thinke that vnaduisedlye or by chaunce it might so be but rather for that cause that we shulde learne thereby that none of vs do intermedle or take vpoÌ„ vs the office of a preacher but he that is of God by lawefull meanes called thereto For the fruicte of this calling is that the worde of God be purely sincerely delyuered out as thou maiest se in Aaron Esaias Christe the Apostels and other faithfull ministers Howe often times doth Christ in the 5. Iohn 5. 6. and all other chapters of S. Iohn say Rom. 1. that he is sent from the father of heauen As we do also se in S. Paule wher he nameth him selfe the seruauÌ„t of Iesu Christ the Apostell but yet called And in contrary wise it is greate hurte and dammage amongest christian meÌ„ whan a minister not called wyll take vpon hym to declare the gospell Ier. 25. Where as the calling is false not of God there must nedes the doctrine be wronge out of course And of this thing thou hast a dredfull example in the religious persones of our time that lyue vnder the dominioÌ„ of the bishop of Rome Thei came in at the wiÌ„dowes back dores and therfore as S. Iohn saith in the 10. Ioh. 10 chap thes be theues spoilers And likewise doth not S. Paul in the Actes of the apostels speak of the same Act 10. saieÌ„g And amoÌ„gst your selues shal rise such as shal speak peruersly decline froÌ„ the right trade Here thou hast that diuelish calling of theÌ„ that teach not the right way Thou seest the fruites of this manner of callynge But Iohn that he might shewe his callynge to bee of God saide For they loked for an answere I am the voice of one that cryeth in wildernes c. As though he shulde say Ye knowe by the prophet Esay Esa 40 that one shall come before Messias to prepare his way And ye can not be ignoraunt in that that he that shal come in that place shal be called the voice of one that crieth in the wildernes Euen the verye same voyce am I. And for that cause am I sent froÌ„ God nor of my selfe do I anye thinge that I doo Nowe euen as the minister sente from God muste preache the worde of God accordinge to the example of S. Iohn so likewise muste he bee receyued and taken in the steede of God Fleshe Thirdely wee maye see in this gospell what â—he fleshe may doo that is not renewed by the spirite of God I cal the fleshe the hole nature of man which of him selfe bringeth forth none other fruictes then synne Iohn 3 as scripture saieth in the 3. chapter of Iohn That that is conceiued and borne of fleshe is flesh Of this thinge thou haste heere a goodly example There came to Iohn that passed all other of the Iewes in learnynge and behauioure and they had herde who sente him to preach and baptise and that of the prophete that with them was chiefest yet dyd they not vnderstande S. Iohn Whereby thou mayst perceyue that the knowledg of God and Christe oure sauioure commeth not throughe oure power and strength but by the spirite of Christe It is the gifte of God leste any man shoulde glory thereof in him selfe Thy wisedome is very foolishe before God for so scripture sayeth I wyll destroye the wisedome of the wise 1. Cor ... and cast away the vnderstandyng of the prudent If than nother wisemeÌ„ holy men preests nor leuites without the spirite of our lorde Iesu Christe canne attayne to the worde of God doughteles neither canst thou not without the grace of God be broght to beleue Fourthly S. Iohn putteth a difference betwene his baptisme the baptisme of Christ wheÌ„ he saith I baptise in water and preach penauÌ„ce The difference betwene the baptime of Iohn the baptime of Christe But Christ doth not only paptise in water but also forgeueth syn sendeth the holy ghost Mark here that S. Iohn putteth no differeÌ„ce betwen yâ— outward signe of water that he ministreth the same that Christ vseth The exteriour signe both of Christe and S. Iohn is al one for S. Iohn preacheth the worde of God and baptiseth with water as also the Apostels doo Iohn 3. But S. Iohn maketh a distinction betwene his persone and office The office of Christe and the office and person of Christe For Christ as is saide before besydes that that he preacheth and baptiseth doth also by his owne power forgeue synnes and send the holy ghoste that shal lighten and renewe our hartê which Iohn cannot doo but by his misterye And this is the cause whye he doth so greatlye commende and prayse Christe for that he is the very lambe of God that takethe awaye the synne of the worlde And likewise yt is he that was before me and shall come after me as who saieth He is more then Iohn and forgeueth synne also I am not worthy to lose the latchet of his showe Is not this the verye waye to knowe prayse and describe Christ And yet when wee are baptised wee be baptised bothe with the baptisme of Iohn and Christe also The lawe is fyrste preched that is It is necessary that that olde Adame be layed vnder feete as it is signified by that outwarde signe before Christ dothe baptise in fyer and the spirite Moreouer wee muste also come to the knowledge of synne by Iohnes preachyng And when we be brought in this wise to the knowledge of our sinne then Christe fyndeth place for the exercising of hys office to remitte synnes and geue into our hartes the holye ghoste which he will do accordyng to S. Iohnes wordes This is he that baptiseth in the holye ghoste And yt is necessarye that by faithe wee attayne that yf we will be made newe creatures The ende of this Exposition Foloweth The gospell on Christemas daye Luc. 2. ANd it chaunsed in thoâ—e dayes that there went oute a commaundemente from Augustus the emperoure that all the worlde should be taxed And this taxing was the fyrste and executed when Sitenius was liftâ—anâ—e in Syria And euerye man wente vnto his owne cuâ—e to bee taxed And Ioâ—eph also ascended from Galile oâ—re of the citie called Nazarethe into Iewry vnto 1 Re. 20 the citye of Dauyd whiche is called Bethlehem bycause he was of the house and lynage of Dauyd to be taxed with Marye his spoused wyfe which was wich chylde And it fortuned that while theye were there her tyme was come that she should be delyuered and she brought forth hee fyrst begotten sonne and wrâ—pped him in swadâ—inge clothes and laide him in a maunger bycause there was no come for them in the Inne And there were in the same region shepcherdes watchynge and kepynge theyr flocke by nyght And lo the aungel of the Lord stode harde by them and the bryghtenes of the Lorde shone round about them and they were sore afrayde
not knowen For the apostels which were in so great heuines feare of death for their synne coulde by none other means receiue comfort tranquilitie of conscience then by hearing the tidinges of the resurrection of Christ And who can deny that they yf thei had ben demaūded as he was had not al don as Peter did Did thei not forsake Christ Fled not thei frō him If they fled then dyd they sinne Ma◠26 after the sayinge of Christe This nyghte shall yee all bee offended in me For he that is offended in Christe must nedes syn Mat. 11 for it is written Blessed is he that is not offended in me Then go to If ther was syn so was there likewise feare and panges of deathe So that it is necessarye that these troubled consciences muste needes receyue comforte throughe the preachinge of the passion and resurrection of Iesus Christe As if the aungell shulde speake to the women Get you hence shortely to the troubled apostels and saye vnto them Christe is a conquerer ouer sinne hell and the diuell Moreouer byd them be of a good chear for Christ is risen frō death the prophecy of Oseas is fulfilled saying Death is swallowed vp in victory Ose 31. Deathe where is this stinge Hel wher is thy victory Tel them also that Christ himselfe wil go before them into Galilee wher they shall see him and haue these things declared of him and that they plucke vp their hartes and doubte not of his resurrection On this wise doth the aungell teache the women to preach instructing them what they shulde saye to the apostels Marke howe that at priestly officeis here inioyned to the women But who did consecrate them Priestes the byshoppe of Rome No. Who then God throughe his sonne Christ oure Bysshop For who so euer beleueth in Christe All Christian mē bee preestes 1. Pet. 2 and throughe hys worde hath receiued the holy ghoste pertayneth to those people and flocke of the which S. Peter speketh without any difference of kindes be they men or women saieng Ye are that chosen generacion that kingely preesthod that holy nacion that peculier people that ye shulde shew the vertues of him whiche hath called you oute of darkenes into hys meruailous lyght Luc. 2. Dyd not Anna the prophetisse exercise this priestely office Dydde not the foure doughters of Phylip prophecy Act. 12. And as touchinge that 2 Co. 14 S. Paule doth not permit a womā to speake in the congregacion thereout it doth not folowe that it is not laufull for women to confesse Christ but that euery thinge shulde be doone in good ordre For it is meete and conueniente for women to holde their peace when men be present that exerciseth the office of teachinge But if suche menne shulde faile who wolde forbidde women to teache For suerly the aungell that commaunded the resurrection to be declared to the apostels by the womē was no foole Finally we altogether whether we be men or women must confesse that we be regenerate into a liuinge hope through the resurrection of Christ Iesu from death For in this confession and knowledge as S. Peter saith consisteth and standeth our iustifieng and saluacion 1 Pet. 1. The fyrste sondaye after Easter Iohn 20. THe same day at nyghte Luc. 24 whyche was the fyrste day of the Sabathes when the dotes were shut wher the disciples were assēbled togyther for feare of the Iewes came Iesus and stode in the middest and sayth vnto them Peace be vnto you And when he had so sayde he sheweth vnto them hys handes and hys syde Then were the disciples glad when they saw the lord Thē said Iesus to them againe Peace be vnto you As the father Esa 61 Mat. 11 Luc. 4. Io. 17. sent me euen so send I you also And when he had sayd those words he breathed on them and sayd vnto thē Because the holy ghost Whose so euer synnes ye remitte they are remitted vnto thē And whose soeuers sinnes ye retayne they are retayned THE EXPOSITION The weakenes of the disciples FYrste of all here we maye marke and se an exaumple of incredulitie in the apostles and howe meekely Christ suffereth their imbecility and weakenes and dothe not straight wayes caste them of The women shewed them that Christ was risen from death and that it was shewed and tolde them by the aungel Luc. 24 but as S. Luke witnesseth they toke their wordes for a iest and dyd not beleue them Yet this notwithstanding at the hearyng of it they were gathered togither But howe Very priuely and with the dores shutte Why so For fear of the Iewes The fear of the disciples Lo behold and marke here ye haue excellently set forth the power and myghte of the fleshe For the Apostles thoughe the women hadde shewed theym yet dyd not they beleue that Christ was risen from death Moreouer they were stryken with so great feare that they gathered togither priuely and ther abode with the dores shut to theim Whoe dare nowe be so bolde as to saye that the fleshe can do any thinge in thinges pertayning to our iustifiyng They that be after the flesh are fleshly minded Rom. 8. as Paule witnesseth Nowe if a fleshly man be fleshly minded he can not lyghtly beleue in Christ which rose from death was the first of the dead that rose as the same S. Paule likewise declareth in the actes of the Apostles Act. 26. And in this poynt must the holy ghost worke For when he thorough the word is giuen vs hath made vs newe creatures then shall we no more feare men as the apostles here do but we shall feare god not as a seruaūt feareth his maister but as the welbeloued son whiche diligently will take heede and beware that he doth not that thing that shal prouoke his father that is in heauen to angre Such feare doth Christ teache vs saiyng Mat. 10 Feare not theim that kylle the body but rathet feare him that hath power to kyll both body and sowle for euer Boldnes of theim that hee lightned with the holy ghost Actu 5. Surely all they that be lightened with the holy spirite ar bold do wtout any feare persist and perseuere in the knowledging of the trewth and the gospell Yea very then when they suffre and are rebuked for the truth of the gospelles sake as the Apostels did as the actes of the Apostels witnesseth They departed from the presence of the counsaile reioysing that they were worthye to suffre rebuke for his names sake Nowe bycause that the apostles had not so greate strengthe and faith Christe cometh and appeareth commending and announcynge his peace vnto them And also giueth them his holy ghoste which afterwarde vppon Witsondaye shulde be confirmed in theyr hartes that nothinge shulde be lefte behinde wher throughe theyr faythe myghte bee increased The increduliti of Thō Here wee muste needes bringe in saincte
Thomas wyth his incredulitie which wolde not beleue vnto suche tyme he saw and felte How goodly I pray you did he take heed vnto Christs wordes kepe in remembrance that Christ had said namely that he shuld be delyuered vnto the Gentiles Luc. 18. they shuld mock him put him to death that the third day he shuld rise Yet neuertheles Christ did him lyke seruice as he did the other For eight daies after he came saide vnto Thomas Ioh. 20 Reache hither thy hand and put it in my syde and be not vnfaithfull but beleue Here is the hart of Thomas opened so that he crieth out and saith My lord my god Out of all these thingê it must needs folow The corruptnes of the flesh that we concerniÌ„g our nature and kind ar euell and very mischieuous and euer prone to incredulitie and misbeliefe and that wee cannot with our owne power attaine vnto faith except through the word of god the holy ghoste be geuen vs and that he lykewise as Christe serued the Apostels maye serue and asiste vs also Frute of the resurrection Secondarily we haue in this gospel the frute commoditie of the resurrection that is to say peace and tranquility of our consciences which is heâ— thre times pronouÌ„ced to the Apostels To haue peace Peace with god is no other thing then to beleue the Christe died for vs and rose from death for our iustificacioÌ„ in so much that nowe sin can neither accuse vs nor condemne vs. But who giueth suche peace Christ oure lorde Whereby By his worde in the which the merite of his passion and resurrection is freely offred gyuen vnto vs. Likewise in the same word the holly ghoste is giuen vnto vs which worketh faith in vs whiche faith comprehendeth the mercy of god in Christ and to Christ shee casteth vp hyr eyen in hym shee putteth hyr truste and confydence and finallye shee knoweth all her synnes to be forgyuen by Christe Wherefore then shulde not the conscience haue peace If she knewe and tooke God firste for a straight iudge now she knoweth him and taketh him for a louing and mercifull father that mercifully wyll defende and saue her and that by Christ This peace doth S. Paul praise and wisheth to all christian menne when he writeth in his epistles Grace peace Grace and peace from God the father and frome oure lorde Iesu Christe By grace yf we do beleue we obteine remissioÌ„ of sines whom the peace aforesaide foloweth Where oute marke that they that intende to obteine remission with their workes haue not this peace as witnesseth scripture The wicked meÌ„ haue no peace Esa 45 saith the lorde But how maye this be Bicause they go aboute to obteine remission peace with God thorow deseruing of workes which is vnpossible So longe as no man can do so muche as he is bounde for to do so long must he needs doubte be vncertayne whether he please be acceptable vnto God or no. And in so doubtyng I pray the Where doubt is cannot be a pacefied coÌ„science Rom. 5. 