euidently sette forth and declared by this mariage theÌ 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 coÌgregacion 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 spokeÌ 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 vpoÌ 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 punishmeÌt of the Iewes al other worldly coÌmodities 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 whoÌ the kyng coÌmaunded 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 punishemeÌt 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 correctioÌ 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 CenturioÌ 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
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 prechiÌg 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 maÌ 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 nacioÌs c. In the gospell of sainct Ihon this coÌmaundement and office of preachyng is more euideÌtly described For in the same place the Euangelist sayth thus Iho. 20 And Iesus sayd to them As my father hath seÌt 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 maÌ 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 coÌfesse hate and abhorre their synne True penaÌce 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 vpoÌ 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 appreheÌded 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 coÌmission 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 EuaÌgelist 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 knoweÌ 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 slauÌder 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 froÌ 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
all his doctrin life after suche maner that by his grauitee diligeÌce 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 coÌsidering 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 whoÌ 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 maÌ but it is the instytution and coÌmaundement 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 coÌscience exclude the infantes Baptisme is permitted vnto infants whoÌ 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 maÌner of word it is that they muste preach teach to the people that is that most coÌfortable tidiÌgs of holy gospel Go forth saith he preach the gospel to al creatures Gospel But what is the gospel It is a glad tidiÌgs wherin ys offered giueÌ 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 maÌ 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 coÌdempned 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 ceremoÌies excercises because of youth ther might be obserued tradicions and coÌstitucions 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 sacrameÌtes 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
A Postill or COLLECTION OF MOSTE GODLY DOCTRINE VPON EVERY gospell through the yeare aswell for Holye dayes as Sondayes dygested in suche order as they bee appoynted and set forthe in the booke of Common Prayer Verye profytable for all Curates Parentes maysters of housholdes and other gouerners of youth CHRISTE The haruest is great but the labourers are fewe pray ye therefore the Lorde of the haruest to sende forthe labourers into the haruest LVC. X. LONDINI ANNO DOMINI M.D.L. Cum priuilegio ad imprimendum solum A PREFACE TO THE GODLY READER FOR AS MVCH DEERELY beloued in oure sauiour Iesu as faith which is the gift of god without the which we canne not please god cometh by hearing of the worde of god it is expedient Ephe. 2. Heb. 11. Rom. 12 and more then necessary that we earnestly embrace the same woorde of god least the Lorde be wrathe with vs Psal 1. and wee perishe from the righte waye We may not at our pleasure as the world doth trifle with it neglecte it and contemne it which is the lyuely foode of the sowle as Christe himselfe by the same beareth winesse saynge Mat. 4 A man shall not lyue by breade only but by euery worde that procedeth out of the mouthe of God What manne neglecteth the foode and norishmente of his bodye whiche is mortall vyle earth and wormes meate Nay howe do all men diligently awayte the tyme season and oportunitye to prepare the foode and noryshmente for the body The husband man ploweth soweth barroweth weedeth reapeth moweth dryeth his corne and gathereth it into his barne in season The marchaunte marketh the oportunitye and taketh the winde that serueth for his vyage in due tyme. The Passinger leeseth not the tyde but taketh it wheÌ it is offered The lawyer obserueth the term Euerye man in his science occupacion and crafte applyeth the tyme and season when it serueth them beste for their purpose but Lorde how dulle negligente and carelesse be we of this tyme that goddes woorde speaketh of 2. Co. 6 sayinge Beholde nowe is the accepted tyme beholde now is the daye of saluacion Ful truely therefore is this saying of Christ verified vppon vs. Luc. 16 The chyldren of this worlde are in their nacion wiser than the children of lyfe Almyghtye god hath nowe vysyted vs with his holye woorde but yet wee prouoke him to lamente oure miserable state no lesse then the Iewes did vppon whome he saithe by his prophete Esai Esay 1. I haue nourished and brought vppe children but they haue doone wyckedly against