God hath prouided al thinges necessary to him froÌ„ his youth to his age Psal 36 Eccle. 1. To whom doth Salomon ascribe his greate wisdome From God is all wisedome saithe he And whereby commeth his riches and greate substaunce By his laboure No. Pro. 10. But he saith the blessyng of god maketh riche men Lo now in this wise muste we knowledge that all that wee canne or maye bothe in bodely and ghostly thinges commeth only of god which through Christ wyll gyue to vs all goodnes Wherfore it is meet that al the dayes of our lyfe we geue to him thankes therfore Fourthly this gospell teacheth howe we shulde diligently keepe such giftes as we haue receyued Not to mispend the benefâ—â—es of God not misspende them whan Christ commaunded hys Apostels to gather the fragmentes that they shuld not perish If thou haue receiued more riches of God then the necessitie of thine own house requireth looke thou kepe them well Mat. 6. not to get the great riches treasure here in the earth where the moth and rust shall destroye it and theues steale it awaye But spende it not in any euell vse or waste it in voluptuousnes furfetynge dronkennes and superfluous apparrel as it is spoken of in the 15. cha of Lu. of the prodigall childe And suche as is lefte to the more then for thyne owne necessitye lyke a faithful stewarde and housholder distribute it amongst the poore at tyme conueniente Doest thou thinke that that ys gyuen to the more then for thyne owne necessity and sustentacion that thow hast it to th entent thou mayst mayntaine thy vuluptuousnes pride Thou art deceiued if thou so beleue Thow art ordained a seruaunte ouer all thinges Luc. 12. and for that cause hast thou all that thou hast that therof thou mightest help the poore and needy and make the frendes of the mammon of iniquitye that when neede shal be they maye testifie good of the wherby thou maist fynd grace and fauour with God Luc. 16. What happened to the riche man that despised the poore Lazarus spoken of in the gospell He shulde not haue beene damned bycause he was clothed in purpure and sylke and faryd so daintily yf he had had fayth and had eaten with thankes geuinge and not haue forgotten the poore miserable Lazarus the which sate at his gateful of sores desiryng to be fedde of the cromes that fell vnder his table But what happeneth He vtterly forgat the poore Lazarus and tooke no care at all for hym Besids this he doth misuse his goodes and riches And therfore well worthy to be damned And to be shorte If thou haste more then for thyne owne store helpe thy neighbour therewith and mispend it not in ryot and voluptuousnesse The fyfte sonday in Lente Ioh 8. Ioh. 10. WHyche of you rebuketh me of synne yf I say the trewth why do yee not beleue me He that is of God heareth Goddes wordes Ye therefore heare them not bycause ye are not of God Then answered the Iewes and sayd vnto hym Saye we not wel that thou arte a Samaritane Ioh. 10. and haste the diuell Iesus answered I haue not the dyuell but I honoure my father and ye haue dishonoured me I seeke not myne owne prayse ther is one that speketh iudgeth Verely verely I say vnto you yf a man keepe my sayinge he shall neuer see death Then sayd the Iewes vnto hym Now know we that thou hast the dyuell Abraham is dead and the prophetes and thou sayst Yf a man kepe my saying he shal neuer tast of death Act thou greater then our father Abraham which is dead and the prophetes are deade Whom makest thou thy selfe Iesus aunswered If I honoure my selfe myne honoure is nothing It is my father that honoureth me which ye say is your God and yet ye haue not knowen hym But I knowe hym And yf I saye I knowe hym not I am a lyar vnto you But I knowe hym and keepe hys saying Your father Abraham was glad to se my daye Gen. 17 and. 23. and he sawe yt and reioyseth Then sayde the Iewes vnto him Thou art not yet L. yeare olde and hast thou seene Abraham Iesus sayd vnto them Verely verely I say vnto you yete Abraham was borne Exod. 3. I am Ioh. 10 Then cooke they vp stones to caste at hym But Iesus hyd hym selfe and Luc. 4 wente out of the temple THE EXPOSITION OFtentimes haue I sayde before and it wil be sayde to the end of the worlde that the worde of god can not be preached in this cursed world without persecution and greuous aduersaries seing that christ is set for a token which shal be spoken against Luc. 2. Neyther shuld a man meruayle that suche persecution shulde chaunce to the ministers of the worde seinge that it hapened so to Christ himselfe whiche is the very trewth and did so diligently and most singulerly of all men teach the word of his father In so much that he was put to the vileste death that myghte bee And that yt so was yt appeareth very plainlye in the gospell of this daye He was not only taken and reputed for a Samaritane and a false doctor amongest the Iewes Persecution but also they take stones to stone him to death withal Wherefore seinge that suche dissention betweene good and wicked men shall continew vnto the ende of the worlde we will considre howe a Christian man and chiefly the minister of the word of god shuld behaue himselfe We must always no doute suffre aduersities yet neuertheles we muste alwaies resiste the blasphemers of goddes worde Fyrste Christe stoppeth their mouthes that persecuted his doctrine with his clean and perfect lyuing when he spake vnto theim with gentle wordes in this wise Whyche of you can rebuke me of one synne you doo reiecte my learnynge and wyll not receaue yt what reasones or causes haue you of youre suche counseyle and doynge yf I taught otherwyse then I doo or yf I did otherwyse then I teache then had ye a good cause to forsake my doctrine But now can ye shewe nothinge at all wherein my lyuinge doth dissente frome my learnyng Howebeit your obstinacy ys so great that ye will not beleue Lo here the Iewes be reprehended and know not what to saye thereto or whether to turne theÌ„ For the lyfe of Christ was without faulte as Esaias witnesseth in his 53. Esa 53. chap. Ther is no deceite found in his mouth So shuld euery christian man be specially the minister of the worde of god that a man might not in deed blame his lyfe and conuersacion and chiefly for that cause that the enemies of goddes worde do looke more to the lyfe of the preacher then to his doctrine Yea and how can I blame other when I am not blameles my selfe or when the hearer thereof shall say vnto me Physition helpe thy selfe Luc. 4. When I shall reprehende
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
suche subtyl obiections Here out it cōmeth that whiche Dauid the Prophet complayneth of these wicked persons Psal 20 saiyng Lo they haue bent their bowes made ready their arrowes in the quiuer that they may priuily shote at thē which are true in heart So likewyse do these Phariseys here they go to counsel howe they might take Iesus in his saiynges euen the same that they cōcluded they cōmaund their disciples instructyng thē how what they should say vnto him namely this Mayster we know that thou art true teachest the way of God truly carest for no man For thou regardest not the outwarde apparance of men c. Howe goodly are these wolues drest with shepes garmēt They cal Christ a maister al for to constrain him with suche flatteryng wordes to make answer vnto them yet be not they of suche disposicion to become his disciples although ther had been taught neuer so much goodnes vnto thē Furthermore thei adde that he is true teacheth the worde of God truely This is not euil spoken of Christe Iho. 14 For he teacheth not only Gods worde truly but also he is the truth himselfe And this is required of al preachers that they so endeuor them selfes that these wordes may be truly spoken of thē For it is our office to be true to teache Gods word truly Furthermore that thei say Thou carest for no mā nor regardest the outward apparance of men partaineth vnto vs also For the truth is not to be hidden for no mans pleasure but faythfully to bee preached teached yea although his distructiō shuld folow should be put to death as S. Ihon Baptist was And although Christ is excellently described vnto vs by these wordes yet they that were sent did speake it with a false fainyng dissemblyng heart Wherout we may learne the disposiciō of those hypocrites which persecute the word of god Thei omit the head the principal of the thing and bryng in vnprofitable questions They speake nothing with the heart But whatsoeuer thei speake is for that purpose that they may take and tryp the innocētes and good men in their communicacion Secondarily after that the Phariseys had put furth their subtill deuised question Christ knowyng that thei did it to tempt him so he did answer them that it was not spoken in vayne of the wyse man Pro. 21. saiyng There is no wysedome there is no vnderstādyng there is no counsail against the Lord. Therfore he calleth them hypocrites And that thei might wel vnderstand that he knewe their malicious thoughtes he added Why do ye tempte me Whiche wordes by right should haue reuoked the Phariseys and the ministers from their maliciousnes and deceit and caused them to haue amended their liues But they were blynde remayned styll blynd Yet notwtstādyng Christ bad them to shewe him their tribute money and sayd Whose is this ymage superscripcion They sayd vnto him The Emperours Then sayd he vnto them Geue therfore vnto the Emperour that whiche is the Emperours and geue vnto God that whiche is Gods As though he would saye Forasmuche as you are come therto that for your synne you are brought vnder the yoke of the Emperour of Rome you must nedes geue as vnto your head highest lorde here vpon yearth vnder God that whiche belōgeth vnto him Here is to be noted the difference that Christ maketh betwene the kyngdome of God and this worlde For he doth not onely approue and allowe this high power and polliticke life The kīgdome of Christ but also confermeth it For the kyngdome of God or of Christ is spiritual whiche consisteth in the spirite fayth and truth wherfore it commeth not with outwarde doynges but it must be inwardly in vs. Now because that it is a spiritual kyngdome God requireth and wyll be worshypped in spirite Luc. 17 Ihon. 4 and in the trueth as Christ sayth in the fourth chapiter of sainct Ihon. The true worshippers shall worship the father in spirite and in truthe But to worship God in spirite and truth is to loue him with all thy heart Deut. 6. with all thy power and to truste in him For suche fayth and loue geueth God his honor and kepeth his cōmaundementes as Christ sayeth in an other place He that loueth me shall keepe my woorde Ioh. 14 Wherefore when I put my whole truste in god the father through Christe and loue him aboue all creatures then doo I gyue god that pertaineth to god and pull from him none of his honour And herevnto pertaineth the fruteful admonicion of the prophete Dauid saying Psal 28. Adscribe vnto the Lorde O yee mighty ascribe vnto the Lord worshyp strength And contrary wise Cesars kingedō the kyngdome of the Emperour is worldly it is visible in the which the Emperour him selfe gouerneth and beareth rule mightely with hys lordes and prynces as the scripture witnesseth in an other place sayinge Luc. 22. The Kynges of the worlde haue dominion ouer the people and they that beare rule ouer them are called gracious lordes Neuertheles that kingdome is of god Rom. 13 and stablished by goddes ordinaunce in suche wise that he that resisteth this ordinaunce resisteth god him selfe Thinkest thou that princes and greate lordes in the scripture are called goddes in vaine and withoute a cause For if they bee goddes Psa 8◠and are made by god partakers of his magnificence then muste they needes be in goddes steed whose roome they beare Therfore seyng they rule in gods steed it is both meete and conuenient to giue theim that wee are bounde to giue theim But what are those thinges S. Paule setteth them furthe and sayth Geue vnto euery man his dutie Ro 13. Tribute to whom tribute belōgeth Custome to whō custome is due Feare to whom feare belongeth honour to whom honour pertayneth Here thou hearest what thou art bound to geue vnto highe powers But paraduenture thou wilt say Shall I geue obedience vnto a tyrant an vngracious prince or Lord Yea truly thou art bound both to geue obey him For what hast thou to do with his tyranny If the magistrate doth naught contrary to equitie he hath a iudge whom he must answere in that appointed day Iudgement is not here graunted vnto thee except he constrayneth thee to do any thyng against God Then thou mayst say with the Apostles Act. 5. We ought more to obay God then men But if he cōstrayneth the do nothyng against God then hast thou here the sentence of Christe Geue to Cesar that belongeth vnto him and to God that is Gods Whiche answere is so good and godly that they that were sent of the Phariseys meruailed at it And for because they could say nothyng against it They wēt their wayes God graunt vs his grace The gospel on the .xxiiii. sonday after Trinitee sonday Math. 9. WHyles he thus spake vnto them Mat. 5. Luc. 8.
