bare name but yt ys the thynge yt selfe the worke and executyon as sayncte Paule sayeth 1. Cor. ◠Iesus ys made the wysdome of God to vs our ryghteousnes santyfycacyon and red emptyon as yt ys wrytten He that glorieth or reioyceth let hys glorye and reioysynge be yn God And also yn the Actes yt ys wrytten Act. 4. There ys none other name vnder heauen geuen vnto men where throughe theye muste bee saued c. And ys it not wrytten also yn the 1. chapt of Math He shal redēme his people frō theyr synes The name of Christe Now thā yf we be iustyfyed by the meryte passion death of Chryst whereto cometh the glory of oure workes Here muste I not glorye of myne owne workes but all my ioy must be in Iesu Christ And hereto pertaineth all suche places as be red in the olde testament and the newe of the name and merite of Christe And althoughe it be very necessary and instantlye required of a christian man that he shulde declare and shewe forth his faith with the workes of Charitie and other godlye exercise yet by no worke can he bee iustified but allonly by the merite of Christe Forthlye this gospell teacheth vs that the word of God and his workes do striue with our reason If we go about by reason to knowe the mistery of the circumcision it wold seme a very iest that God shulde adorne with his commaundemente so vile a membre The workes of God bee contrary to reasō But what shuldest thowe thinke seyng it is so Verelye God choseth not those things that be pleasaunt or in great estimacion with vs but suche thinges as be dispised and abiecte before oure eyes And that for this cause bicause that our reason shuld be subdued to the worde of God and his workes and that we shuld commend and accept such things as he hath chosen and not those things that seeme most pleasaunte and goodly to our sight Circumcision was a thinge that was smal of estymacion The worde of God sātifieth al thinges but when the cūmaundement and promise of God came yt was made a noble helthful a godly worke And likewise it is but a trifle to be baptised and washed in water But if the commaundement promise and worde of God be ioyned therto it is surely a thinge wonderful preciouse and helthfull And althoughe to the worlde it appeare but a tryfull to be baptised yet baptisme that is brought in the steede of circumcision must be accepted of vs as an hyghe and precious work bicause it hath the commaundement and promise of Christ To whom be all honoure and praise Amen The gospell on Epiphany daye Math. 2. WHen Iesus was borne at Bethlehem in a citye of Iewrye in the time of Herode the kinge Behold there came wise men from the East to Ierusalem saiyng Where is he that is borne kinge of Iewes For wee haue sene his Nu. 24. starre in the Easte and are come to worshippe hym When Herode the king hard these thinges he was troubled and all the city of Ierusalem with hym And whan he had gathered al the chiefe prestes and scribes of the people together he demaunded of them where Christ shuld be borne And they sayde vnto hym at Bethlehem in Iewry For thus it is written by the prophet Mich. 5 Ioh. 7. And thou Bethlehem in the land of Iuda art not the least amōgst the prynces of Iuda For Mich. 5 Ioh. 7. out the of shal I there come vnto me the captaine that shall gouerne my people Israell Then Herod when he had priuely called the wise men enquired of them diligentlye what tyme the starre appeared he had them go to Bethlehem and saide Go youre way thither and search diligently for the childe And when ye haue founde hym brynge me worde agayne that I may come and worshippe him also THE EXPOSITION THe Euangelist S. Math. after that he had written of the promise made to Dauyd and the other fathers and had broughte in the Aungell Ioseph Esai the prophete as most suer witnes of the byrth and natiuitie of Christ Now in the golpel of this day while he describeth certain circūstances he proueth that this childe is Christ and the very trew Messias Christ the trewe Messias of old time promised to our forefathers now exhibited to the world that all thinges myght be brought to passe in him The cyrcumstances be the place and tyme. In Bethlehē Iuda The place saith the euangeliste Iesus is borne Here now thou hast the place And it is not vnknowē to al mē that this city was ordeined for the birth of Christ of long time before prophecied by the prophetes that so it shuld be Wherfore of this place we maye boldly conclude that thys child newly borne is the trew Messias These be the wordes of the prophet And thou Bethlehem of Iewrye Mich. 5 arte not the leste c. Out of the shall rise to me a gouenoure that shall gouerne my people of Israell Now there is two Bēthlehemes one in Galilee in the trybe of Zabulon and thother in the lande of Iewry Seyng the euangelist with expresse words doth speak of