me The oxe hath knowen his owner and the asse his maisters cribbe but Israel hath receiued no knowledge my people hath no vnderstandinge Alas for thys synfull nacion a people of greate iniquitye a frowarde generation vnnaturall chyldren Nowe least any manne flattering him selfe wold apply this lamentable prophecy only vnto the Iewes let him note this sentence which toucheth the cause of our blyndenesse to be twise rehersed namely Israel hath receiued no knowledg my people hath no vnderstandinge If it had beene spoken only of the Iewes yt had beene ynough to haue saide Israell hathe receiued no knowledge But bicause it shulde be truely applyed vnto vs also god saith My people hath no vnderstanding Luc. 10 Whye Verely CHRIST him selfe sheweth the cause sayinge The haruest is great but the labourers are fewe Wherfore christeÌ reader it hath been thought good to commend this small volume of godlye and sincere doctrine into our mother and English tong that it mighte be a spurre vnto the dull shepherds and helpe vnto the simple and godlye mynded curates and comforte to the fathers of the houshold parents and gouernoures of youth Truly it must needes be a spurre vnto the ydle dul and negligent curates bicause the doctrine hereof is so brief simple and plaine that a cyllye woman or poore prentyse occupyinge theim selues the whole weeke in their vocacion onlye with the studyinge and learnynge of this booke vpon the sondaye and hollye daye shall within one yeare be better able to teach hereafter their own housholdes then many curats do now instructe their congregacion committed to their cure and charg At whose hand without fayl Ezec. 3. and .33 the Lorde wyll requyre the bloude of euerye one of their flock that perisheth for lack of godly teching Also the profite that the godlye mynded curates although they be but meanly learned shall hereby obtaine their flocke and congregacion in shorte tyme by the grace of God shall better declare in their lyfe by good frutes than here can be expressed with woordes Finally the honest housholders for whose sake principally this booke is putte forth whiche wyll take paines to practise the doctrine herof vpon the sondayes and holy dayes in teachinge their familyes and lookinge to them so on the working daies with discipline that they exercyse the same in their lyfe shall fynde more faithfulnes quietenesse and obedience in their families then their policie and worldely wysedome otherwyse is able to bryng to passe with all that they can do Let not parentes and maysters hereafter fynde faulte with the pryde stubburnesse slouthe and falshed of their youthes seruauntes if they theim selues be styffe necked and slowe to learne the word of the Lord and negligent in teachyng their families to serue God But let them knowe that the vntowardnesse of their youth seruauntes is the iust plague of god vnto them because they teache them not to knowe feare and serue God What meane they that murmure would they haue their children and seruantes obedient faythfull and diligente to serue theim Yea verely it is mete they should so be Then lette they them selues begynne fyrst to be diligent in learnyng the worde of God faythful in teachyng it and obedieÌt in doyng it Tit. 2. For S. Paul sayth Speake the thinges that become wholsome learnyng that the elder men bee sober sage discrete sound in the fayth in loue and in pacience When they haue learned this than let them be diligent to shewe the same by example and to teache their cure that whiche foloweth Fyrst that their wyues be in suche apparel as becommeth holynes not geuen to muche wyne sobre minded discrete chast howsewyfly good obedyent to their own husbandes dilygent in teaching their chyldren that the worde of God be not euel spoken of Secondarily that yonge men be sobre mynded Thyrdly that seruantes be obedient vnto their own maisters and please them in all thinges not answeringe againe neither pickers but they must shew al faithfulnes that they may do worship to the doctrine of God our sauiour in all thinges Thus dyd Adam after hee was called to repentaunce teache his children fyrste to knowe theyr sauiour and to serue god in true faith as witnesseth the oblation of his obedient sonne Abell Gene. 4 Also Seth and Enos did the same and therfore it is written of them that they began to make inuocacion in the name
hilles and reade sea wher was so great trembling fear that they thought it impossible any of them to escape the wrath of Pharao But god by by layde a block in Pharaos way Al thes things knew Mary wel inoghe Yea and although Christ sayde Woman what haue I to do with the yet was she not astonyed by and by although Christe sharpely did answere but sayde to the seruauntes and ministers What soeuer he sayth to you do the same And therfore she obtayned the thynge that she desired of Christ Which raigned with the father and the holye ghoste worlde withoute ende Amen The thyrde sonday after Epiphany Mathew 8. WHEN hee was come downe from the mountayne muche people folowed hym And beholde Luc. 5. Mar. â there came a leper and worshiped hym saying Maister yf thou wylâe thoâ canst make me clean And Iesus put forth his hand and touched hym saiyng I wyll be thou cleane and immediatly hys leprosyâ was clensed And Iesus sayth vnto hym se thou