come by these and many mo sectes Furthermore this slaunder is against loue as when I wyll not obey the Magistrate I will not do and paye as other men doo and paye neither beare the common charges as other beare but I wyll be cleane without lawe and haue a singuler prerogatiue afore al other Of this slaunder Christe hym selfe saithe to Peter Mat. â—7 Leaste we shoulde bee a slaunder vnto them go to the sea and cast thy hooke and that fyshe which firste commeth take him vppe open his mouthe and thou shalte fynde a grote take it oute and giue it them for the and me Nowe withoute doubt these slanders shall continue in the worlde vnto the end And especiall the slaunderers of doctrine shall bee both greuous and vehemente But what remedye againste this slaunder Spiritually are the handes and feete cut of I muste cut of that whiche woulde offende me be it either foot hande or eyes that is I must continue in the worde nothing consyderyng what shall chaunce euen thoughe father or mother brother or syster wyfe or children kinne or affinytye monye or ryches woulde plucke me frome it yet muste I sette more by the woorde then by all these For better yt is that I forsake all thynges be they neuer so deere and precious in thys worlde and to bee saued afore god then to haue all menne my friendes and be separated from god And seeynge that god wyll so extremelye punyshe theym that rayse suche slaunders what thynke yee shall come to suche as for those slaunders leaue and forsake the trueth Doubtlesse hee shall punishe theym both alyke Fourthly here is a general admonicion vnto al men that they dispyse none of these lytleones that are dead to the worlde poore in spirit and knyt together one in Christ Yea there is also assygned a cause why they shuld beware of hurtyng them The lytle ones wherfore they are not to be offended Psal 19 For their Angels sayth Christ in heauen alway see the face of my father whiche is in heauen Surely without doubt if God be so mercyful to his seruauntes that he hath appointed Angels vnto this ministery to kepe and defende them doubtles then this wyll please him but a lytle if they be dispised persecuted troubled troden vnder foote For surely the Lord is as careful for them as if these thinges were done vnto himselfe And furthermore he must nedes be discoÌ„tented to se them euil entreated for whose sake he came into this worlde and shedde his precious bloud I pray you who can thynke otherwyse in this behalfe Shall it not prouoke his anger that wee dispyse those whoÌ„ he hath redemed with his death and precious bloud shed For if that lost shepe be so deare to him and he so entyrely loued it that he left nyntye and nyne in the wyldernes and ceassed not seekyng tyll he had founde it why should wee then either persecute or trouble that sheepe Surely he may suffre it but without doubt he wyl not leaue it vnpunished Furthermore he sayth It is not his fathers wyll that one of these lytleones should peryshe Are not these strong reasons that might well refrayne vs from persecutyng of our christian brethren Theyr angels sayth Christe whiche must serue them euer see the face of my father Trueth it is that I wyll be their sauior and my fathers wyll is that they should not perishe Nowe if these wordes wyll not moue vs surely I knowe not what should moue vs to learne to loue christian men and not to despyse theim But commonly it so chaunseth that these poore lytle ones of Christ haue euermore persecucion then fauour in this worlde Wherfore I beseche God graunt vs grace to perseuer in his fayth and paciently for his names sake to suffre persecucion vnto th ende through Christ our Lord. Amen The gospel on sainct Lukes day the EuaÌ„gelist ye shall fynde after Alhalowen day The gospel on sainct Symon and Iudes day Ihon. 15. Greater loue hath no maÌ„ then this that a man bestow his life for his frendes Ye are my frendes if ye do whatsoeuer I coÌ„maunde you Hencefurth call I you not seruauntes for the seruaunt knoweth not what his lorde doth But you haue I called frendes For all thynges that I haue heard of my father haue I opened to you Ye haue not chosen me but I haue chosen you and ordayned you to go and bryng furth fruite and that your fruite should remayne that whatsoeuer ye aske of the father in my name he may geue it you THE EXPOSITION CHrist gaue his disciples this coÌ„maundemeÌ„t of brotherly loue after that last supper when he now knewe the tyme of his passion at hand that immediatly he shuld be taken away froÌ„ them Surely this is an vndoubted truth that there is besydes fayth no woorke in the worlde nor none can be that shal be acceptable vnto God saue onely charitee and loue of my neighbour of the whiche Christ speaketh in this Gospel Or els why should Christ with so great seueritee and earnest admonicion in that his last sermon that euer he made Christes coÌ„maundement of charitee haue geuen and inculcate this precepte of charitee And here note two thynges Fyrst that Christ gaue this precept and not Moses For if it were Moses precept it shuld be a precept as the other preceptes were in the lawe whiche in dede taught coÌ„maunded what should be done and what should bee lefte vndone but thei gaue not the spirit wherby it might be done with free heart and courage But Christ doth not here so but as he sheweth what is necessary to be done euen so he also geueth the spirit that we may be able to do those thinges that he hath coÌ„maunded And this is the onely cause why he him selfe sayth of his preceptes My yoke is swete my burthen light And sainct Ihon in his Epistle Canonical saith His coÌ„maundementes are not heauy Wherefore these woorkes of loue are not hypocrites workes like as the workes of the lawe were whiche the Iewes did without spirit but whatsoeuer a Christian doth in this behalfe he doth it with an whole heart 1 Co. 14 euen as sainct Paule sayth Charitee seketh not the thyng that is her owne For why A christian knoweth that Christe requireth not onely true fayth that worshippeth the father in spirit and truth but also he requireth an vnfayned loue Further note that this loue spryngeth not of her selfe but it spryngeth furth of fayth so that whersoeuer there is no fayth there can neuer bee any true loue Fayth Loue. Fayth heareth the woorde of God taketh holde vpon those thynges that the same worde promyseth in the merytes of Christe and so obtayneth without any merites of workes only of mere grace and mercy remission of synnes righteousnes eternal life Nowe if any maÌ„ wyl in this cause of iustifycacion admyxt the myre of his owne workes he goth cleane out of the way
adultery in an other man it is necessarye that I be fautles thereof my selfe And when I shal speake against surfeting and dronkennes then muste not I my selfe be a glotton And yf I shal rebuke theft then must I beware least I my selfe at any tyme be accused of thefte Or else S. Paule geueth me a check in his Epistle to the Rom. saying Rom. 2. Loke wherin thou iudgest an other man thou condemnest thy selfe in so much that thou that iudgest doest euen the same And more ouer the holy ghost shall sende suche an other lyke songe into mine eares saiyng Wherfore doest thou shew abrode my rightousnes and hast my testament in thy mouth Psal 49 thou hatest my doctrine and doest cast my saiyngs behind the When thou sawest a thefe thou rannest wyth hym and with adulterers thou haddest thy portion And very trewth it is that before god we be all sinners vncleane and must therefore continually aske forgiuenes for our dayly fautes yet must the outward conuersacion of a christian man be vnreprouable chiefly of hym that preacheth the word of god least the enemies of the word 1 Tim. 3 through our vnhonest conuersacion may take occasion not only to slaunder but also to persecute the gospell Secondarely Wee shuld not be ignorante of Christes gospell Christe dothe commende his doctrine as it which is the very trewthe and therein hee signifieth againe that the Iewes withoute annye cause or mattier dothe reiecte hys doctrine seinge he teacheth nothynge else but the playne trewth receaued of hys heauenlye father And where as before he withstode the Iewes with his most pure and vncleane lyfe nowe doth he obiecte vnto them his doctrine whiche trewlye came from his father in heauen and not as the Iewes dyd lye and faine from the diuell But and yf the preacheâ— can not do this what shall he do He must needes be assured of the doctrine that it is of God howe so euer his lyfe be For through false doctrine many be brought to the diuell My vncleane lyfe condemneth no man but my selfe Wherfore if I shuld needes chuse one of the two and might none other wise bee I had leuer haue an vnchrifte to my teacher and preacher that woulde instructe me in the right and trew doctrine then a good and deuoute man that wolde leade me frome the worde of god to mennes tradicions and hypocrisye of workes And therein Christe agreeth with me when he sayeth that we shuld heare them that syt in Moyses chayre that is Mat. 23 those that teache the worde of god as Moyses dyd but we shulde not do accordinge to theyr workes Here he dothe reiecte the euell workes of the preacher and not his doctryne whiche is of god Wherefore thinke you dyd Paule reioyse so much Gal. 1. that he had receyued his gospell and preaching by the reuelacion of Iesu Christ Dougheteles he wolde the Iewes to vnderstande that the doctrine he taughte was not his but gods Now seing we be assertained that the doctrine is not ours but goddes we muste with all diligence study and endeuour to defende and knowledg the same against all aduersaries and slaunderers thereof euen to blodde shod and death as in this place Christ defendid al that was laid against his doctrine and that he was not possessed of a dyuell nor dyd speake any thinge through the dyuell And as much as touched his personage he let passe and medled not there with Therefore we muste be assured of oure doctrine that we receyue teache or preache nothinge els but that is very trewthe As Christ also saith of his fathers doctrine Ioh. 12. Thy word is trewth Thirdely Whye the Iewes wold not hear the worde of God Christ sheweth a reason in this gospel why the Iewes can not heare the worde of god and beleue him saying He that is of God heareth the worde of God and bycause ye be not of God therefore ye hear not his word Se here what great difference in as much as concerneth iustificacion is betwene the iudgement of the flesh and the iudgement of Christ The Iewes iudged this that seing they came of the seede of Abraham and the patryarkes and that they had circumcision therfore they muste needes be goddes people and children But how doth Christ iudge he saithe They be not of Abraham nor of the Patriarkes but the children of the diuell And that he proueth on this wise Bicause thei do not hear the word of god beleue it as Abraham dyd but doth rather despise set at naught and persecute the same Wher is now the boasting pryde and arrogancy of the Iewes what preuailet now their circumcision Or what helpeth it theÌ„ to be vnder the lawe and borne of the fathers Verely all is not worth a strawe neither is there lefte any hope at al We muste hear goddes word yf the word of god be not heard and stedfastly beleued No nor Abraham himselfe shuld haue byn numbered amongest the children of god excepte he had receiued the word of god and beleued the same as it is witnessed in scripture Abraham beleued in God and that was accompted to hym for righteousnes Ioh. 17 Moreouer scripture saith There is none other way to saluacion but to beleue in hym whome God hath sente into this worlde If nowe thou wylte knowe the children of God Howe the children of God are knoweÌ„ froÌ„ the children of the dyuell frome the children of the diuell marke this The dyuels children can by no meanes abyde or heare Goddes worde howe good iuste and holly so euer they apeare or seeme to vs. They will not haue theyr workes reiected and condemned although thei deserue none other but condemnacioÌ„ The chyldren of God do willyngly heare goddes word and receiue it in theyr hartes and beleue it considering that all theyr felicity and saluacion is set therin The power of Goddes worde Fourthly this gospell declareth vnto vs the power of the worde of god in that that Christ sayeth If a man keepe my worde he shall neuer se deathe that hath he confirmed with an oth And thinkest thou that that pleased the Iewes No no bycause they ascribed his doctrine to the diuell before they coulde in no wise be pleased with such a noble commendacion of his doctrine but were thereby the more steryd to enuye and hatred And lette them be angrye as long as they wyll Christe neuerthelesse goeth forth and ceaseth not to say the treuth howe wrothe so euer they be Therefore we seâ—tynge all mennes wrothe apart shall considre of this texte what our heauenly father by the words of hys welbeloued sone Iesu Christ wyll worke in them that hear beleue the same he saith They shall neuer se death O the excelent noble power of gods word From Adame by ryght inheritaunce Deathe through Adam Rom. 5. we tooke our damnacion and death so that no man in the world by any his works
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
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