2 Tes 4 The sendynge of the apostels how can thy harte and conscience be pacefied and at reste when thou arte doubtefull whether thy sinnes be forgiuen the or no Wherefore it is faithe that getteth this peace whiche cleaueth and hangeth to the resurrection of Christe and not to deseruing of workes Thirdely and last of all here we may se and coÌ„sidre in what manner of wise the apostels were sent forth to preache the gospell As the father sente me saith Christe so doo I sende you But howe was Christ sente That he shulde preach repentaunce remission of sinne That selfe same preachinge for as much as it is contrari to our reasoÌ„ and capacity which alwayes trusteth in the deseruinge of oure workes did so stirre vp against Christe all Ierusalem and Iewry that they named not him all only a false deceiuer of the people and possessed with a diuell but also after so greate benefites doone vnto theym moste dispitefully crucified him and put him to deathe Neuertheles yet muste we confesse that this poore dispised scourged and crucifyed Christe had auctoritie and power of the father to forgiue sinne Luc. 14 After this manner wise also are the apostles sent forth that in the name of Christ they shulde preach repentaunce and remission of sinnes to all people Luc. 22. beginnyng at Ierusalem c. Further more that they shulde haue lykewise power also as Christe had That is to saye power throughe the word to forgiue and retayne sinnes Also as Christ was dispised persecuted that they euen so shuld of the worlde be dispised and persecuted But thou wilte saye Can the priest torgiue sinne Doeth not that al only pertayn vnto god I aunswere Truth it is that through Christ we haue remission of sinne yet notwithstanding ther must ministers be in this busines by whome this precious treasure must be published opened and distributed The minister of the gospell as concernynge his owne power doth not forgiue sinne but through the commission and worde of Christe Who doth forgiue syn Therefore when thou heareste the gospell out of the mouthe of the preacher and beleuest the worde whether it be openly or priuately ministred thy sinnes be forgiuen the. And thou hast not here respect vnto the persone that denounseth the remission of sinnes but vnto the commaundement and word of Christ The coÌ„maundemente word of Chryste forgyueth sin And thou doest not here receyue and heare the preacher but Christ himselfe as he saith He that receiueth you receaueth me And although the precher be he the aloÌ„ly with the mouth absolueth the declareth and promiseth the remission of sinnes through the worde yet Christe is he that fulfilleth it which hath committed this thing to the minister here to be done with his word Here to pertaineth that Christe faithe Whose sinnes so euer you remitte they are remitted vnto them And whose sinnes so euer ye retaine they are retayned With the which wordes he declareth him selfe how in what maner shuld be vnderstande the promise made vnto Peter Mat. 16 Peter in the persoÌ„ steed of all the apostels saide Thou arte Christe the sonne of the liuinge God Lykewise in the persone of Peter was gyuen power to all the Apostelles to open and shutte heauen which thinge so to bee is here by this gospell manifest and playne Fynally the Apostelles are sence to preache repentaunce and to forgyue synnes and that not of theym selues but by the power of Christe and by his worde The seconde sonday after Easter Iohn 10. I Am Eze. 24 Mic. 4 the good shepehard A good shepeherd geueth his lyfe for the sheepe An hyred seruaunte and he which is not the shepeharde neyther the sheepe are hys owne seeth the wolfe commynge and leaueth the sheepe and flyeth and the wolfe catcheth and scattereth the shepe
in the gospell of this daye Lette it be what wayes soeuer he thinketh best verely this maye wee well learne of yt that Christe wyll helpe and comforte vs in all manner of perill and ieoperdy both of body and sowle so that we wyll tarry with him in the shyp that is Whal is to be in the shyppe yf we be ioyned wholye to hym by faith And if sometyme he seeme to tarry lenger then thou art able to abide or that to thy reason hee seeme heauy in sleepe and to haue vterly forgotten the yet let not thy mynde fall or dispaire but crye to hym wythe the Aposteles or else with Dauyd and saye Arise good lorde why doest thow sleepe Psa 45 And then thow shalte also knowe that yt was not sayde in vayne of Dauid yn an other place Ps 120 Beholde he that kepeth Israel shal neyther slomber nor slepe Secondarly this gospell teacheth vs howe to knowe the trewe faith from fained faith namelye by the crosse and persecution Doutelesse the Apostels were in that opinion when they entred the ship with Christe that they had very perfect faith and could by no manner temptacion or persecution be brought from the same But what did they whē necessitie and lykelehod of death drewe neare vnto them By the crosse faithe is proued What constancye was there nowe in them None at all There was nothing but greate feare tremblinge and disperacion They remembred not that they had with them in the shippe the lorde of wyndes and of the sea but as we may see in saynte Marke the Euangelist they verely thought that God cared nothing at al for them Mar. 4. and that he had cleane forsaken them that he also being a slepe regarded not what became of them Wherefore they saye Maister doest thou not care that we perish Lo here thou hearest of nothinge but vnbeliefe Here it is to be noted Whye god proueth his electe that al the temptaciōs of the electe be so ordeined of God that they shal worke to them all for the best wherwith he doth chasten and bridle the fersenes and securitye of the flesh doth teach them that they be not proude or high mynded but to know that all that they can do must be referred to god For we know how bolde and rebellious the fleshe is if it be not made lowe and with such scourges and stripes brought to pacience and humility Mat 26 Dyd not also S. Peter boldly say of him selfe that he was readye euen to dye with Christe And did not the children of Zebedeus stifly affirme that they coulde drinke of the same cup that Christ shoulde drinke of Trewly there was presumptiō Mat. 20 but a proued faith there was not And in lyke māner be all we affectianate withoute that through the inspiration of the holy ghost our infirmitie bee strengthned We do speake very highely and with great expectacion of the gospel of the crosse of pacience such other like but when we se the crosse euen at hande when we shuld then striue and wag battayle with sinne death the deuel and hel then be we very could and cowardes and vnprofitable and then dooe we with the deede perceaue that we neuer had trew faith nor euer were sincerely in our myndes affectionat towards the gospell Now they that in the crosse in persecution in tribulaciō and in peril will so soone flee from Christ and deny him and will not suffre so small ieoperdye or perill for his sake if neede were and so continew alwaies in the same they neuer had one crome of sincere trewe faith but rather a shadow or vysard of faith Therefore they shal say in the latter day when God shall saye Iohn 2. Mat. 26 Get ye hence from me ye wicked and cursed into the euerlasting fyer But they that in their owne conscience knowledge that they do nothinge of their own strength before god and confesse their infirmitie nor do seeke or looke for constancye and perseuerance in the crosse and persecutiō any other wayes then of god through Christ they shall neuer be separated from Christe And although their fayth hath beene many tymes feeble in the tyme of the crosse and persecution yet haue they not alltogether fallen into despiracion but hath asked pacience and peseueraunce of god And so therby thorough the helpe of Christ and the vertu of the holy ghost they haue ouercome all their temptaciōs So likewise did the Appostels when they were with Christ in the ship for when their faith was so weak that they weare not able to striue with temptacion in the very point of death they then wakened Christ and called vpon him for his helpe of whom also in their suche necessitie they had no small comforte Wherfore I haue tolde you that it is as necessary for faith to be proued by the crosse persecution and all kindes of trowble as syluer to be tried pourged with fier For yf she continewe abide stedfast in persecutiō then is she a right faith and not fayned Mat. 5. and shal inherite the kingdom of heauen Blessed be they sayth Christ that suffre persecution for righteousnesse for they shall haue the kingdome of heauen But yf faith be slipper and inconstante and deny Christ for the fauoure of the world then shall she haue perpetuall damnacion Chryste suffered the infirmitie of hys disciples Fourthly this gospell comforteth vs in that that christ dyd so meekly suffre the infirmity of his disciples and dyd not by and by reiecte them from him althoughe theire faith were not yet perfecte He reprehendeth theire incredulitie but doth not cast them vtterly from him Now yf Christ then so pacientlye suffered his disciples when they were weake and did not repel them for theyr infirmity vntyl they were made more stedfast and stronger suerly he wyll also suffre our imbecilitie and febelnes and will tourne it into the strength of faith yf we wyll knowledge our synnes and corrupte nature and will continuallye in our prayer call for his helpe saing Good lorde encrease our faythe Luc. 17. This exaumple of christe is layed before vs that wee shulde folowe it and receaue them that bee weake in the faithe and not despise and reiecte them but patiently to suffre thē vntyll they come to the knowledge of faythe as saincte Paule in many places teacheth and especially in the epistle to the Rom. Ro. 14. Luc. 12. Neither is it spoken in vayne that christe sayde to Peter When thou shalte hereafter be conuerted confirme and strēgthen thy brethren The fyfte sonday after Epiphany Mathew 13. AN other similitude put he forth vnto them sayinge Mar. 4. The kyngdome of heauen is lykened vnto a man which sowed good seede in hys fielde But whyle men slepte his enemy came and sowed cares among the wheate and went hys waye But when the blade was spronge vp and had brought forth fruicte then appeared the tates also So the
of wordly and transitorye thinges that they sette by nothinge els nor bee mortyfied to the worlde and their concupiscence do in no wise appertain to the kyngedome of Christe but to the kingdome of the diuel For what so euer it be that I put my hole truste in besides god or do prefer and loue it more then god verely of the same I make to me an ydol And yf my harte be fully fixed vnto yt What is the worshippe of the diuel and is giuen to honour voluptuousnes riches power of the world or any such other like thing then be those thinges my ydoll and in them I worship the deuell Yea to be more plaine with you yf I outwardly shuld be good and honest and wolde accompte the same outewarde goodnes for righteousnesse before god then trewly shulde the same be myne Idoll as Esaias witnesseth sayinge Esai 2. They haue woshipped the workes of their owne handes And saynte Augustine saieth My God is my loue I praye you what is it els to loue creatures aboue god then to worship the deuell But herken here now greately this ydolatry and blasphemy displeaseth god Get the hence saieth he thou Sathan these thy suggestions can not be borne or suffered of any good hart for it is written Deut. â— Thou shalte worship thy lord god and him onlye shalte thou serue Lo in this wyse is the deuell no we thryse ouercome and driuen awaye of Christe onlye by the worde of god Nowe as it is necessary for vs throughe Christe to ouercome all temptacions the worlde synne death and the deuell so muste we also be wel instructed streÌ„gthned with the word of god wherein is promised to vs both comforte and helpe in our Lord Iesu Christe And if we bee not with this swearde of spirite which is the word of god wel armered then doughteles wil he bring vs out of the right way and lead vs about so loÌ„g vntil he bring vs into his snares and so entangle vs that we may scarsely get out agayne from the which I besech god the father of his greate goodnes and mercy to kepe and preserue vs throughe his sonne our Lorde Iesu Christ Amen The seconde sonday in Lent Math. 15. ANd Iesus went thence and departed into the coastes of Tyrie and Sydon and behold a woman of Canaan which came out of the same coastes cryed vnto hym saiyng Haue mercy on me O lorde thou sonne of Dauid My doughter is piteously vexed wyth a deuel But he answered her nothyng at all And hys disciples came and besought hym saying Send her away for she crieth after vs. But he answered and sayde I am not sente Luc. 19. but vnto the loste sheepe of the house of Israell Then came she and worshipped hym saying Lord helpe me He answered and sayd It is not meere to take the chyldrens breade and to caste it to dogges She answered and sayd Truth lorde forthe dogges eate of the crummes which fall from theyr maysters table Then Iesus answered and sayde vnto her O woman great is thy fayth be it vnto the euen as thou wylte And her doughter was made whole euen at that same tyme. THE EXPOSITION An exauÌ„ple of â—aithe the calliÌ„g of the heitheÌ„ FYrste of all this gospell layeth before vs an example of faith in the womaÌ„ of Chanane and sheweth vs also that the Gentils and Heithen shal be called to the knoweledg of faith Rom. 1. A trew and perfite faith is nothyng else but to know that Christe is the lorde and the son of Dauid For yf I knowledg him as lorde then do I also beleue that he is naturally the very sonne of God yea and god himselfe Moreouer God the father of heaueÌ„ wyl not be knowen in any other but in this Christe as S. Iohn witnesseth in the 14. chapter sayinge He that seeth me seeth my father And also in this wise to call Christe the lorde is not so small a trifle as yt semeth to the worlde but trewly it is the worke of the holy ghost as S. Paule saith 1. Co. 1â— No man canne say that Iesus is the lorde but through the holye ghoste And when I knowledg Christ to be the son of Dauyd then muste I beleue that he came into this worlde for my sake And that he was gyuen to me with all his goodnes merites passion death that by hym delyuered from sinne I may be made the sonne and heyre of al the goodnes of god Gen. 22 Psa 131 as do clearely declare the promises made to Abraham Dauyd Suche a fayth had this woman of Cananee although she had it not of her selfe but bicause she herde of Christ and of her suche hearinge she receaued faith Fyrste she knowledged Christ to be the lorde whych had power seyng he was god to delyuer his doughter from the vexacion of the deuell And therefore she put all her truste in him as one that coulde and wold help Or else I pray you why wolde she folowe him and make exclamacion yf she had not beleued that Yt must needes be that this woman had a trew and perfect fayth in Christ and loked for all manner of goodnesse of hym The property of saythe Secondarely it foloweth now what the nature and property of faith is namely in all temptacion and affliction to seeke remedy and help none other wher but at God through Christ For the faith that we haue spoken of before dyd prouoke the woman to drawe neare to Christ to open her necessitye and griefe and to call for his grace and helpe But what doth Christe here The faithe of the woman dothe not dysplease hym although shee was no woman of Israel Ioh. 10 but a Gentile for he wolde also bringe them into his flocke Yet bycause the womans faythe shoulde bee proued and made more cleare Chryste kepte scilence and gaue none aunswere to her fyrste peticion And what thinke ye that the woman thoughte in her mynde then Do ye not beleue that shee was heauye and sadde But yet she remembreth the great humanitye of Christ that she had harde so much commended And she dyd not forgette the benefites that he had gyuen to men of his great goodnes vnmocicioned or desyred And therfore she departed not at the first check nor did dispair of hir doughters helpe but stiffely sticketh to him and craueth for a gentel and meeke aunswere And in the meane tyme thappostels come and intreate for her sayinge Lorde sende her awaye for shee excedingelye crâ—eth after vs. But what doth Christ nowe Doth he graunte to the woman her desyre No but semeth to continewe still in his firste mynde that all men woulde iudge that he woulde not helpe her at all But why do wee not briefelye shewe what was hys aunswere I am not sente sayeth he but to the loste sheepe of the house of Israel By these words he seemeth in a manner to conclude as though it were not
