iudge of thinges in the time of dearth pestilence c. Then the world vseth to iudge All men behold loke vpō the present abundāce and as the store is so is their hope concerning the life If there be muche then are they of good confort If there be but lytle Then they despaire So lykewise whē the plague is they that are able prouide for them selues by fleing and thinke they may be sure in other places But a Christian man althoughe he be neuer so greatly diseased and infected with the plague shall notwithstanding thinke thus I haue Christ If it so please hym this disease can not hurt me And vndoubtedly yf we had suche faythe what so euer aduersitie came it shoulde neuer trouble vs but we shoulde be without all feare yea mery and quiet But when we beleue not neyther haue suche eyes but beholde all thinges with carnall eyes herof cometh vnto vs so greate feare and tremblyng that we thincke that the vengeaunce of god will fall vpon vs out of hāde and that we by no meanes can auoyde it So saith Christe in the gospell It is written I am the God of Abraham and the god of
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
deuyl is the cause that men remeÌ„ber not the word and doctrine Luc. 21. Gen. 3. Howe dangerous a rhynge it is lyghtly 〈◊〉 regarde Gods worde Math. 13. What maner of thynge a good hart is Math. 6. Fruicte in pacience 2. Tim. 3. Luc. 11. The word is not euerye where fruictfull Math. 11. Math. â—14 Marc. 6. Luc. 9. The word of Christ himself was not euery where fruitfull The cause why the worde is not fruictfull Math. 13. Leui. 12. The fyrst begottâ—n male muste be presented to the Lorde Exod. 13. Nuâ—â— â— The Turke taketh the first borne Exod. 11. Christ an example of obedience Of the fyrste borne The first begotteÌ„ by pride waxed worst Lucifer Cayne Ismaell Esau. The Iewes Dauid 1. Reg. 16. Carnall prerogatiues ought not to be applied to pryde Psal. 103. Luc. 1. 1. Pet. 5. Gen. 49. They that beleue in Christ are the first be gotten Math. 20. Ephes. 4. God hateth pride Iac. 4. â— Pet. 5. Iob. 4. 2. Pet. 2. Howe Christ is reueled Luc. 1. Math. 1. Luc. 1. Luc. 2. Math. 2. Luc. 2. The reuelation of SimeoÌ„ came by the holy ghost Gene. 49. The state of Christes churche in this worlde is poore and miserable Death maketh hartes to feare Rom. 6. Simeon learned not this way to dye by man Math. 1. The law and good workes caÌ„ do nothing against sin death The worlde ordaineth his sauiours besyde Christ. The saluation of God canonly saue How this sauiour saieth Iohn 1. Good works Simon hath no more prefermeÌ„t in this saluation then we haue Christ is the saluation of all men Simeon putteth no difference betwene the Iewe and the Gentile Gene. 22. What reason thynketh of Esai 9. 1. Timo. 2. The cause why all are not saued Note well There is no saluation but in Christ alone God is not the author of any mannes damnation Christ giueth lyght to the Gentiles Iohn 3. A syngular comfort for al synners The diligent study of Simeon in the prophetes Gen. 49. Dan. 9. Esa. 49. Rom. 3. Galat. â— Halowyng of candels The Papists borowe the most parte of their religion of the Iewes of the Gentiles Luc. 24. The disciples of Christ vnderstande not Christ. The workes of God are not vnderstanded before thei â—â—me to passe Faythe is requisite The example of Dauid 1. Reg. 17. Baptisme the resurrection of the dead God is almyghty can doo what he wyll Math. 19. Luc. 1. Reson ought not to Iudge Gods works Math. 13. Iohn 20. Luc. 15. Luc. 18. The word of God deceueth not although it seme impossible Note Howe we must praye We must be instant in prayer The praier of the blynd Iohn 16. Prayer prouoked God Luc. 1â— Prayer with out faith is a mockyng of God Luc. 4. TemtatioÌ„ is 〈◊〉 for Christians Diuersitie of temptation Howe we must staÌ„d sure when we are tempted Christ lead of the spirit Note well Our proper imagination without the worde is nothyng Rom. 14. Math. 15. The first teÌ„ptation that he shoulde haue no trust in god Two sortes of bread Psalm Iohn 6. The second temptation is to make to trust more in god then his worde requireth Psal. 91. Mat. 27. Deut. 6. To teÌ„pte god The deuill vseâ—h scriptures Math. 19. Anabaptistes Baptisme Iohn 3. Marc. 16. WheÌ„ that angels defeÌ„deth vs not The third teÌ„ptation is to make theÌ„ cast awaye true religion for riches poore Riches corrupted religion A change of the spirituall kyngdome in to a wordly of the wordlie into a spirituall Worshippyng of the deuill The popes religion is rather trymme then true A general admonition What is worshâ—ppinge of God God ought to be worshyped accordynge to his word and not after meÌ„s traditions Deut. 6. The dignitie and excelleÌ„cie of this gospel The deuyl is moste buly at the hower of deaâ—h The woman of Cananee diuersly temâ—â—ted 1. She is a Cananite Math. 10. A greuous stomblynge blocke Faith obteyneth al thynges of Christ Why this historie is sette foorth All thynges must be asked of God alone for Christes sake 2 Christ answereth nothing We must continually prayr and not cease â–ª Note and practise 3 Christ denyeth to helpe The constancy of this woman Marc. 7. Continue in prayer 4 Christ recouÌ„teth the woman as a dog Faith is before God a thyng most excâ—llent Faithe interpreteth all thyngs to the best Iohn 1. Roma 3. By fayth and prayer Christ is ouercome â—ohn 6. Why Christe shewed himself so hard to the woman Faithe obteyneth all thynges of God PerseueraÌ„ce in prayer Gen. 49. God for triaâ— of our faythe sometyme deferreth his helpe Gods promise is to be apprehended with strong and coÌ„ +stant faith Iohn 16. God geuethe more then we can or dare aske Ephe. 3. An extremities God heareth oure of hande When God â—eferreth to heare Abacuck 2. The Pope the Turk extreme enemies to the Churche of Christ. Iohn 36. Prayet made in fayth obteyneth all thynges of God Christ ouercometh the deuill Christ at this daye casteth out deuils by the worde and SacrameÌ„ts Esay 55. Baptisme Iohn Rom. 6. The declaration of Gods mercy to penitent sinners Math. 17. Iohn 20. Mat. 11. The Supper of the Lord. Math. 26. Marc. 14. Luc. 22. 1. Cor. 11. Luc. 1â— Iohn 14. Colos. 4. A Christiane must coÌ„tinually fight agaiÌ„st Satan 1. Pet. 5. Iac. 4. Iohn 12.16 Christ and in hym all Christians haue gotten the victory ouer the deuill and the worlde 1. Iohn 3. The papecie The wickednes of the minister hindereth the dignitie of the worde or sacraments nothing at all The worde the sacrameÌ„ts oughte to be had in greate reuerence The worde of god driueth awaye Satan Rom. 1. Esay 6. It is a greater miracle to driue the deuil out of mens heartes then out of their bodye Three sortes of people iudg of this miracle The first meruell at the worke The second blaspheme Beelzebub what it is in Englishe 2. Cor. 4. The godly reioyce in the gospell the vngodly blaspheme it The aduersaries grauÌ„t many thinges to be true yet they go forth to persecute 2. Cor. 4. The power of the deuill is not to be set lyght by The papistes in persecuting the true ChristiaÌ„s thincke they do God great seruice Iohn 16. The thirde seke signes from heauen The wise of the world are offeÌ„ded at the word because the preachers therof are so homly poore creatures The glorious worldlinges can not abyde to be reproued for their wycked lyuing Rom. 13. 