the priestes whose office and duetie was to iudge and discerne Lepre What do nowe these Lepres They do euen as Abraham did Gen. 12 whan God commaunded him to go out of his countrey and from his kynred and from his fathers house he asked not where hee should become but obayed vnto God and in his so goyng conceiued a sure coÌ„fidence that God would not lede him amysse And in likewyse do these ten Leepres They beleued that this woorde of Christ Go your wayes was not spoken in vayne but vndoubtedly would bring them their health as it did For thus sayth the text As they went it came to passe that they were clensed Who would not nowe hope I trust in the goodnes of Christ whiche healpeth so willyngly so louyngly so gladly so that for his benignitee familiaritee and mercy sake all the whole worlde is bound to hast vnto him to aske mercy But we alas The worlde is indurated are so vngratious indurate that no beneuolence or gratiousnes although it be neuer so great can moue vs to seeke Christ Wherfore it is sayd in a certaine place If you had fayth like a grayne of Mustardsede Luc. 17 Mat. 17 and should say vnto this Mulbery tree Plucke thy selfe vp by the rootes and plant thy self in the sea it should obey you As though he would say In you shal be the fault and not in me If you can beleue my helpe shal alwayes be at hande But let euery Christian manne learne hereout howe he should behaue himselfe towarde Christe oure Lorde and so he nedeth not to care Thyrdly we see in this gospel the geuyng of thaÌ„kes of this Samaritane which when he perceiued himselfe to be cleane he returned againe and with a loude voyce magnifyed God geuyng him thankes for the great benefite done vnto him And againe wee see here the ingratitude and vnthankefulnes of the other nyne whiche fell from their fayth and gaue no thankes to Christ for the great benefite done vnto them Wherout we learne Mat. 20 that there be many called to the fayth but fewe which perseuer therin vnto the ende It is a meruailous thynge and wonderfull to say that these ten menne had fayth and therby obtayned helth and yet was there but one of them that perseuered therein and was saued Who would not nowe feare him selfe and stande in dreade to see these nyne Iewes that first beleued Mat. 10 and. 14. and so shamefully fell againe from it This is a true saiyng where Christ sayth Whoseeuer perseuereth vnto th ende shal be saued There are many of vs which heare the worde of God and receiue it with ioye and shewe theim selues as though they would deuour the whole Gospell and yet for all that in the ende they do not alonely forsake their fayth but also against their owne conscience Gala. 5. they do persecute the manyfest trueth Vnto whom might very well bee spoken Ye ranne well who was a let vnto you that you should not obaye the truth Mat. 10 Briefely Christ is true in that he hath spoken saiyng There be many called but there be but fewe chosen Wherfore by right the ingratitude and vnthankefulnes of these nyne Iewes ought to feare vs and not only to feare vs but also to constraine vs dayly and hourely to pray vnto God that we may obtayne through Christ this constancie and perseuerance Also the thankefulnes of the Samaritane may prouoke vs to laude praise God for his goodnes that we receiue of him Forasmuche as our mercyfull God meruaylously deliteth in rendryng and geuyng suche thankes as he speaketh through the Prophete Dauid Psa 49 Who so offereth vnto me thankes and praise he honoureth me Why I pray you doth Christ aske after these nyne that were cleane and doth not returne again vnto him to geue him thankes Truely therfore that their ingratitude and vnthankefulnes highly displeased him And wherfore thynke you doth the Euangelist so diligently discribe that this Samaritane whiche criyng out did fall doune vpon his face at Iesus feete and magnifyed God and gaue him thankes doubteles that hee therwith woulde commend publishe and shewe vs the constancy of his faith and how highely the sacrifice of giuinge thankes and praise pleaseth god Nowe forasmuch as the kingdome of god is taken from the vnthankful Iewes and giuen vnto vs Gentiles we knowledging this benefite let vs daily giue thankes vnto God throughe Christe that hee will vouchsafe to make vs constant in faith and bring vs to euerlasting saluacion through Christe our lord Amen The gospell on the fyftenth sonday after trinitie sonday Math. 6. NO man can serue two maisters Luc. 16. For eyther hee shall hate the one and loue the other or els leane to the one and dispise the other Ye can not serue God and Mammon Therfore I say vnto you Luc. 12. Psal 55 1 Pet. 5. Be not carefull for your lyfe what yee shall eate or drynke nor yet for youre bodye what rayment ye shall put on Is not the lyfe more worth than meate and the bodye more of valewe than rayment Beholde the foules of the ayer for they sowe not neyther do they reape nor carye into their barnes and youre heauenly father feedeth them Are ye not muche better then they Luc. 12. Which of you by takyng carefull thought canne adde one cubyte vnto hys stature And why care ye for rayâ—ente Considre the lylyes of the fielde howe they growe They laboure not neither dooe they spynne And yet I saye vnto you that euen Salomon in all his royaltee was not arayedlyke vnto one of these Wherefore yf god so clothe the grasse of the fielde whiche though it stande to day is to morowe caste into the fornace shall he not much more do the same for you O ye of lyttle fayth Therefore take no thought saying What shall wee eate or what shall we drynke or wherwith shall we be clothed After all these thinges doo the Gentyles seeke For your heauenly father knoweth that you haue neede of all these thinges But rather seeke ye fyrst the kingdome of god and the righteousnes therof and all these thinges shal be ministred vnto you THE EXPOSITION The true seruice of god is repugnaÌ„t with the false seruice CHrist teacheth vs first in this gospel how that he can not suffre the false seruice of god wherwith in the steed of god the creatures ar worshipped to stand with the true seruice of god concluding it on this wise that it is needefull for vs other to be in al things christian men or els whole heithen infidels For if I will be a christen maÌ„ I must with al my hart set my trust confideÌ„ce in Christ And if it be not done with al the whole hart but partly that is if I think I must trust put my confideÌ„ce in creatures I haue here the sentence giuen vpon me that I am no christen man but rather
sufficiently approued and he that nowe seeketh any more signes or myracles let him heare this sentence Mat. 12 This aduouterous generacion seeketh sygnes c. Wherfore tokens and myracles whiche were doone in the beginning of the gospell by Christe bare witnes vnto the worde that it was of god and was the truthe The worde that Christ spake here to this Ruler which was Go thy waies thy sonne lyueth is approued by a token insomuch that the seruauntes come and shewe the maister at what hower the feuer had left his sonne And more ouer through this miracle they were all alured vnto the faithe as the Euangelist declareth it Hither pertaineth that Christe spake in the fourtenth chapiter of S. Iohn Ioh. 14 saying Beleue me that I am in the father and the father in me Or els beleue me at the leaste for the woorkes sake Out of all these thinges yt appeareth why in the begynnyng of the gospell were doon so diuers and many myracles God graunte vs the true knowledge of his holy worde Amen The gospel on the .xxii. sonday after trinitie sonday Math. 6. THerefore is the kingdome of heauen likened vnto a certaine manne that was a kynge whiche woulde take accomptes of hys seruauntes And when he had begon to recken one was brought vnto hym whiche ought hym ten thousaÌ„d talentes but for as muche as hee was not able to paye hys Lorde commaunded hym to be solde and hys wyfe and chyldren and all that he had and payment to be made The seruaunt fell downe and besought hym saying Syr haue pacience wyth me and I wyll paye the all Then hadde the Lorde pitye on that seruaunt and loosed hym and forgaue him the dette So the same seruaunte went out and founde one of hys felowes which ought hym an hundreth pence and he layed handes on hym and tooke him by the throte saying Pay that thouowest And his felowe fell doune and besought him sayinge Haue pacience with me and I wyll paye the all And he would not but went and cast hym â—nto pryson tyl he shulde pay the det So when his felowes sawe what was doone they were very sory and came and tolde vnto their lorde all that had happened Then hys lorde called him and sayd vnto hym O thou vngracious seruaunt I forgaue the all that dette whan thou desiredst me shuldest not thou also haue had compassion on thy felowe euen as I had pitye on the And hys lord was wroth and delyuered hym to the taylers tyll he shulde paye all that was due vnto hym So Iacob 2 Mat. 6. Mar. 12 lykewise shal my heauenly father do also vnto you if ye from your heartes forgiue not euerye one his brother their trespasses THE EXPOSITION THe summe of this gospell is We are bound to kepe the coÌ„maundemeÌ„tes of god that by grace our sins are forgiuen vs wherfore we likewise ar bound to forgiue our neighbour their offeÌ„ces done vnto vs. But forasmuch as it is wrytten here goodly in order in what wise a manne is iustified therefore dilygently we shall entreat of euery parte therof as yt stondeth Fyrste we heare in this parable a certaine part of the lawe There is no man vnder heauen but is bounde to obserue the lawe and yet neuertheles is a transgressour therof Psa 110 in especiall if god woulde contende with vs in iudgement For how shulde a maÌ„ here be iustified through his works yea though he had doone outwardly all that were coÌ„maunded hym It must be fulfilled and done with al thy hart with al thy soule and with all thy might according as god hath coÌ„maunded it And forasmuche as the saintes and the elect of god often times do stumble here offend and haue need to praye vnto god for to obtaine forgiuenes of their sinnes at all houres how shall an ypocrite then be iustified beefore god through his workes For the prophete Dauid did not pray without a cause Ps 142. when he said Lord enter not into iudgement with thy seruaunte For in thy syght shal no man liuing be saued And in an other place Psal 31. he saith Blessed are they whose vnrighteousnes is forgiuen and whose sinnes ar couered Blessed is that man vnto whome the lorde imputeth no sinne in whose spirite ther is no gyle Wherfore we must needs say that we all are this kinges detters that is we be al sinners For els how can my sinnes be forgiuen me without I felt them and knowledged them Yf thys physicion Christ shal be profitable vnto me so must I needs knowledg my deadly syckenes infirmitie And also yf I shal know my synne and debte so must this kyng bryng furth his reckenyng booke whiche is the lawe wherein my synnes traÌ„sgressioÌ„s be noted to shew me the same to th entent that I may meke my selfe aske mercy where at the last I fall doune prostrate before his feete and knowlege my selfe a very debter SecoÌ„darily Thrugh grace are our siÌ„nes forgeuen vs. after that this seruant was brought vnder synne and had knowleged himselfe a debter the parable sheweth in what wise he was released discharged therof whiche was through mercy and grace For thus goeth the text Then had the Lord pitie on that seruant and discharged him and forgaue him the debt This seruant promised to paye it all as troubled consciences are wont to do but the kyng knewe well that it was impossible for him to doo Wherfore he discharged him and forgaue him of very pitie and mercy the debt frely Out of all this we must learne from whence forgeuenes of synnes commeth For remission of synne standeth not in workes or in any deseruyng but is graunted and geuen vs frely by Christ of mere grace mercy For why would this kyng haue had mercy of this seruant and forgeue him if he had had wherewith to paye But truely Forgeuenes of synnes reason and the fleshe vnderstandeth not this nor comprehendeth it but goeth aboute to bryng this thyng better to passe through workes Surely there is contencion and strife throughout all the worlde of this one article The worlde will not permit and suffre that Christe is true herein and yet notwithstaÌ„dyng reason shall here bee confounded and Christ shal be true or els wee certainly shal be dampned euerlastyngly For thou must needes bee sure and certaine if you wyll be saued that thy synnes bee forgeuen thee And thou canst neuer bee sure of this article if thou do leane and haue confidence in woorkes or merites Wherfore if thou desirest a peaceable conscience thou must comprehende the great grace and mercy of God in Christe and that through fayth And if thou doest perceiue this thou hast on thy syde the holy Gospel that euery where ascribeth remission of synnes vnto the grace of God not to thy workes Ihon. 1. Dyd not sainct Ihon Baptist declare euidently that Christ was the Lamme of God that taketh away the synnes of the worlde Now
is not possible that I can haue any peace in my conscience towarde God for my synnes sake whiche alwayes accuseth me in my conscience nor wyll not suffre me to come nor attaine to this spiritual peace Fourthly The cōfession of Thomas wee fynde here an excellent confession in Thomas in whiche he knowlegeth Christ to bee his God and his Lorde And this confession is so nedefull and necessary without the whiche no man can haue the true righteousnes that preuaileth before God nor entre into the kyngdome of heauen But note also howe afore that Christe had shewed his handes and his feete vnto Thomas he could not haue this cōfession Handes and fete what it is in scripture Handes and feete in scripture betokeneth often tymes workes and conuersacion Therfore when Christ sheweth vs his handes and feete that is When he hath brought vs to that point throught his spirite and worde that we acknowlege his merites passion death and finally all his workes onely to be the cause of our righteousnes and saluacion then may we saye with the Apostle My Lorde my God and put all our trust in him accordīg to the saiyng of Dauid Ps 54. Set your trust in the Lorde and he shall care for you When Christ doth not in suche wyse shewe vs his handes and fete so is it for vs vnpossible to make any such confession For sainct Paule sayeth not without a cause to the Corinthians saiyng 1. Co. 12 No man can say that IESVS is the Lorde then through the holy ghost Wherefore it is Christe that must bryng vs to this confession Further note that Thomas beyng enflamed with the holy ghost calleth Christ his god This such lyke sentences by the whiche it is proued that Christ is the true naturall God ought diligently to bee noted and surely layde vp in our mindes and especially nowe in this last and perilous tyme. Wherfore it is very necessary when suche errors abuses crepe in whiche God forbid that wee bee well instructed with this confession of Thomas lest wee bee vtterly drawen from the true fayth of Christe With this confession of Thomas sainct Ihon in his canonical Epistle agreeth very aptely 1. Iho. 5 where he calleth Christ very God and euerlastyng light whiche is freely confessed Christ to be the true God He that wyll these admonicions notwithstandyng be deceiued on his perill be it For we truely through the helpe of God wyll stand liue and dye in this article in suche hope and trust that the almightie God of his great mercy goodnes will maintayn vs here euerlastyngly through his only sonne our Lord Iesus Christ Amen The Gospell on sainct Stephin his day the Martyr Math. 23. WHerfore beholde Mat. 10 Luc. 11. Ioh. 16 Act. 6. and. 7. I sende vnto you prophetes and wyse men ◠Scribes and some of theim ye shall kyll and crucifie and some of theim shall ye scourge in your synagoges and perse cure theim frō citie to citie that vpō you may come all the righteous bloud whiche hath been shedde vpon the yearth frō the bloud of righteous Gen. 3. Abel vnto the bloud of Zacharye the sonne o◠Barachias 2. Pa. 24 whom ye flewe betwene the temple and the altar Verely I say vnto you all these thynges shall come vpon this generacion Luc. 13. O Ierusalem Ierusalem thou that kyilest the prophetes and stonest theim whiche are sent vnto thee howe often would 4. Es ◠I haue gathered thy children together euen as the Henne gathereth her chickyns vnder her wynges and ye would not Behold Psal 9. your house is lefte