tell no man Leu. 14. but go and shewe thy selfe to the priest and offre the gyfte that Moyses commaunded to be offered for a witnesse vnto them THE EXPOSITION The goodnes oâ Christ IN this gospell we se fyrste of all how greate goodnes mercye and loue God had not allonly towarde the leprouse man but also towarde the capitayn beyng a gentyle yea and how ready he is to yelde hymselfe wholy for vs al yf we knowyng our owne disease and sycknes wil seeke him the faithfull physicion for the sowle and long for his help and grace They be al lyuely examples that be here layde before vs. Fyrst the benefyt of loue and beneuolence of Christ is conferred to the leper For at his instaunce and desyre Iesus put forth his hand and touched him saying I will be thou cleane O what great clemencye here is As sone as the lepper had spoken one word and asked helth Christ by and by was redy and holpe hym Further marke that this word I wyll I wyll is nother vayne nor ydell but full of comfort For suche promise as he made to the leper by the same worde he wolde generally to be a promise to vs all whereby he certefieth strengneth our hartes also that wee should not dought but that he is ready in all necessities without any denay to geue vs his continual helpe And hereto may be applied that is sayde by S. Marke Cap. 1. that Iesus had compassion vpon this man For in this compassion wee maye see that Christ hath pity vpon our misery The pitefulnes of Christ Heb. 4. and that we haue suche a bishoppe which in his harte is moued and stered with our miserye Now as the goodnes and loue of Christ doth appeare and sheweth himselfe towarde the lepoure so likewise the moste gentell harte of Christ is shewed and commended towarde vs in that he did so soone promise at the fyrste desyre of the Centurion to come and helpe his seruaunte And althoughe Christe came not but to redeeme the lost sheepe of the house of Israell Mat. 15 yet in this doinge he wolde shewe vnto vs that after his resurrection The callinge of heithen he shuld cal the Iewes and gentils to the felowshippe and communion of one faythe as he saith here That many shall come from the easte and the west and shall rest with Abraham Isaac and Iacob in the kingdome of heauen Seynge nowe that God the father of heauen hath so plenteouslye on euery partye shewed and geuen vnto vs throughe Christ his grace and mercy yt is meere that we knowe this grace and attaine vnto it by faith wherthrough we may be by hym kepte and reserued both in body and sowle for euer Secondarely Exaumples of fayth we haue in this place two goodly examples of faith One of the lepour and thother of the Centurion or capitayne And it appeareth manifestly by the lepoure that he had a righte and trewe faith in that that he draweth neare Christe asking his helpe and knowledging that he cannot helpe himselfe And although by Moyses lawe he was set aparte from the communion of men and muste therefore escâewe their company yet he ronneth to Christ faithfully beleuing in his mind that he is lord ouer the law and the leprye Wherin he expressed the nature property of fayth whych hasteth not but only to Christ of hiÌ in euery necessitie she loketh for his comfort and help norwyl suffre her to be stayed nor letted by no meanes from the fruicioÌ of this Christ As it is written in S. Mat. of the blynde men Mat. 20 which the more the people dyd for byd them to cry the lowder they cried But how came this lepoure by such faith He had herd that Christ was a man of greate humanitie and gentelnes and that he was very diligent ready to help and geue health to the sicke and so by such heariÌg he conceaued such a trust of Christ that he wolde as verely help him as he had holpen many other diuers times Faythe And this is the trew fath when I beleue that god the father through Christ wil make me whole righteous and blessed by his grace and mercy withoute any merite of mine owne workes And such a faith was in the Centurion For by hearing the gospel he learned and knew that Christe was lord ouer syn and al sickenes and diseases He did not onlye beleue that Christe coulde helpe if he were present but also yf he were absent and spake but a word And therfore wolde not the Christ shulde enter into his house as he offered to do but in speaking of a word beleued that his seruaunt shulde be healed I sayth he haue seruaunts vnder me to whome if I saye come hither they come And if I byd them go theyr waye they do by and by departe Howe much more must those thinges needs be done which thou commaundest that arte not such a capitayn âas I am but lord of heauen and earth This faith did Christ coÌmend and said that he had not found so great faith no not in Israell Now if thou wilt be made cleane from the leprosye of false doctrine and stedfastly abide in the gospel euen to the ende go to then Christe wil be prayed vnto and call vpon Christ that he maye geue you his spirite and grace and he shall saye vnto the I wyll I wyll geue the my spirite Forthermore yf thou wylt thyselfe and all thine to be saued bodye and soule seeke oute Christe and dispaire of thy selfe then shal he saye vnto the Be yt vnto the as thou beleuest Thirdely we learne of this lepour that whatsoeuer we aske in our prayer To commytte al thinges vnto God we shulde remitte all to the goodnes and wyll of God consyderinge that wee bee so ignoraunte of oure owne saluacion that wee knowe not what wee shulde pray as wee oughte to dooe The leapoure asketh of Christe