1. Pet. 2. Exod. 22. TeÌ„porall rulers owe no lesse obedience to God hys worde then subiectes do Esa. 53. Iohn 16. Preachers haue authoritie to rebuke the sinnes of all men without exception Preachers may be no meÌ„ pâ—easers Gala. 1. Marcke this well O thou preacher Christ confuteth his aduersaries Discorde The kyngdoÌ„ of the deuill Why so fewe receue the worde Why the deuyl preuaileth not agaynste Gods electe Acts. 9. Obiection Exorcistes Answere ii Thess. ii The deuyll worketh miracles to confirme
the vnbeleuers in their vnbelief The subtiltie of the deuyll 2. Cor. 4. ii Thess. ii The ende of true miracles Note Luc. â—i Math. 6. Psalm 34. Christ prouideth for his Worldlings The faithfull shall want to good thyng Psalm 34. Iosue 1. Psalm 55. 1. Pet. 5. The blessyng of God maketh all thynges plentifull The prouidence of God Math. 6. Labour Idelnesse Idelnes is the chief mistresse of vices all The absidaÌ„ce and prosperitie of the vngodly shall not long continue The cause of incredulitie coÌ„cerniÌ„g liuing Philip. Math. 14. Reason is an euyll counsailer in matters of God Andrewe Note well Care proâ—fyteth nothing The worde of God and not reason is to be considered God is at all tymes beneficiall 3. Reg. 17. 4. Reg. 4. Math. 6. Psalm 127. The miseries of thys our tyme. The wickednes of the byshop of Rome Marke this practise it Iohn 16. Math. 16. Psalm 34. 1. Pet. 3. 2. Petr. 2. Faithe in the worde worketh constaÌ„cie in the heart Exod. 3. Note thys counseil Hier. 17. The worlde abuseth the gyfts of God thorowe riot In time of wealth prouid for death Gene. 41. Artificers Cornemongers Prou. 11. Note this O ye riche men The misery of couetous men Apoc. â—â— Psal. 113. Rom. 10. Ephe. 3. The worde of god is diligeÌ„tly to be heard Not to be of â—od is the greatest miserie that can be The despisers of gods worde are the bonde slaues of sataÌ„ The enemies of gods worde procede from wickednes to wyckednes What is to be of the deuyl Stubborne children The tyranny of the Papistes The despising of gods worde is the greatest synne that is Iohn 16. Prou. 16. The despiserâ— of the worde can not abyde to be reproued Iohn 8. What it is to be of the deuill What it is to be of God The propertie of gods children wheÌ„ they offend The properties of the deuils children Iohn 7. Psal. â— The pope is an enemie of gods worde The worde of god deliuereth from drath What it is to kepe the word of God Death The death of the wycked The death of the Godly What comodities we haue by hearynge the worde of God The true christians are neuer free from the crosse Death to the faithfull is swete pleasaunt sleape The worde of god is a strong bucklar agâ—iÌ„st aduersitie Sap. 16. Of what word Christe speaketh The lawe of Moyses The lawe of the Gospell Synne is the cause of death Faithe is the gyft of God Christ God man onely saâ—eth By the passion and deathe of Christ we are deliuered frome the power of SataÌ„ The conteÌ„tes of this sermoÌ„ What the passion of Christ is The causes that moued Christ to suffer Gen. 3. The fyrstâ— cause Esa. 53. 1. Pet. 2. Esa. 53. Psal. 69. 1. Pet. â— Rom. 3. â— Cor. 3. Esa. 3. Our syn was the cause of Christs deth The seconde cause Rom. 8. 1. Iohn 4. Iohn 3. Esa. 63. Rom. 5. Iohn 15. Philip. 2. â— Epistle 5. Acts. 2. Iohn 16. The iiii cause Rom. 1. Act. 3. Luk. 24. The .v. cause Esa. 5. Iohn 12. Act. 28. â— These 2. Act. 13. Iohn 19. Psal. 33. God performeth what so euer he promiseth Synne haynous in the sighte of God Of Christes Paynes both Inwardlye outwardly Luc. 22. Psalm 22. Esa. 53. Rom. 8. Luke 22. 1. Pet. 4. Synners Math. 3.17 Hippocrites The fruites of Christes passioÌ„ death Iohn 12. The firste fruites of Christes passion Gene. 6. Psal. 13. Rom. 3. Psal. 115. Deut. 27. Christ by his passion hath deliuered vs from the curse of the lawe Gala. 3. Deut. 27. Esa. 53. Rom. â— Galat. 4. Esâ— 55 â–ª 1. Pet. 1. The second fruit of christs Passion 1. Iohn 1. Heb. 9. 2. Cor. 5. DeliueraÌ„s froÌ„ syn by the passion of Christ. The third frut of Christes Passion Rom. 6. Deliuerance froÌ„ deathe deuill hell Oseâ— 13. Iohn 11. Osee. 13. Iohn 12. 1. Pet. 1. The fourth fruit of christs passion Rom. 5. 2. Rom. 5. Coll. 1. We are reconciled to God the father by the passioÌ„ death of Christ. Coll. 1. The fyfte fruâ—t of christs passion Heb. 9. In the newe testament confirmed by the death of christ is bequethed vnto vs remission of sinnes Mat. 26. 1. Cor. 1. The .vi. fruit of Christs passion Our suffrings please God Rom. 8. Psal. 116. Iohn 1. How we may be made partakers of the frutes of Christs Passion Rom. 8. Iohn 1. By fayth are we made the sons of God Iohn 15. Faith in christ obtaynethe all good thinges at the hande of god The nature of faythe Rom. 3. Ther is no saluation but by fayethe in Christ alone Iohn 1. The lyfe and maners of Christe are to be folowed of all true Christians Christe a sauiour and an Example Rom. 6. Galat. 5. The propertie of a true Christian. Math. 5. Rom. 5. Galat. 5. 2. Cor. Rom. 8. The benefits that we haue goten by the passion death of Christe 1. Cor. 1â— The true kepyng of holy dayes The resurrection of Christ Iohn 11. Christ is rysen again two maner of waies Math. 2â— Marc. 16. Luc. 24. Iohn 20.21 Acts. 1.2 â—â— 1. Cor· 15. Psal. 6. Psal 30. Christe innocâ—nte and free from all synn Rom. 6. Rom. 5. Christe true naturall God Ioan. 10. Rom. 1. Psal. 89. Heb. 9. Ioan. 14. Act. 2. Psal 15. Quâ—stion Answere The sufficienc of Christes sacrifice Note well EPhe. 5. The sacrifice of Christes dethe abydeth in ful strâ—nght for euer The Fruites of Christes resurrection The Fyrste fruite Remission of synnes 1. Cor. 15. 1. Cor. 13. Osee. 1â— Heb. 2. The second Fruite Abrogacion of the lawe Rom. 6. 1. Cor 15. Rom. 8. 1. Cor 15. The thirde fruite 1. Cor. 15. Osee. 13. Deliueraunce From deathe Ioan. 11. Deathe to the Faythefull is no thin geelles then a sleape Note well 3. Reg. 2. 4. Reg. 20. Act. 7. The fourth fruite 1. Cor. 15. The distruction of hell Osee. 13. â— Cor. 15. The fyfte-fruite Heb. 2. Uictori ouer Satan and his kingdom Luc. 11. Coloss. 2. Psal 24. Luc. 11. A declaracion of the parable The Syxte fruite Preachyng of the Gospell Math. 228. Mar. 16. Rom. 10. The seuenthe fruite Iustificacion Rom. 4. 1. Pet. 1. The eyght â–ª fruite Eternall lyfe Ephe. 2. Osee. 6. Act. 3. Rom. 10. Ioan. 20. Heb. 2. The nynte fruite The resrreccion and glorificacion of our bodyes Phil. 36. 2. Cor. 5. 1. Thess. 4. Math. 17. â— new lyfe Rom. 6. Gal. 1. â— Cor. 5. Colloss 3. An exhortacioÌ„ vnto good life Luk. 1. The office of preaching committed to Christes disciples and to their successours The scriptures oughte to be preached to the people Es. 61. Christe was sent of his father to preach the gospell so lykewise are all faithfull ministers The doctrine of Moyses The doctrine of Christ. A double regiment spiritual and corporall The spiritual regiment hath only to do with synnâ— The ministers of gods worde ought not to medle with temporall affaires The office of