vnto you desolate For I say vnto you ye shall not see me hencefurth tyll that ye say * Ps 118 Luc. 9. Blessed is he that commeth in the name of the Lorde THE EXPOSITION IN this Gospell Christ handeleth the Iewes somewhat roughly like as one that almost had made an ende of his course runnyng and nere to his death ready to be offered vppe Yea he reproueth them in suche wyse of their blyndnes maliciousnes and their indurate heart and that with so great vehemency and so ernestly that he could not hardlyer assault them And that their ingratitude shuld be the better knowen vnto them and be brought to light he reciteth vnto theim the great benefites that God from the beginnyng of the worlde had visited theim with all yea and that whiche was yet commyng before that their great cicie of Ierusalem should bee destroyed And sayd howe he sent theim Prophetes Wysemen and Scribes and euer had sought all meanes and occasions to bryng them through their preachyng to saluacion yet al would not helpe Prophetes He calleth Prophetes those whiche throughe the inspiracion of the holy ghost and by the commaundement of God prophecie and teache the people the will of God And which haue been taught of no mā except of God onely as Moses was Wyse men And he calleth wyse men those that haue learned and heard all their wysdome of other good men and are ready to vtter it againe to all men as was Aaron in the olde Testament and sainct Stephin in the newe Testament Scrybes Scribes he calleth those whiche not onely throughe preachyng the woorde of God but also through their diligent labour in writyng teache other menne and profiteth theim highely as were many after the Apostles tyme and likewyse in our tyme there be many that haue done muche good in the church of Christ and dayly yet dothe Of the whiche in another place Christ sayth Mat. 13 Euery Scribe taught vnto the kyngdome of heauen is like an housholder which bringeth furth of his treasure thynges newe and olde Out of whiche woordes lightly may bee gathered the greate benefites that God had shewed vpon the Iewes And how I pray you can be so wyse or wel learned that can comprehend with words al the benefites that god had shewed vnto the Iewes from that tyme that he had brought them out of Egypt and deliuered them frō bondage A great benefite to haue the word of God And yet amongst all other this was the greatest highest benefite that he had geuen them his worde without doubt a most precious and excellent gyfte Whiche gyfte was so great Rom. 4 that as sainct Paule sayth they farre excelled vs Heathen people forasmuche as God hadde committed his woorde vnto theim And the prophete Dauid boasteth Psal 16 that god had doone no suche thinge to all nations lyke as he had done vnto the Iewes But they shewed them selues againe so vnthankefull that it constrained god to take awaye that same worde from them as wee see in the eight chapiter of the prophet Amos saying Beholde the tyme commeth sayeth the lorde god Amos. 8 that I shall sende an hunger into the earthe not the hunger of breade neither the thruste of water but an hunger to heare the worde of the lorde And the truthe of
suche a prophecy dothe god sometyme fulfyl as in fewe yeares after it did chaunce when the Iewes were brought into Assiria c. And yet neuertheles yt is to bee thoughte a greate grace and benefite that they were not depryued of the word of god For they had Moyses Aaron and so manye prophetes besydes as Saynte Iohn baptiste Christe himselfe and the Apostels that Christe myghte well reherse vnto theym I sende vnto you Prophetes wyse men and scribes c. Secondarilye he reproueth theim of theyr crueltye whiche they vsed agaynste the Prophetes and other that were sente vnto theim receiuinge theym with no reuerence but moste abhominably dyd handle theim And where they hadde beene woorthye of greate rewardes they contrary wise kylled theym The ingratitude of the Iews Some of them sayth he shal you kyll and crucifye and some of them shal you scourg in your sinagoges and persecute theim frome citye to citye c. This was a greate blyndenes that the Iewes slewe all the Prophetes and would not suffre none to liue that spoke against their false worshippyng of God whiche they contrary to the worde of God had inuēted of their owne braynes And in this blyndnes and maliciousnes they abode and remayned styll in Christes tyme and long after and would in no wyse suffre any thyng that should learne theim to amende their blyndnes But so it is wont to go with theim that wyll not harken vnto the worde of God but abuse the same Wherfore worthily happeneth vnto them the saiyng of Esaias Esai 6. Blynde the heart of this people c. Surely they can not blame Christ seyng that the waye of trueth was so diligently taught vnto them before his commyng Fyrst through the Prophetes other ministers of his worde and in his tyme by Christ himselfe and after Christes ascencion by the Apostles and other mo so that they can laye no blame to no man nor can in no wyse excuse them selues Dyd not Christe geue theim sufficient warnyng in this present Gospell where he sayeth Ierusalem Ierusalem Thou that slayest the Prophetes and stonest theim that are sent vnto thee Howe ofte would I haue gathered thy children together euen as the Henne gathereth her chickyns vnder her wynges and ye would not c. He that had leasure or time to declare the worthines of this similitude and in what wyse the Henne is affeccioned toward her chickyns and in what wyse she retayneth theim and getteth theim their foode and with what desire and feruentnesse she fighteth for their safegarde and in howe many thynges she dissembleth and suffereth theim paciently fynally in what wise she kepeth and defendeth them vnder her winges whiche all aptely may be apropriated vnto Christe whiche for our sakes dyd and suffered so many thinges withoute doubte yt shoulde bee euident vnto all men the the Iews them selues were the very cause occasion of their blindnes damnacion As the prophet Oseas witnesseth saying Ose 13. O Israell thy iniquitie hathe destroyed the But in me only is thy healpe To whom of the prophets haue they obeyed Or whiche of theim haue they not persecuted What trouble and busynes suffered Moyses amonge theim Yea how shamefully thei behaued theim selues against Christe and how did they handle him Which of the Apostels were euer safe and suer amongest theim Did they not stone to deathe that blessed Saint Steuen the holy martyre of god Out of their dooinges it is manifest The nature of the fleshe that there was nothinge more pleasaunter to the Iewes than to stone crucifye to obtruncat scourg and persecute with most greuous ponishments the blessed saintes of Christ But to hear the holy word of god to knowledg that most ioyfull tyme of their Messias there were very few of them so to do Yea and thoughe we were ignoraunt with howe greate crueltye they intreated all those that were sente to them from god yet might a man sufficiently learn it in the only story of Steuen which is writen in the seuenth chapiter of the actes of the Apostles Act. 7. Thirdely Of the punishemēt of the soules of the Iews Christe declareth the ponishement that shuld happen vnto the Iews for their ingratitude which shuld not only be a corporal ponishment but also a spirituall ponishmente Fyrste shall come vppon theim all the righteous bloud that was shedde vpon the earth from the bloud of righteous Abell vnto the bloude of Zacharye the sonne of Barachias 2 Pa. 24 whome they slewe betwene the temple and the altare O what an horrible and a greuous punishment shuld this be For god will no more suffre vnpunished this effusion of bloud then he will suffre vnpunished the effusion of the Precious bloud of his only sonne as the scripture witnesseth saying Zach. 2 He that toucheth you shall touche the apple of his owne eye And againe in an other place Verely I saye vnto you Mat. 25 whatsoeuer you do to one of the leaste that beleue in me that same do you to me O you tyrantes why doth not these sayings touche you and moue you Why doth not the greate ponishment of the sowle withdrawn you frome your greate curelnes that you myght be afraid to committe any more suche vnworthye actes against the wordes of god Do you not heare that the bloude of those whiche you do kyll for the worde of god shal not allonly come vpon you but also all the bloude that hathe beene shedde vppon the earth from the bloud of righteous Abell vnto this day Yee wyll not beeleue these thinges but daylye go aboute to mayntaine your wantō and abhominable minde But synce it is so that you wyll doo none other take your pleasure For wee truely shall abide pacientlye by the grace of God that tyme in the whiche wee shall resiste you and all the aduersaries of the worde of god openly with greate truste and constancye For doubte you not but that daye of vengeaunce shall come Sapient 5. Besides thys you shall be punished with corporall ponishment for your ingratitude and vnthankfulnes For thus saith the lorde Behold your habitacion shall bee lefte vnto you desolate And in an other place he saithe Mat 24 There shall not bee lefte one stone vpon an other These bee those thinges that Christe gaue the Iewes warnyng of which shuld happen vpon them and partely he tolde it by similitudes and partlye without anye similitude But what preuailed it to them Dyd they either repent them or amend theim No snerly And Christe also after his ascention lefte theim his blessed apostels giuing theim fourtye yeares space to repent theim and yet all wold not help nor cause them to forsake their mischeuous incredulitie pertinacy but as S. Paule sayeth Rom. 2. They heaped them selfe a treasure of wrath against the day of wrath c. Wherefore it is come to passe that the iudgemente of god his wrath indignacion is come vpon them which is euidente to the
whole worlde And they whiche afore tyme wolde not heare Christe and his Apostels in the name of god afterward were constrained to heare the Romaines in the dyuels name I praye god the father The ingratitud and vnthākfulnes of thē that haue the worde of god that wee be not ones constrained to learne what a thynge it is so manyfestly to dispise forbidde and driue awaye by forse goddes worde and in no wise to giue place to the truthe The word of god shineth so clere amongst vs the yt cā not be denied but be confessed to be the very trew worde And on the other syde our ingratitude and maliciousnes is so great that it is not vnknowen Wherfore I thynke that suche punishment as pleaseth God shall folowe yet I knowe not what God purposeth to do but I knowe what I am bound to feare and to be afrayde of Neuerthelesse lette vs aske for grace and he of his goodnes shall turne his wrath from vs. Amen The Gospel on sainct Ihon his day the and Apostle Euangelist Ihon. 21. IESVS sayd vnto Peter Folowe me Peter turned him aboute and sawe the disciple Iohn 13 19. 20. whom Iesus loued folowyng whiche also leaned on his brest at supper and sayd Lorde which is he that betrayeth thee When Peter therfore sawe him he sayth to Iesus Lorde what shall he here do Iesus sayeth vnto him If I wyll haue him to tarye tyll I come what is that to thee folowe thou me Then went this saiyng abrode among the brethren that the disciple should not dye yet Iesus sayd not to him he shall not dye but if I wyll that he tary tyll I come what is that to thee The same disciple is he whiche testifyed of these thynges and wrote these thynges And we knowe that his testimony true THE EXPOSITION IN the last chapiter of the Gospel of sainct Ihon Christ demaūdeth thre tymes of Peter if that he loued him At the whiche demaunde Peter answered thre tymes and sayd that he loued him And because that Peter should not lacke an occasion to declare his loue to proue it in dede Christ goeth to and declareth vnto him wherwith he might gratifie and serue him namely if he loued him he shuld feade his shepe To feade is to teache Psal 22. To feade is as muche to say as to teache and preache And so taketh it Dauid when he sayth The Lorde is my shepeherd I can want nothyng He feadeth me in a grene pasture ledeth me to a freshe water He calleth the shepe Shepe Iho. 10 his electe christians as he sayeth in the .x. chapiter of Ihon My shepe heareth my voyce And in the Gospell of Mathew Christe sayeth Mat. 10 Beholde I send you as shepe in the myddes of Wolfes As though Christ would say vnto Peter My Peter I haue bought my shepe that is my christians dearly with an vnestimable price wherfore I would not see any of them neither neglected nor yet lost Therfore if thou louest me as thou hast spoken thou shalt vnderstād that there can be nothing more acceptable vnto me then that my sheepe haue good feadyng That is that they be diligently taught instructed in the worde of God Howe Peter should folowe Christ And if thou wilt know whō thou shouldest folowe in this office of preachyng herken to this saiyng Folow me For thou knowest and hast sene in what wyse I haue behaued my selfe herein c. Nowe that in this place Peter is commaunded to folowe Christ I thynke that the same commaundement and precept partayneth not onely vnto Peter but generally vnto all christian menne For synce we be named christians take our name of Christ whō should we folowe but Christ who sayth here Folowe me But there hath been in the world and is yet vnto this hour diuers sondry ways prescribed vs to folow For this foloweth S. Francys the other S. Benedict the third S. Dominick the fowerth foloweth S. Bruno as a moste suer rule of his lyuing And as touching this thing there hath been amongst christen men so variable sondry opinions ways to folow that who so euer wil note thē wel it can not be but he must needs be sore greued in his hart at them in so muche that they be all fained made repugnaunt to the manifest word of Christ For who of the fathers can be found that dare avow say of thē selues He that foloweth me in my rule walketh not in darknes Though in need yt is not euel if we folow our fathers In what wise wee shulde to lowe the Fathers 1 Cor. 4 but it is needefull thē that we do it in such form as S. Paul describeth it sayīg Be ye my folowers wher he doth adde as I folow Christ Wherfore yt is needful that this cōmaūdemēt of Christ shuld moue stere vs not to thīk that it was geuē only to Peter but also vnto al christen mē nameli vnto those that glorify thēselues of Christ therfore shuld thei lykewise folow hī of whō thei bear the name For it is Christ ōly that dare auowe and sai Iohn 8 He that foloweth me walketh not in darknes Secōdarily forasmuch as we haue heard learned that ther is no suerer thīg in this life thē to folow Christ therfore it is necessary that we learne how in what maner of wise it is needful that we folow him that is that euery mā must folow Christ in his callīg For this presēt gospell teacheth vs that in Peter that whē he heard Christ say Folow me he tourned him selfe aboute and sawe the disciple whome Christe loued and sayd vnto Iesus Lorde but what shall he do Peter had a commaundement of Christ to folowe him and that in his callyng whiche was before declared vnto him Euery manne folowe Christ in his callyng namely in feadyng Christ his shepe And forbecause he had so sone forgotte it lookyng to another he is here reproued of Christe with these woordes what is that to the And agayne he heareth Folowe thou me But this was not only done for Peter but for vs also that wee should not charge our selues with other cares busynes but with good aduisement counsail beyng diligent in our owne busynesses should endeuor our selfe to do faithfully with a christiā mynde that thing whervnto wee are called For truely if euery man in his degre would diligently endeuor them selfes to do that thyng whervnto they are ordained called of God and not to set so litle by it as they do wtout doubt or should fynd him selfe so charged that he should sone forget to remembre what other men had to do And take an example The office of prechīg If I am called to the office of preachyng to be a minister of the worde of God so is it very necessarye that I do the same with all diligence in preachyng readyng rebukyng comfortyng and prouidyng for the poore