Bethlehem in the lande of Iewrye and ful well agreeth with the prophetes I pray you how durst the Iewes deny that Christ was the very Messias Now lyke as the place so doth also the tyme verye well agre The tyme. as in the 59. cha of Gen. by the patriarke Iacob it was determined by these words The scepter shall not be remoued from Iuda nor a ruler of his posterite til he come that shal come Of this prophecy yt appeareth that Christ muste needes haue then be borne when the kyngdom of the Iewes was so taken away that no kinge or ruler of the tribe of Iuda shuld reign any longer And that did chaūce at the tyme of Herod which was not of the tribe of Iuda nor yet born of the Iewes blod but was an Idumee a straūger and made kyng by the Romanes Wherefore nother yet of this place can the obstynate Iewe deny but that Christe is the son of God and the trewe Messias And it were to be highelye wished and desieed of vs that the Iewes allonlye and no christyan man dyd withstande and speake agayne thys natyuyty For althoughe we often tymes say and confesse that Christ the sonne of God was borne of the virgyne Mary yet when we will not knowe nor vnderstande wherefore yt was done I cannot see what profite wee shall gette thereby Thou muste knowe and confesse that to the to the I saye and to thyne redemption and saluacion he was borne Esa 9. And that the father in this hys sonne allonlye wil be knowen and gloryfied Yf anye chrystyan man doth putte his confidence nowe in the merites of hys owne workes and trusteth to gette euerlastynge lyfe thereby he trewlye doth as greuouslye and dispytefullye withstande this natyuytye as
thinke that vnaduisedlye or by chaunce it might so be but rather for that cause that we shulde learne thereby that none of vs do intermedle or take vpoÌ„ vs the office of a preacher but he that is of God by lawefull meanes called thereto For the fruicte of this calling is that the worde of God be purely sincerely delyuered out as thou maiest se in Aaron Esaias Christe the Apostels and other faithfull ministers Howe often times doth Christ in the 5. Iohn 5. 6. and all other chapters of S. Iohn say Rom. 1. that he is sent from the father of heauen As we do also se in S. Paule wher he nameth him selfe the seruauÌ„t of Iesu Christ the Apostell but yet called And in contrary wise it is greate hurte and dammage amongest christian meÌ„ whan a minister not called wyll take vpon hym to declare the gospell Ier. 25. Where as the calling is false not of God there must nedes the doctrine be wronge out of course And of this thing thou hast a dredfull example in the religious persones of our time that lyue vnder the dominioÌ„ of the bishop of Rome Thei came in at the wiÌ„dowes back dores and therfore as S. Iohn saith in the 10. Ioh. 10 chap thes be theues spoilers And likewise doth not S. Paul in the Actes of the apostels speak of the same Act 10. saieÌ„g And amoÌ„gst your selues shal rise such as shal speak peruersly decline froÌ„ the right trade Here thou hast that diuelish calling of theÌ„ that teach not the right way Thou seest the fruites of this manner of callynge But Iohn that he might shewe his callynge to bee of God saide For they loked for an answere I am the voice of one that cryeth in wildernes c. As though he shulde say Ye knowe by the prophet Esay Esa 40 that one shall come before Messias to prepare his way And ye can not be ignoraunt in that that he that shal come in that place shal be called the voice of one that crieth in the wildernes Euen the verye same voyce am I. And for that cause am I sent froÌ„ God nor of my selfe do I anye thinge that I doo Nowe euen as the minister sente from God muste preache the worde of God accordinge to the example of S. Iohn so likewise muste he bee receyued and taken in the steede of God Fleshe Thirdely wee maye see in this gospell what â—he fleshe may doo that is not renewed by the spirite of God I cal the fleshe the hole nature of man which of him selfe bringeth forth none other fruictes then synne Iohn 3 as scripture saieth in the 3. chapter of Iohn That that is conceiued and borne of fleshe is flesh Of this thinge thou haste heere a goodly example There came to Iohn that passed all other of the Iewes in learnynge and behauioure and they had herde who sente him to preach and baptise and that of the prophete that with them was chiefest yet dyd they not vnderstande S. Iohn Whereby thou mayst perceyue that the knowledg of God and Christe oure sauioure commeth not throughe oure power and strength but by the spirite of Christe It is the gifte of God leste any man shoulde glory thereof in him selfe Thy wisedome is very foolishe before God for so scripture sayeth I wyll destroye the wisedome of the wise 1. Cor ... and cast away the vnderstandyng of the prudent If than