Psal. 143. Rom. 11. Galat. 3. Epicures We muste praye contynually Luc. 18. 1. Thess. 5. Eccle. 18. A christen maÌ„ is euer in danger therefore ought he euer to pray Every christen man is a priest Cause to pray Iohn 8. A short declaration of the lordes prayer The first peticion Math. 9. The second peâ—icion The thirde peticion The fourthe peticion The fyfte peticion The sixt peticion The seuenth peticion We oughte to be feruentlye geuen to prayer Math 6. Psal. 50. We muste praye in the name of christ Prayer not made in the name of christ is no prayer God hearethe only those prayers that are made in yâ— name of christ Note well Ioan. 14.16 In Psal. 108. Libro de Isaac etamina What it is to praye trulye Prayer onlye râ—dressethe all our mesiries Rom. 8. 2. Cor. 12. God dothe all thynges for the beste Math. 6. Math. 26. Marc. 14. Luc. 22. A good lesson Math. 8. We maye no appoinc god in oure prayer how and wheÌ„ hee shall helpe vs. Iudith 7. Esa. 30. Thren â— Psal. 9. God wyl help all them in coÌ„ueniente tymâ— that pray vnto him Praier is our onlye staye in thys worlde Ioan. 16. Forget not this o EnglaÌ„d How the church of christ maye be safly preserued froÌ„ the deuil and Antichriâ—ste â–ª Euery christeÌ„ man is a souldiour Ephe. 6. With preaching praier the kingdome of Antichriste is ouercome 2. Corin. 10. An exhortarioÌ„ vnto prayer A wicked imagenacion Iohn â—5 Christes kingdom is spiritu all Math. 10. Luc. 22. Act. 1. The holye ghost teacheth to praye Zacha. â—2 Faythe is the gyft of God Rom. 10. Praier without Faithe is no prayer Two thinges speciallye taught in this sermon The historie of christes ascension Act. 1. Act. 1. The state of glorified bodies Rom. 4. Christ by his ascension declareth the his kyngdome is not of thys worlde Iohn 18. Actes 1. Why Christ came down from heauen Psal 68. Ephe. 4. Phil. 2. Ioan. 16. Ioan. 14. Gen. 5. 4. Reg. 2. Iohn 6. Iohn 10. Act. 2. The differenc of christes ascension and oures â—oan 3. Ioan. 18. The maners of thys world discribed Thoughe our bodyes be on the earth yet our myndes ought to be in heaueÌ„ Coloss. 3. Luc. 11. Synne hath made vs bond slaues to the deuyll and deathe Christes humilitie Christes glorious tryumph ouer synne deuill and hell Rom. 8. By christ are we made free from synne â–ª deuyll death damnation Why christ is ascendede into heauen Rom. â— Synne 2. Reg. 11. 2. Reg. 12. All thinges worke for the best vnto theÌ„ that loue god Psal. 51. Deathe 1. Cor. 5. Osee. 3. The deuyll 1. Pet. 5. Note well Synne death and deuyll are taken prisoners of christ The fruite of christes ascencion Christ hath receued gyftes for men Ioel. 2. Iohn 16. Act. 2. The workes of the holye ghost Rom. 4. Psal. 32. Psal. 68. Ephe. 4. Enemies of godes worde Psal. 2. Persâ—ecutyon maketh the worde of god to florishe Math. 16. Math. 21. God defeÌ„deth his churche Iohn 16. 1. Cor. 4. Iac. 1. Math. 16. Luke 24. Christe blessed his disciples what christes blessing was Math. 28. Marc. 16. Marc. 16. What it is to preach the gospell to euerye creature Esa. 55. Whersoeuer yâ— gospell is preached there the blessinge of Christe is What christe mente by blessing his disciples Rom. 1. Luc. 24. The holye ghoste is almighte and euerlasting god The miseries of the true christians in thys worlde both outwardly inwardly Why the holy ghost is called a conforter Note well Two kyndes of conforte The conforte of the worlde The conforte of the holye ghoste An obiection Ihon. 16. Math· 14. Marâ— 6. Luc. 9. Antichristes disciples are in better case in this world then the disciples of christe Christes humilitie the answer worldly confort is vncerten The conforte of the holy ghost is most certen and sure 1. Iohn 2. Iohn 16. The holye ghost is god The rewarde of the godlye in this lyfe How the holy ghost coÌ„forteh the faithful inwardly Phil. â— The holye ghost teacheth no newe doctrine The wytnes bearinge of christe only coÌ„forteth the troubled and weak conscience Note Iohn 14. lib. de Isaac et anima Galat. 1. Epist. 2. Iohn The holye ghoste confortethe by the worde Rom. 10. What ChristiaÌ„s shal loke for this world vnconfortable thoughtes are of the deuyll Rom. 4. A swete conforte Math. 2â— Of the crosse and affliction Luc. 24. The true and false churche The pope and hys Secte is not the true churche Ciprians erroure Exod. 20. Deut. 5. Math. 6. The excommunicate and curse of the false churche is not to be feared How the false churche maye be knowen What it is to knowe god Iohn 1. What it is to knowe christ What it is to know the father The doctrine of the true churche The doctrine of the false churche whi we ought to do good workes Apoc. 2. The tokens of the true churche The true chureh taketh all troubles pacientlye and thankefuly Pentecoste â–ª what it signifyeth Exod. 20. 1. Cor. 10. Exod. 12. â— Cor. 5. Heb. 9.10 The PeÌ„tecost of the Iewes Rom. 7. Iohn 7. Exod. 34. 2. Cor. 3. The lawe accuseth 2. Cor. 3. Exod. 19. Deut. 8. The Whytsontide or PeÌ„thecost of the christians Actes 2. Luc. 24. Act. 1. Math. 3. What the fyrye tongues signifye Esa. 2. Math. 23. Marc. â—6 Why the Apostles speake with diuers languages Act. 5. Act. 20.21 Psal. 6â— Esa. 60. Hiere 3. Ioel. 2. Zachar. 3. The holye ghost hath alwayes ben of the churche Iohn 16. 2. Pet. 1. Luc. 12. Christe the sonne of god Gen. 3. The reuelacion of the holye ghost on whitsondaye why the holye ghost was opened on whitsonday By christ receaue we the holy ghoste Psal. 68. Act. 2. The holye ghoste is god from euerlastyng Why the spirite of god is called the holye ghoste Iohn 6. Diuers propertis of the trinitie The proper office of the holye ghoste Act. 15. The seconde sanctifying of the holy ghost Ephe. 4. Zach. 2. Other offices of the holye ghoste Iohn 14. Iohn 15. How the holy ghoste may be obtayned Luc. 11. Prayer The holye ghost is to be obtaynede by prayer We muste pray in the name of christ Psal. 68. Act. 2. Math. 28. Marc. 16. Act. 3. The lyfe is godly to be ordered The office of the holye ghoste Math. 6. Psal. 51. The dignitie of this gospel To loue christ and to beleue in hym are all one thyng The nature of loue It is necessari that Christ beloued Loue doth all thinges Loue procedeth of fayth What is christes worâ— The lawe of god is to be obeyed How god is to be knowen Note well A great coÌ„fort Deut. 30. Rom. 10. What it is to be in heauen What it is to haue god dwellyng in vs. Esa. 66. Act. 7. 1. Cor. 3. â— 2. Cor. 6. Loue maketh all thynges lyghte Spollers of church goods That Christ keth god spea speakethe vexacion geueth vnderstaÌ„dynge Wyth out the in warde