c. Furthermore it is necessarye that I behaue my selfe in all thynges appertainyng to that office that men may perceiue that I seke none other thyng but the honour of God and vtilitee of the congregacion Then if I wyll diligently studiously fulfyll this office as here is a cōmaundement geuen to Peter and as sainct Paule in his Epistles gloryeth that he hath done 2. Co. 12 doubtles I shall haue so muche to do in myne owne office that I shall not nede to medle with other mens offices duties nor take theim vpon me but euer be studious with all my strength to do according to mine owne callyng In like maner Magistrare if I were chosen to the office of the magistrate and had receiued of god the power of the sweard to defend the good and vertuous and to punish the euell and transgressours and in that office did aply my selfe with all diligence to doo as it becommeth me before god to doo in that office surely I shulde not haue leasure in mine office to beholde what other men doo but it shuld be necessarye for me with diligence to endeuour my selfe to be found faithful in mine owne callynge The lyke manner it is in the office of a good and dylygente father of the housholde or mother of an housholde seruaunte or handemayde that euerye one doo well remembre their owne duetye and faithfullye serue and dooe in their vocation neuer takynge one the others offyce vppon hym seeynge that it ys an vniuste and a sinnefull thynge to see the matter come to this poynte that the seruaunte shoulde take vppon hym the maisters parte or the maister the seruauntes And therefore Saynt Paule saithe 1 Cor. 7 Lette euerye manne continue in that same callynge that hee is called vnto And heere note that wee speake of that vocation that God calleth vs vnto Neither are the fayned religious menne of oure tyme to be heard if at this texte they seeke a defence for their erroure and saye Thou are called vnto a Monasticall lyfe therefore needes muste thou contynue in the Monestarye and lyue a religious lyfe And the cause why they are not to be heard is this God called theym not to that lyuing but men that is they were brought vnto it by the tradycion of dyuels Thirdely The autority of the Apostels in this gospell is cōmended and highly praysed the auctoritee and office of the Apostels especially against those that saye If mannes doctrine is not to bee receiued no more is the Apostels doctrine for they were menne also But who euer taught the or of whom euer haste thou heard that it is not couenient to heare those men that teache the truthe and word of god In this point it is necessary that men vnderstand well For when we say that the doctrines tradicions of men are nothing worth in the mattiers of iustificacion and faith we speake nothing of the worde of god whiche is preached by men but suche doctrine as men haue ymagined against the worde of god And suerly if oure aduersaries wold in this matter shew and behaue theim selues as the Apostles did wee wolde righte gladly receiue them nothing considering that they are but mē And if ye will knowe what the Apostels did herken what is written in this gospell of Iohn the Euangelist for we wil not now speake of the other Apostels For Iohn saith in this place This is that same disciple that beareth witnes of these thinges hath writtē these things c. Hear ye not now wherof Iohn glorifieth Of the truthe doubtles that he wrote no lye Now seing he hath written the truth why shuld I not beleue him Truly I canne not denay but I ought to receiue a prophete in the name of a prophete and on the other parte I am bounde to forsake him that cometh not in the name of a prophet that is he that speaketh not the word of god and the truthe Wherefore if we will that men shall receiue and heare vs go to then let vs speak and preache the truth of the worde of god bring not drosse for syluer Esai 1. but set it forth puerly lead not the people into a cōfidence of their owne workes but bring them vnto Christ Let vs folowe the Apostles in the office of preachinge especially S. Iohn in this gospell which iustly maye glory that he preached the treuth and so shal the people on the other part remembre their duety toward vs againe For we knowe that this sentence of Christ was spoken for that same cause Luc. 10. where he sayth Whoso heareth you heareth me And who so despiseth you dispiseth me The gospell vpon the Innocents day Math. 2. BEholde an angell of the Lorde appeared in sleepe to Ioseph in Egipt saying Arise and take the childe and his mother and go into the lande of Israell Exo. 4. For they are deade whiche soughte the chyldes lyfe And he arose and tooke the chylde and hys mother and came into the land of Israell But when he heard that Archelaus dyd raigne in Iewry in the roume of his father Herode he was afraide to go thy ther. Notwithstandyng after he was warned of God in sleepe he tourned aside into the partyes of Galile and went and dwelt in a citye whiche is called Nazareth that it might be fulfylled whiche was spoken by the Prophetes Iud 13. He shall bee called a Nazarite THE EXPOSITION THis gospel deare christians is replenished and ful of many godly doctrines and helthsom lessons Therfore wee ought to wyshe desire with heartie prayer that God of his great mercye would vouchesafe to lighten our myndes that we may receiue gather and print in oure heartes suche thynges as in it are profitable and necessary for our instruction And first the Euangelist describeth in this place howe Mary Ioseph the childe fled into Egypte Christe fleeth into Egypt Which doubtles was a great sorowe to Mary and Ioseph yea suche a crosse as day and night turmented them Thynke you this did not right sore vexe theim seyng that they had heard before that this childe should as a most mightye kyng reigne in the house of Iacob eternally and nowe they are constrained to flee with him into Egipt and as banished persones there to liue in all miserye But in this God would declare that the kyngdome of his beloued sonne is not of this worlde and that he must entre into his glorye and kyngdome through many persecutions and muche trouble Yea Iohn 18 Luc. 22. furthermore it declareth that all suche as depende vpon him and repose their whole hope in him shall haue none other fortune in this worlde then Christ him selfe had And here note the profound iudgementes of God Christ beyng the beloued sonne of the father with Iosephe and his louyng mother Mary must needes flee and geue place to Herode a most wretched caytife and cruel tyrant Where as yet God might yea
they wyll men should report them as though thei did all this of an exceadyng great zeale to defende the lawe of Moses and the tradicions of the fathers like as it is commonly practised that their can bee imagined none so great or haynous a cryme against the truth but hypocrisie can before the worlde paint it out with fayre colours Nothīg so euil but hipocrisy can make it holy yea and set it furthe with a glorious shyne of godlynes Well let hypocrisye vse her colours as long as she lust deceiue men as much as she can For surely when the truth cōmeth the light of the Gospell dothe shyne abrode doubtlesse then it shall euidently appeare what lay hydde in suche mennes heartes and wherof that their zeale came that is of mere enuye and stubburne hatred where with they are so set on fyre and do fret against the truth that they can by no meanes abyde it For why the trueth so rebuketh and reprehendeth that outwarde shyne of righteous woorkes and all their holynes and it sheweth that althoughe outwardely they bee honest and vertuous yet in heart they are detestable wretches and bloudthursty dogges vnto whom also God shall say at the laste day Depart from me you workers of iniquitee Mat. 7 I know you not But this they can suffre in no wyse and it is a double edged sworde in their heartes when so euer they are compelled to heare these thynges spoken Nowe forasmuche as Christ had tolde them their faultes many tymes and euermore rebuked sharply their hypocrisy they nowe therfore swarme together and gather their counsels and for money do hyer the traytor to betray him Psal 2. and delyuer him into their handes Yet do they not this to conserue and defēde their lawe Money maketh Iudas betray the truth to this day but this they do to oppresse the truth wherwith Christ had sore troubled them and would in no wyse suffre their hypocrisye to bee estemed as righteousnes This I say is the only cause why thei would so gladly rid Christ out of the way I pray you who wyll nowe wōder that in our daies our religious fathers surely induced by this example rage with suche crueltie against the woorde of God his gospel I assure you they are not so vnwyse but rightwell they can considre what is expedient for them to do in this behalfe and therefore they often assemble and cōsulte among themselfes For why they see if the gospell may goo furth and prospere that this outward and carnal goddes seruice that they haue this outward shewe of holynes that they crake vpon wyll in shorte tyme bee very litle set by And if these thynges ones be had in no reputacion then doubtlesse that holy god of theirs the belly shall be iacke out of office no more worshipped And then men shal syng to him an Anthem nothyng pleasaunt that is to say Ps 127 Labores manuum tuarum manducabis Thou shalt eate the labours of thyne owne handes I pray you who wyll not with this be disquieted and discōtent in his mynd Who of them wyll not take counsel to rydde this doctrin out of the waye Therefore in this place note diligently who they are that take Christe bynde him skourge him and geue commaundement to crucify him and you shal euidētly perceiue what lyeth hyd vnder the hypocrisye of all men Secondarily it is not lightly to bee passed ouer Christe knowledgeth and defendeth his doctrine but diligētly to be noted that Christ when he was examined before the bishop as cōcernyng his doctrin he appealed vnto the hearers of his sermons and defēded boldly and constātly the same his doctrin as true doctrine And so was it very necessary that Christ should do For God not only requireth that we shuld cōtinually apply his doctrin by teachyng hearyng learning it but also that we should frely confesse it and defende it whensoeuer we should be examined of it For Christendome standeth not as somesay in beleue well and holde thy tongue but beleue and cōfesse as the Prophet sayth Ps 115. I beleued and therefore I spake But thou wylt say I am no enemy of the worde and asmuche as in me is I can well suffre the gospel to be preached if at the least it should not breake peace and concorde among the people What is this Sekest thou peace in this worlde and wouldest thou haue constant frendship with it Doubtles it were a fayre thyng if it might be possible to bryng it to passe And also I thynke there can no mā be found but he rather would haue glad and mery dayes then tribulacion and persecucions Mat. 10 But would he so that sayd I am not come to sende peace vpon yearth but a sworde I suppose his mynde is not so He that wil haue the gospel must haue the crosse also with the gospel For if thou wylt haue peace with this worlde then nedes must thou lacke the worde and all the good thynges that in it are offered and geuen to thee But if thou wylt haue the worde nedes must thou also haue the crosse whiche the worde bryngeth with it and thou muste willyngly take it and perseuer in the same vnto the ende of thy life Yea though one crosse would folowe vpon another and lye moste heauily vpon thy necke euen as the prophet Dauid also sayth Ps 118. And I spake of thy testimonies in the presence of Kynges and I was not ashamed Paciēce boldnes And note that vnto the sufferance of the crosse wee neede muche pacience and vnto the defence of the worde we must haue a mouthe that can speake with out fear Mat. 5. For although Christ had taught that if a manne were stryken vpon the right cheake he should turne the other also yet wyll he not nowe approue this strype geuē him by sylence and holdyng his peace but he sayd If I haue spoken euil bryng wytnesse of that euil But if I sayd well why doest thou stryke me Christ toke this strype paciently as the scripture sayth When he was raysed vpon he dyd not geue euil woordes agayne When he was euil intreated he did not thret them Yet could not hee approue that their iniust delyng as a thyng well done And euen so it is expedient for euerye christian manne to do that is he ought doubtlesse freely to confesse the trueth before the worlde and all men as did the Prophetes sainct Ihon Baptist Christ himselfe and the Apostles and as al the elect synce the beginnyng of the worlde haue done And if he therfore be skorned beaten persecuted and cōdempned of menne he ought after the ensample of Christ with quiete and pacient mynde to take vpō him and suffre suche iniurye persecucion Yet not withstandyng he ought not to approue nor prayse their quarel that so do nor yet suffre that by his silence suche tyrannye bee approued or lauded but with free and