came Christ that he wolde saue sinners And besides this Christe came for sinners Luc. 23. he can of the thefe that hang on the gallowes make a good and righteous man In contrarye wise I haue no cause to presume seing that in matters concerning righteousnes before god no meryte of workes but only grace doth preuaile and must alwayes say Luc. 17 And yf I had done all that euer were commaunded me yet am I but an vnprofitable seruaunte for I haue doone but that I oughte to do And nowe yf also by Christe I am iustified and indued with the excellente giftes of the holye ghoste yet shulde I not bee to bolde and looke ouer highe seinge it is so with al men that he that standeth to day must beware that he fall not to morowe But wee muste alwaies aske of God that he wyll voutchsafe to reserue vs to euerlasting lyfe 1 Cor 10 The election of God Secondarilye Christe putteth a difference in this gospell betwene the election of God wher with he hath predestinate all the electe people to euerlasting lyfe from the beginning of the worlde the vacation of fayth which is by the outwarde word Outwarde worde And trewly if we do well considre and waye the matter it is no small matter The election of God abideth stedfast and vnmouable Nor any maÌ that by this election is predestinate to saluacion can be damned or perish 2. TiÌ 2. as Christ himselfe witnesseth in the 10. chap. of Iohn The shepe that my father hath geuen me no man shall take oute of my hand And in likewise S. Paule speaketh of this election in the 8. chap. to the Rom. saying The electe remain coÌstante Those that he knew before hath he ordeined also before and those that he hath so ordained he hath called And those whom he hath called he hath also made righteous whoÌ he hath made righteous he hath glorified also Here we heare that the elect be only iustified glorified by Christ And this is confirmed by that noble example writteÌ in the Actes of the Apostles wheÌ Paule did preach the gospel of Christ at Antioche Act. 13. in the which sermoÌ S. Luke coÌcludeth on this wise And ther beleued as many as were ordeined to life In this example yt is manifestly shewed the iustificacioÌ lieth not in our workes but in the grace mercy of God This doctrin of the electioÌ predestinacioÌ of god is very horrible to theÌ that be drowned in wordely wisedom and to theire power do resist the gospel For as sone as thei hear of this doctrine by and by they despise and hate it saing Yf it lye not in mine owne power to be saued Rom. 8. I wil do what pleaseth me and wyll not feare any thing at al. And againe to them that be ordeined to lyfe yt is a very helthfull doctrine and full of comforte They as sone as they hear that those be only saued that bee predestinate of God they meken and submytte them selfe they dispaire of them selfe they cal for grace mercy by al meanes maketh hast to Christ And that is euen the very waye to geue to God his honoure Futhermore they learne that God of his grace maketh a man not only good righteous and blessed but that also in all temptacions and tribulacions he wyll comforte and preserue whoÌ he hath made righteouse But trewly there be very fewe of those and therefore yt is sayd of Christ that there be many called but fewe be eletcte In Zodome there was not one founde Gen. 19 but only Loth and his householde And before the floode Noah only and his children founde grace Gen. 9. Nu. 14. Ios 14 And into the lande of Chanaan came no more but only Iosua Chaleb Wherfore thou shuldest not meruaile that so fewe beeleue the gospel lin theire harte and folowe it He that is not predestinate of God may not abide nor heare of it Iohn 5 And muche lesse can receaue it Neuerthelesse it is thorow our faut that we be damned Of electionat this tyme this shal be sufficient What meaneth he when he sayeth Many be called Doughteles he speaketh of the outeward calling to fayth which is by the word of God And it was commaunded to the Apostels after the resurrection Go youre waye through oute the whole worlde and preache the gospell to euery creature that he that beleueth and is baptised shal be saued And he that doth not beleue shal be damned And hereof scripture speaketh in the boke of Psalmes Psa 18. Theyr voice shall sounde ouer all the worlde and their wordes wente to the endes of the world And althoughe this calling pertaineth vnto many yet sumtyme it faileth and all that be called abideth not not that any lack shulde be in the word wherby we be called but that we so greatly geueÌ to our yl affections lusts be not draweÌ inwardly by the holy ghost therfore do we dispise set lytle by this outward callyng which is by the preaching of the gospel Yea also ther be some found that as sone as thei begin to hear the gospel thei shew set out themselues as though they had eueÌ deuoured the whole gospell yet it is proued afterward when the tyme of persecution cometh the the seede of this calling Mat. 13 Rom. 10 fell not into a good and fruteful ground but vpon the stones and so withered awaye And S. Paule saieth But euerâe man hath not obeyed to the gospell When Christe nowe saieth Manye be called he