A similitude The sluggishnes of christeans An example of acouetous man Note well Pro. 19. Preachers must do their duties in preachinge whâ—ther the people amende or not Marke well Wee oughte daylye to encrease in the waye of godlynes more and more Phil. 3. Phil. 2. Rom. 8. We ought liberally to geue vnto the poore Papistes abuse the scriptures of god Note this reason Math. 25. Whyther by oure good workes wee deserue heauen Rom. 4. Iohn 11. Iohn 14. Iohn 3. Rom. 14. Faythe Rom. 8.12 Cor. 12. 2. Timoth. 2. Heb. 12. Rom. 4. Scriptures oughte to be conferred An aunswere to the quistioÌ„ of the iustification of good workes Galat. 16. An example of gods wrath agenst the despisers of his worde The dispysyng of gods worde is a most horrible synne Ierusalem Let vs repent betymes Rom. 11. At what tym Ierusalem was destroyed and with howe greate a multiâ—udâ— Why god differrethe hys plages Rom. 2. 2. Pet. 3. Note well It is a moste greuâ—us synn to dispise the worde of god Repente O England and amende Iere. 9. Ioan. 8. Psal. 109. PareÌ„tes and householders The plage is certen and yet hydde from the wycked The delaye of punyshement hurâ—eth greatly in common wealthes A sentence â—orâ—hy to be remembred 2. Pet. 3. Gods plages differrede are the more greuous Plinius lib. 5. cap. 14. Pro. 10. Osee. 5. Synne Securitie destroyeth the citie Remember this O Englande and beware betyms The seconde parte of the gospellr The priestes sought not the glorye of god but theyr owne gaynes Masse Note Osee. 6. The false doctrine of the Iewishe priestes Humilitie Phariseys Publicanes Christes iudgement of the phariseye and of the publicane two greuous synnes in the phariseye To despysed ther is a great synne Pride abhorred of god Iob. 4. Esa. 14. 2. Pet. 2. Gene. 3. vayne glorye or pride corruptethe all good workes 1. Pet. 5. Iac. 4. Luke 18. What the christen humilitie is Rom. 12. The publican an example of true humilitie 1. Cor. 4. Luke 12. All our glory ought to be in god alone Howe gods gyftes are to be vsed Christe alone is the sauiour The deuyl is the author of all euyll An whole and healthefull bodye is the gyfte of god Why god fulfrethe the deuyll to hurte vs. Ephe. 6. 2. Cor. 4. 1. timoth. 2. Note well God helpethe vs agaynste the deuyll by hys sonne 1. Iohn 3. Gen. 3. Christen men must haue theyr eares opened and theyr tonges losened Rom. 1.10 Iacob 1. Gladly to heare the worde of god is the gyfte of god The papistes are both deaff and dumme God openeth our eares by hys worde Rom. 10. We muste bothe beleue and confesse the worde Why Christ vsed so many circumstaÌ„ces in restoryng thys man to hys healthe Iohn 11. Math. 9. Note thys well Math. 17. Mat. 28. Marc. 16. Luc. 10· Act. 4.5 Disobediente children and seruauntes Disobediente subiectes The vnreuerent handling of the spirituall ministers in these our dayes The wycked worlde heareth gladlyer Robyn Hood then the word of god Psal. 109. Iohn 3. O Englande take hede be tymes and saye not but thou art warned Why christe lokethe vp to heauen and mournethe God is to be praysed for hys gyftes The word of god is christes fynger and spettle The fyrste parte of the gospell The worlde despyseth the gospell of christe Note well They are most miserable whiche haue not the knowlege of the gospell 1. Iohn 5. What maner of men the gospell makethe The opinion of holines puffethe men vp with pride and makethe the vnmercifull The laweyer What it is to loue god Exod. 20. To loue god is to kepe his commaundementes Iohn 14. Malach. 3. Matth. 10. Luc. â—0 To loue god is to loue thy neyghbour The vnkindenes of the worlde The samaritans loue towardes god God is euery where and in all places a lyke present Rom. Gal. Iobn Fayth obtayneth all thingges He that beleueth not obtayneth nothing Iac. 1. Heb. 1. An apte similitude The seconde doctrine of vnkindnes Unkindnes is the greatest synne The maner of the Monasteries Psal. 116. The world is most vnkynde to god The actes of certayne Gretians Pro. 25. Rom. 1â— Math. 5. We muste learne to be kynd of god The nature of Christen charitie The vnthankfull shall not escape vnpunished The whole worlde is set on couetousnes This sermon appertayneth to householders and to preachers â–ª What it is to serue What it is to serue god All gods seruice is coÌ„trary in the worde â–ª What the true seruice of god is Gen. â— Psal. 45. Pro. 1. Nowe couetousnes maye be auoyded Psal. 59. The fable of Midas Psal. 47. Gods blessing and not care maketh men ryche Not laboure but carefulnes is forbydden Laboure and fayth must go together He that despiseth the word of god despyseth god hym selfe Not idlenes but labour becomethe a christian Ryotus persons Prodigalitie and idlenes forbydden Note weâ—â— theâ—e â—yue poyntes A comfort agaynst deathe by Christe Christ is the lorde of death We must not feare death Iohn â—1 The deathe of Christen men is a swete and quiet sleape Iohn 5. Pytie or compassion Charitie issuethe out of faythe Rom. 12. Too sortes of compassion pitie Spirituall pitie reprouethe synne Apte and very proper similitudes Folyshe petie marrethe the citie A good lesson for maiestrates To punishe the wycked is greate 〈◊〉 and mercie What is the sanctifyeng of the Saboth Heare and do 1. Iohn 3. What it is to sanctifye the Sabbothe Osee. 6. To a Christian euery daye is the sabboth The seconde part intreateth of humilitie 1. Pet. 5. 1 Pet. 5. Psal. 113. Saull Dauid God can not abyde pride What it is to be perfect The blyndnes of seruing god in the papecie What it is to serue God Math. 2â— Monkery is against charitie and the true seruice of god Math. 25. Math. 25. The benefite done to oure neyghboure on earthe is done to god in heauen Why god geuethe vs hys gyftes and to what ende Too knowe christe is most necessari vnto saluacion The knoweledge of the lawe sufficeth not vnto salâ—â—cion Psal. 110. 1. Cor. 15 â–ª The lawe Phil â–ª â— Iohn 1. Rom. 3. â— 7 Psal. 51. Deathe â–ª Christ Lorde ouer deathe Math. 11. No man can loue god except he knowethe Christe Iohn 3. Rom. 8. Man hath power to forgeue sinnnes The worde and faythe muste be ioyned together Gods mercie is to be found in Christe alone Note well With out the worde it is an easye thing to beleue lyes What things are to be learned of this gospell God alone forgeueth synne The Minister certifyethe the conscience ther of by the worde Math. 28. Marc. 16. Luke 4. Math. 5. Math· 18. Iohn 20. Of the water of Baptisme Note Fayth an the worde are both the gifts of god In the true churche of Christe is remission of synnes and no where ells Math. 18. Numer 22. Contricion The propertie of the palseye Note well What the kyngdome of heauen signifyethe The longe