to the deuell and not to the power of God He coulde in no wise suffre that that the Iewes againste they re owne conscience shulde lye and saye that he caste forth dyuels thorowe belzebub the prince of dyuels seyng it is manifest in the fourth chapter of Marke that he dyd yt with the finger of God that is The finger of God with the power and vertu of God and the holy ghost And this properly is the sinne in the holy ghoste when agaynst thine owne conscience thou doest blame and persecute the plaine manifest and open knowen veritie The syn in the holy ghost Of the whiche sinne Christe saith that it shall not be forgeuen in this world nor in the world to come And as Christe doth here in this place so dothe he in the eight chapter of S. Iohn when the Iewes said he had a diuel He letteth passe that they called hym a Samaritane and pourgeth that that they sayde he had a dyuel But here wee wyl note certayne argumentes as briefelye as wee canne with the which in this matter Christe dyd confute the obstinate Iewes Fyrste Christ proueth by two similitudes that it was impossible that one diuel shuld expel an other For yf yt were so then shuld the diuels varye and dissente betweene themselues and so shulde theyr kingedome be desolated Euery kingdome deuided in it selfe must nedes fall and cannot endure And likewyse a house wherin the dwellers doth discord and varye can not stande Secondarily Christ proueth with a playne example that the Iews did greuously blaspheme and slauÌ„dre him saying If I do cast forth the diuel by the power of Belzebub bi whom theÌ„ do your childreÌ„ driue theÌ„ out Therfore shal they be youre iudges The Iewes shal be iudged of ther own children They wil not say that one diuel driueth out an other but that yt is done by the power of god And yf it bee doone by the power and vertue of God howe can your blasphemy stand But ye shuld perceyue and knuwe thereby that the kyngedome of God is come to you whereunto the dyuell muste needes gyue place And then shuld ye not lade your selues with so greate and horrible blasphemye agaynste God Thirdelye he maketh an argumente of a familiar similitude and saith When a stronge harnessed man keepeth his house all that he pocesseth is in peace But when a stronger commeth vppon hym and ouercommeth hym he taketh frome hym all his weapons wherein he trusted c. And so he concludeth on this wise God ouercommeth the diuell we in hym The dyuell is inuincible excepte he be ouercome by the power and vertue of god And I as ye se haue here ouercome the deuyll and haue compelled hym to gyue place to me And thys haue I not doone by Belzebub as yee do saye and slaundre me but by the power of God And seyng yt is so ye be very wretches and naught so to slaunder my worke Fourthly he doth with a goodly sentence stop restrayne the fowle mouthes of the Iewes and saith He that is not with me is agaynste me And he that doth not gather with me scattereth abrode Nowe it is cleare that the deuell is againste me seyng he doth good to no man and I do profyte euery man And moreouer he gathereth not to lyfe as I do but laboureth in as much as he canne to destroye all men Wherefore he shall not departe from the man at my desyre eycept he be expulsed by the power and vertu of God Fyftely he answereth to the Iewes with an horrible thretnynge as thoughe he shuld saye Looke well aboute you and considre what shall become of you Now is the diuell caste forthe and the kyngedome of God is preached vnto you in euery place through my gospell But and if ye reiecte my gospel and make your selues vnworthy of euerlasting lyfe and wyll agayne lette the deuell haue place in you ye shall well perceyue and vnderstande that the end shal be worse then the beginning The end shal be worse theÌ„ was the begiÌ„niÌ„g wheÌ„ wee despise the word of God And wheras before one dyuell onlye in incredulitye and hypocrisie dyd deceyue you nowe shall come 7. other worse dyuels that shall besege rounde about your hartes and shall so kepe you in bondage that yee shall neuer be able to come to eternall lyfe And I wyll that ye haue admonisshing before that when so euer it shall so happen yee do remembre that I haue told you thereof before Lo in this wise dothe Christe stoppe their mouthes that dyd blaspheme the open knowen trewth And that he doth with invincible argumentes teachinge vs in the meane tyme that euery christian man be ready to defende the trewth as often as it shal be depressed and laden with slaunder and lies And specially it shal beseme them that be ministers of the gospel which of their profession ought to defend and fauoure the truthe and for that intent be called to the same office that they teache other The fowerth sonday in Lent Ioh. 6. After these thynges Mat 14 Marc. 6 Iesus wente hys way ouer the sea of Galile which is the sea of Tiberias Mat. 4 â—uâ— 6 and a greate multitude folowed hym bicause they sawe hys miracles which he dyd on them that were diseased And Iesus went vp into a mountayn and there he sat with his disciples And Easter a feaste of the Iewes was nye THE EXPOSITION IT is greatly to be wished desired that as the text of this gospel is plaine easye so it might be imprinted in mens hartes that not only they shuld speake highly therof but also learne proue by experience how great a thing it is if we be wel instructed with the promises and miracles of God against the detestable carefulnes of the belly Christe wyll norishe the beleuers Fyrste of all in this place is layed before al christian men a noble example that God the father thorow his welbeloued son Iesu Christ wyll norishe defend them both in body soule yf they wyll put theyr whole confidence and truste in hym Wherby we maye marke and note that god from the beginnynge with promisses and exaumples hath defeÌ„ded vs against the abhominable carke of the bellye whiche raigneth almost ouer all the worlde And chyefly for this cause that he myght laye before our eyes our incredulity vnbeliefe wel knowen of hym and deepelye grafted in vs. It is an excellent thyng and not a little to be commended yf a man can mortyfie hym selfe concernynge the carefulnes of worldly riches no lenger to be vexed or troubled with the care of meat drinke cloth but put al his hope truste in the promises of God and stedfastelye beleue that God will mercifully looke and prouyde for our necessaryes although it appeare farre otherwyse in the syghte of men And therefore the we shuld leaue that pernicious in Christe defedeth vs agaiÌ„st the care of the
could auoyde this sentence The wrath of god hath fallen vppon vs all And nowe cometh Christ and wil teache vs how we shal be delyuered from the same sentence that is by his word In the whiche is shewed vnto vs his passion and death considering this alwayes that we trewlye vnderstande and kepe this worde There is greate power and strength in this word Mine for by that he excludeth the lawe of al meÌ„ and of Moyses also and geueth iustification only to this gospell And yf we wolde well looke vppon the matter The difference betwene the doctrine of Moyses Christ we shall perceiue greate difference betwene the doctrine of Moyses and Christ Moyses doth only shew sinne in that that he commauÌ„deth and forbiddeth those thinges whiche of myne owne power and strengthe I can nother doo nor leaue vndonne And yet dothe he gyue the holy ghost wherwith I myght doo that he wolde to be doone But Christe in his worde dothe graunte the holye ghoste that I maye freelye and willynglye do those thinges that bee both good and righteous yea and by the gospell hee gyuethe me remission of synne ryghteousnes inheritaunce the kyngedome of heauen and euerlastinge lyfe that without any my merites or desertes of his onlye grace and mercye And this can no man nor Moyses â—y their lawes do Neither doth Christ aske any thinge of vs again but that we kepe his his his worde I saye And how shuld it be kepte We must in our hartes heare it What it is to kepe the worde of God Mat. 10 receyue it and kepe it The world goeth about to take it from the wheÌ„ she bringeth the to the trust in thine owne workes But thou must be stroÌ„g bold and hardy and suffre not Christ and his word to be taken from the but receyue it into thy hart kepe it which if thou do thou shalt liue for euer althoughe thou caste of this corruptible bodye Mat. 22 Abraham with all the Prophetes bee deade but yet they lyue with god bycause they beleued in Christe which was before Abraham and dyd ascribe their righteousnes to hym And yf thou do not receaue his word thou shalte dye for euer But paraduenture thou wylt say againe Yt were good for a man to heare and beleue this word sauing that so many wise and holy menne haue resisted it But what is that to the Doest thou not know that Christ is set as a token that shal be of many spoken against Thou arte not better then he If the Iewes wolde haue stoned him to death for his doctrine and holsome sermons as this gospell sheweth vs then must not thou looke to bee safe and sure frome aduarsities but muste suffre as he dyd seynge the seruaunte is not aboue or more theÌ„ hys maister And to make an end In the only worde of Christ is gyuen vnto vs remission of sinnes righteousnes euerlasting lyfe yf we beleue therein and will in no wyse be pulled from it which I pray almighty god through Iesu Christ to graunte to vs foreuer Amen The gospell on Palme sondaye is the same whiche is before on the fyrst sonday of Aduent The gospell on Easter day Math. 28. And beholde there was a great earthquake For the aungell of the Lorde descended from heauen and came and rowled backe the stone from the dore and satte vppon it His countenance was lyke lyghtenyng and hys tayment white as snow And for feare of him the keepers were astonyed and became as dead men Mar. 16 Luc. 24 The angell answered said vnto the wemen Feare yt not for I know that ye seeke Iesus whych was crucified he is not here he is risen as he sayd Come se the place wher that the lord was laid go quickely and tel his disciples that he is risen agayne from the dead And behold he goeth before you into Galilee there ye shal se him Lo I haue tolde you THE EXPOSITION THe EuaÌ„gelistes haue with great diligence written of the resurrection of Christe The resurrectioÌ„ an article of fayth and not without great and euident causes For it is an article of great grauitie in the knowledging of our faith one of the chieffest 1 Cor. 15 to beleeue that Christ rose from death and is become the first frutes of theim that sleepe And that it is an article of great weight and not easy to be vnderstand in especiall of a fleshly man so many actes and ensamples in this history declareth it that further proofe or more euident declaracion doth not neede Ys it not written in the Gospell of S. Luke Luc. 24 of the women that when they had declared to the Apostels that which they had seene their wordes were counted as wordes of no reputation or treuth Dyd not Christ himselfe shew them before Luc. 18. that all that was written by the prophetes of the sonne of man shuld be fulfilled and that he shulde bee delyuered vnto that heithen and shuld be mocked and when they had scourged him that they shulde put hym to death that vppon the thyrd day he shuld rise againe Yet this notwithstondinge they didde not beleue but through seinge touching handelynge and finally through many wordes and greate miracles at the lane were brought vnto the fayth Yea the angell here was not beleued vntyll suche tyme that Christ himselfe came and confirmed the Apostels in the faithe Therfore this article of the resurrection is not so hard to be taken and vnderstanded but it is as needefull and necessery to oure iustification and saluacion For without we do comprehend and beleue this article we shall neuer be holly iust or blessed Rom. 4 And this proueth S. Paule to the Romaynes brilfely but with wordes of greate efficacy and power saying Christ was gyuen for our synnes and raised vp for our righteousnes Thorow the resurrection of Chryste we haue obteined the iustification of God Esai 53 Wherin he sheweth two thyngs Fyrst he ascribeth to the passioÌ„ death and blode of Christ remission of sinnes which vndoubtedly by none other worke or deseruing maye be taken awaye as Esai witnesseth He is wounded for our offences and smitten for our wickednes Secondarylye he assigneth vnto the resurrection of Christ our iustificacion Wherout it doth folowe â—hat the death of Christ how profitable so euer it be profiteth me nothing except that the same sauiour â—nd my Lorde Iesu Christe had risen from deathe Therefore yf I desire to bee discharged and loused â—rome those synnes that do stirre and pricke me Howe a man shal be deliuerâ—d from synne so â—s it requisite and needefull that I beleue that to be doone allonly throughe the passion and death of our Lord Iesu Christ without any worke or deseruyng of man And furthermore If I be made righteous the same righteousnes is obtained through the resurrection of Christe Now seing that our saluacion commeth and is brought to passe throughe the death and resurrection of
the grace and mercy of the gospell that the church gathered of the gentyles and of the Iewes shal be made one flocke and haue one shepeharde But here marke and take hede in what manner this callyng shal be Christe alone must bringe it to passe and performe yt as he saithe I haue yet other shepe that be not of this folde and those same must I bring also c. Christe muste bringe the gentils whereout it foloweth necessarily that the gentiles of them selues without they be brought by Christe can not come And yf they can not come of them selues it is manifest and playne that we throughe grace and mercye be iustified and saued as saith S. Paule By grace are you saued throughe faythe Ephe. 2. and that not of your selues for it is the gifte of god not of workes least any man shulde boaste him selfe Now yf we are called to righteousnes and euerlasting lyfe by grace why do we then boast vs of oure workes Whervnto is now free wil become why do not you leaue Christe his honoure Wylte thou become a thefe and priuily steale awaye christes honour Is it not sufficient that the pharisies those glorifiers in workes are called theues If ye are wyse take counsayle with the scripture and beleue the same if ye will be saued which saith No man knoweth the father Ioh. 14 but the sonne and to whome the sonne wil reuele it .. Marke diligently that he saith To whō the sonne wyl reuele it And in this gospell he saith also I I I my selfe muste bringe them When Christe doth bringe vs through his word and spirite then do we heare his voyce then do we willingly obey him and mortefie the old Adame in vs. To make shorte we lyue according to goddes will and pleasure Some there be that suppose that by this sentence Ther shalhe one flocke and one shepard is promised through out all the worlde Vnity concord in the doctrine of Christs faythe is not to be loked for vnitie and concorde in the doctrine and faithe of Christe but they be deceyued For this saiyng is fulfilled when both the Iews and gentyles are called by the word of god into the communion of one churche And in th ende of the worlde finally it shal be fulfilled when the faithfull as well of the Iewes as of the gentiles shal be disseuered diuided from the kiddes that is frome the vnfaithfull and taken into the kingdome of Christe Whiche God the father graunt vs through Iesus Christ our Lord. Amen The thirde sonday after Easter Ioh. 16 AFter a whyle ye shal not se me Ioh. 7. agayne after a whyle ye shal se me for I go to the father Thē sayde some of hys dysciples betwene them selues What is this that he sayeth vnto vs after a whyle ye shall not se me and agayne after a while ye shal se me and that I go to the father◠They sayde therfore what is this that he saith after a whyle we can not tell what he saith Iesus peceaued that they wolde aske hym and sayde vnto them Ye enquyre of this betwene your selues bicause I sayde After a whyle ye shal not se me and agayne After a whyle ye shall se me Verely verely I say vnto you ye shall weepe and lament but contrary wyse the worlde shall reioyce Ye shall sorowe but Ioh. 2◠your sorowe shal be turned to ioye A woman when she trauayleth hath sorowe bycause he thow◠is come but as sone as she is delyuered of the chyld she remembreth no more the anguyshe for ioye that a man is borne into the world And ye now therefore haue sorowe but I wyll se