nother wisemeÌ„ holy men preests nor leuites without the spirite of our lorde Iesu Christe canne attayne to the worde of God doughteles neither canst thou not without the grace of God be broght to beleue Fourthly S. Iohn putteth a difference betwene his baptisme the baptisme of Christ wheÌ„ he saith I baptise in water and preach penauÌ„ce The difference betwene the baptime of Iohn the baptime of Christe But Christ doth not only paptise in water but also forgeueth syn sendeth the holy ghost Mark here that S. Iohn putteth no differeÌ„ce betwen yâ— outward signe of water that he ministreth the same that Christ vseth The exteriour signe both of Christe and S. Iohn is al one for S. Iohn preacheth the worde of God and baptiseth with water as also the Apostels doo Iohn 3. But S. Iohn maketh a distinction betwene his persone and office The office of Christe and the office and person of Christe For Christ as is saide before besydes that that he preacheth and baptiseth doth also by his owne power forgeue synnes and send the holy ghoste that shal lighten and renewe our hartê which Iohn cannot doo but by his misterye And this is the cause whye he doth so greatlye commende and prayse Christe for that he is the very lambe of God that takethe awaye the synne of the worlde And likewise yt is he that was before me and shall come after me as who saieth He is more then Iohn and forgeueth synne also I am not worthy to lose the latchet of his showe Is not this the verye waye to knowe prayse and describe Christ And yet when wee are baptised wee be baptised bothe with the baptisme of Iohn and Christe also The lawe is fyrste preched that is It is necessary that that olde Adame be layed vnder feete as it is signified by that outwarde signe before Christ dothe baptise in fyer and the spirite Moreouer wee muste also come to the knowledge of synne by Iohnes preachyng And when we be brought in this wise to the knowledge of our sinne then Christe fyndeth place for the exercising of hys office to remitte synnes and geue into our hartes the holye ghoste which he will do accordyng to S. Iohnes wordes This is he that baptiseth in the holye ghoste And yt is necessarye that by faithe wee attayne that yf we will be made newe creatures The ende of this Exposition Foloweth The gospell on Christemas daye Luc. 2. ANd it chaunsed in thoâ—e dayes that there went oute a commaundemente from Augustus the emperoure that all the worlde should be taxed And this taxing was the fyrste and executed when Sitenius was liftâ—anâ—e in Syria And euerye man wente vnto his owne cuâ—e to bee taxed And Ioâ—eph also ascended from Galile oâ—re of the citie called Nazarethe into Iewry vnto 1 Re. 20 the citye of Dauyd whiche is called Bethlehem bycause he was of the house and lynage of Dauyd to be taxed with Marye his spoused wyfe which was wich chylde And it fortuned that while theye were there her tyme was come that she should be delyuered and she brought forth hee fyrst begotten sonne and wrâ—pped him in swadâ—inge clothes and laide him in a maunger bycause there was no come for them in the Inne And there were in the same region shepcherdes watchynge and kepynge theyr flocke by nyght And lo the aungel of the Lord stode harde by them and the bryghtenes of the Lorde shone round about them and they were sore afrayde
vp his eyes in to heauen to saye Luc. 15. God haue mercy vpon me a sinner Luke the 18. chap. Likewise the elder brother disdained his yonger brother that was loste when he retorned came to himselfe againe Mar 14 And in like manner Iudas dispised that simple wretched woman which in the house of Simeon the leper powred out vpoÌ„ Iesus head a box of costly oyntment And also the Iewes dispised Christe when he didde eate and drinke amongeste the publicans and sinners But what sayed Christe to that Verely I saye vnto you that sinners and whores shall enter into the kingdom of heauen before Mat. 21 you What doth not the houshoulder here think so to when he saieth Shall I not do with mine owne what pleaseth me And in this we miserable sinners haue one speciall thing and prerogatiue before those great high holy men that when we do good workes we haue no respect thereto nor do them for that cause that therefore we may aske heauen of God as dewe dette to vs but wee beleue in hym that maketh the sinner righteous and oure fayth is imputed to vs to iustificacion Rom. 4 And forbicause the iustifiers do aske their rewarde as dette and couenaunt and not of grace therefore yt happeneth to them that they be made of the firste the laste Nor yet shal they leaue or forsake their pride so grafte in them which alwaies foloweth them but alwaies they shall iudge and condemne and often tymes haue in theire mouthes and call here tyckes heretickes vntil they them selues be condemned