vnfearful open mouth let him shewe that this their vniust dealyng is euil and vnrighteous as in ded it is nothyng els but vnrighteous and wycked Tit. 1. And therfore also is it that S. Paule requireth in a bishop that he bee mightie and able to exhorte with true doctryne and to conuince the againsayers Thyrdly wee haue nowe the fall of sainct Peter The presumpcion and rashnes of fleshe whom we ought diligently to consider and marke For we not only beholde in him how foolish rashe and vnwise the presumption of man is but also we learne in him that when a manne hath by frailtye fallen he shulde not by and by dispaire but muche rather looke vnto the goodnesse and clemencye of Christe by the which Peter was againe receiued obtained remission of all his sinnes Doubteles it was a greate presumption that hee promised to go with Christ euen vnto the very death and by this presumtion fel he into so great sinne For how shuld fleshe wishe for death seing that very nature hathe so disposed the flesh that she rather desireth a quiet and pleasant liuinge For euen he that is indued with the holye ghost hath much a do to take heed least in death he be ouercome or dispair much lesse may we thinke that of our owne strength we maye be able to stande againste it Wherefore we oughte to be very circumspecte and ware that we presume not but that we stand in fear euermore yet for all that contynually beseching god the father that he will voutchsafe for his sonne Christes sake to comforte vs with his holy spirite that we be ouercome in no temptacion but that euermore wee maye perceiue and feele his helpe strength and consolacion For certainly this is truthe that the prophet saith The lorde is my helper Ps 117. I will not feare what man can doo to me The clemēcy of Christ towarde synners And thoughe it chaunce sometyme while we liue here that we fal yet let not our heart giue ouer nor we maye not dispaire but by and by arise againe and also call againe for the grace and mercy of god For surely Christe hath euen now the same mynd Anabaptistes erroure that he had then when he receiued Peter againe into his fauoure The Anabaptystes of this our tyme deny that those maye retorne again to grace which ones knew the truth and afterward againe fell into synne and as muche as in them is poore Peter and wee all should perishe and be perpetually cōdempned But sett their folishe bablyng light for they bee vayne and vayne they continue But rather consider thou howe Peter fell and was againe receiued into grace and so shalte thou gette profite by consideryng it In what place Peter fell And note diligently in what place Peter fel commytted that great sinne namely he fell in the Byshoppes palace And of this place mayst thou learne howe great ieopardy it is to preachers of the woorde of God often to vse the courtes of great men of the worlde and especially for these consideracions Fyrst Ieopardyes of the courtes of great men it is an honesty for a man as courtyers repute it oftē to haunt voluptuous pleasures with a certain pride dignitie to excell other whiche thynges in deede as suche tempatacions maye easely moue and breake a right godly man Then furthermore Sathan him selfe also is very ready our fleshe is exceadyng weake so that without doubt here needeth great carefulnes and studious hede to be taken But what shal the preacher of Gods truth do here Forsoth thus He may not haue to great loue vnto the courtly daintie fare nor to muche acquaint himselfe with those whiche in the court do seke none other thyng but voluptuous pleasures honor porte in suche thynges haue their heauen but he ought diligently to remembre his office and geue all his care and studye well to rule with the sworde of God and continually to whet that vpon theim Doubtlesse the maner of courtiers is suche that for a tyme thou shalt be welbeloued accepted and thou shalt haue geuē the swete wordes enough especially if thou seldom talke of the truth and can well lyft a great chalice and be a fayre Masser But if thou wylt play the true preacher and tell euery man his vice and synne as in deede it shal be thy duetie surely thou shalte sone perceiue whether moo Iosephes Danyels dwell in the court or els Herodes and Aman. And to say the truth Herode could very well abyde Ihon Baptist Ihon Baptyst payde for his fauor in Herodes court Mar. 6 Mat. 11 and gladly hearde he him But when Ihon rebuked him for the adultry by and by all his fauour was lost Ihon was fayne to pay no lesse then his head for the great fauor he had in the court Finally In kynges and prynces courtes thou shalte fynde very fewe Daniels but as Christ sayd suche as are clothed in fyne softe sylkes so that thou shalt haue great nede to be verye ware and wyse if thou wylte dwell and be conuersant among courtiers The fourth sermon on the Passion of our Lord Iesu Christ Ihon. xviii THen led they Iesus from Cayphas into the hall of iudgement It was in the mornyng and they them selues went not into the iudgement hall lest they should be defyled but that they might eate the passeouer Pylate then went out vnto theim sayd what accusaciōs bryng you against this man They answered and sayd vnto him If he were not an euil doer wee would not haue deliuered him vnto thee Then sayd Pylate vnto them take ye him and iudge him after your owne lawe The Iewes therfore sayd vnto him it is not lawful for vs to put any manne to death That the woordes of Iesus might bee fulfylled Ma. 20 whiche he spake signifiyng what death he should dye Ma. 26 Then Pylate entred into the iudgement hall againe called Iesus and sayd vnto him Art thou the kyng of the Iewes Mar. 15 Luc. 23. Iesus answered Sayest thou that of thy self or hath any other told it thee of me Pylate answered Am I a Iewe Thyne owne nation hye priestes haue deliuered the vnto me What hast thou done Iesus answered My kyngdom is not of this world if my kyngdome were of this worlde then would my ministers surely fight that I should not be deliuered to the Iewes but nowe is my kyngdome not from hence Pylate therfore sayd vnto him Arte thou a kyng thē Iesus answered Thou sayst that I am a kyng Ihon. 6 For this cause was I borne and for this cause came I into the worlde that I should beare wytnesse vnto the truth And al that are of the truth heare my voyce Pilate sayd vnto him What thing is truth And when he had sayd this he wēt out againe vnto the Iewes and sayth vnto them Ma. 27 Mar. 15 Luc. 23. I fynde in him no cause at all
you Yet notwithstādīg it is so couered with the crosse that it can be seen or knowē of no mā but of him to whom it is geuen of God to se it Thyrdly The blindnes of Iudges that order matters for frēdship or fauour here is set furth the example of a wicked Iudge in Pylate For he although he well considered the innocency of Christ was well ascertained that he had not deserued the death as he himself also confessed yet for the frendship fauor of the Iewes only he deliuered Iesus to the ministers to be scourged to be crouned with thornes to bee spyt vpon stryken Besydes all this was it not a great blyndnes hee was scourged and most vyllainously entreated Furthermore he brought him furth sayd Behold I bring him furth to you that you may know that I haue founde in him no cause worthy death If thou fynde no cause in him worthy of death I pray the Pylate why dyddest thou delyuer him to the Iewes to be scourged and sufferest the souldiers seruantes to vse so great tyrannye and euyl agaynst hym Or wherefore sayest thou afterwarde Take him you and crucify him accordyng to your lawe as for me I fynd no cause in hym Is this the offce of a Iudge to deliuer an innocent cōuict by no wytnesse into the hādes of his enemyes Euen thus surely it cōmeth to passe when men wyll be Iudges and retayne the fauour of menne as it chaunsed here vnto Pylate But what sayth God in this matter Forsoth thus In waye of iudgement bee not thou an acceptor of persones Deu. 1. that is In iudgement thou shalt do to a straunger and vnknowen as to thy frende and acquayntaunce Deale with the poore as with the ryche And briefly be to one man as to another so that no man maye haue iust occasion to complayne either of violence tyranny affection or fauour parcialitee or iniustice But this dothe not Pylate here regarde but lest he should lese Cesars fauour he willyngly doth that thyng for the Iewes pleasure that he was very well ascertayned to be vniust and vntrue For why with his owne mouthe he pronounceth that he founde no cause in Christ worthy death and yet presumeth he to doo this horrible facte to condempne Christe and to adiudge him to deathe Nowe lette vs not thynke but that euen in oure tyme lyke iniquitee maye bee founde Pylate somtyme iudgethe in oure tymes yea dayly lyke ensamples are doone before our eyes if menne wyll at the least open theyr eyes and looke vpon theim For where Christ oure Lorde is and reigneth by his woorde spirite and Gospell there muste it needes bee also that the poore Christians suffre all tyranny of the enemyes of the Gospel yea though theyr behauour be suche that they offende and hurte no man Furthermore it is impossible but suche as bee aduersaryes of the trueth shall together conspire against it yea though they before were most vtter enemies as in this place we se Pylate Herode do Euen so in our tyme wee see them that before were mortal enemies at dissencion with in them selues nowe they become hye louers frendes and agree in one to persecute the gospel and to murther innocentes But be thou of a good cōfort thou I say that hast receiued the trueth louest it We haue this Christ whiche rose frō death the thyrd day ouercame all his enemies and aduersaries furthermore hath receyued al power in heauen and yearth This Christ if we continue stedfast in faith vnto the ende wyll take our part stād on our side saue vs so that we shal neuer be seperate from him Fourthly The truth is euerie-s sted out of coūtenaunce Pylate again skornfully asketh Christ saiyng What is truth takyng occasiō to aske that question because he heard Christ say I came into the worlde for this intent that I might beare wytnesse vnto the truth And as in this place we lerne that the truth gospel shal euer by this worlde be mocked dispised iested out of countenance and that mans reason nor any wyt of man can by it selfe take or apprehēd it so also must we know what Christ in this place calleth the truth Truthe Neither may wee take this diffinicion of the truth out of our owne brayne but of the gospel of S. Ihon where Christ himself teacheth defineth it Thy sermon or worde O father sayth he is the truth But what sermon is it or what maner woorde is it Truely none other sermon or worde but the same woorde of his heauenly father that is to say the most holy gospel For this is suche a worde of so great power that it is able to comfort the brused feareful cōsciences and geueth the holye ghoste whiche leadeth vs from all hipocrisy whiche most of al thinges is enemy vnto the truth And of this worde also speaketh the apostle Paul sayinge Rom. 1. The gospell is the power of god vnto health or saluacion to euery manne that beleueth It was necessary for Christ to bear witnes to those thinges as he sayth vnto Pilate that is he muste needs in his preachinge set forth this truth which truth is none other but the worde of god and the gospell whereby ys sette forthe vnto all men the good will of god toward all those that receiue and professe his gospell But nowe if I wyll know this truthe and by the knowledge of it attaine vnto eternall health I maye not go aboute it scornefully as Pylate dothe in this place But I must doo as the Tessalonians dyd in the actes of the apostels Act. 17. Those that receiued the worde were very studious and dayly searched the scriptures whether it were so as the Apostels preached For if I do so without doubt the vnderstanding and sence of the scripture shal not be denayed me but aboundantly giuen vnto me Psa 18. as the scripture testifieth The witnesse of the lord is faithfull giuing wisdome vnto babes And to this pertaineth it that Christe saithe in Iohn Search the scripture for thei beare witnes of me The fowerth sermon on the passion Ioh. 19. THen Pylate took Iesus therfore scourged him Ma. 27 Mar. 15 And the souldiers wounde a croune of thornes and put on his heade And thei did on him a purple garmente and came vnto him and sayd Hayl kyng of the Iewes and they smote him on the face Pylate went forth againe and said vnto them Behold I bringe him forthe to you that ye may know that I fynd nofaute in him Then came Iesus forthe wearinge a croune of thorne and a robe of purple And he saieth vnto them Beholde the man Mat 27 Mar. 15 Luc. 23. When the high Priestes therfore and ministers sawe him they cryed saying Crucifye him Crucifye him Pilate saithe vnto them Take ye hym and crucifi hym for I fynd no cause in him The Iewes answered hym We haue
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
beleue this lette him knowe it assuredly that he shall neuer comme vnto the father neither be partaker of eternal life Lyfe And I beseche you how shal he comme vnto the father that seketh other meanes to comme to him then by Christe Besydes that he rather geueth credence vnto false liyng then to the truth euen that trueth whereof Christe here testifyeth of affirmyng him selfe to be the trueth For I pray you Treuth what are all menne all mennes doctrynes all the studyes and counsels of menne if they bee conferred to Christe and his woordes Truely all lyers and mere lyes are all those thynges that are spoken without the woorde of God as the scripture testifyeth psa 115. Psalme Cxv. Euery manne is a lyar But of the woorde of God the scripture sayth Thy woorde is trueth Nowe if the woorde of God onely bee trueth Ioh 17. psa 118. then it necessarily muste folowe that whatsoeuer menne haue inuented without the worde of God it is lyes mere deceyuable iuglyng Howe can it be but truth seyng the to those that beleue in it Rom. 1. it is the power of God vnto saluacion and eternal health For to beleue the word of God is euen thesame as to beleue Christ For Christ is the same woorde and the woorde was made fleshe Ihon. 1. And to beleue Christe is so excellente and noble a thyng that it taketh away synnes and eternal death and for them geueth righteousnes and eternal life And thus it abydeth true that Christ sayd in this place I am the waye the truth and the life Fourthly consider also what Christe-sayd vnto Philip neither would Christ refuse him because of his imbecilitee or weakenes but rather instructeth him thus Philip he that seeth me seeth my father Philip would see the father Christ is very God but Christ would graue it not only in Philippes heart but also in all other his disciples heartes that he is one thyng and substaunce with the father one God equal with the father in maiestie and glory of a like strength wysedome with him This onely excepte that Christ for our infirmitees sakes to redeme vs was made mā and therefore asmuche as pertayneth to that he is made lesse then the father as it is wrytten in the viii Psalme Psal 8. Thou hast made him a lytle lesse vnder the dignitee of angels c. Philip sayth Christe he that seeth me seeth my father And furthermore I dwel in the father and the father in me Beholde howe earnestly Christ recyteth and bet eth into his disciples his deuine nature and essence with the father also requireth that thei shuld no lesse beleue on him Verely