you agayne and your hartes shall reioyse and your ioye shall no man take frome you THE EXPOSITION Chryste sheweth his passion resurrectiō to his disciples IN this gospell diligently we shall note foure thinges First how Christ shewed before vnto his disciples his passion and resurrection Furthermore in what wise through his resurrection he shuld raign in his kingdome and go to the father This sermon and teaching muste needes be verye necessary whē Christ so oftentimes and with so many wordes repeteth it and sheweth yt his disciples Yea truly it is very needful considering the infirmitie of our flesh and the hard vnderstandynge of these articles Wherefore Christe after the manner of a faithfull maister and instructours ceasseth not contynuallye to inculcate and driue into the apostles hartes suche artycles that in all poyntes he mighte trulye and iustelye execute hys office And this is the exposition and meanynge thereof After a little while I shal be delyuered vnto the Iewes and they shal condemne me scourg me and at the last crucify me And lykewise as Ionas was three dayes and three nyghtes in the belly of the whale Mat. 21 so shall I be three dayes and so manny nyghtes also in the hart of the earth And that is the same that I say vnto you After a little while yee shall not see me and yet after a litle that is the thirde daye whan I am risen frome deathe yee shall see me But that shal be no great whyle for I muste go to the father and receaue my kingdome whiche is spirituall With the whiche hee instructethe and teacheth his dysciples what maner of kyngedome hee shall haue and in what wyse he shall entre into it The kīgdom of Christ Eph. 14 The kyngedome of Chryste lyeth herein That Christe hath ouercomme sinne deathe hell and the dyuell and hathe all the auctorytye and power of the father in heauen and in earthe that hereafter he beinge ordeined the moste mighty kinge vppon the hollye hyll of Sion Psal 2. shuld strength and rule his faithfull and electe through the holy ghoste And into this kīgdom he hath entred through his passion death and sheding of his blode as the prophete Dauyd sheweth before Psa 109 He shall drynke of the brooke in the waye therefore shall he lyfte vp his heade The Apostles knewe yet but little of the spirituall kingedome and thought it shulde haue been temporall vntill suche time that they receiued the holy ghost which opened their eyes and instructed them what manner of kingedome it shulde be how we shulde come vnto it and abide in it And if we desyre to enter into this kingedome and wyl ouercome synne death the diuell and hell it is moste conuenient necessarye that we know Christe oure Lorde and sauioure oure kinge and bysshoppe and that by his bloode wee are reconcyled to the euerlastinge father And we must do also as Paule monissheth vs in the epistle to Timothe sayinge 2 Tim. 2 If wee be dead with him we shall lyue with him also If we be patient we shall also raigne with him If we deny him he shall denye vs. Secondarily here is layde before vs in the apostles an exaumple of our ignoraunce An exaūple of our ignoraunce For as the
will reserue vs to euerlastinge lyfe The fowerth sonday after Easter Ioh. 16. BVt nowe I go my waye to hym that sent me and none of you aske me whether I go But bycause I haue sayd suche thynges vnto you youre hartes are full of sorowe Neuertheles I tell you the trewth it is expediente for you that I go awaye For yf I go not away that comforter wyll not come vnto you But yf I departe Ioh. 14 and .15 Act. 2. a I wyll sende hym vnto you And when he is come he will rebuke the worlde of sinne and of righteousnes and of iugement Of sinne bicause they beleue not on me Of righteousnes bycause I go to my father and ye shall se me no more Of iudgemente bycause Ioh. 12. the prince of this worlde is iudged allreadye I haue yet many thinges to saye vnto you but ye can not beare them awaye nowe Howebeit when he is come which is the spyrite of trewth he wyll leade you into all trewth He shall not speak of hym selfe but whatsoeuer he shall heare that shall he speak and he wyll shewe you thinges to come He shall glorify me for he shal receyue of myne and shal shew vnto you Mat. 11 a 11. ◠Luc. 10. Ioh. 3. Al thinges that the father hath ar myne Therefore sayd I vnto you that he shall take of mine and shewe vnto you THE EXPOSITION IN this present golspel The promise of the holy ghoste we are admonished of thre thinges Firste we haue here of the promise of the holy ghoste which Christe going to the father shulde sende vnto his disciples Moreouer what he shulde do and bringe to passe when he came It is nowe oure parte to note well this promise whiche pertayneth as well to vs as to the Apostles Faythe cowlde not be confirmed in the apostles without the vertue of the holy ghoste So lykewise the holy ghoste coulde not be sente yf Christe hadde not gonne to the father The flesh can dooe nothing but sin Here lerne that oure fleshe canne do nothing but sinne if it be not lightened through the holy ghost and that yt is nothinge but hypocrisy though we do outwardly neuer so manye good workes Luc. 18. as we maye see in the Pharisye which thanked God that he was not lyke other men Item All they that saye vnto me Mat. 7. Lorde lorde shall not entre into the kingedome of heauen but they the fulfil my fathers wyl Likewise learne this that we cannot receiue this spirite by oure good workes but by the merites of Christ as Christe sayeth here It is better for you that I go for yf I go not awaye the comforter cometh not vnto you as thoughe he wolde saye Christe giueth the holy ghoste If the infirmity of your fleshe shal be chaunged into the strenthe of the faith the holye ghoste muste needes bring that to passe in you Nowe if this holye ghost shal be geuen vnto you so muste I needes promote you ther unto and obtaine it through my deserte and benefite Wherefore it is very necessary that I suffre dye and that after my resurrection I ascend vp in to heauen that the holy ghost may visite you lighten you and leade you into all trewthe Than the same spirite shall worke and bringe to passe in you and through you that thinge that he was sent for Will you knowe what that is The holi ghoste shall rebuke the whole worlde Rom. 3. harken to He shall rebuke the worlde Here is the glorye of the fleshe the liberty of fre wyll and what so euer is mannes wisedome vtterly caste in the duste Why shuld the holye ghoste rebuke vs yf we were not worthye of rebuke They are all gon out of the waye they be all togither become vnprofitable ther is none that doth good no not one Ye as S. Iohn the baptist saide Esa 40 Mat. 3. All fleshe is as haye and all his glorye as the flowre of the medowe This semed to be rigorously inoughe and more then inoughe spoken to the bysshopes and to those gloryfiers in workes at Ierusalem and also to the papistry of oure tyme if the holye ghoste didde feare theim But he setteth nothing at all for our angre For he was sente to rebuke whiche also hee doth busily And blessed is he that is rebuked of him that by that meanes he may learne to knowe his sinnes For that done the holi ghost leadeth vs further into the faith and knowledg of god so that we being deliuered frome sin through the deseruing and merits of Christ are made the children and heires of god Why the holye ghost doeth rebuke the worlde Secondarily we maye note here wherfore for what cause the holy ghoste will rebuke the worlde Truly for sinne But you will saye Is the worlde ignoraunt that adultrye murdre thefte and suche lyke trespasses are sinne No. But they are ignoraunte that good workes without faith are sinne and that allonly vnbeliefe is the occasion of their damnacion Wherefore it is necessarye and needefull that the holy ghost come that he maye fullye learne and teache vs what sinne is Wherfore let vs considre what Christe calleth sinne Sinne is nothing but infidelitie For they do not beleue in me saieth he Here thou hearest that the greatest sinne vnder heauen is that wee do not beleue in Christ If incredulity be the greatest syn vpō earth then must it needes folow the faith is the most glorious highest thing vpō earth which no mā can deny Faith hangeth on Christ as a faith ful man knoweth that he is saued by Christ so surely doth he good works which are accepted before god for his faith as saith the prophet Thou o lord Iere. 5 lokest alōly vpō faith But incredulity trusteth in his workes Wherfore what so euer goodnes an vnfaithful mā doth outwardli it is not accepted before god for it cometh not of faith For Christ saith He that beleueth not is all ready iudged The worlde Ioh. 5. nature fleshe or reason doth not receaue nor vnderstande this wherefore it is needefull that the holye ghost come to rebuke and teache Moreouer the holy ghost shall rebuke the world of righteousnes How shall we vnderstande that The worlde and reason adscribeth righteousnes to oure workes and both thinke and iudge that righteousnes cometh of mennes workes outewardelye done as the Pharisie boasted himselfe to bee righteous But euer this chaunseth so Luc. 18. that they that wyll mayntaine they re owne righteousnes Rom. 10 bee not subiecte vnto the righteousnes of God Therefore yt is necessarye that the holy ghoste teache shew vs what manner of iustice that is that pleaseth god Frome whence iustice cometh The iustice that pleaseth god procedeth hereoute that I beleue that Christe wente to the Father that is as muche to saye That I beleue that he died for me that he rose and ascended vnto heauen
for to send me and all his elect his holy ghost to open vs the filthines of our workes and to instructe vs in the knowledge of god Beholde thus the holy ghost shal learn vs the rightousnes of faith Furthermore Iudgement the holy ghost shal rebuke the worlde of iudgement for as much as they iudge not right in thinges pertaininge to righteousnes and saluacion Which thou shalte vnderstande on this wise The diuell sinne deathe hell are constrained to giue place vnto Christe and his worde for by hym they be ouercome But how doth the world knowe this Truly the world euer regardeth workes and euer suffereth the diuell to blinde them so that thei know not nor yet can deuide nor separate the righteousnes of faith from the worldes righteousnes And so remaineth Christ the stone that menne shall stumble at Luc. 2. 1 Pet. 2. and a signe which shal be spokeÌ„ against For the thing which we shuld adscribe vnto Christ that is to saye whereas we shulde confesse that the prince of this world is iudged through Christ and his worde we adscribe yt vnto our righteousnes For the whych cause yt is needefull that the holye ghost do rebuke vs wherby we may learne to iudg right And here hast thou nowe the righte cause why the holy ghoste shall rebuke the worlde Thirdly here is to be noted that Christ sheweth vs here the infirmitie of the apostles saying The weakenes of the apostles I haue yet muche to saye vnto you but yee can not nowe beare it awaye That is as muche to saye Yf I shuld make many words with you of incredulity of righteousnes and of iudgement and of my spirituall kingdome that after my resurrection I shall entre into you colde not vnderstande it nor comprehend it for bicause you are yet carnall and fleshly and my spirite is not as yet confirmed in you For they that shall vnderstand and geue fayth and credence vnto my doctrine the spirite must worke inwardly in theÌ„ with the outward word that shall be expressed with the mouth Mat. 3. or els that sede shall not fal vpon a fruictefull grounde or so that yt shal be other troden of men or else deuoured and eaten of the birdes of the ayer Wherfore it is needefull that the holy ghoste come and when he cometh he shall leade you into all trewthe The gospel is the truthe The gospell is a doctrine of Christe whole and sounde which doth not alloÌ„ly teache the outward honesty but sheweth also the righteousnes of the harte inwardly wherefore it is called in the scripture the trewth The doctrine of men bee lyes And contrary wise the doctrine of men teacheth hypocrisy fynallye neither vnderstandeth nor teacheth any thing of the righteousnes of the hart Wherfore this doctrine and also the doctoures and teachers thereof are called false and lyars as yt is written in the Psalme Ther is no truth in the their mouth Psal 5. that is ther is no suer and certaine thing amongst theim And againe thou shalt lose and destroye all those that speake lies Now seing that the holy ghost shall leade vs into all truth and not into lyes Let euery christian man gesse in his mynd whether the fathers and the counsels haue had the holy ghost whose ordinaunuces and lawes The couÌ„seiles did erre haue beene commauÌ„ded vnto the church in stede of the gospel For if they had had the holy ghoste they wold haue concluded nothing against the worde of god The holy ghost leadeth vs not into lyes but into all truth Howe goodlye haue they vsed this texte in the defence of mans traditions Seinge the holy ghoste teacheth none other thing then that christ taught Further he teacheth onlye the Apostles and the elect of god to perceaue and receaue the doctrine of Christ which of our selues we cannot vnderstand If they hadde eies they mighte perceaue that the plaine texte reciteth the same He saith He shal not speake of him selfe but that he hath heard he shall speake Item He shall glorifie me for he shall receaue of mine and shew it you Briefely Christ speaketh here of the infirmitie and weaknes of his disciples which shuld be strengthed comforted by the holy ghost is to be vnderstand of vs euery one Mat. 7. and 21. c Luc. 11. Iacob 1. Ioh. 14 and 15. b 1 Ioh. 3 and 5. c The fyfte sonday after Easter Ioh. 16. VErely verely I say vnto you Whatsoeuer ye shall aske the father in my name he wil geue it you Hytherto haue ye asked nothyng in my name Aske ye shall receiue that your ioye may be full These thinges haue I spoken vnto you by prouerbes The tyme wyl come when I shall no more speake to you by prouerbs but I shall shewe you plainly from my father At that day shall yee aske in my name And I saye vnto you Mat. 13 that I wyl speak vnto my father for you For the father himselfe loued you bicause ye loued me haue beleued that I came out froÌ„ god I weÌ„t out froÌ„ the father and came into the world Againe I leaue the worlde go to the father Ioh. 20 Hys disciples said vnto him Lo nowtalkest thou plainlye and speakest no prouerbe Nowe are we suer thou knowest all thinges Ioh. 21 and nedest not that any man shuld aske the any question Therfore â—eleue we that thou camest from God THE EXPOSITION IN the first part of this gospel With promyse and commaundement we ar called vnto prayer we haue a commaundement and a promise wherby we ar allured and entised to praier And truly forasmuch as in all trouble and misery wherwith a christian man is oppressed ther is no greater comfort here preseÌ„t in this world theÌ„ with continual daily praier to open shew our necessity vnto god Wherfore it is very necessary that we do note print in our harts this gospel wherby we may be the more inflamed stirred to praier Who wold reiect and despise praier as a thing not necessary seinge that it is here in this gospell so diligently and highly commended and commaunded to vs of Christe Aske saith he and you shall receaue This commaundemente of Christ bindeth vs aswell as the firste commaundement in the fyrst table of Moyses And this to be trewe wee maye more euidente and playne see in an other place where Christe sayeth Luc. 18. that wee oughte alwayes to praye and not to bee wery Here diligentely note that he saith we ought alwayes to praye Therefore as we throughe a syngular and speciall commaundement of god are egged and entysed to praye so lykewise this presente gospell allurethe vs therevnto throughe a greate and excellente promise Here is promised to vs which be Christian men that oure prayer shall not be in vayne but shal be suer to be heard Wherfore else wolde he confirme and binde this promise with an other Verely verely I saye vnto