The sonday called Seragesima Luc. 8. WHen much people wer gathered together and were come to him out of all cityes he spake by a similitude ♣ The sower wente oute to sowe his seade and as he sowed some fell by the way syde and yt was troden downe and the foules of the ayre deuoured yt vp And some fell on stone and as soone as it was spronge vp it wythered awaye bycase it lacked moystenes And some fell among thornes and the thornes sprange vp with it and choked it And some fell vpon good ground and bare frute and hundreth folde And as he sayd these thynges he cryed He that hath eares to hear let him heare And his diciples asked hym saiyng what manner of similitude is this And he sayde Vnto you it is geuen to knowe the secrets of the kyngdome of God but to other by parables that wheÌ„ they see they shoulde not se Mat. 12 Mar. 4 and when they heare they shoulde not vnderstande The parable is thys Esa 6. c Mat. 13 Mar. 4. Ioh. 12. Act. 28. f Rom. 11 Mat. 13 Mar. 4. The feede is the worde of God Those that are beside the waye are they that heare then cometh the deuell and taketh away the word out of theyr hartes lest they shuld beleue and bee saued They on the stones are they which when they heare receiue the worde with ioye and these haue no rootes which for a while beleue and in tyme of temptacion go awaye And that which fell amonge thornes are they which when they haue herde go forthe and are choked wyth cares and ryches and voluptuous lyuing and bring forth no frute That which fell in the good ground are they which with apure and good herte hear the worde and kepe it and bring forth frute through pacience THE EXPOSITION THe similitude of the gospel of this day Christ himselfe hath sufficiently expounded I wold wishe that all we might receiue the grace of God not only to vnderstand the same but to haue it written in our hartes that we might oftentymes thinke theron For seing that Christ himselfe with a loude voyce saied He that hath eares to hear let hiÌ„ harkin we may well perceiue that it is not geuen to euery man to heare the worde of God and kepe the same For as S. Paule witnesseth in the third cha of his first epist to the Cor Plant we may The outwarde worde water may as wel as we can but the encrease cometh of no maÌ„ but of God And that we may learn how god bi the outward preaching of his word doth also inwardly through the holye ghoste worke in oure hartes there ar fower kiÌ„des of herers laied here before vs. Fyrste of all Christe speaketh of the seede that fel by the waies syde and was trodden vnder foot and the foules of the aier eate it vp And he calleth the seed the worde of God and the byrdes he calleth the deuel which by innumerable means pluck and rote vp the word of God out of meÌ„nes hartes And he speaketh as though he shulde saye on this wise False christiaÌ„s Many there be that hear the gospel wyll in any wise be called christian men moreouer they vse the sacraments liberty of a christian maÌ„ but trewly they shal obtain of me nothing els but the vayne name that they so greatly glory in And out wardly they shew a certaine grauiti and face of holynes but inwardely they be filled with al malice And why so Bicause they haue receyued the word of God vnder a pretext as it were vnder a shadow or visarde it neuer descended into they re hartes neither were they kindeled any thinge therewith whereby a man myghte perceiue it to haue been any thing liuely or effectual in them There haue entred in false doctours and secte maisters which thorow their deceitful exposition of scripture haue suppressed and troden vnder foot the good seede of the word of God Iere. 5. 27 Of whom the prophet Ieremy saith That they shall speak their lyes in the name of the lorde 1. TiÌ„ 1. And S. Paule called the doctrine of those men idle speach They haue adioyned themselues to suche doctoures forsaking the fountayne of the water of lyfe and folowe with all desire and couet to drinke the troubled and muddye water infected with mans tradicions and hereticall lerning And afterward cometh in the deuell which is signified by the byrdes And bicause his ministers the false techers haue with their false preachiÌ„g prepared to hiÌ„ his waies he goeth forth entreth priuily iÌ„to their hartê so that thei beiÌ„g brought froÌ„ the trew doctrine of Christ shall both body soule run into the snares of the deuel And those deceits snares The deuell of noone dayes be the very deuel of that none tyde that the 90 psal speaketh of And now forasmuch as we haue perfect knowledg that the deuel layeth netê snares for vs as wel by his false prophets which by the peruerse expositioÌ„ of scripture go about to deceiue vs As also by his owne gyles and inspiracioÌ„s yt shal be very necessary that we so establish our lyues that by no meanes we be brought froÌ„ the trew simple doctrine of Christ For as sone as we begin to despise and set litle by that word of god that is shewed vnto vs by Christ We must