otherwise falle oute Therfore lette vs moste certainly persuade our selues that our cause is moste true and moste vndoubted before Christ our Lorde and before GOD his father although it appeareth not nowe that God careth for vs any thyng at all but that the deuyll and all his haue the vpper hande ouer vs treadeth vs vnder foote and triumpheth agaynst vs. Rather assure thou thy self and say I know for a certaintie that God wil not forsake his churche and that he wyll euer be at hand to helpe and defend it if she be diligent with feruent prayer to call vpon hym for ayde and succour Our state and condition is certaine and good because of this his promise Whatsoeuer ye shal aske the father in my name he wyl surely geue it you Wherfore I wyl not dispute whether I am electe and woorthye to praye but I wyll moste certaynly perswade my selfe that his promyse is certayne sure and mooste vndoubted when soeuer that I do praye and be constant in the same And that he wyll deale with me and with his whole Churche accordyng to his word and promise Which doctrin is both nobly and notably set forth in this our gospel worthy at al times diligently to be consydered For it describeth and liuely setteth forth Faythe wyth her exercise whyche at the last obteyneth all thynges at the hande of God if we faint not after the example of this woman For she although diuersly proued and tried fainted not in her faith neyther ceased she by feruent and continual praier to call vpon Christ euer persuading her selfe euen in the middest of those stormes that Christ was gentill louyng and mercifull at the last wold vndoubtedly helpe her geue her her desyre which thyng as ye haue herd she obteined The Lord our God bee mercyfull vnto vs and geue vs grace to folow the faith of this woman and to holde fast his worde and promise without wauering or doubting to continue in the same vnto the ende Amen The thirde Sonday in Lent ¶ The Gospell Luc. xi IEsus was casting out a Deuil that was dumb And when he had cast out the deuil the dumbe spake the people wondred But som of them sayd he casteth out deuils through Beelzebub the chiefe of the deuyls And other tempted him and required of him a signe from heauen But he knowyng theyr thoughtes sayde vnto them Euery kyngdome deuyded agaynst it selfe is desolate and one house doth fall vppon another if Sathan also be deuided agaynst hym selfe howe shall his kingdome endure Because ye say I caste out Deuylles through Beelzebub If I by the helpe of Belzebub cast out deuylles by whose helpe do your chyldren caste them out Therefore shall they be your iudges But if I with the fynger of GOD caste out deuyls no doubte the kyngdome of God is come vpon you When a stronge man armed watcheth his house the thynges that he possessethe are in peace But when a strâ—nger then he commethe vpon hym and ouercommeth hym he taketh from hym all his Harnesse wherein he trusted and deuydeth his goodes He that is not with me is a gaynste me And he that gathereth not with me scatâ—ereth a broade When the vncleane spirite is gone out of a man he walketh through drie places seekyng rest And when he fyndeth none he sayeth I wyâ—l returne agayne into my house whence I came out And wheÌ„ he commeth he fyndeth it swept and garnyshed Then goeth he and takethe to hym seuen other spirites worse then hym selfe and they enter in and dwell there And the enâ—e of that man is worse then the beginninge And it fortuned that as he spake these thinges a certayne woman of the company lyfte vp her voyce and sayde vnto hym happye is the wombe that bare thee and the pappes whiche gaue thee sucke But he sayde yea happy are they that heare the worde of GOD and kepe it THE EXPOSITION THe Gospell of this present sonday setteth forth vnto vs the story of a certain man possessed with a dumme deuill which Christ did cast out and healed the man so that the dumbe maÌ„ spake vnto the greate admiration and meruellynge of all the people that were present In this our gospell many thinges are contayned vnto our greate consolation comfort But oure cheiffe principal coÌ„solation is this that Christ casteth out the deuill that by this meanes we may certainlye knowe that Christ hath greater power then the deuil all his kyngdome And that this worke which was theÌ„ corporally done doth not yet ceasse but is shal be coÌ„tinually exercised while the churche endure For all things that are geuen to the curch of Christ as baptisme the Lordes Supper the worde absolution or declaration of the merciful promises of God vnto penitent synners and all other thynges that pertayne vnto the ministery of the worde as instrumentes are prouided vnto this ende that by them the kyngdome of the deuill may be destroyed agayne that menne maye be receaued out of Satans kyngdome into the kingdome of god and in fine that by them the deuil may be put out of men For as it is written in the Prophet my worde shall not returne voyde or withoute fruite As the raine that falleth vpoÌ„ the grounde that is drie is not without fruite for grasse or blades come forth and all thinges ware grene so is the worde of god alwayes fruitful with some for the holy ghoste is with the worde and by the same worde lighteneth kyndleth purifieth the heartes and by this meanes deliuereth them from the tyranny of the deuill And although mans reason can not coÌ„prehend it howe the deuil is theÌ„ cast out it maketh no matter For the worlde is not worthie to see so much as a sparcke of gods power but remaining in darcknes to cursse to blaspheme all thinges that belong vnto God as they do here vnto Christ. But we that receaue embrace the worde ought to know to coÌ„forte our selues herewith that god hath geueÌ„ vs power here vpoÌ„ earth whereby we may coÌ„tinually cast out the deuil Let vs take an exaÌ„ple of the child that is new borne Euery child that coÌ„meth into the world is borne in the deuils kingdom where he thorowe sinne as a Lord ruleth exerciseth all kynde of tiraÌ„ny But wheÌ„ this child according to the coÌ„maÌ„demeÌ„t of Christe is brought vnto baptisme whereby sinners are borne again into the kiÌ„gdom of god as Christ saieth Except a maÌ„ be borne a newe he caÌ„not see the kingdom of god For that is borne of fleshe is flesh that is borne of the spirit is spirite Then must the deuill nedes geue place the child be deliuered out of his kyngdom For in baptisme the grace of god is promised geuen to the child because he is baptised into the death of Christ In like maner may it be said of theÌ„ that haue troubled consciences whoÌ„ the