you sayeth he If you axe the father oughte in my name hee shall gyue it you also Aske and ye shall receaue Here thou hearest that we shall not praye in vaine Who wold now be slothfull and loth to prayer Christe constraineth vs thorow his commaundement And furthermore that wee shall not thinke to praye in vaine he as I sayde before entiseth vs here with a greate and high promise Wherfore two thinges are heere to bee considered and noted The firste is that we shall pray in none other name theÌ„ all only in Christs name Then we pray in Christs name Christe is oure mediator only wheÌ„ we come vnto god in the faith of Christ in such mind and confidence that he all only is our mediatour by whom all thinges be giuen vnto vs and that without him we can deserue nothing theÌ„ wrath and indignacion Can there bee I beseche you any sainte in heauen or in earth that prayeth for vs vnto god the father as Christ doth For by his merites and aduocacion we do not all only obtaine righteousnes and remission of sinnes but also wee be made his brethren and pertakers of hys preestly office so that we our selues maye go vnto Christ and call vpon him and seke his helpe in all our necessity and nede And that is it that he saieth here And I saye not vnto you that I will pray the father for you for the father him selfe loueth you for bicause you haue loued me and beleue that I am come out from god Al Christian meÌ„ are prestes Seinge therefore that wee haue suche a mediatour yea seing that we our selues are admitted vnto this prestly office by Christ why do we not with true faithe and confidence call vpon him in oure necessitie An other thinge to be noted is this We must considre that in no wyse we do praye that What we ought to desire that shal be against the glorie wyll of god or contrary to our saluacion For it is apparaunt that he wyll not hear such prayer in so much as in the Pater noster he teacheth vs daily to praye that his will be fulfilled Finally when so euer we praye vnto god in our vrgent necessities we shall looke vpon the merites of Christ not vppon oure worthines which commaundeth vs to praye and promised vs to heare vs when so euer we cal vpon him For all the promises of god in Christ are suer and need not to be doubted at For S. Paule saith that all the promises of god ar ye in him and ameÌ„ 2 Cor. 11 Secondaryly it is to be noted that forasmuch as we are fleshly and know not ofte times what we haue neede of as S. Paule saith to the Romanes Christe voutchsaueth here to learne vs Rom. 8. what oure prayer shuld be And as he himselfe faith we ought to praye that our ioye maye be perfect But what manner of ioye is this Truly it shall neuer be temporal nor wordly but spirituall Of the which Phil. 4. S. Paule writeth saying Reioyse in the lorde alwaies and againe I say reioyse But whence cometh this reioysinge Of faith And how is that broughte to passe That is brought to passe when I heare the gospel preached in the which remission of sinnes is geuen to all mortall creatures by Christ Whiche preaching yf I wyll haue it profitable and fruitful vnto me I must needs beleue it which thing I cannot do except it be geuen me through the word by the holy ghoste which muste worke this faithe in me And when this worde and the holye ghoste worke this fayth in me I shall not dout but beleue the Christ hath all only forgeuen me all my sinnes so that they can neither accuse nor condemne me And further that he hath pourchased me a mercifull father in heauen that will acknowledge me for hys son and bring me into euerlasting lyfe And hereoute commeth tranquilitie of conscience and that spirituall ioye TraÌ„quilitie of coÌ„scieÌ„ce 2 Pet. 3. of the whiche this gospell to day speakethe of and it is verye needefull and necessarye that this ioye growe and increase euen as oure faythe oughte to growe and increase yf yt shal be perfecte which thinge doubteles God shal bringe to passe yf we daylye praye vnto hym for it He will that we shall praye alwayes and not with oute a cause For we haue nothinge to geue him But he as a mercifull god creatoure and father forgiueth vs al things And for as much as he commaundeth vs to praye that oure ioye myghte be perfecte lette vs obeye him that wee maye saye withe the virgine Marye Luce. 2. My spirite reioyseth in god my sauioure Thirdelye Chryste shâ—weth vs here the ignoraunce of his disciples and witnesseth that hitherto his learnyng hath beene vnto theim as a prouerbe and that if they shuld vnderstande that doctrine it is needefull that he speake no more through prouerbs but playnly to shew theÌ„ of his father that Is. it is needefull that he sende them the holy ghoste to make them apte to vnderstand his wordes Such ignoraunce and blindnâ—s hath not beene all only in the apostles before the hoâ—y ghost was confirmed in them but also hath ben grafte in all mortall men so that there is not one that vnderstandeth no not one that dothe good Psal 13 Ioh. 3. without they be transformed into a newe creature through the holy ghost We thinke oure selues subâ—ile and wise as thapostels saye here in this gospel Beholde nowe thou speakest playne and shewest vs no prouerbe now we knowe that thou knowest all thinges But this is suche an other folyshe presumption as was in Saint Peter Mat. 26 which promysed that he wold go to prison and to death with Christ and yet that nighte before the cocke crew he denied him thrise which presumption brought him to confusion Wherefore all this is written for vs that we shulde not rashely presume but rather to meke oure selues and to confesse that we as concerning godlye thinges are rude and ignoraunte and that we can not perceyue the mistery of the gospell with oute the holy ghost For the wisedome of the fleshe is foolishnes before god And as much the more we go aboute to boaste oure selues of our subtilty and wisedome concernyng godlynes so much the more we declare and shewe forthe our folysshnes The sixte sonday after Easter Ioh. 15. BVt when the comforter is come Ioh. 14 and. 17. Act. 3. d whome I wyll send you from the father euen the spirit of trewthe whiche procedeth of the father he shall testifye of me And ye shall beare witnes also bicause ye haue beene with me from the beginninge THE EXPOSITION After that our lord Iesus Christ in the laste supper had promised his disciples with dyuers promises to send theÌ„ the holy ghost now he nameth the same spirit by his propre name and declareth vnto vs what vtilitie and profit he shall bringe into the world and saith
4. and. 7. Tit. 3. a Rom. 8. That whiche is borne of the fleshe is flesh and thâ—â— whyche is borne of the spirite is spirite Maruayle not thou that I sayd to the ye muste be borne frome aboue The wynde bloweth where it lusteth and thou hearest the sounde thereof Eccl. 11. but canst not tell whence it cometh and whether it goeth So is euerye one that is borne of the spirite Nycodemus aunswered and sayd vnto him How can these thiâ—ges be Iesus aunswered and sayd vnto hym Arte thou a mayster 〈◊〉 Israel knowest not these thiÌ„gs Verely verely I say vnto the 〈◊〉 speake that we do know and testifye that we haue seene and ye receyue not our witnes Yf I haue tolde you earthly thinges and yet beleue not how shall you beleue if I tell you of heauenly thynges Ephe. 4 And no man ascâ—nded vp into heauen but he that came doâ—â—â— from heauen euen the sonne of man whyche is in heauen And as Moyses lyft vs the serpente in wildernes Nu. 21. euen so must the â—onne of man be lyfte vp that whosoeuer beleueth in him perishe â—oâ— but haue eternall lyfe THE EXPOSITION IN this gospell we haue and excellent disputacion of the righteousnes of the fleshe and also of the righteousnes of the spirite Christ teacheth vs the one and Nicodemus defendeth the other But so that in the meane while he is content to be taughte and enformed of Christe Fyrste of all lette vs considre the persone of Nicodemus as it is here described of the euangeliste The description of Nicodemus howe vnwisely and vndiscretelye he speaketh of regeneracion Whereout we maye note what reason and mannes strength can do in vnderstandyng of diuine and heauenly thinges The euangelist sayeth on this wise There was a man of the phariseis named Nicodemus a ruler amoÌ„g the Iews Herein he declareth that Nicodemus as conceriÌ„ng his outward conuersacion led an honest and a worshipful lyfe which coulde not bee reprehended or rebuked so that he was taken and counted one of the chiefe rulers amongest the Iewes Here also thou haste the discription of the person whiche after worldely fashion and maner is taken and counted both wise and righteous Yet this nowistanding The fleshe is fearfull there is not so greate strengthe or boldenes in Nicodemus that he durste speake vnto Christe openlye though he knewe him to be a teacher sente from god whose wondres and miracles he coulde not deny Whye doth not reason here steppe forth boldely and openlye professe the doctrine of Christe For so Christe wolde haue it according to that he spake Whosoeuer knowledgeth me before men Mat. 10 him will I knowledge before my father which is in heauen and the angelles But reason canne not do this for it passeth and excelleth farre his capacitye and conning He will not be charged with the hatred of the world for the truthes sake For the which cause Christe wyll haue vs mortifie this olde Adame in vs and become a newe creature But what knoweth or vnderstandeth the fleshe and oure nature here of Trulye nothing at all as it is playne and euidente here declared by this Nicodemus For Christe speaketh of a new and a spirituall natiuity but Nicodemus contrary wise vnderstandeth a carnal and a fleshly natiuity How can a man saith he be borne when he is olde can he enter into his mothers womb and be borne againe Wee are all Nicodemes ignorauÌ„t of godly thinges Here you heare in what wise this wordly righteous man answereth to godly things Yea Christ himselfe must open declare vnto hym in what wise a man must become a new creature be borne agayne yet he vnderstandeth it not but demaundeth again saiyng How may these things be What other thing can a maÌ„ se perceiue in this Nicodemus then ignoraunce incredulity Wherfore if his outward coÌ„uersacioÌ„ had ben a great deale more glorious theÌ„ it was yet could it not haue pleased god why Bicause that god doth not regard the outward fashions of men but iudgeth according to the hart faith of a man as the prophete Ieremye declareth saiyng Thou o lorde lookest only vpon faith Iere. 5. Ro. 14. And S. Paul to the Romaines saith What soeuer is not of faith that same is sinne Mat. 5. For first we muste get the inward righteousnes if the outward shall please god For if wee wante righteousnes inwardly Christ may straight way say vnto vs as he said to the Iues Except your righteousnes excede the righteousnes of the scribes phariseis ye caÌ„not enter into the kingdom of heauen Therfore likewise as Nicodemus had here but a rude blinde vnderstanding in those thingê that pertaine to the grace of god our saluacion euen so be wee euery one rude ignorauÌ„t and the very olde Adam yea nothing but flesh carnal according to the saiyng of Christ That saith he which is borne of flesh is flesh What the scripture calleth fleshe If it be not renewed and lightned with the spirite I vnderstaÌ„d by flesh the whole vniuersal nature of maÌ„ both body soule reason vnderstanding freewyl wtoute the holy ghost For such a man yea suche a body of sin caÌ„ do nothing but sin how excellently so euer he shineth outwardly though outwardly he garnisheth himselfe with neuer so manye workes Which thiÌ„g S. Paul expresseth with manifest words Rom. 8. to the Romaines And here also it is playne and euidente by this Nicodemus which in the sight of the worlde was holy and righteous Secondarelye The new birthe is necessarye Christe teacheth vs in this gospell a newe natiuity which Nicodemus could not comprehende or vnderstande and so speaketh of it that it maye apeare to bee a thinge necessarye to saluacion Hee sayeth on this wise Excepte a man bee borne a newe hee canne not see the kyngedome of God To se the kyngedome of God is to be iustified Now mark considre what Christ speaketh of this iustifiyng and contrarywise what Nicodemus thinketh thereof To see what the kiÌ„gdom of god is Christe concludeth that no worke no reason no outward conuersacion canne iustifye and saue vs excepte allonlye that the man be borne a newe Contrary wise thus thinketh Nycodemus that yf oure outward conuersacion lyfe and working be allonly confirmable vnto the law that for those workes god is constrained and bouÌ„d to iustifye and saue vs. But herein he erreth greatly Not Nicodemus but Christe hat here the victorye forasmuche as all men are lyars and all onlye god is trewe Psall 115 Rom. 3. Wherefore lette vs sharpely marke and considre in what wise this newe natiuity and regeneracioÌ„ is so brought to passe He saith on this wise Excepte a man be borne of water and of the spirite he can not come into the kingdome of god Here thou hearest Baptisme that this regeneracion and new natiuity beginneth in Baptisme For baptisme is a signe of mortefiynge
and set hym on hys owne beaste and broughte hym to a cōmon ynne made prouision for hym And on the morowe when he departed he toke out two pence and gaue them to the hoste and sayd vnto him Take cure of hym and what so euer thou spēdest more whē I come againe I wyll recompence the. Whiche now of these thre thynkest thou was neighboure vnto hym that tell amongest the theues And he sayd He that shewed mercy on hym Then sayd Iesus vnto him Go and do lykewise THE EXPOSITION Whithe apostels were called blesed IN the beginning of this gospell we see howe the Apostles were pronounced and declared blessed And though at that tyme yt was allonly spoken to thappostels yet notwithstanding yt is vniuersally spoken vnto all the worlde And for as much as they be so counted let vs therfore serch out the cause why He saith on this wise Blessed at the eyes which see that ye se Thoughe Christ speaketh here simply of his person his office and myracles yet notwithstanding yf we wyl esteme count blessed the apostels and those that saw Christe that is knew Christe so is it very needfull necessary that thei haue the inward sight of the hart which is faith For what had profited them the outward bodelye seing of Christ if thei had not had in likewise the inward seing For if the outward seing might haue attained gotten saluaciō so had Pilate Annas Caiphas and Herode bene saued forasmuche as they both saw Christ with their bodely eyen also spoke with him It saueth nor helpeth no more a man to se Christe with hys bodely eyen then it did the Iewes their boasting in their father Abraham Ioh. 8. Here be requiered greater things But which ar they A pure hart that beleueth the worde of god and Christ the truth and the same Messias that was promised vnto vs and also to beleue and knowledg him the sauioure of the worlde And suche faith and confession hadde the apostles when the holye ghoste was not yet openly giuen but hidde For Christ asking theym Wyll ye also go awaye Ioh. 6. Peter answered in the name of theim all Lord to whom shuld we go thou haste the worde of euerlasting lyfe and we beleue and know that thou arte Christ the son of the liuing god Doth not this seeme vnto the an excellēt glorious confessiō which confessiō pleased Christ so highly that he said Blessed art thou Symō Bar Iona for flesh bloud hath not reueled this thing vnto the but my father that is in heauē Wherout it is euidēt that the apostels saw not Christ allōly with their bodely fleshly eien but also saw hī spiritualli wherby they gat obtained blessednes In that thei sawe Christ they ar to be preferred before kinges prophetes forbicause they knewe Christe not only through his word but also they saw his personage and myracles and were a lyue at that tyme in the which his diuine and godly grace through the gospell was diclared vnto the world For Abraham desyered to see this day and saw it in spirite and reioysed therein Iohn 8. But he could not come therevnto to see him bodely And bicause we in these dayes can not see Christ bodely to be conuersaunte amongest vs to preache and to do miracles to eate and drink amongest vs let vs therefore indeuour our cogitacions and thoughts to se and know him spiritually And in so doyng the sayīg of Christ vnto Thomas shall be perfurmed in vs wher he saieth Blessed at they that see not Ioh. 20. and yet beleue Secondarely when Christe had pronounced his disciples blessed for their faithe sake beholde there stode vp a scribe and tempted him