euidently sette forth and declared by this mariage thē there through the parable of the souper For it is true that euen as a souper here vpon earth is prepared and ordained for mirth and ioyfulnes so likewise there is perpetual peace ioy in the kingdom of Christ But in a mariage ther is not onli ioy but the bridegrome the bride ar made one flesh Gen. 2. as the scripture testifieth For the cause shal a man forsake father mother stycke to his wife they shal be two in one flesh Ose 2. And euen likewise as the bride the bridegrome ar one flesh so shal we be in Christ one body so that wee haue a true faithe And as a man and his wife haue al their goodes in common betwene them so haue we likewise al that was Christes so that we are not founde vnfaithful To this pertaineth that S. Paule writeth to the Ephesians Ephe. 5. You men loue your wiues as Christ loued the congregacion hathe giuen himselfe for it to sanctifie it and clense it in the fountaine of water by the word to make it vnto him self a glorious cōgregacion hauing no spot nor wrinkle nor any such thing but that it shulde be holy and without blame Secondarely The outwarde worde ther is commended in this gospel the outward word wherthrough we are called and bidden to this mariage For euen as gorgeously as he prepared this mariage with all thinges belonging thervnto so diligently by his seruauntes he sendeth and calleth his gestes Fyrst of al through the word of the gospell the Iewes were called vnto this mariage to whome also Christ was promised as we finde in the eightene chap. of Deutronomy Deut. 18 And were called also againe the seconde time and would not yet come For thei were so combred with worldly thinges that they cared not for the welthe of their soule and therefore were forsaken and condemned in whose place the poore Fentiles succede And that it is here spoken that they gathered togither al that they found both good euel that is not spokē that we shuld think Mar. 23 that the ill men for their maliciousnes shall receiue a special reward in heauen Mat. 25 but that we must suffre to grow here vpō earth the tares with the good wheat vnto such tyme that god by Christ shall deuide the sheep from the kyddes and receiue the sheepe into his kingedome Thyrdely in that the Iewes didde contempne and dispise the woorde of god and the gospell and distroyed the ministers therof wherwith the kinge being angry sent forth his warriers and destroyed those murtherers and sette fier vppon their citye These wordes declareth how hardly and withoute any mercy god shal punish them both body soule The punishmēt of the Iewes al other worldly cōmodities which dispise persecute his word Were not the Iewes punished with lyke ponishement Hyther may bee referred that Christ speaketh in the tenth chapiter of sainct Mathewe If no manne wyll receiue you Mat. 10 nor heare your preachyng departe out of that house or citie and shake the dust of your fete Truely I say vnto you it shal be easyer for the lande of Sodoma and Gomorra in the day of iudgement then for that citie Fourthly we haue in this parable him whiche entred in wtout a weddyng garment whō the kyng cōmaunded to be bound cast into vtter darkenes because he could not excuse him selfe That that is spoken here of the wedding garment is to be vnderstand of those that iustifye them selfes For those though outwardly thei appeare to be good holy yet forbecause they bee hypocrites The punishemēt of hypocrites they shall not entre with Christ into the kyngdome of heauen There is onely but one worke where through wee are iustifyed and saued whiche is the merites of Christ And whosoeuer receiueth this worke with a right and vnfayned fayth he weareth that weddyng garment and in that great day shall he entre with Christ into his kyngdome Heb. 11. But without this vesture of fayth it is vnpossible to please God But they therfore that haue not this vesture whiche The weddyng garment though many bee called yet is there but a fewe that hath it they shall not haue part with Christe but with Sathan Whiche I praye God saue vs from through Christ our Lorde Amen The Gospel on the xxi sonday after Trinitee sonday Ihon. 4. ANd there was a certaine ruler Mat. 8. Luce. 7. whose sonne was sycke at Capernaum As soone as the same heard that Iesus was come out of Iewry into Galile he went vnto hym and besought him that he would come doune and heal his son For he was euen at the poynt of death Then sayde Iesus vnto hym Except ye see signes and wonders ye wyll not beleue The ruler sayth vnto hym Syr come doune or euer that my sonne dy Iesus sayth vnto hym Go thy way thy sonde lyueth The man beleued