deuil haue snarled made vnquiet thorow some sinne or offence These men thus troubled tormeÌ„ted in their coÌ„sciences mindes come vnto me or vnto some other ChistiaÌ„ they lament their most miserable state they declare their greif paine desire instructioÌ„ coÌ„fort In this behalf may I bicause of the coÌ„maÌ„dement of Christ yea I am bouÌ„de so to do coÌ„fort streÌ„gthen my brother declare vnto him the grace fauoure mercie of god thorowe the merites of Christ to all theÌ„ that be greued heauy loden with the burden of sin And by this meanes is the deuil cast out of him not by me which also am a sinner but by the word which is leaste vnto vs of Christ here in earth Likewise when thou art troubled in thy mind disquieted in thy coÌ„science so that thou caÌ„st not sufficieÌ„tly receaue coÌ„solatioÌ„ nor stedfastly beleue that god is merciful vnto thee wil forgeue thee thy sin resorte thou vnto the lordes Supper For Iesus Christ our Lord hath instituted the sacrameÌ„t of his body blod vnto this ende that wheÌ„ thou in those holy misteries receauest his body blod thou sholdest not dout but certeÌ„ly be ê‘suaded that his bodi was betraied his blod shed for thy sins wher this faith is ther is the deuil driueÌ„ out coÌ„pelled to seke other restiÌ„g places thus is this worke of castiÌ„g out deuils coÌ„tinually iÌ„ the church of Christ thorow the worde the ministration of the Sacraments â–ª which church thorow Christe her heade euermore fighteth striueth against this serpent and with all maine impugneth his force violence no lesse then Christ himselfe did if not more as the Lorde him selfe sayth verely verely I say vnto you he that beleueth in me shal do the workes that I do yea greater then these shall he do because I go vnto the father The reason is this The church hath a larger office then Christe For he taught only amonge the Iewes in a streight place or small circuite and conuerted fewe He taught also not fullye fowre whole yeares But the church thorow the helpe of her heade which is on the right haÌ„de of god is coÌ„tinually in this office when it preacheth the gospell distributeth the Sacramentes euermore reproueth the wyckednes of the deuill and now driueth him out of this place now out of that place so that it suffreth hym to haue no reaste doinge thys thorow out the worlde wheresoeuer the worde is preached the sacraments truly ministred And yet haue we not so driuen him out neither are we in all pointes so free and set at libertie from hym but that we muste dayly fyght against him for asmuche as sainct Peter sayeth he goeth aboute lyke a rorynge Lyon sekynge whome he maye deuoure and continually beware of hym Resiste the deuil sayeth sainct Iames and he shall flee from you This greatlye greueth the deuill therfore as we cast him out thorow the doctrine of the worde Sacraments so likewise leaueth he nothing vnattempted if he cannot vtterly subdue vs yet at the leaste to take our lyues from vs thorowe persecution Thus hath it bene and shal be vnto the verye ende of the world It chaunced so vnto Christ he droue the deuill out of theÌ„ that desiered hym The deuill sought to be reuenged on him therfore moued he the Iewes to crucifie hym and at the last by death to dispatche hym out of the waye Yet had neither the deuill nor the Iewes the ouerhand For Christ ouercame them both As concernynge the Iewes they were so cast out of their countrye that there is no hope at all of their returne The deuil whiche is the prince of the worlde is iudged and condempned and shall at the last daye by the Christians accompanied with Christe their head be so caste out of both heauen earth that he shall neuer trouble them more For Christ hath not onely driuen the deuyl out of this man of whom the gospel of this present sondaye maketh mention but he hath appeared as S. Iohn sayth that he shoulde destroye the workes of the deuill so that the deuyll hath no power ouer them that beleue But they that beleue not on Christe they remayne vnder the power of the deuill and must at the last come vnto destruction with the Iewes In the Papecie the deuil thorowly stablished as ye knowe his kyngdome and set it meruelouslye with greate wealth riches and dignitie in somuche that although thorowe the singuler mercie and grace of god there remained in it the holy Sacramentes and the worde yet was there not at all any true knowledge either of the Sacramentes or of the worde as al men herof can beare witnesse And yet in the very Papecie the deuil founde not all thinges mete for his kingdom For euen in the ministration of baptisme was he cast out when the Infantes were baptised in the name of the blessed Trinitie and so brought vnto God For nothing can make voyde the promes of God Neither is the holye Ghoste therefore of the lesse power in the worde and in the Sacramentes althoughe the person be wycked and without the holy ghost whiche ministreth the worde and the Sacramentes we therfore are most indebtedly bounde to render vnto god most hartie thaÌ„ckes for this his singuler goodnes towards vs whiche hath geuen vs suche power and strengthe againste our moste cruell enemy and extreme foe the deuil though he buffeteth vs again it is no merueill For how can he abyde this that we miserable sinners should so disquiet hym beinge a proude and myghtie spirite only with the worde that he can haue no place to rest in Therfore he maketh against vs all that euer he can by raysinge vp in euerye place persecutions and other tentations against vs. But that thyng ought not to seme greuous vnto vs for the hope that wee knowe that we shall not onely dryue hym oute here but we shall also at the last daye as we toforesayde iudge and condemne hym vnto hell fyre for euermore These thinges well diligently considered we ought to haue in great estimation and honour the worde of GOD and the Sacramentes and not so vilelye to thincke or speake of them as many do commonlye nowe a dayes and speciallye the wise and prudent of this worlde The Sacraments I graunt are outwarde ceremonies as the eyes see The very worde also is an externall thynge whiche is receaued by the eare and redde with the eye As the Christians also are bodely menne But these thinges are not therefore to be despised The reason is this When a Christen man handleth the worde of GOD accordyng to the commandement of Christe then is that power present whiche the deuill can not abyde In that therefore the worde and the Sacramente do outwardlye appeare so homely and base we ought not to dispise them but rather geue thanckes vnto