sayth he al that I do or speak I do it not or speake it of my selfe but the father that dwelleth in me he dothe those workes Therfore for the workes sake at the lest beleue me that I am in the father and the father is in me Furthermore Christ highly prayseth this fayth as he most earnestly requyreth it sayth Verely I say vnto you He that beleueth in me the woorkes that I do he also shall do them greatter thynges then these shall he do He shall do greatter thynges then these especially seyng that Christ goeth to the father to receyue his kyngdome and to sende the holy ghost Fayth askyng in the name of Christ obtayneth all thinges I beseche you nowe who date bee so impudent a beast or so styffe necked that he shall dare any thyng at all derogate or minishe the dignitee of fayth seyng that to the beleuer there are made such excellent promises Yea and furthermore here is made a comfortable and excellent promise vnto fayth that is to say that whatsoeuer she wyl aske in the name of Christ shal be geuē her Wherfore shal it be geuē Doubtles that the father may be glorifyed through the sōne And to speake briefely We must thus beleue of Christ that he is of the same essēce of the same power wysedome with the father so that he that beleueth not in Christ that man I say shal neuer come at the father nor at his knowlege For Christ is the way the truth and the life And also noman cōmeth to the father but by Christ as our sauiour Iesus Christe hath testified in many places of his gospel Wherfore that we may come to the knowlege of the father dearly beloued of the Lord let vs diligently apply oure selues to heare the worde of God whereby the true knowlege of Christ is geuē vnto vs. Who knowen and apprehended by faith we may be made parteners and obtayne eternal life Amen The gospel on the Ascencion of our Lord Iesu Christ day Marke 16. AFterwarde he appeared vnto the eleuen as they fat at meate and cast in their teth their vnbeleife and hardnes of heart because they beleued not theim whiche had seen that he was rysen agayne from the dead And he sayd vnto them Mat. 28 Go ye into all the worlde and preache the gospell to all creatures he that beleueth and is baptised shal be saued But he that beleueth not shal be dampned And those tokens shal folow them that beleue Actu 4.11.20 In my name they shall cast out deuils they ♣ Act. 2 and 19. shall speake with newe tongues they shal Luc. 10 and 18. dryue awaye serpentes And if they drynke any deadly thyng it shal not hurt them They shall lay theyr handes on the sycke and they shal recouer So then when the Lorde had spoken vnto them ♣ Lu. 24 Actu 1. he was receiued into heauen and is on the right hande of God And they went furth and preached euery where the Lord workyng with them * Heb. 2 and confirmyng the worde with myracles folowyng THE EXPOSITION SEyng that al thynges in the deuine scriptures ought well to be considered wayed this may not be ouerpassed but must diligently be noted and considered that the Euangelist S. Marke in this place where he descrybeth the ascēcion of our Lord Iesu Christ wherein also lyke at in his passion and resurrection consysteth our whole iustificacion maketh mencion of that synne for the which our Lord Iesus Christe so often before he ascended into heauen rebuked his disciples namely of theyr incredulitee and vnbelief Surely it must needes be that this is an heauye and great synne yea it is to bee estemed and thought a verye spryng welle fountayn of all mischiefe seyng that our sauiour Christ euen nowe when he would departe go to his heauenly father rebuketh it so earnestly in his Apostles For thus sayth the Euangelist At the last as the eleuen sat at the table he shewed himselfe vnto theim and rebuked their vnbeleife and hardnes of heart because they beleued not them whiche had seen him rysen Here you heare what synne this was namely Incredulitee And I pray you Vnbeleife is the spryng of all sin who is so shamelesse to
continually therfore is it nedeful that we may haue contynually remission of synnes in the Churche of Christ and the christian ought to knowe that these wordes Thy synnes are forgeuen thee are wordes for all tymes that neuer shal be disanulled but contynue for euer Thyrdly Hypocrites alwayes murmur against God this gospel cōtaineth the grudgynges of the Phariseys against Christ whiche ryse vpon this occasion that Christ receyued the synful womā and forgaue her all her synnes The cheife of theim was Symon whiche sayd wtin himselfe If he were a Prophete surely he should knowe who and what woman it is that toucheth him for she is a synner Of these cogitacions a man may perceyue what is the nature of hypocrisy Nowe this is the nature of hypocrisy Nowe this is the nature of hypocrites to esteme them selues highly to boast crake theyr owne merytes to set vp their owne righteousnes to contempne all other as we may see in many examples of the holy gospell And doubtles this hypocrisy is a thyng borne within all menne yea so soore rooted that it can not bee plucked out tyll the holy ghost come newe create that olde Adam makyng him a newe creature ◠9. as Esaias sayth For all they are wicked and hypocrites and all their mouthes haue spokē foly But Christ in this place could not ouerpasse it but he telleth Symon his hypocrisye Thou sayeth he gauest me not water for my feete as the custome is of this countrey when I came into thy house thou gauest me no kysse thou enbalmedst not my head with oyle But this synner hath done al this yea that with suche diligence that I can not cast her from me for it is done of fayth and loue Thou lothest her as a synner but I for the faythe 's sake that she hath in me do receyue her as a doughter and inheritour of God And thoughe before tymes her sinnes were great Fayth makes vs children of God yet nowe is the loue greater that she hath to me By like maner Christ stopped the mouthes of the other Phariseys that sat at meate with him so that they sayd within theim selfes What is this he that also forgeueth sinnes For Christ by by addeth to this Thy fayth hath made the safe go thy way in peace As who sayth You wonder are offended that I am not offended toward this poore woman but knowe you that I not onely wyll receyue her but also wyll make her more righteous then you are For why she beleueth in me and setteth her whole fayth vpō me Therfore wyll I forgeue her all her synnes obtayne her peace in conscience afore God that she shall nomore be accused for her synnes How thynke you sounded these wordes in the Iewes eares Yet were they made neuer the better by these wordes They were hypocrites hypocrytes they continued euen as we all shuld do if the holy spirit of God bryng vs not frō our hypocrisy vnto his truth God through Christ graunt that we may attaine vnto it Amen The gospel on sainct Iames day the Apostle Mathew 20. THen came to him the mother of zebedes children with her sōnes Mar. 10 worshippyng him desiryng a certaine thyng of him And he sayth vnto her What wylt thou She sayd vnto him Graunt that these my two sonnes may sytte the one on thy right hand and the other on the lefte in thy kyndome But Iesus answered sayd Ye wote not what ye aske Are ye able to drynke of the cuppe that I shal drinke of and to be baptised with the baptisme that I am baptised with They say vnto him we are He sayd vnto them Ye shal drinke in dede of my cuppe and be baptised with the baptisme that I am baptised with But to syt on my right hand and on my left is not myne to geue But it shall chaunce vnto them that it is Mat. 25 prepared for of my father THE EXPOSITION FYrst we see here in this gospel the ignorance of the Apostles Iames Ihon whiche had often heard of Christ although thei did not receiue it nor printed it in their memory that Christes kingdome shuld be a spiritual kyngdom euen within them Yea they were yet so ignoraunt that they thought they should without any crosse at all been wholly promoted and made great Lordes and so reigne with Christe accordyng to the pompe and glorye of this worlde But these so fond imaginacions dare they them selues not vtter vnto Christe althoughe they set not a litle by these but moued their mother to go to Christ to proue whether she might obtayn that they desired But what was their request Forsoth that in the kyngdome of Christe whiche they thought a worldely kyngdome one might haue his seate vpō the right hand another vpon the lefte hand and so to enioy the honor of this worlde Here it had been the mothers duetye to bryng her sonnes from this purpose mynde to haue enstructed them muche better But in these matters that appertayne to the kyndome of Christ the mother is as blynde ignorant as her sonnes She would gladly haue had her sonnes promoted and made great men euen as customably many mothers boast the pompe ryches with their children But the kyngdome of Christ is not so ordered to haue in it muche pōpe boasting but as it is a spirituall kyngdome euen so it hath onely a spiritual scepter namely the worde and the holy gospel And nowe this worde is suche a worde that it bringeth with it not a pleasant lyfe but contradiction persecucion 1. Cor. 1 insomuche that S. Paule calleth it the worde of the crosse saiyng The worde of the crosse is to them that perishe folye but to vs that obtayne health it is the power of God If then it be the worde of the crosse how can we haue in the kyngdome of Christe other pleasure pompe or honours of this worlde It is not to be loked for but nedes must wee here suffre by many tribulacions we must entre into the kyngdome of God as sainct Luke testifyeth of Christ also Luc. 24 Esa 53. that he must needes suffre and ryse agayne from the dead so to entre into his glorye But as yet Iames and Ihon vnderstoode not this therefore they iudged it should bee in the kyngdome of Christe as it was in other ciuyl kyngdomes And surely as these Apostles were then ignoraunt of the kyngdome of Christ so doubtles are wee excepte wee bee lightened by the holy ghost Secondarily The presūpcion of man wee haue here also an example of the presumpcion of manne For besydes theyr peticion whiche was against God they dare also saye that they were able to drynke the cuppe whiche the Lorde should drynke and to bee baptised with the baptisme whiche the Lorde should be baptised in What iudge you of this presumpcion Euen so sayd Peter to Christe that he would go with him into
not their wordes to conuince theim that they may be cast awaye and dampned for euer In summe Christ promiseth his Apostles those that haue folowed him despisyng the pouertie of the worlde and the contempte hatered of the Phariseys do obay him that thei shal haue his kyngdome perpetual saluacion euerlastyng ioy whiche promise is not to the Apostles only but to all that beleue in him and cōtinue vnto the ende in his fayth Whiche God graūt vs through his only sonne our Lord Iesus Christ Amen The gospel on sainct Mathewes day the Apostle and Euangelistes day Math. 9. ANd as Iesus passed furth from thence he sawe a mā named Mathewe sittyng at the receyte of custome and he saith vnto him folowe me And he rose folowed him And it came to passe as Iesus satte at meate in his house beholde many Publicanes also synners that came sat doune with Iesus and his disciples And when the Phariseys sawe it thei said vnto his disciples Why eateth your mayster with Publicans synners But when Iesus heart that he sayd vnto them They that be strong nede not the Phisicion but they that are sicke Go ye rather and learne what that meaneth Osee 6. Mat. 11 I wyll haue mercy and not sacrifice For I am not come to call the righteous but synners to repentaunce THE EXPOSITION WE haue here fyrst in this Gospel the callyng of the holy Apostle S. Mathewe vnto his office to preache the Gospell And it is very necessarye to consider and looke well vppon this and suche lyke callynges For we see howe great euil they are authors of and what great hurt thei do that forsake wife and children and vncalled take vpon them the office of preachyng The callyng is tow maner o◠wayes Exo 3. Verely the lawfull callyng is wrought of God either immediatly or mediatly By God immediatly were called in the olde testament Moses the prophetes and in the newe testament S. Paule And these certainly approued their vocacion with good doctrine myracles that it was of God Act. 9. And mediatly from God were called the other Apostles which also after the resurrection of Christ chose certaine other ordayned appointed them to be preachers Nowe this meane organe is Christ whiche chose in the name of his father certayne disciples appointed theim to preache the gospel Of this vocacion whiche is by certain meanes S. Paule speaketh manyfestly For this cause I left that in Candy or Creta to amēd suche thynges as want and to sette in euery toune byshoppes c. But nowe some man wyll say Howe shal I know whether this vocaciō done by meanes betwene God vs be true and godly seyng that the Papistes and Anabaptistes call and appoint suche as be of their sectes to preachyng I answere This may be knowen by the doctrine of him that is called For if it be agreale to the word of God then is that vacaciō tru lawful And suche a preacher is to be heard receiued had in good honour estimaciō That he ought to be heard Christ sayth Who that heareth you heareth me Who casteth furth you he casteth furth me That he ought to be had in good estimacion S. Paule sayth Priestes that gouerne well are worthy double honour especially suche as labour in the woorde and doctryne But if he boast his sendyng ministery callyng neuer so muche yet his doctryne be against the worde of God take it for an vnfallyble truth he is sēt of Sathan And suche in very dede are the Papistes and Annabaptystes whose doctryne almoste in euerye article is playne contrary against the worde of God Nowe in this vocacion of Mathewe note these 11. thinges Fyrst that Christ called a symple vnlearned plain man to the office of preachyng This sheweth plainly that God choseth those thynges that are folishe afore the worlde to shame those that the worlde hath in high estimacion Another to note is that he called vnto the office of Apostleship a synner a Publican And by this he sheweth that he is not a respector of personages and also that he came into the worlde to saue synners The obedience of Mathewe Secondarily this Gospell prayseth and setteth furth the obedience of Mathewe For by and by as he had heard the voyce cōmaundement of Christ he obayed and folowed him Yea he folowed Christ both spiritually also corporally The woorde that Christ sayd to him Folowe me not only sounded in the eares of his body but it also entred into his very heart and made him prompt and glad to forsake all thynges and to folowe Christ For if the spirite of God had not made that worde liuely and able to worke in his heart he had not doubtles so sone forsaken his office ryches For surely we know right well the nature of richemen The nature of richmen Mat 19 euen by the wordes that Christ himselfe spake saiyng It is easyer for a Camel to go through the eye of a nedle then for a riche man to entre into the kyngdome of heauen And here note the power of the worde when it is spoken for it is not so light a thyng or of so lytle price as some vngodly esteme it And Christ sayth also in another place of the same woorde You are not those that speake but the spirite of your father that speaketh within you You heare that Christe wyll not separate his spirite and his woorde So wee see in this gospel that this word of Christ Folow me did illuminat with the holy spirit the heart of Mathew and wrought in him so great faith desire loue toward Christ that by by nothing considering his acompt which yet he had not mad to the magistrates he forsooke al togither and folowed Christ As S. Paul saith Al that is written is writen for our learning therfore ought wee to set before our eyes this obedience of Mathew and learne by it to obei in al things that god cōmaundeth and requireth of vs. As for exāple If thou be called vnto matrimony and haue not the gift of continency folow god which saith of this thing Gen. 2. Therfore shal mā forsake father and mother and kepe himself vnto his wyfe and thei shal be two in one flesh If thou be called to any office in the common welth and ciuyle adminystracion be ready faithful obedient For this vocacion that is done by the superior Magistrates is as S Peter saith of god himselfe 2. Pet. 5 If thou be called to the office of preaching and art apte to that office be obediente do thy callynge For in this case Christ saith Folowe me Thirdely we se in this gospel Christe came for sinners that Christ eateth drinketh with publicans sinners so that in this dede he sheweth testifieth that he came into thys worlde for sinners Note that I say for siners For though al the