and sayde Maister what muste I do to inherite euerlastinge lyfe In the which properly is discribed vnto vs the nature of hipocrisy For hipocrites euer treate of works yea they truste in works and therfore euer they bee speaking of theim Doth yt not seeme vnto the a folishe thinge to dispute of the frutest before the tree be planted What preuayleth it to know what is written and commaunded in the law If I know not how to fulfyl it For that knowledge dothe not alōly not preuaile but also worketh angre wrath accordyng to the sayinge of S. Paule Rom. 4 Wherefore it is necessary for theim that desier to be saued to in quiernot only what manner of work they shuld do but howe and when the lawe is fulfilled For the lawe is spirituall Rom. 5. as S. Paule writeth to the Romaines And if the lawe then be spiritual so can it not be fulfilled with outwarde workes which haue outwardely a shine but it is necessary that it bee fulfilled in the spirite and inward affection Furthermore for as muche as the spirite and the affection pertaine necessarily to the fulfilling of the lawe to what purpose is this questiō of the scribe Yet thou shalte note that he answered bothe wisely and truly to that questiō that Christ obiected against him In the lawe is written Thou shalte loue thy lorde god with all thy harte with all thy sowle with all thy strength with all thy mind and thy neighbour as thy selfe This only wanted and lacked whiche Christ bringeth in Do this saith he thou shalte lyue And forbicause he didde not enquire by what meanes or how that same mighte be fulfilled it appeareth thereby that he was one of those scribes that iustified himselfe and so styll remayned And though he of presumption pryde which euer doth folowe hipocrisy enquired no more of that thinge that he cōmoned of yet must not we leaue ther but are bounde to knowe what is the lawe and what it worketh and what the gospell is and what it bringeth to passe The lawe The lawe is a doctrine that teacheth me what I am bound to do and to eschewe and vndoubtedly the effecte thereof is nothing else then that it sheweth vs our offences and our sinne For whersoeuer the lawe is preached there I do heare what thinge I am bounde to do and to leaue but in dede I perceiue that of myne owne power I can not do nor bringe to passe that thinge that is commaunded me to do by that meanes meeked and brought low I come to the knowledg of my corrupte nature syn Also I find that wtout the holy ghost I can not fulfyl the law Hereto then pertaineth the gospell The gospell that glad ioyfull tidings of Christ which declareth sheweth me how that my sinnes be forgiuē me through Christ which gospel brīgeth with him the holy ghost a working faith in me so that now I shal fulfil the law not by coaccion but willynglye But this scribe careth not for these thīgs Mat. 7. wherfore Christ wold not cast that which was holy vnto dogs Thirdely when this scribe iustifieng him selfe asked Christ who was his neighbour Christ by a symilitude layeth it
nor the thinge that is holy Mat. 7 may not be cast before him but only must it be communicate to those that despair of their owne workes and strengthes that knowledg that they need the help and comfort of Christ We beleue rem ssion of sins Therfore also we confesse in our Crede that ther is forgiuenes of sins which we must needs beleue Now if we obtain remission of sinnes by the sheding of the blud of Christ as the blud flowing from hys syde testifyeth where is then the bragging of our workes wher ar our merites They are shut out excluded by the deathe passion of Christ Note how workes are cōcluded not that good works ought not to be doone but that they may not be ioyned with iustification which onli cometh by faith We muste in this behalfe giue Christe his own honor wholy perfectly apprehend his merite by faith so shall it come to passe that neyther synne nor death nor dyuel nor hel shal hurte the. And those good workes the fayth doth as in deed it ought to do good woorkes take them as frutes of fayth wherby the faith and sure trust of our hearts toward god is declared In like maner the water The water that flowed frō Christs syde declareth that Christe after his resurreccion would send his holy spirit that water of life wher with it is nedeful that the heartes of all the elect be purifyed And of this water dyd all the Prophetes prophecye especially Esaias when he sayd Esa 44 I wyll power water vpō the thyrsty streames vpō the dry ground I will power my spirit vpō thy seede my blessyng vpon thy braunche and they shall spryng burgenyng among the herbes as the salowes that grewe by the syde of the ryuer Accordyng to this Christ also crieth in the gospel of S. Ihon Who so thursteth let him come to me drynke Ioh. 7. He that beleueth on me as the scripture sayth stremes of water of life shall flowe out frō his belly And the Euāgelist himself expoūdeth this shewyng that it is ment of the holy gost for he sayth This spake Iesus of the spirit which those that beleue in him should receiue Christ loueth vs. He then that hath by theffusion of his most precious bloud obtayned for vs remission of all our synnes deliuered vs frō eternal death reconciled vs into the fauor of god his father that wtout any of our merites or deseruinges also hath promised to sēd his holy ghost whiche maye leede our heartes into the knowledge fayth of God thynke you he dothe not very heartely loue vs would our welfare Nowe seyng that he thus heartely wylleth oure welfare why should we not beleue in him why should we not acknowledge this so great loue Yet are there mē foūd the more pitie it is that ascribe more to their own merites then to Christ and therfore they cannot be thākeful whō doubtles at that day Christ shal therfore punishe according to their owne deseruynges Thirdly we haue here described who they were that buried Christ with what reuerence his dead body was brought vnto the earth Some man perchance would meruaile that Ioseph Nicodemus nowe dare aske of Pylate the deade bodye of Iesu whiche yet when Iesus lyued they durst not come at him The death of Christe begynning to conquer scant by night But nowe the frutes and vtility of Christes passion somwhat openeth it self she winge what shulde ensue the passion and deathe of Christ when a litle and a litle it comech to mennes knowledg both what manner a man Christ is and also how innocently and vndeseruedly he was persecuted by the Iewes condemned vnto the crosse And these two doubtles came after the true knowledge of god and his sonne Iesu Christ which now so manifestly do this humanitie vnto Christ contemned and crucified hauinge no respect that hee was so hated of the Iewes For that they here do it cometh of an imperfecte faith for they were yet far from the perfection that Paul speaketh of Rom. 1 saying I am not ashamed of the gospel of Christ for it is the power of god vnto saluacion to euery man that beleueth But that they exhibited to Christ such reuerence honor that thei take him doune from the crosse and enbalmed hym with Myrre and Aloe with such spice they winde vp his body laye it gloriously in the sepulture it is an humane and gentle affection done according to the custome of the Iewes The estimation of the worlde of Christes deth sepulchre Deu. 21 And here note howe the deathe and sepulture of Christe is esteemed afore the worlde bothe his death and buriall are ignominious and shamefull For it is written in the lawe He is accursed that hāgeth vpon a tree Besydes this the blynde Iewes had none other opinion of Christ neither by his life nor in his death as it is euident vnto this day But before God this death buryall is honest and precious as also it is estemed amōg al that beleue whiche know assuredly that by that dispised death the beleuers are delyuered from synne death deuil and hel Doth not S. Paule say often tyme 1. Cor. 2 I haue knowen no man but Christ and euen the same that was crucifyed And this is an vndoubted trueth Note this earnestly gentle reader take awaye this contemptible death and buryal of Christ and you shal perceyue that all men must be compelled to dispayre and to fall into the daunger of the deuil On the other part set before your eyes the passion death and buryal of Christ apprehendyng them by true fayth as most precious iewels deuine treasures done for thee and thou shalt fynd thy cōscience able to resyst against all the assaultes of Sathan and also of synne And as Ioseph and Nycodemus by fayth shewed this humanitee vnto Christ so endeuor thy selfe by fayth that vnto sinne thou may bee dead buryed with Christ Rom. 6. and after agayne ryse through fayth with him For surely this pleaseth Christ and is necessary and very profytable vnto thy saluacion Fourthly we see howe contemtuously Pylate delyuereth Christ to be buryed forsyng not for him nothyng regardyng that he should ryse agayne the thyrd day The sentence of Infidels In this mynde are al the enemyes of the gospel and truth of God When they haue slayne the ministers of the worde then they thynke all thyng very well safe and all whyst as they would haue it Exo. 1.2.3 Euen so did Pharao with intollerable burthens oppresse the chyldren of Israel thynkyng by that meanes to stoppe the ordynaunce of God that the Israelites should not so much growe and increase but the more they were oppressed so muche more they grewe and multiplyed and at the laste by his owne crueltee he was his owne destruccion Euen so chaunsed it to Pylate and
Psalmes of me Furthermore he opened theyr mynde that they should vnderstand the scriptures c. O howe gloriouslye goeth this preachynge of Christe forthe Christe instructeth these plaine men and vnlearned with the holy scripture taken out of the law the prophetes and the psalmes But as the epistle to the Hebrues sayeth Heb. 4. Preachinge is but vaine if it bee not adioyned to faithe therefore Christe also openeth the eyes and vnderstandynge of theyr mynde so that not onlye they maye heare hys woorde but also they maye vnderstande it Oh good preacher O gentle lorde Christe that thus faithfully teacheth his disciple and bringeth them to the knowledge of hys truth The moste best and greatest lorde our god graunt vs this grace The outwarde prechīg and the hollye ghoste must bee togither Apoc. 3. that the same manner maye be among vs in the offire of preching that is that we may with much seueritie and great diligence inculcate thy worde and that Christ may also as dililigentely teache the same worde inwardely by his holy spirite For suerly it is he that hath the key of Dauid wherwith he shutteth and no man openeth hee openeth and no man shutteth And verelye all preaching is vain except Christ do inwardly teach by his holy spirite Nowithstanding I wold no mā should esteeme as a light thinge the dignity of the vocall worde or the word pronounced and spoken takinge occasion of these my woordes so to doo for thys is myne opinion that bothe the woorde and spirite of god muste be ioyned togyther And who shall dare tontemne the woorde that Christe heere ordayneth and commaundeth and also committeth the same to his beeloued Apostels For thus he sayeth furthormore Thus it is written and thus muste Christe suffre and ryse again from the deade the third day to preach in his name penance forgiuenes of synnes among al naciōs c. In the gospell of sainct Ihon this cōmaundement and office of preachyng is more euidētly described For in the same place the Euangelist sayth thus Iho. 20 And Iesus sayd to them As my father hath sēt me euen so I send you likewyse after that he brethed vpon them saiyng Receiue ye the holy ghost Whose synnes soeuer ye shal forgeue they are forgeuen whosesoeuer synnes ye shal retayne they are retayned The administracion of the worde of God Of these wordes it is euident that Christ commytted to them the office or administracion to teache his worde ouer all the vniuersal worlde Nowe if wee adioyne this place of S. Ihon with these wordes of Christ recyted in this gospel euery mā of vnderstandyng may easely perceyue howe this forgeuyng of synnes is done The lawe That is thus Fyrst must penance be preached that is men must be brought by the knowlege of the lawe of God to cōfesse hate and abhorre their synne True penāce For this is it that the deuine scriptures call doyng of penance as wee may see in the Prophete Esaie Esa 55 Let the vngodly sayth he forsake his euil way and the vnrightwise man his ymaginacions and let him returne vnto the Lord and he wyll haue mercy vpō him Returne I say to our God for he is very ready to forgeue And sainct Paule also Ephe 4 describeth it saiyng He that did steale let him steale no more c. Nowe after that men are brought vnto the knowlege of their synnes also to hate them then must be preached vnto them and set before their eyes the merytes of Iesu Christ For to preache remission of synnes in his name The gospel is to ascribe the remission of synnes vnto his passion death and merites And when this is apprehēded and beleued there is forgeuenes of synnes not by him or for his sake that preacheth declareth this but by him and his merytes that hath geuen that commaundement and cōmission to preache remyssion of synnes in his name To whom bee honor and prayse for euer and euer Amen The Gospel on sainct Markes day the Euāgelist you shall fynde after Alhallowen day The gospell on Philyp and Iacob the Apostles day Ihon. 14. Thomas sayth vnto him Lord we knowe not whether thou goest And howe is it possible for vs to knowe the waye Iesus sayth vnto him Ihon. 1 6.8 and .11 I am the way and the trueth and the life No man commeth vnto the father but by me If ye had knowen me ye had knowen my father also And nowe ye knowe him haue seen him Phylyp sayth vnto him Lord shewe vs the father it suffiseth vs Iesus sayth vnto him Haue I been so long tyme with you yet hast thou not knowē me Phylyp he that hath seen me hath seen the father And howe sayest thou then shewe vs the father Beleuest thou not that Iho. 10. I am in the father and the father in me The woordes that I speake vnto you I speake not of my selfe but the father that dwelleth in me is he that doth the workes Beleue me that I am in the father and Iho. 16. the father in me Or t is beleue me for the workes sake Verely verely I saye vnto you he that beleueth on me the workes that I do the same shall he do also and greater workes then these shal he do because I go to my father Ma. 17 and 21. Mar. 11 Luc. 9. Iho. 15 and .16 Iaco. 1. 1. Iho. 3 and .5 And whatsouer ye aske in my name that wyll I do that the father may be glorifyed by the sonne if ye shall aske any thyng in my name I wyll do it THE EXPOSITION Christ armeth his disciples against the slaūder of the crosse OUr Lorde Iesus Christe in that most excellent sermon made vnto his disciples at his last supper among all other his moste godly exhortacions this he principally endeuored himselfe vnto to conserue his disciples frō the slaunder of the crosse and to prepare comfort them against the aduersaries of it that were commyng For he knewe right well the imbecilitee and weakenes not only of his disciples but also of all men in whom his holy gost and spirit is not yet confirmed And now the tyme was present at hand when Christ by his death should glorify the father and returne into his glorye Nowe forasmuche as the Apostles so sore abhorred the crosse rather would that Christe should after the maner of Kynges and prynces of this worlde begynne his kyngdome in Iewry wherein they might as great Lordes and Dukes rule with him therefore Christe would lead them away from suche imaginacions thoughtes vnto the meditacion of eternal glorye wherevnto there is no entraunce but by the crosse Act. 14. And thus he sayth Let not your heart be troubled nor be abashed needes must I suffre the scripture must needes bee fulfylled whiche testifyeth of my death and passion that by it I shal delyuer all men from eternall death I praye you then