speaketh of the outewarde callynge of the worlde by the which the gospell is offered to the whole congregacion or to eueri man And when he saith Fewe be electe or chosen then yt is to be vnderstand of predestinacioâ And neuertheles the preaching which is by the outwarde worde is as well to be often times iterated and repeted as that whereby we be taught That by the holye ghost we be drawen For in the tenth chap. to the Romaynes it is sayd Fayth by hearyng c. The nature and custome of them that iustifi theÌ selues Thirdely we learne by the grudging of theym that laboured the whole day for their wages the custome nature of them that iustifi them selues They be in lyke manner affectionate as these laborers were which of very pride and highe stomack do dispise the latter coÌmers so seÌt into the vineyard by the housholder as though there had ben no couenaunt of wages before Thei think in themselfe to be far better then these miserable siÌners bicause they liued outwardely an honest lyfe and hadde done but yet without faith many workes But hypocrisy neuer doth otherwyse for he can not only be content with his false outward shining wher with he blyndeth mennes eyes but he dispiseth all other theÌ himselfe geueth theÌ opprobriouse wordes So did the Pharisey dispise the wretched publican which was not so bold to lyfte
abide in the word TheÌ by by with great violence we run into the snares gynnes of the deuell And if we stedfastly beleue in the worde of god Then neither false prophet nother the deuell himselfe shal deceiue vs. And theÌ wtout dout he is greater that is in vs then he that is in the world 1. Io. 4 Secondarylye Christe speaketh of the seede that fell vpon the stone which although it sprange vp yet bicause it lacked moysture it withered awaye And so he declareth that the seed that fel on the stone be thei that when they hear the word of God they receiue it with ioy To fall from the worde in tyme of persecution but thei haue no rotes bicause thei beleue but for a while in tyme of temptacion and tribulacion they fall cleane away Wherin Christe sheweth that his gospell shall neuer bee preached withoute aduersaries that shall striue againste it And lykewise that the perfect and trew faith cannot be knowen but by tribulacion and temptacious so proued and tried as gold and siluer is by fier Yf thou wylt then search know what faith I haue and whether it be a trew or a fayned faith mark wel behold my lyfe when I chaunce to fal into temptacion tribulacion And yf then it be a pure and righte fayth and by the worde of god in my harte made liuelye and effectuall then muste I needes saye with sainct Paule Rom. 8. I am sure that nother death nor lyfe nor aungell nor rule or power nother things present or thinges to come nother high nor low nor any maÌner of creature shal seperate me from the loue of god that is in Iesu Christ Yea and I will frely confesse commend preach the word of god though I shuld dye an hundreth tymes Mat. 10 or forsake all that euer I haue had in this world For it must needes be in such case that other I forsake all and bere the crosse of Christ or else cease to be his disciple any lenger And in contrary wise when my fayth is not pure but fayned trewly theÌ wyl I not so hate my selfe that for the gospels sake I shuld ronne into daunger of my bodye and lyfe But then wyll I sette moste by and loue my body be it neuer so rotten and full of wormes Wherfore I am constrayned to heare Christ in an other place Mat. 16 saying He that findeth his lyfe shall lose it Cares riches voluptuousnesse be lette hiÌderaÌce vnto fayth Thyrdely Christ speaketh of other seed that fel amongest thornes and so sprong vp was choked amongest the thornes And that he expoundeth on this wise The seed that fell amongest the thornes be they that haue herd the worde of god and then thorowgh the cares ryches and voluptuosnes of this worlde be so ouer growne and choked that they can not bryng fourth frute Thow herist here repeted that suche heare the word of god yf then thei heare the word and yet be reiected of Christ I praye the what is the cause or what lettyth whye they be not saued verely euen that be cause they receyued not the worde of god ernestly and in they re hartes and for that they be founde neglegente in fayth loue and honest conuersations and fal from god the creatour vnto creatures Marke here how finely Chryst hath paynted and set oute the mindes and harts of riche men First of all he geueth vnto them cares for we commonly se that the more they haue the more the couet as it is said in the 5. cha Ecclesiastes The couetous man is neuer satisfied of money c. And he geueth also vnto theÌ the loue and affection of riches and desyre of this worldly lyfe As though he shulde saye To haue greate riches doth not damne a man for there hath beene sins the beginning of the world many deuout and holy men that hath had greate riches and yet neuerthelesse haue obtayned euerlasting lyfe But to sette harte and minde in riches and through them to seeke the pleasures of this lyfe not to knowe that we be but seruauntes and stewardes of suche riches to th entent that the poore and nedye maye be holpen thereby that is the very thing that condemneth a man Wherfore seing it is so with riche men for the more parte that they with all