world hath euer bene ful of mischiefe gylty of sinne neither is no man in it but nedeth the merites of Christe yet doo not all men vnderstande this nor acknowledge thys And especyallye the indurate and hard hearted Pharaos Pharao and after them the hipocrites acknoweledge it not For the indurate synners leade furth their lyues euen lyke beastes not greatly forsyng whether there bee any other lyfe after this or no or whether there bee any Christ to bryng them to that life or no. But the hypocrites Hypocrittes that leane to their own righteousnes in dede they can talke of the wrath to come yet notwithstandyng they leaue Christ take thus muche vpon theim selues that they trust in their owne good workes to obtaine that lyfe and saluacion I praye you what good can Christe do to suche Yea what shuld he do with suche This fyrst sort of people are stubburne necked hard hearted and thynketh they haue no neede of Christe The other sorte of iusticiaryers forsaketh the meryte of Christ True synners lyke as they would deserue heauen by theyr owne workes Christ seyng and consideryng this leaueth these two sortes ioyneth himselfe to suche as acknowlege them selues sinners and desire and seke for tomforte and helpe And they also with all their heart with true loue and gladnes receiue him and beleue his preachyng Mich 7 they doubte not his promise but they say with the Prophet Mycheas He shal be turned and he wyll haue mercy vpō vs and he wyll caste all oure synnes into the deapth of the seas Euen so must we do Let vs adioyne our selues to Christ as synners shewe to him our synnes and with teares require his mercye If wee do this with a faythfull heart surely in this gospel he hath declared in dede that he is ready to help suche sinners And furthermore with this his deede agreeth also his woordes that here he speaketh vnto the Phariseys saiyng The whole nedeth not the Physician but the sicke Agayne I am not comme to call the righteous but synners to repentaunce Fourthly the Euangelist discrybeth howe the Phariseys murmured against Christ wherein they open and shewe plainly that notable pryde of theyr heartes But wherefore murmure they Because Christ eateth and drynketh with synners O great holynes of these Phariseys Tell me I praye ye O holy hypocrites where is it wrytten that suche as knowlege themselues synners do repent it ought to bee fledde and their company to be eschewed Is not this thinke you a good vertuous dede to seke out agayne the lost stray shepe and to bryng him agayne into the right waye But I see you do the cleane contrary for ye iudge it both wicked and vngodly Surely Christ sayd well of you in the gospel of Mathew Blynd guydes coulyng out the gnat and swolowe the Camel Ma. 27 Ye obserue mennes tradicions would men should esteme you vertuous and godly yet can ye very well awaye with it that your neighbour should continue in synne and be cōdempned Nowe if ye were vertuous in deede ye would surely neuer do so For true righteousnes because it cōmeth of fayth and therfore also loueth his neighbor with all the heart it wisheth that all men might be vertuous righteous blessed Wherfore wyl ye knowe what ye want Ye haue no fayth and therfore can ye not loue your neighbour for in very deede that is the fruite of fayth Nowe because ye lacke fayth and loue ye haue not only no cōpassion vpō them that be loden with synne and would with al their heartes be deliuered from their synnes but also euen as the nature of hypocrites and iusticiariers is ye dispise them and caste them frome you But this your dispising can do you no good in this behalf Ye must neds take an other trade of liuing yf ye wyll be taken for righteous Wyll ye knowe how so Learn what this meaneth that the prophet Oseas said Osee 6. I will mercye and not sacrifice For all these outewarde woorkes all these outewarde sacrifices profyte nothynge at all excepte there bee presente in the hearte a true faythe in God and true loue to your neyghboure Behold thus haue wee here paynted vnto vs the arrogancy and pride of hypocrisy and furthermore howe Christe stoppeth vppe the Phariseys mouthes and confuteth theym by the holye scriptures God graunte that the aduersaryes of the truthe in thys oure presente tyme maye acknowledge hys holye woorde and beecome wyth the chylderen of god partakers of hys heauenly kyngdome through CHRIST our Lorde Amen The gospell vpon S. Mychael the Archangell daye Math. 18. AT the same tyme came the disciples vnto Iesus sayinge Mar 9. Luc. 9. Who is the greatest in the kingdome of heauen Iesus called a chylde to hym set hym in the middest of them and said Verely I say vnto you Mar. 10 Except ye turn and become as Luc. 18. Actu 2. children ye shall not enter into the kyngdome of heauen Whosoeuer therfore humbleth himself as this chyld the same is the greatest in the kīgdome of heauen And who so receaueth suche a chyld in my name receiueth me But who so doth offende one of these lytleones Actu 9 Luc. 17 whiche beleue in me it were better for him that a mylstone were hāged about his necke that he were doruned in the depth of the sea Wo vnto the worlde because of offences 1. Co. 11 Necessarye it is that offences come But wo vnto the man by whom the offence commeth Wherfore Mat. 5 if thy hand or thy foote hynder the cutte him of cast it from thee It is better for thee to entre into life halte or maymed rather then thou shouldest hauyng two handes or two feete be cast into euerlastyng fyre And it thyne eye offende thee plucke it out and cast it from thee It is better for thee to entre into life with one eye rather then hauyng two eyes to be cast in to hel fyre Take hede that ye despise not one of these lytleones For I say vnto you that in heauen their Angels do alwayes be holde the face of my father whiche is in heauen THE EXPOSITION of this present gospel WE haue againe here in this gospel an example of the Apostles infirmitee ignorance wherin we see howe paciētly Christ beareth their infirmitee And as the goodnes of Christe appeareth in this Gospell euen so the affection of the Apostles sheweth it selfe to bee exceadyng grosse and rude and full of ignoraunce For consider what they do They came to Christ sayd Who is greattest in the kyngdome of heauē What meane they by these woordes Thynke they that Christe shoulde haue a corporall knogdome in this worlde promote his disciples vnto greate lordships as it is done in worldly princes courtes Heard they euer Christ so teachīg Did not he shew them afore Mat. 5. Ye ar blessed whan men shall rayle vpō you
persecute you for my names sake Now how agre these two to be persecuted to bear temporal dominion power Truthe it is that the Apostels shuld raign with Christ But wher In this world Nay verely The kīgdome of Christ is spirituall For the kingdome of Christ is a far other thing thē a temporal worldly kingdome as the apostles wel proued learned after that they had receued the holi ghost But here as yet thei vnderstād not this and therfore they desire to know who is greatest in the kingdome of heauen But what dothe or saith Christ Suerly as he is wonte to do and saye For as he often bare their infirmity cast them not of for their rude and gosse affectiōs euen so doth he now at this time He taketh a child and setteth him in the middest of them and saith Except ye be tourned and become as chyldren ye shall not entre into the kingdome of heauen Here in this place Christe teacheth his disciple both by word and exāple For he setteth a child in the middest of them and by and by sheweth a cause why he so dothe that is that it was necessary for them to become as children How then do childrē They lyue as nature teacheth thē with out ani craft or malice thei know no pomp no pride or any other vices of the world only flye thei to the milke that they sucke out of their mothers brestes Euen so must a christian mā be minded After what manner we shuld become children For it is necessary that he be whole dead as concernyng to the pompe malyce guyle pride both spirituall and carnal and that he only depende vpon Christe and his worde and neither attempt nor presume none other thyng then the worde commaundement of Christ prescrybeth to him For whersoeuer they do thus there is no pryde no confidence in merytes of workes no guyle no malice but mere pouertie of spirit and innocency Nowe where as is pouertie of spirit and innocency there is fulfylled the saiyng of Christ Whoso meaketh himselfe as this chylde he is the greatest in the kyngdome of heauens And of this chyldehod speaketh S. Paule seiyng 1 Co. 14 Brethren be not chyldrē in wyttes but in malyce be chyldrē 1 Pe. 2. And S. Peter sayth Desyre you that reasonable mylke wtout guyle as chyldren newe borne that in it ye may growe vp for you haue tasted how swete the Lord is Secondarily Christ sheweth with what seueritie and constancy he wyll defend suche as come to this pouertee of spirit that is he wyll take the cure of them whatsoeuer chaunce to them be it good or euil If any good thyng be done to theim he wyll accepte it as done to himselfe as he wytnesseth saiyng Mat. 25 Whatsoeuer you dyd to one of these lytleones that beleueth in me you did it to me Zacha. 2 And in the Prophet Zachary is written Whoso toucheth you toucheth the ball of myne eye Also if any euil be done to them he wyl accompt it as done to himself For he sayth thus He that receyueth suche a childe in my name he receyueth me And he that offēdeth one of these lytleones that beleue in me it were expedient for him that an asse mylle stone were hanged at his necke and he drouned in the depth of the sea Doth not God now defend the beleuers is not he careful for that litle despised flocke that cleaueth vnto Christ I pray you who shal cōtempne the doctrin of suche a Lord that thus careth defēdeth his seruantes Whō would not this so great care moue to beleue in Christ And to vs that are already receiued vnto faith what can be more cōfort or what can we more desire Nowe loke howe comfortable this text is to the beleuers when Christ saith He that receiueth you receiuech me Euen so feareful terrible is it to those that vexe persecute this poore despised people of Christe whiche doth beleue in the worde And forasmuche as Christ shal impute the pesecucion as done to himselfe wtout doubt it shal come to passe when the tyme appointed of God is fulfylled that Christ wyl brydle the furor voluptuous mynde of the vngodly But yet notwtstādyng the vngodly wyll not nowe beleue this tyl as the cōmon prouerbe sayth they haue both their handes ful and the sentence of perpetual dampnacion be declared against them euen as you perceiue it chaunsed vnto Pharao Thyrdly Christ sheweth his disciples before that there shuld come slāder which shuld cōtinue vnto the ende of the worlde also instructeth them how to behaue themselues among suche slanders Wo to the worlde saith he for slanders Nedes must slanders come but yet wo to that man by whō slanders come Christ sheweth plainly that slanders shuld cōtinue in the world vnto the end of this world euen as Paul saith There must bee sectes among you 1. Co. 11 Why so Paule That they whiche are perfect among you might be knowē But wherof shal this offēce or slander arise or wherin cōsisteth it Two maner of slander Fyrst it shal come of false doctrine whiche did arise by by after the resurrection of Christ while the Apostels were yet aliue was by conterfaict apostels and false brethrē taught vnto the people yea and that diligently To omyt the other did it not euē so chance to S. Paul amongst and with the Galathiās He had preached the gospell of Christ to them and had fully and sufficiently instructed them in the matters of faith yea and they had receaued him with suche harty loue and so feruent a desire with such reuerēce Gal. 1. that he confesseth that thei wold haue plucked out their eies gyuen them to him if it had bene possible Yet for all this after his departure ther came false brethren which set forth and taught to the Galathiās other maner of doctrine thē Paul had taught them What slanders thinke ye arose of this Euen in lyke manner chanced it in our daies God hath giuen to vs very plenteously richely his worde and gospel that suerly we ought with whole heartes to thank him laud him for that so great noble a treasure But what chanced now When the word now did florishe and thorow the wonderful goodnes gracious fauour of god it brought forth right bewtiful frutes amōg many one euen did ther burst forth with their slanders the Byshop of Rome with all his Papisticall rablement of Monkes Friers which with the residue of their sectes and doctors dyd with all their power inuade resist so muche as laye in them the plain and true word of god to the great hinderance of the gospel By by vpon this folowed that pestiferous sect doctrin of the Anabaptists which made mē excedīg wood for a time which also hath don no lyttle hurte to the furtheraunce of Christes holye worde What slaunders thynke yee haue