deny that vnbeleif is the fountayn of all euil especially if he compare fayth whereof scripture speaketh with her effectes with incredulitee and her frutes For so comparyng them it shal be an easy thyng to perceyue howe good and what a great thyng fayth is and howe excedyng an euil vnbeliefe is The scripture euery where testifieth this of fayth and doubtles suche is the nature of it that it vtterly dispayreth of all the workes that mā other dothe or can do nor putteth no trust or confidence in none of them but alonely seketh at Christ that righteousnes that is of value afore God of mere grace and mercy without any merytes or deseruynges of woorkes And this fayth is of suche power that when it is true and right it obtayneth also by Christe remission of synnes righteousnes and eternall health yea of the chyldren of the deuyl it maketh the sonnes and heyres of God as S. Paule wryteth in the Epistle to the Romaynes saiyng Rom. 8. Surely whosoeuer are led by the spirite of God these are the children of God For ye haue not receiued the spirit of bondage agayne to feare but ye haue receyued the spirit of adopcion by whō wee cry abba father Thesame spirit testifyeth together with our spirit that we are the sonnes of God If wee bee chyldren then are wee heyres also Namely heyres of God and annexed heyres of Christ c. And doubtles thus it is with true fayth Contrary vnbelief hath his peculyar nature and suche is his condicion that it determyneth his owne righteousnes and eternall lyfe to come of his owne woorkes and not of the meryte of Christ whiche can not bee but to the great iniury of the passion of oure Lorde Iesus Christe by whose meryte onely the heauenly father is pacifyed Incredulite alwayes robbeth Christ of his honour 1. Iho. 3 And what greater contumely and blasphemy may be done vnto our Lord Christ then to dispoyle him of his honour and to ascribe vnto our woorkes that thyng whiche iustly ought to be attributed onely vnto his merite grace For dothe not the scripture say He is the obtainyng of grace or propiciacion for oure synnes Agayne in the fyrst Epistle to the Corinthians Christe is made vnto vs sayth sainct Paule wysedome from God and righteousnes and sanctifiyng and redempciō Those then that agayne say the merytes of Christ and with woordes crye out against it asmuche as in them lyeth go about to suppresse it they do with al theyr study seke righteousnes eternal helth by the merites of their own workes And those wtout dout are false christians euē thesame the Christ speketh on in Mat. that thei shuld come vnder his name sai Mat 24 Lo heree is Christe c. And thus shall it chaunce to thē that they shal neuer haue the righteousnes eternall health and inheritaunce of the sonnes of god but a vaine prayse and a deceyuable glorye that onlye shall they obtayne And why For in all theyr workes they sought nothing els then the phariseis did whome Christe blameth in the gospell of Mathew and saith Mat. 6. that they did their workes for this intent that they might be glorified of menne And S. Paule saith Ro. 10. They beynge ignoraunte of the righteousnes that is alowed and giuen of god and seekinge to set vppe a righteousnesse of theyr owne they were not subiect to the righteousnes of god To this pertaineth also the promise of the holy ghost wher Christe saithe Ioh. 16 When the holy ghost shall come he shall rebuke the world of sin bicause they beleued not in me c. In this place wee heare again that vnbeliefe is so great a sinne that needs muste the holy ghost be giuen frome heauen to rebuke men of their vnbeliefe Who can now think it meruail though Christe often times so sore blamed rebuked vnbelief in his disciples again in so highlye praised and avaunced faith It is therfore dearlye beloued our part studiously to avoide vnbelief and by al means to embrace the true faith of Christ that by it we may be iustified before god and haue eternall lyfe Secondarily The worde Baptisme in this gospell ys committed vnto the apostels the offyce to preache the worde of god and accordynge to the same worde the administration of Baptisme And suerly this commaundemēt of Christ highly setteth out praiseth and extolleth the vocation of the Apostels and also the ministers of the worde which euery christian man ought diligently to consyder pythely to root it in his heart For where men are assured that the Apostels and ministers of the worde come not forth vncommaunded nor do not headilye of their owne autoritye vsurpe this office of teaching bu are sent to preache and baptise frome the Lorde oure God there without doubt the office of preaching and administration of the sacramentes shal be esteemed accordinglye in highe honoure and dignitie Therefore doubteles it is very necessary for euery christian diligently to obserue marke and learne this gospell as wherin we ar taught that highe honour ought to be giuen to the administracion of the worde and sacraments as to thinges that Christ himselfe the only begotten sonne of god so earnestly commaunded to his beloued Apostles and also adourned these thinges with his owne worde But lette vs now heare what wordes Christe spake to his disciples Go said he into the whole world and preach the gospell to euery creature Who so beleueth is baptized shal be saued but who so beleueth not shal be damned In this text there are two thinges especially cōmaunded the Apostles that is to teach the gospel and to baptise As it is also more euidently plainly declared by the euangelist Math. where Christ saith thus to his apostels Mat 20 Go ye your waye therefore and teache all nacions and baptise them in the name of the Father and of the Son and of holy Ghost And teache them to keepe all thinges whatsoeuer I haue cōmaunded you In these wordes againe we perceiue that these two thynges are cōmaunded chiefly to the Apostles that is to teache and to baptise Nowe it is nedeful that we with al diligence marke this cōmaundement as a thyng that Christ so studiously and earnestly yea as euidently as was possible expresseth beateth it into his disciples memorye and that for none other cause but to declare that he specially taketh cure and regardeth the administracion of his holy worde and the sacramētes and to admonishe vs that we also beare attribute vnto these his ordinances their right honor geue vnto them their due glory But amōg al men the ministers of this word ought well to consider take diligēt hede vnto this cōmaundemēt of Christ For seyng that the office to teache is the ordinance cōmaundement of the most best most mighty god therfore the ministers part is in this office cōmaundement of God so to behaue him selfe to order
horriblenes of hell that I might deliuer you from hell yea and I haue purchased for you of God my father that he shall take you for his children soÌ„nes and heyres of the heauenly kyngdome And this is the worde by the whiche man is verely purifyed made cleane if it be receyued by fayth Fyrst who soeuer doth receiue this woorde of the Gospell by fayth he is accoÌ„pted before God for very iust pure and holy and that not for the workes of righteousnes whiche wee doo but onely for Iesus Christ the sonne of God receyued by fayth S. Paule sayth they be made righteous frely by his grace by the redempcion whiche is in Christ Iesu whiche God hath put as attonement maker by fâ—yth his bloud beyng a meane Therfore whosoeuer doth beleue the worde of the gospel of Christ although that synne doth styll remayne in his fleshe yet sinne is not imputed vnto him so that he nowe may be iust before God not with his owne righteousnes but with an others righteousnes that is the righteousnes of Iesu Christe whiche is geuen vnto him by fayth For blessed is that man to whom God doth not impute synne Furthermore whosoeuer receiueth the woorde of the Gospell by faythe whiche is geuen by the holy ghost whiche shal mortifie the remnaÌ„tes of the fleshe The houke is the holy ghost shal so rule synne that it shal not reigne in our mortal bodyes Therfore the holy ghost is the very true houke with the whiche the braunches be purged and that by the woordes of the Gospell Fyrst that by fayth wee may bee accompted before God iust for Christes sake Secondly that the deedes of the fleshe may be mortified the lustes of synne be quenched And although it can not be done in this life that synne wholly might be pulled vp out of the fleshe yet it may bee done through the holy ghost that synne shal be paired away and the fruit of it destroyed so that we shall not walke after the fleshe but after the spirite In conclusion whosoeuer doth receiue the worde of the gospel by fayth he shal be troubled with many afflictions and persecusions in this worlde Christ sayth If they haue persecuted me they shall persecute you And in an other place We must by many tribulacions sayth he entre into the kyngdome of God TribulacioÌ„ and trouble is the houke also Wherfore afflictions are to be accoÌ„pted among those houkes with the whiche the heauenlye father dothe purge his braunches The keper of the vyneyard cutteth away the braunches with an houke not for to hurte theim and so to perishe but that they might bryng plenteously furth fruite Tribulacion is sent and wherfore So God the father sendeth to the godly the crosse and afflictions not that they should perish but that they should be preseuerued To this man is sent a crosse that he should bee admonished of the synne yet remainyng in his fleshe to that man because he should walke in his vocacion least synne should reigne in his fleshe to another that he should be an example for the amendement of other men and so to other for other causes not for this cause that they should vtterly perishe but that they should bee deliuered from perishyng and to attayne eternall health When we bee punished with the crosse and misery wee must go to the vyneyarde wee must call to remembraunce the cuttyng knyfe or houke of the keper of the vineyarde and wee must knowe to what ende they cutte in the vyneyarde and that ende is th ende of affliction which is accustomed to chance to the godly that is to say that they should not bee cast into the fyer and so to peryshe in the flame but that they should bee purged and that as well they might bryng furthe more plentyfully fruite as to bryng furth and increase And that it is euen so that they whiche remayne in the true vynetree whiche is Christe might bee purged or made cleane and bryng furth muche fruite Christe addeth vnto it and sayth Tarrye in me and I in you As the braunche can not beare fruite of him selfe except he tarry in the vynetree c. This is as it were an handsonme conclusion of the fyrst exhortacion I haue sayd that I am the verye true vyne tree I haue sayd that the braunche that taryeth in me shall bryng furth fruite plentifully Therfore I besech you that you would tary in me forasmuche as I do tarye in you and ye shal bryng furth muche fruite But tell me howe shall wee tarye in Christe Do wee tary in him when wee do tary in tradicions and commaundementes of men No truly Christ sayth They worship me in vayne with the commaundementes of men But we tarye in Christ when we tarry in the woorde of Christ by fayth Whosoeuer beleueth in me sayth he kepeth my worde and my father shall loue him we shall come vnto him and make our dwellyng place with him What benefite dothe chaunce to him that taryeth in Christ Fyrst Christ taryeth in him for he sayth Tarye in me I in you What thyng better or more greatter doest thou seke Whosoeuer hath Christ hath all the treasure of heauenly goodnesse Sainct Paule sayth Iesus Christe is made vnto vs from God wisedome righteousnes holynes redemption Therfore whosoeuer hath Christ is made before God iust holy and righteous and is deliuered from all trouble Thyrdly let vs coÌ„sider what fruite the Apostles brought whiche taryed in Christ Although the Apostles a lytle whyle after did forsake Christ by fliyng away from him and deniyng of him yet for all that by and by they dyd repent and they were so ioyneth in couple with Christ that they did alway continue in him Wherfore they brought furth at the fyrst beginnyng muche fruite by preachyng of the gospell of Christ After that they had receyued the gyftes of the holy ghost on Whytsonday they did sprede abrode the Gospell throughout all the worlde gathered together the churche of Christ not onely of the Iewes but also of the Gentiles Sainct Paule sayth that the gospel was preached among all creatures which were vnder heaueÌ„ And againe The gospel hath increased euen through the whole worlde Furthermore besydes many other godlines and good workes they brough furth plentyful fruite in doyng of great miracles which they did in the name of Christ whereby Christ did florishe and the authoritee truth of Gods worde was highly commended They shewed themselues towardes the Magistrates as they ought to doo They loued their neighbours accordyng to the order of charitee Thei gaue not them selues to gluttony and riotous bankettynges or to vncleanes wantonnes Fynally they did aswell priuately as openly leade a godly life and suffereth very muche trouble persecucion for the woorde of God They were tryed by many mockes and stripes They wer cast into prisons and chaynes They suffered much hunger penury at the last they suffered all kynd of persecution
note howe that his synnes be forgeuen him double Fyrst they be driuen from his heart and grace powred in it whiche alonely God doeth as Esaias wytnesseth saiyng I am he that taketh away your sīnes so that I wyl neuer thinke vpon theim Secondarily forgeuenes of synnes is only declared here which if it be cōprehended with fayth it is not without effect for it hath both a cōmaundement of Christ also a promise Wherout we may note that if we receiue fayth through hearyng of the woorde of God promisyng to vs by the minister forgeuenes of oure synnes do knowlege our offences surely our sinnes be forgeuen vs. For he in that office of preachyng hath the keyes in the name of the Churche as we fynde euidently in the xx chapi of Ihon Iho. 20 Whose synne ye forgeue c. And in the xvi Mat. 16 chapiter of Mathewe Whatsoeuer ye lose vpō yearth c. So that in any wyse we doubte not but do cōprehend the promise of Christ with fayth Another mannes fayth Secōdarily we see here what another mās faith preuaileth howe greatly it healpeth Vndoubtedly it healpeth no more then that he in his prayer may pray for me that I my selfe may attain vnto fayth wherby I may be saued Whiche if I do not obtain and get another mannes fayth shall healpe me but a litle in my last ende in the point death Therfore the gospel here sayth plainly That Christ sawe the fayth of them that brought this diseased man For surely those honest men had heard a good report of Christ and paraduenture had seene also with what great beneuolence and charitee Christ had healed those that were diseased hauyng therby great trust and confidence that he likewyse would not forsake them This their great fayth cōfidence is plainly expressed in that that they were not only not ashamed to cary this sicke man in his bed but also as sainct Marke testifieth insomuch as thei could not come nigh Christ for the multitude of people Mar. 2. they vncouered the rooffe of the house where he was when they had made a hole they let doune the bedde by cordes wherein the sicke of the Palsey laye With this fayth surely they moued Christ to restore this sicke man vnto health to receiue him and to make him the sonne of God And surely it must needes be that this man that had the palsey did comprehend this article of remission of synne that with fayth or els his synne had neuer been forgeuen him as wytnesseth scripture Mat. 17 He that beleueth and is baptized shal be saued He sayth not If another beleueth for thee c. Therfore forasmuche as the praier or intercession of theim that are aliue done made for other in fayth is both a good worke and a charitable Let vs therfore folowe the saiyng of sainct Iames warnyng vs thus Praye one for another Iaco. 5. that you may bee saued For true and perfect fayth breaketh out and is shewed through suche good deedes of charitie if it commeth to passe that sainct Paule sayth Gala. 6 One beare anothers burden c. Thyrdly we see here how that the Scribes Phariseis toke Christ for a blasphemer of God and besides this when Christ knew their thoughtes how he answered theim For he could in no wyse suffre this contumely and blasphemye But consider the Scribes forasmuche as they had red in the Prophetes that God alonely forgeueth sinne and thinkyng Christ to bee but a symple man they thought that Christ with those wordes had highly dishonored and blasphemed God chalēgyng vnto him the honour that belonged vnto God Wherewith they declare and euidently