for enuy thei had deliuered him When he was set downe to geue iudgement his wife sent vnto him saying haue thou nothing to do with that iust mā for I haue suffred this day many things in my slepe because of him But the chief Priests Elders persuaded the people that they should aske Barrabas and destroy Iesus The deputie answered and said vnto them Whether of the twaine wil ye that I let lose vnto you They said Barrabas Pilate said vnto them what shall I do then with Iesus that is called Christ They all said vnto him let him be crucified The deputie said What euil hath he done But they cried more saying Let him be crucified When Pilate saw that he coulde preuaile nothing but that more busynes was made he toke water and washed his handes before the people saying I am innocent of the bloud of this iust person se ye Then answered all the people and said His bloud be on vs on our childrē Then let he Barrabas loose vnto thē and scourged Iesus and deliuered him to be crucified Then the souldiors of the deputie toke Iesus into the cōmon hal and gathered vnto him all the cōpany and they stripped him and put on him a purple robe and platted a crowne of thornes and put it vpon his head and a reed in his right hande and bowed the knee before hym and mocked hym sayinge Haile kyng of the Iewes And whenne they hadde spytte vppon him they tooke the reede and smote hym on the head And after that they hadde mocked hym they tooke the roabe of hym agayne and putte hys owne rayemente on hym and ledde hym away to crucify hym And as they cam out they found a manne of Cyrene named Symon hym they compelled to beare hys Crosse. And they camme vnto the place whyche is called Golgotha That is to say a place of dead mennes skulles and gaue hym vineger myngled with gaulle to drynke And whenne he hadde tasted thereof he woulde not drynke Whenne they hadde crucifyed hym they parted hys garmentes and dydde caste lottes that it myghte bee fulfylled whyche was spoken by the Prophete They parted my garmentes amonge theym and vppon my vesture dydde they caste lottes And they satte and wacched hym there and sette vp ouer hys head the cause of his deathe written Thys is Iesus kynge of the Iewes Then were the twoo theeues crucifyed wyth hym one on the ryghte hande and an other on the lefte They that passed by reuyled hym waggynge theyr heades and sayinge Thou that destroyedst the Temple of God and dyddest buylde it in three dayes saue thy selfe If thou bee the sonne of GOD come downe frome the Crosse. Lykewyse also the hye Priestes mockynge hym wyth the Scrybes and Elders sayde He saued other hym selfe he can not saue If he bee the Kynge of Israell lette hym nowe comme downe from the Crosse and we wyll beleue hym Hee trusted in God lette hym delyuer hym nowe yf he wyll haue hym For hee sayde I am the sonne of GOD. The thieues also whych were crucified with hym caste the same in hys teethe Frome the sixthe hower was there darkenesse ouer all the land vntyll the nynthe hower And aboute the nynthe hower Iesus cryed wyth a lowde voyce sayinge Ely Ely lamasabathany That is to saye My God my God why haste thou forsaken me Some of them that stode there when they hearde that sayde Thys manne callethe for Helias And streyghte waye one of them ronne and toke a spunge and whenne he hadde fylled it full of vineger hee putte it on a reede and gaue hym to drynke Other sayde Lette bee lette vs see whether Helias wylle come and delyuer hym Iesus whenne hee hadde cryed agayne wyth a lowde voyce yealded vp the ghoste And beholde the vayle of the Temple dydde rent in two partes frome the toppe to the bottome and the earthe dydde quake and the stones rente and graues dydde open and manye bodyes of Sainctes whiche slepte arose and wente out of the graues after hys Resurrection and came into the holye Citie and appered vnto many When the Centurion and they that were wyth hym watchynge Iesus sawe the earthequake and those thynges whiche hapned they feared greately saying Truly this was the sonne of GOD. And many women were there beholdyng hym a farre of whyche folowed Iesus frome Galilee mynistryng vnto hym amonge which was Mary Magdalene and Mary the mother of Iames and Ioses and the mother of Zebedes children THE EXPOSITION THIS daye is redde in the Churche as ye haue hearde the storye of the paynefull Passyon and dreadefulle death of our most louynge Lorde and swete Sauioure Iesus Christe And although the passion of Christ oughte at all tymes and euery daye dylygentely to bee remembred of vs and of euery Christian seyng it is that onely and alone precious treasure whereby wee are delyuered and sette at lybertie frome all the power of helle from Sathan synne deathe damnation c. yet the aunciente Fathers of Christes churche in tymes paste haue well prouyded that we shold haue euery yeare a certayne peculiar tyme appoynted for this purpose in the whyche we myght doo and exercise this eyther priuately or publykely For by this meanes shall the Passion of Christ be the more dilygently inculked and beaten into the youthe and also bee the more surelye engraffed in the memorie of the Elder sorte of people Nowe forasmuch as the Passion of Christe hathe in tymes paste ben meruaylouslye abused by vayne meditations and cogitations of superstitious and ignorant hypocrites we wyl at this present leaue all suche vanitie and declare howe the passion and deathe of CHRIST oughte trewely and profytablye to bee consydered weyghed and pondered vnto oure synguler consolation and comforte and also vnto the amendement of our lyfe and conuersation Thys shall bee brought to passe if wee dilygentlye expende weyghe ponder and consyder these principall poyntes followynge Fyrst what the Passion of Christe is Secondly what prouoked and moued hym to suffer thys Passion Thirdly how Christ bothe outwardly and inwardlye suffered Fourthly what fruite and profite he hath procured and gotten for vs by his Passion Fyrst the passion of Christ is none other thing then an vnmeasurable dolour sorowe torment and payne whiche he of a singular vnoutspekable loue toward vs for our synnes that hee myghte purge them and vtterly put them away thorow his satisfaction outwardly in his body and inwardly in his soule susteined and suffered tyll at the laste he died on the crosse which shal be opened declared more playnly herafter Secondly there are fyue causes that moued Christ to suffer his most dolorous and peinful passion The first is our synne which could none otherwise be clensed purged and put away but only by the passion death of Christ. The second cause is the greate and vnoutspeakable charitie loue and fauor that Christ and his heauenly father bore toward vs men whiche charitie coulde not abyd