theire diligence seeke and folow the pleasures of this lyfe and do not mortefye the fleshe by the spirite but passe ouer their lyfe in all securitie and wealthe of this world Mat. 19 Christ sayeth also in an other place Soner may a camell runne thorow the eye of a nedle then a riche man entre into heaueÌ And to be briefe Such rich men What condemneth the rich meÌ and men that abuse their riches in this world haue but smal prayse in scripture and in many places we hear of their condemnacion not bicause they haue much riches or that they be men of great power and might but for that they do abuse their such giftes and take their lusts and pleasure in it and do not make frends to them of their wicked mammon Fourthly Christ speaketh of the seede that fell in the good grounde and sprang vp and brought forth fruict an hundreth fold And that he declared on this wise That that fell in the good ground be thei which with good hert mind Good grounde do hear the worde of god and kepe the same and bring forth fruict in pacience And there be two thinges to be noted in that Fewe christian men First that there be merueilous few christian meÌ in this earth But of them that in body soule go to the deuel ther is a great nomber how highly soeuer they pretend the name of christians or boaste of the gospell as Christ doth witnes in the 7 chapt of Mathew saiyng The gate is larg and the way is broad that leadeth to perdition and many there be that entreth into the same But the way that leadeth to lyfe is straite the gate very narrow and fewe haue found the same And the other thinge that Christ sheweth vs is this that although the more parte of menne be euell and so abyde yet the word of god shal not be preached in vaine In some corner there shal be found good ground The worde of God is not preached in vayne Esa 55. wherin the good seede of the word of god is sowen shal spring vp and bring forth frute plenteously whereof god speaketh by his prophete Esaias in this wise Lyke as the shoures of rayne and snow descendeth froÌ heauen and retourneth not thither againe but sinketh into the earth and norisheth the same and maketh it bring forth seede vnto the sower bread to the eater so shal the word that cometh out of my mouth it shal not retourne vnto me empti but shal do all that I wil shall prosper whersoeuer I shal send it And although it seme
the publicane stondinge a farre of wolde not lyfte vp hys eyes to heauen but smote vpon his breste saying God be mercyfull to me a sinner I tell you thys man departed home to his house iustified more theÌ the other Mat. 24 Luc. 14 For euery one that exalteth himselfe shal be brought lowe And hee that humbleth hym selfe shal be exalted THE EXPOSITION IN this gospel we fynde two rightousnesses that is to say rightousnes of faith of workes which is here described in these two persons so that we may clerely perceaue that not the rightousnes of workes but the righteousnes of faithe is commended and alowed Therefore we will intreate of the thinges that be here to bee noted of by ordre The description of the pharisey Fyrste we muste considre that hipocritical persoÌ whiche came with the publicane vp into the temple for to pray For he is excellently sette forthe and described with glorious highe workes and manye which notwithstanding howe excellent so euer they were they did not please god bicause thei wer done without faith Who wold haue reproued the praier of the pharisey yf it hadde come oute of a perfecte harte and a trewe faythe and hadde soughte therein the glorye of god and the vtilitye of his neighboure For wee oughte to commende and prayse suche a worke for godly and christian forasmuche as Christe him selfe hathe commaunded it saying that wee oughte alwayes to pray and not to leaue of Luc. 18. but this prayer was not doone in spirite and in the truth Ioh. 4. The glorye of god was not taught therin Wherefore we maye lyken it to the same thinge wherof Esaias speaketh saying Esa 29. This people draweth nighe me with their mouthe and praiseth me highely with their lyppes where as their hart neuerthelesse is farre frome me And that this pharisey did not seke the glory of god the wordes of his prayer plainly declareth yt For he saithe thus Geuing of thaÌks I thanke the god that I am not as other men Thankes geuynge wherethrough we prayse god for the benefites which we receiue whether they be bodely or ghostely is a good and a christiane worke For how can we be called christiaÌ meÌ yf we do not knowledg the benefites of god done vnto vs for the same geue thankes Do not we finde such frute of faith in the apostle S. Paule throughe oute all his epistles that is euermore giuing of thankes But vndoubtedly the thankes giuing of this pharisey is not good but very blasphemy toward god bicause he seeketh not the glory of god therin but his owne glory I am not saith he like other meÌ What maner of giuing thankes shal we call this howe canst thou perceiue here that he geueth god his honour Wher can we know here that god allonly is he which iustifieth vs through Christ For here we se howe the pharise hath no nede of god for he is righteous of himselfe O notable pride But it is so ypocrisy euer hangeth vpoÌ pride where with he extolleth him selfe dispiseth other This pharisey thiÌketh not sufficieÌt that