the word that Iesus had spoken vnto hym and he went hys way And as he was now going downe the seruauntes met hym and tolde hym saying Thy sonne lyueth Then inquired he of them the houre when he began to amend And they sayde vnto hym Yesterday at the seuenth houre the feuer lefte hym So the father knew that it was the same hour in that whych Iesus sayd vnto hym Thy sonne lyueth Act. 18. And he beeleued and al hys houshold THE EXPOSITION FIrst An example of unperfect faythe in this gospell we haue an exaumple of vnperfecte faith which is a greate comfort for vs that ar not as yet strong in the true faith when we se this ruler hauing little faith and yet not reiected of Christ but rebuked familiarly and afterwarde by the vertue of the worde made stronge in the faithe Whereout we learne howe Christe suffereth the weakenes of our faith and that wee shall not bee reiected of him so that we with like pacience wil suffre his correctiō where withall he rebuketh our misbeliefe as we se here the that this ruler did perseuere euer in prayer with the Apostels saying Luce. 15 Lorde augment and increase our faith And that this ruler had litle and no perfecte faithe it is euident in so much that he prayeth desired Christ to go doune with him to his house and heale his sonne For a true faith and a perfecte wolde haue spoken lyke the euangelical Centuriō saying Mat. 8. Lorde speake but a word and my child shal be hole Whiche Centurio beleued that so greate myghte and power was in goddes woorde that by the same Christe not being present the chyld shuld haue beene healed Wherefore he regardeth and loketh only to the worde for as much as he knoweth very well that the childe shulde be made hole In what maner of wise shal we now be made hole whether we be diseased in body or in soule if we do not regarde
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
all his doctrin life after suche maner that by his grauitee diligēce blamelesse irreprehensible liuyng the worde of the gospel may be set forward magnified as sainct Paule also saith 1. Co. 3. This is required of stewardes of the mysteries of God that they be found faythful And on the other part the hearer cōsidering that this ministery is instituted of God he ought not only to heare receiue worde with al humilitee reuerence but also well to esteme honorably to entertayn the minister for his names sake that instituted the administracion lest it chaunce vnto vs as it did to the Iewes to whō Christ sayd I do glorify my father you do dishonor me And sainct Paule saith Those that rule well and faithfully with the word they are worthye double honour And the same testimonies also gyueth hee to the Galathians that they receyued him as an aungell of god yea and yf it had beene possible they wolde haue digged oute theyr eyes to haue giuen to him To baptise is a work of god And in like maner ought that ministery of baptism to be estemed as a precyous godly gyfte for why we se here it is not the inuencion or imagynacion of mā but it is the instytution and cōmaundement of the lord god himself Furthermore this is wel to be noted that the mystery of the worde and baptisme ought to bee communicate vnto all men And I pray you who may here with good cōscience exclude the infantes Baptisme is permitted vnto infants whō Christ excluded not Wee must preach to al men al men must be baptyzed neither ought the infantes by any meanes to be restrained from baptisme For although as yet they are not apte to heare the outwarde worde yet is god able to teach them inwardly by hys spyrite tyll they maye growe and ware able to hear and receyue the vocall and externe outwarde woorde preached to theim The office of the woorde Thyrdely when Christe hath committed to his apostels preachers the ministery of the word hee also sheweth what māner of word it is that they muste preach teach to the people that is that most cōfortable tidīgs of holy gospel Go forth saith he preach the gospel to al creatures Gospel But what is the gospel It is a glad tidīgs wherin ys offered giuē to vs for Christes merites without any deseruing vpon our behalfe but of mere grace remission of sinnes righteousnes and eternall lyfe And this preachyng must he that is come to the knowlege of his sins by the preachyng of the law receiue with faith nether mai he doubt of this promise if it shal do him any profite In like maner saith S. Paule The gospel is the power of God vnto saluacion to euery mā that beleueth it Here you hear that the gospel is the power of God not wtstanding it must be receiued by fayth In the woorde is the power of God of this you may not doubte but beleue if any fayth be in thyne heart Christes promyse shall here in no wyse deceiue vs if our fayth be perfect like as Christ also here requireth fayth saiyng The