shewe that they knewe not Christ Iho. 18 nor also the father whiche wil be knowen in Christ It is surely true and can not be denyed that God only forgeueth synne But here must be considered and knowen that Christ is very God whiche also hath power to remit synnes Mat. 28 And the same power gaue he vnto his churche that in his name remission of synnes should be annoūced vnto th ende of the world Wherfore Christ doth reprehend here the Scribes forbecause they should comme to the true knowlege He iudgeth their thoughtes which was aboue all mannes vnderstandyng learnyng And finally with this great miracle he declareth him selfe to haue power here vpon yearth to forgeue synne and sayth to him that had the Palsey Aryse take thy bedde and go home And he arose and went home But the Scribes and Phariseis remayned styll in their blyndnes and would not knowe Christes high power Therfore it is mete vnto vs that will be counted faythful men to leaue and forsake these blynde and leaders of the blynd and glorifie God with the rest of the people whiche did geue suche power vnto men Amen The gospel on the .xx. sonday after Trinitee sonday Math. 22. THe Luc. 13. kyngdome of heauen is lyke vnto a manne that was a kyng whiche made a mariage for his sonne and sent furth his seruauntes to call them that were byd to the weddyng and they would not come Agayne he sent furth other seruauntes saiyng Tell them whiche are bidden beholde I haue prepared my dynner myne oxen and my fattlynges are kylled and al thinges are redy come vnto this mariage But they made light of it and went their waies one to his farmeplace another to his marchaundise and the remnant toke his seruauntes and intreated them shamefully and slewe them But when the kyng heard therof he was wroth sent furth his men of warre destroyed those murtherers and brent vp their citie Then sayd he to his seruauntes the mariage in dede is prepared but they whiche were bydden were not worthy Go ye therfore out into the hye waies as many as ye fynde byd them to the mariage And the seruantes went out into the hye waies gathered together all as many as they could fynde both good bad the weddyng was furnished with gestes Then the kyng came in to se the gestes when he spyed a man whiche had not on a Esai 6. weddyng garment he sayd vnto him Frende how camest thou hyther not hauyng a weddyng garment And he was euen speachelesse Then sayd the kyng to the ministers take bynde him hand and fote and cast him into vtter darkenes Mat. 13 and. 25. there shal be wepyng and gnashyng of teeth For many are called but fewe are chosen THE EXPOSITION THis Gospell agreeth almoste with the symilitude which is written in the fourtenth chapiter of S. Luke of the which we haue a parte spoken of on the fyrste sondaye after Trinitye sondaye And as the grace of the gospell is there likened vnto a supper so is it here likened vnto a mariage Howbeit the vnion and couplyng of Christ with the church in what wise he hath takē her and maried her vnto him by faith is here more plainly and more
then if Christ taketh away synne through his owne merites and deseruyng how can our workes do it then Further more thapostles teacheth vs so likewse iin the Actes Act. 4. where they treate of this article say There is no other name geuē to mē wherin we must be saued c. And here on this parable we haue howe the kyng of great mercy and compassion forgaue this debt Thirdly this seruant should haue been myndful of the great benefite whiche was shewed vpon him and by right should haue had pacience with him that was in his debte forasmuche as fayth whiche comprehēdeth remission of synnes in Christ is euer wont accustomably to come vnto light and breake furth through charitee But as an vnthankefull forgetfull man of suche great goodnes done vnto him he would haue no pacience with his companiō whiche ought him an hundreth pence Doth this mā seme vnto the a christiā mā although his synne afore was dimitted him No surely For a christian mā knoweth that of mere grace through Christ his synnes bee forgeuen him and knoweth also that in like maner he should handle his neighbor Therfore in that I apprehende forgeuenes of synne by fayth in Christ and for Christes sake serue and forgeue my neighbour in so doyng and cōtinuyng in the same I am a christian man Whiche if I do not I am no christian man Mat. 22 For the scripture witnesseth that all the lawe and the Prophetes hang and consist in the loue of God and my neighbour as in two of the principal cōmaundemētes Luc. 6. Wherfore Christ in another place saith Forgeue and you shal be forgeuen Whiche thou mayst not vnderstande as though thou couldest deserue remission of synnes throug thy forgeuyng The fyrst part of this knowlege is the preachyng of repentaunce declaryng vnto the what thou oughtest to do with thy neighbour namely to forgeue him And the second parte is a promise that thy synnes shal be forgeuen the in Christ by grace and mercy And hereto pertayneth our dayly prayer wherin we say Remitte nobis debita nostra c. Forgeue vs oure dettes as we forgeue oure detters Wherfore if thou haue pleasure to do good workes to testifie by charitie that thy fayth is a right a true fayth in Christe serue thy neighbor as God by his sonne hath serued the. For by this shall euery man knowe that ye are the disciples of Christ if you haue loue one to another as Christ sayth in the xiiii chapiter of Ihon. Iho. 14. Fourthly we see in the fourth part of this parable howe God shall punishe those that leaue departe from the fayth forget the charitee and loue The punishmēt of those that do fall from fayth that they owe to their neighbor For assone as the kyng had heard howe extremely the seruaunt to whom he had forgeuen his debt had handled his companion he was very wrothe Wherfore he called him before him and rigorously rebuked him and deliuered him to the iaylours vntyll he payed all that he ought This worde Vntyl signfieth here tyme without ende As though the kyng would saye Of my great mercye and grace I forgaue thee all thy synnes that thou beyng myndefull of this great benefite shouldest haue likewise hādled thy debter But forsomuche as thou arte so vnthankefull and hast vtterly forgotten charitee thou shalt be dampned euerlastyngly Out of all these thynges consider howe euery thyng ought to bee done in the kyngdome of Christ Fyrst we ought to knowlege our selfe to be synners and that we cannot be iustified in the sight of God by workes And that is the fyrst parte of this parable Secondarily we must knowe that oure synnes bee forgeuen vs of grace through Christ and that teacheth the second parte of this parable And thyrdly wee are here taught that when we haue receiued remission of synne by fayth it is needefull that we by charitee testifie to haue this fayth Fourthly wee bee here taught that if wee do not these foresayd thynges wee shall be dampned without mercy that is the last parte of this parable Geue thankes vnto God The Gospel on the xxiii sonday after Trinitee sonday Mathewe 22. THen went the Phariseys Mat. 12 and toke counsell howe they might tangle him in his wordes And they sēt out vnto him their disciples with Herodes seruauntes saiyng Luc. 20. Mayster we knowe that thou art true and teachest the way of God truely neither carest thou for any man for thou regardest not the outwarde apparaunce of men Tell vs therfore Howe thynkest thou Is it lawfull that tribute be geuen vnto Cesar or not But Iesus perceiuyng their wickednes sayd Why tempte ye me ye hypocrites Shewe me the tribute money And they toke him a peny And he sayd vnto theim Whose is this ymage and superscripcion They say vnto him Cesars Then sayd he vnto thē Ma. 17 Ro. 13. Geue therfore vnto Cesar the thynges that are Cesars and vnto God those thynges that are Gods THE EXPOSITION WE haue in this Gospell a very subtill and crafty inuented question of the Phariseys wherwith they went about to take Christ in some tryp in his wordes wherby they might haue brought him in some slaunder Whiche question diligently considered we shall fynde that the children of this worlde in their kynde to bee no fooles but neuerthelesse their wysedome craft subtiltie euer beyng clothed and myxt with great maliciousnes and blyndnes Therfore fyrst of all the Phariseys tooke counsayl But at what thyng Certainly of an euil matter For when they could fynd no occasion nor meanes wherby to hurt Christ they toke counsayl and with one consent did al agree determyne to take trippe Christ craftely in his speakyng Whereout we may consider the Phariseis to be of that sort of whom the Prophete Dauid had before spoken saiyng Psal 2. The kynges of the yearth stande vp and the rulers are come together against the Lorde and against his annoynted But whereof do they treate in their counsail and what do they conclude They conclude to sende their ministers with thofficers of kyng Herode to aske and demaunde of Christ whether it were mete to pay tribute to the Emperour or not For herein he was cōstrained either to say yea or nay If he had sayd no it was not lawful to paye tribute vnto themperour straight were the officers ready to accuse him before Herode as a sedicious person And if he had sayd and affirmed that they should haue payed tribute then should he haue lost the fauoure of the people because he spake against the liberty of the Iewes so beyng out of fauour in great displeasure thought by that meanes he might be deliuered into their handes This was a subtill deceiptful deuilishe pollice And without a christian mā had not the wisedome of Serpētes The wisdom of the serpētes Mat. 10 whiche was cōmaunded also to the Apostles to haue who could withstand
he sayd to the woman Mat. 5. Thy fayth hath saued thee Go in peace THE EXPOSITION IN this Gospell deare Christians is fyrst descrybed a poore synner whiche not onely was come to the knowledge of her synnes but also by fayth obtained remissioÌ„ of theÌ„ Wherfore it is a verye necessarye thyng that this worde A synfull woman A sinner be well coÌ„sidered and wayed in our heartes that by it we may put a true difference betwene an indurate blynde synner as was the Pharisey a synner that acknowlegeth his myserye synnes For there are synners whiche are doubtlesse blynded and deliuered into a reprouable sence as was Pharao of whom the scripture sayth that his heart was hardened Exo. 14 There are also some that are synners only afore God and not afore the worlde as the hypocrites of whoÌ„ the scrip sayth sayth Luc. 16. You are those that iustifye your selues afore men Notwithstandyng God knoweth your heartes Also there are synners both before God and the world And forasmuche as their synnes displease them and thei acknowlege their synnes therfore especially is the gospell occupyed aboute these afore any other And suche a synner also was this woman that is spoken of in this gospel For she felt her synnes acknowleged that she had broken the lawe and further that she had nede of helpe counsel And therfore maketh she so great hast and deferreth it not when she had heard that Iesus was in the Phariseys house sekyng grace of him that had power and authoritee to remyt sinne Furthermore with weapyng teares annoyntyng washyng and wypyng his feet she testifyeth what strong fayth and loue she bare vnto Christ Faith is an excelleÌ„t thing And nowe ponder it well howe excellent a thyng fayth is that fyrste acknowlegeth her sinnes and after that fleeth vnto Christ This woman beyng a publike open synner knewe right well that she should haue but a syngle welcome into the Phariseys house neither should she escape the rebukes and tauntes of theim yet so great is her loue and fayth toward Christ that neglectyng and contemnynge al their rebukes checkes other contumelyes without feare she hasteth vnto Christe of whom she might obtayne remission of her synnes Wherfore nowe note diligeÌ„tly and coÌ„sider the processe also the successe of this womaÌ„ for doubtles she shal teach both the me how they must be disposed that wyll obtain remission of their syns of god the father through Christ Thus sayth the Euangelist She began to weete his feete with teares Teares are a mooste certayne sygne of a penitent mynde that the synnes displease from the heart But what were suche repentaunce without fayth But this woman hath fayth also RepentaÌ„ce and â—ayth muste be ioyned together Truely it is a great token of fayth in this woman that settyng light the threttes and checkes of the Phariseys she hasteth vnto Christe and that Christe him selfe testifyed saiyng Thy fayth hath made the safe Nowe doubtles this fayth was not idle in this woman but is shed furth it selfe through loue Are not these manyfest sygnes of loue that accordyng to the custome of the region she enbalmeth Christes head with moste precious oyntment weeteth his feete with teares kysseth them and wypeth theim with the heares of her heade Euen so it is expedient that wee bee lyke this woman if at the least wee wyll obtayne eternall health True penaunce Needes muste wee haue a perpetuall penaunce that is to say the knowlege of synne the forsakyng of synne and the hatyng of synne Furthermore wee muste haue fayth whereby wee may take holde vpon the promyse of the Gospell Last of all it is necessarye that wee declare oure fayth with woorkes of loue euen as we here se ensaÌ„ple set surth in this woman Secondarily in this Gospel is Christ descrybed as a good gentle and mercyfull Lorde The goodnes of Christ For he receyueth this woman with so great humanitee and gentlenes nothyng consideryng the murmuryng of the Phariseys so that this receyuyng should well moue and styrre vppe all synners to true fayth Lette vs marke all thynges orderly as they stand and we shal fynde Christ in all thynges merciful gentle and ful of compassion lyke as hee is set forth vnto vs in the scriptures Fyrst Christ suffereth the sinful woman to annoynt him he suffereth her to washe his feete and to wype them he suffereth her to kysse him whiche no Pharisey would haue suffered to bee done especially of suche a woman Furthermore when the Pharisey murmured that he receiued so great a sinner Christ defeÌ„deth this his facte by a similitude of a creditor that had two debters the one ought fiue hundreth pence the other fyfty Now seyng neither of both wer able to pay he forgaue them both And then he asked SymoÌ„ Tel me whether of these twayne shal loue him most Wherfore Christ came in to the worlde Surely with this similitude Christ sheweth wherfore he came into this worlde namely for synners For without doubt we all are his debters And who is it that is not a debter or that wyll deny this debte If we wyll say sayth sainct Ihon that we haue not synne we deceiue our selues the truth is not in vs. Rom. 3. And S. Paule sayeth All haue synned and want the glorye of God What shall I say of the similitude whiche is written in the gospel of sainct Luke To make short wee all are debters of this Lord which way soeuer we turne our selues Luc. 12. And would to God he would geue vs this grace to knowlege our debt to beleue in Christ whiche for geueth it also furthermore that we might find grace as this woman did Doubtles she knowleged her synnes sought grace and found it And inasmuche as fiue hundred pence were forgeueÌ„ her all her iniquite remitted pardoned therfore also she shewed her selfe thankefull and heartely loued him of whoÌ„ she was thus receiued into grace Loue folowed fayth Wherfore if thou also wylte haue remission of thy synnes set thy selfe among these debters that owe fyue hundred pence know thy selfe to be the greatest synner liuyng vpoÌ„ the yearth say with the Publicane I am not worthy to looke vp into the heauen and then aske grace at Christ beleue the woordes of his Gospel If thou thus do doubtles thou shalt obtayne thy request For that swete worde spoken vnto the woman pertayneth also aswell vnto that as vnto her The worde is this Thy synnes are forgeuen thee And this worde ought euer to sounde in a christians eare as oft as our sinnes oppresse vs and we would gladly be deliuered from them as wee say in the confession of our fayth I beleue that in this life there is perpetually forgeuenes of synnes The Churche hath euer synners as the scripture testifyeth The righteous falleth vii tymes in the day ryseth agayne Therfore seyng that we are so weake that we synne