he praiseth hiÌselfe but he dispiseth al other most highli slauÌdreth theÌ He calleth theÌ robbers vnrighteous aduoutrers Also this goodly pharisey is allonly good and thinketh hee hathe satisfied and fulfilled the lawe for bicause outwardly he semeth to haue fulfilled yt and for the same thinketh himselfe righteous before god And in the meane whyle considereth not Rom. 7 the lawe as Paule saieth to bee spirituall that is that the lawe requireth not allonly the outwarde worke but also to be fulfilled with the harte affection and spirite It maye well be that he stole nothing nor with violence and force toke any thing from his neighbour with hys handes And likewise althoughe that he had fulfylled the same withe his herte haue wee nothinge therfore to say Yea surely in this giuing of thaÌks he hathe stolen and robbed god froÌ his glory And againe though outwardly with the deed he hathe not ben an aduoultrer Mat. 5. yet he maye haue beene one in his hart All this he doth not beleue but putteth all to this poore publican whom all maÌner of wais he thinketh worse theÌ him selfe Thus whaÌ he had boasted him selfe he goeth forth further glorified him againe that he is no glotton nor no dronkard but that he fasteth twise in a weeke Also that he giueth the tenthe of his good to the poore Call you not that glorifying But wher remaineth the saying of Ieremy Lette him that reioyce reioyse in god Ierm 9 The Pharsye doth not thus but he must glorifye himselfe in his owne workes Beholde here thou haste the persone of this righteous and honest Pharisey described A descriptioÌ of the publican Secondarely we wyll intreate of the publicane whyche is described ferre vnlyke vnto the pharisey For he as the Euangelyst writeth stoode farre of and durste not lifte vp his eyes but knocked on his breste and sayde God be mercifull to me a sinner Here thou hearest no glorifiynge no pryde no dispisyng of other menne but allonlye disablinge of himselfe in so muche that he iudgeth himselfe vnworthy to lyfte vp his eyes towarde heauen or to stand in the middest of the temple as the pharisy did With these gestures this miserable publicane sufficientlye doth declare what he thought of himselfe in his harte but why do not we considre it oute of his wordes God he saieth be mercifull vnto me a sinner The confessioÌ of sinners Here do I heare the trew confession of sinners which is so necessarye that withoute that no christian man can with any frute heare the comfortable tydinges of the gospell For the preaching of the gospel promiseth vs remissioÌ of sinnes through Christ but not to them that iustifie themselues but vnto theim that frome the grounde of their hartes knowledgeth themselues to be sinners For so saith Christe I am not come to call the righteous but sinners Mat. 9. For yf I knoweledge not my selfe to bee a sinner howe can my sinnes be forgiuen me Hereto pertayneth that S. Iohn baptist and Christe first of all preached repentaunce For through the preachinge of the lawe our sinnes be declared and shewed that wee maye be brought throughe it to the knowledge of oure selues and acknoweledge that we haue neede of helpe and comforte In this wise also S. Paule saith Rom. 3. that both the Iewes and gentyles are vnder sinne And to conclude Knowledg of sinne is the fyrste degree to come vnto righteousnes and where this knowledge is there is the gospell preached with frute Lyke as Christ sayeth The gospell is preached vnto the poore Mat. 11 that is vnto contrite hartes that knowledg their offences is preached the gospell And wher the gospell is so preched the hearer learneth how that all only through Christe of mere grace wee be iustified and saued Wherout he beginneth to pray with the publican God bee
haue respect to this worde Dauid saith He hath sent forth his word Ps 106. and hath healed them But in these thinges is this ruler as yet ignoraunt also did not perceiue that which Christ spake Ioh. 11. He that beleueth in me shall liue though he were dead already Wherfore he desyereth Christ once and againe that he would vouchsafe to come home into his house And as Christ doth not reiecte this man weake in the faith beyng not as yet perfecte so like wyse wee shall not dispaire thoughe wee feele lyke weaknes in vs but suerly hope in Christ that is so mercifull and wyl beare and suffre our weaknes vnto such tyme that through his word and holy ghost we shall be brought vnto more perfection Fayth muste increase Secondaryly we see here how faith muste euer augment and increase No doubte this ruler hathe faith thoughe it be not hole and perfecte Hee truesteth in the goodnes of Christ and beleueth that he is redy to helpe euery bodye and that he is a moste gentle a meeke lorde Or els why shuld this ruler hearing Christes comyng out of Iury into Galile come vnto Christ to aske grace It must needes be that he here had a good hope in Christ But in this he failed bicause he thought that Christes person must needes haue been ther if his sonne shuld haue been healed For as yet he did not vnderstand what power the word of god had Wherfore his faith must needs be encreased and augmeÌted For it is not sufficient that I beleue only that Christ wil be my merciful lord ready to help me without I beleue also that he can do it yea that he can doo it only