worde of God must be preched Whoso beleueth and is baptized shal be saued But he that beleueth not shal be cōdempned We must here note two thynges Fyrst that Christ gaue commaundement to his Apostles to preache onely his worde gospel Where this is well considered pondered in the mynde there shortly vanisheth away and are abolished tradicions dreames doctrynes of men I praye you howe agreeth this that in the causes pertainyng to our iustificacion any other doctryne should be admitted but the only worde of God In ceremōies excercises because of youth ther might be obserued tradicions and cōstitucions of menne but in this matter of iustifycacion the woorde of God onely is to be admitted The second note is The sacramentes haue their power of the worde that Christe ioyneth together the ministerye of the worde and baptisme For this wyll he teache in it that baptisme and the sacramētes haue their power of the woorde and can by no meanes bee disseuered from the worde For as concernyng baptisme what authoritee could it haue if the worde were not ioyned with it Doubtles the water shuld be nothyng but styll remayne water But ioyne the worde to it and consider well the commaundement annexed to it then shall not the water be simple water but as S. Paule calleth it it is a washyng of regentracion of newe byrthe and renewyng of the holy gost And therfore is it that Christ sayth in this gospel Who so beleueth and is baptized he shal be saued Signes and miracles do confirme the worde Fourthly Christ sheweth here what tokens shal folowe vpon them that beleue In my name sayth Christe they shall cast out deuils they shall speake with newe tongues take away serpentes c. As he would say My worde is before the world a dispised worde neither haue you whiche must preache it as yet obtayned any authoritee afore men so that they may receiue your preachyng and doctryne without myracles signes wherfore this wyll I do I wyll geue you power to dryue out deuils to speake with newe tonges to heale the sycke c. And whosoeuer that after your worde and doctrine shal be by those tokens and sygnes confyrmed wyll beleue you and be baptized certaynly he shall obtayne remission of synnes and life eternal But whoso beleueth not all excuses set a part shal be damned Vpon this it necessarily foloweth that myracles sygnes were excedyng necessary at the fyrst beginnyng to preache the gospel For if any authoritee and power should be geuen to this dottryne it was necessarye to establishe it and confirme it with so excellent and noble myracles lyke as the lawe also was before confyrmed by sygnes and myracles Notwithstandyng those sygnes wherby the lawe was confirmed were farre more horrible then were the sygnes in the beginnyng of the Gospell For the sygnes that were wrought in the beginnyng of the gospel were very pleasant if you compare them to those sygnes that were shewed in the beginnyng of the lawe And the preachyng of the gospel also is farre more gladder tidynges more comfortable to the heart then is Moses with al his preceptes lawes Nowe in our tyme to requyre lyke myracles and sygnes it is vnsittyng vnreasonable and vnlawfull But if wee wyl so do Christ answereth and sayth Mat. 8. This aduouterous generacion seeketh a sygne and other shall not be geuen to it but the sygne of the prophet Ionas c. For we haue the gospel of Christ confirmed with miracles and sygnes of the Apostles and that sufficiently established surely he that wyll not beleue it can with no miracles nor sygnes be brought vnto the fayth Fyftly The ascencion of Christ we haue in this gospell an article of oure fayth of the ascencion of Christ
woorde and faythfully minister in the Churche of God I sayth sainct Paule haue plaÌ„ted Apollo hath watered but God hath geueÌ„ the increase So than nother is he that planteth any thyng nother he that watereth but God whiche geueth the increase Therfore shall not we plant nor water Let vs not thynke so for it foloweth Euery one shall receiue his reward accordyng to his labor For we are Gods laborers ye are Gods husbandrye ye are Gods buildyng Wherfore in callyng receiuyng of ministers of the church we ought so to pray that we do not neglect our duetie in the meane whyle so we ought to do our dueties that we forgette not to praye also that God wyll geue the increase and his benediction vnto our worke Fourthly wee lerne here the great daunger and persecucion that Christ hath called seth his preachers in For he sayth Go your way behold I send you furth as Lambes among the Wolues It is not vnknowen howe fearce cruel and rauenyng a beast a Wolfe is of nature against the vnarmed Lambes This saiyng of Christ what is it els but as he would say I send you wholly wtout weapon among extreme and cruel enemyes What peace traÌ„quilitee or comfort shall a