although many benefites be cast awaie vpon the vnkinde yet ceaseth not their will of well doyng Now doeth Christe procede and deuideth mercie into diuers partes Iudge ye not and ye shall not bee iudged Condemne not and ye shall not be condemned Forgiue and it shall be forgiuen you Christe would haue vs godlie in deede that we should not crake of faithe and the Gospell in wordes as the moste parte doeth that boaste them selues to bee Gospellers and prate muche of Christe But if the matter be well tried thei are but dissemblars And a greate part deceiueth them selues and perishe hereby with their hypocrisie This hypocrisie would Christe gladly restraine Wherefore he putteth forthe to vs no straunge or vnknowen example of his father doen to our profite that as we fele his goodnes and humanitie so we should shew our selues beneficiall and not high mynded toward other For we are in daunger of Gods iudgement and damnation for our synnes What hath the heauenly father doen He would not iudge and condemne thee as he might but he forgaue thee thy synnes tooke from thee hell and damnation and receiued thee to his mercie This example is put for thee Applie thy self thereto Bee thou likewise vnto other then art thou a true christian whiche beleuest in Christ neither condemnest thou thy neighbour but forgiuest hym gladlie thy hurte But if thou wilte not dooe so but rather dooe like the leude seruaunt Math. xviii thou declarest that thou canst receiue no mercie before GOD nor shewe to other in this life that thou art a Christian man but rather that GOD will exclude thee from his mercie and appoinct thee to iudgemente and damnation and depriue thee of all his benefites wherewith he hath indued thee and require again all the debtes that he remitted forgaue Thou nedest not doubt of this For the commaundement is this Iudge ye not and ye shall not bee Iudged but if ye will not cease iudgyng GOD shall iudge you also The common practise sheweth how harde this inibitiō is Assone as we iudge our selues hurt forth with we vse this iudgement Why should I do good to the vnkinde I haue holpen hym often and he dooeth not onely like for like but dooeth a shrode turne for a good I should offende if I should helpe the vnkinde so often But this is an vnmercifull mercie and painfull helpyng When thei Iudge bicause thei obtain not the like And then appereth Gregorius saiyng true True Iustice hath doen compassion but vntrue is double iniquitie For when a man giueth me a croune he is thought to go about to make me his bondman thereby Wherfore assone as any thyng is doen or saied that pleaseth not or if I be not obsequius forth with he embraideth me haue not I doen this for thee and requitest me with suche kindnes This is truely nothyng els but to serue and Iudge as the Gentiles doe that there maie be a recompensation For this is no good waie If thou doe good to an other and he acknowledge it not or doeth euill for good thou maiest admonishe him not so to doe least he offende God greatly But yet hast thou no iust cause to hate hym to iudge and condemne hym Giue hym vp to his Iudge For thou knowest not what GOD will doe with hym whither he will amende hym If he be not amended GOD hath officers sufficiēt to be reuenged of hym And so suche thinges chance daily that there rise sodain tempestes against the stubburne Onely beware that thou iudge him not but thinke thus GOD hath not so cruelly dealte with me For if he had I should haue been killed long a gone in my synne when I liued in filthy Idolatrie and Hypocrisie Likewise also beware that thou dooest not condemne for it is not thy duetie To chide to tell one of his faut to dehort to declare to them that iudge and condemne it is lawfull But thou haste no more to doe then to be mercifull thou maiest not Iudge thou maiest not condemne And if thy neighbour be so obstinatly set to do thee hurt that he will not cease yet thou oughtest to bee willyng to forgiue and not to hinder his profite or goe about to reuenge but rather to furder to helpe him These thynges are harde to doe but remember that thou art a Christian and that more perfection is required of thee if thou earnestly embrace this name euen as the example of our heauenly father plainly declareth before vs. For if thou dooe good to thy neighbour and he be vnkinde and doeth requit thee with euill doubte not but that GOD will laye it to his charge Resigne and giue ouer thou the vengeaunce vnto him and do thou thy duetie GOD doth reuenge all these thynges at his tyme. Wherefore commit thou all other thynges to hym and execute this commaundement that thou reuenge not but be mercifull It followeth in our Gospell Giue and it shall bee giuen vnto you good measure filled vp and shaken together yea runnyng ouer shall men giue into your bosome For with what measure ye meate vnto other with the same shall it be measured vnto you againe Christ hath comprised these preceptes very properly and laboureth specially to cause vs to fulfill the true workes of Charitie Wherefore as he hath commaunded that synners should be mercifullie and gentlely handeled as we are gently handled of hym that we Iudge and condemne theim not but committe that vnto GOD and praie for theim to GOD So he commaundeth to doe thē good by giuyng helpyng and counsaillyng c. and then not to doubt but GOD will requite our liberalitie bee it neuer so greate That so the minde maie abounde with Charitie alwaie and neuer bee ouergrowne with the thornes of vnkindenesse to cease thereby from well doyng as the Gentiles doe whiche can not abstaine from iudgyng and condemnyng For assone as thei thinke them selues hurt thei forgiue not before thei are humblie asked forgiuenesse So thei will not giue any thyng but where as thei loke for gaines and for benefite Wherefore thei can neuer escape the Iudgemente of GOD neither are thei Iudged worthy of Gods benefites and of his mercie and grace This faute must we eschewe and so doe for our neighbours as our heauenly father doeth for vs. He slacketh his straight Iudgement he pardoneth vs he will not be cruell and cōdemne vs although we be vnkinde He enioyneth vs to do likewise also or if wee will not he putteth before vs a dreadfull ende that we shall loke so to be serued of hym as we serue other For with the same measure saith he shall other measure to you as you haue measured with And we can not deny but GOD hath giuen vs good measure For if he would haue giuen vs after our desertes he might haue plagued vs with wrathe plague pestilēce and all euill and put vs to death assone as we were borne I will not rehearse how manifolde waies we haue offended hym