maÌ„ loke for amonges suche enemies The prophecies of Messias are not to be vnderstaÌ„d corrally Surely this saiyng was necessary to be spoken to the Apostles and disciples of Christ For when they should be sent of Christ to preache that the kyngdom of Messias was nere at hande already come they were put in remembrance of persecutions and afflictions that should happen vnto them because they should not imagyne and dreame of a corporal kyngdom of Messias and that they shuld perceiue also that when the Prophetes settyng furth the peaceable ioyfull happye kyngdome of Messias they did not speake of the outward peace and tranquilitee of this worlde but of the spiritual maiestie perpetuall felicitee then preached by the Gospell and afterwarde to be manyfested vnto the whole worlde For if the kyngdome of Christe were of this worlde Christ should not haue sent his Apostles as shepe among Wolues but rather he would haue brought it to passe that they shuld haue been had in great reputacion and should haue been honourably entreated and receiued as it had become suche a great kynges Ambassadors But nowe he setteth theim furth into many daungers saiyng They shall deliuer you vp sayth he to the counsails Mat. 10 and shall scourge you in their synagoges Mar. 13 And ye shall be brought to the head rulers and kynges for my sake And in another place he sayth Ma. 14 They shall put you to trouble and shall kyll you and ye shal be hated of all people for my names sake Thesame that Christ preacheth here to his Apostles partaineth to all other priuate persons beleuyng the wordes of the Apostles For euery manne in his owne vocacion is sent like a Lambe among Wolues And necessarily wee must entre through many afflictioâ—s into the kyngdom of God For we must bee euer on the sufferyng syde The Lambe hurteth not he spoyleth not nor deuoureth But he is hurt spoyled deuoured So likewyse the smal and weake flocke of Christ is of other iniured spoyled and troubled We must I say by many tribulacions enter into the kyngdome of heauen Also we are here commaunded not to be carefull but euery man in folowing his vocacion muste bee diligent to execute the same trusting and beleuing that god so wil prouide and care for vs that we shal lacke nothinge as it apeareth in his apostels and disciples whom he sente forthe without any wallet scrip or shooes yet thei did lack nothing for wheÌ„ he did ask theÌ„ whether they had lacked ani thiÌ„g or no thei answered No. Therefore let vs as Christ coÌ„mandeth vs seke first the kingdom of god and the righteousnes thereof and all these thinges shal be ministred vnto vs. Filftey here is to be noted that we must earnestly and diligently do that which we are bidden to do and not to be withdrawen from it by no manner of wayes nother vnder pretence of loue and friendeshippe or visityng our friends and saluting them but as the disciples were commaunded to go forwards and not to be stayed or returned by any such meetings communings by the way so neglecting our offyce After this manner did Eliza the Prophete saye vnto his seruaunt If ye mete any man salute him not and if anye salute the answere him not againe Wherwith commaunding him that he diligentlye and spedely shuld do and performe hys maisters busines and commaundement Wherfore let euery man so apply and take heede in his vocation that god thereby may be glorified and praysed To whome with the sonne and holy ghost be all honour worlde without ende Amen Certayne fautes which at the fyrst sight might stay the reader are these The fyrst numbre signifieth the lease of the queyre the seconde numbre the syde b. 1. the second syde for mothes reade mouthes b. 2. facie 1. what shall signes what signes shal b. 3. fac 1. doth loke his mayster loke for his maister c. 2 fac 2. then so then to c. 5 fa. 1. folish folishnes folio eodem mystery ministery d. 2. 1. a mes armes d 3. 1 he aith he saith e. 1. did long did not longe e. 8. 1. inogh ynough f. 3. 2 our neceues our necessaries f. 4. 1. this is place this place it is f. 5. 1. and wag battail and wage battail eodem shall say shal heare f. 6. 2. satisfaction sanctificacion g. 1. 2. so much adde so much to whoÌ„ it pleaseth him g. 4. 1. faith by hearyng faith cometh by heryng h. 5. 1. laiyng saying h. 5. 2. wold worlde k. 4. 1. doth he giue doth he not giue Where the gospell on Easter daye is appointed Mathew 28. take for it Marc. 16. for the exposition is applyed to the same o. 2. 1. whiche go which would go p. 2. 1. deseching besechinge s 5. 2. mihtely mightely v. 2. 2 Christ was Christ which was v. 8. 1 Fentils Gentyls x. 5. 1. hereinand herein and. y 4. 2. worde worlde IMPRINTED at London in Poules churcheyarde at the signe of the Brasen serpent by Reynold Wolfe Cum priuilegio ad imprimendum solum ANNO DOMINI M.D.L.