with a word though he were not personalli preseÌt And further also I muste beleue that in what so euer trouble I am in my helpe must come from god though al things semed to be agaiÌst me But this is a high conninge which euery body knoweth not Yet did that good Abraham learne it of whome S. Paule sayth that he beleued vppon hope Rom. 4 where nothinge was to hope that he shuld be a father of many people This knowledge in so muche that it was vnknoweÌ vnto this ruler Christ instructed him frienly and with a soft a gentle fashion bringeth him vnto the true perfect faith And he doth repreheÌd him bicause he wold not be coÌtent with a word but was one of those 1. Cor. 1 that seeketh signes myracles as though he wold say For to seek signes myracles not to be coÌtent trust to the word is a token of infidelitie Therfore take thou heed Mat. 12 that thou apprehend the worde for there shall none other token be geuen to this aduouterous generacioÌ theÌ the tokeÌ of Ionas the prophete Lo after this sort was this ruler rebuked Thus whaÌ he was yet lacking true faith and did not cease praying Christ that he wold vouchsafe to go with him before hys sonne dyed Christe did not only speake in his eare but also in his hart saying Go thy wayes thy sonne is a liue But what doth the Euangelist adde vnto it He beleued those wordes c. Here thou hearest that hee that afore was vnperfecte and weake in faith now hath a stedfast faith beliefe By whom by Christ which through hys word spirit yf we do increase in the knowledg of god dayely dothe and wil help vs. Hyther maye bee referred the saying of Sainct Paule in all his Episteles where hee prayeth and wysheth that the faithfull myghte growe and increase in faythe and in the knowledge of god Howe much we at heard in our prayer Thirdely we see in this gospell that we are not hearde further then in those thinges that pertaine to the health of our soules For Christe although he was desired of the ruler to go home with him yet for al that he went not but denyed him the same wtout doubt for that intent that when he shuld êceiue his son to be made hole by the word he shuld hereafter so muche the more cleaue to the same word learne therw t to be content And though Christ heareth vs no further then in those thinges that pertaine to the glory of god and our saluacion yet neuertheles we ought stil to be diligent in prayer without ceassing for bicause that the holy spirit it selfe although we know not how what to pray maketh intercession myghtely for vs with vnspeakable syghynge Rom. 8. Vnto vs therefore is made a promise that what so euer wee desier in CHRISTES name shall bee geuen vs. Wherfore if our prayer pertaine to the saluacion of our soule we ar suer through promise to obtaine it as Sainct Paule saith 2 Cor. 1. All the promises of god are yea in him and are Amen in hym to the praise of god by vs. And if wee desier anye thinge that is both contrarye to the glory of god and against our saluacion and if we be not heard it is for our wealth and it is so meete that we be not heard For it is better not to be heard in our prayer and receiue therwith saluacion then to obtain our petition and owne wyll in thinges beinge to our damnacion Of this mynd was also S. Augustine And this is the cause that we are taught to praye in the lordes prayer Fiat voluntas tua Mat. 8. Let thy wyll be fulfilled Doth not the lepre praye on this wise Lord and thou wilt thou maist make me hole He prayeth for health but in suche wise that the thing whiche hee desyereth bee neither againste God nor the saluacion of hys soule And so lykewise oughte wee to praye that what so euer we desyer shulde bee referred vnto the wyll of God Fourthelye wee see in this gospell Miracles are testimonials of the word that signes and myracles are testimonials wherwith was confirmed that the word came from god and to be his woorde And also throughe myracles menne are alured vnto faythe But wee do not speake here of those sygnes and myracles whiche happen after a doctrine once taken receiued and confyrmed but of those myracles whiche approue euery new doctrine to be of god Exo. 17. As we see in the second book of Moyses that the lawe was stablished by and through many signes and myracles And if a false prophete had come and taughte contrary to that lawe as often times god suffereth vs to be tempted and had approued it with miracles yet ought we to geue no faith to such prophetes Deu. 13. 2. Tes 2. As wee see lykewyse in the gospell whiche was preached by Christ in the world after the abrogacion of the law and approued throughe so manye myracles that no doctrine yf it bee contrarye to that oughte to be receiued thoughe the false prophetes shewe neuer so greate myracles For in the beginnynge by Christe and after throughe the Apostels hathe the gospell beene
beholde there came a certaine ruler worshipped him saiyng My doughter is euen nowe disceased but come and lay thy hand vpoÌ her and she shall liue And Iesus arose folowed him and so did his disciples Mar 5. Luc. 8. Leuâ 15 and behold a womaÌ which was diseased with an issue of bloud xii yeres came behynd him and touched the hemme of his vesture For she sayd within her selfe If I may touche but euen his vesture only I shal be safe But Iesus turned him about when he sawe her he sayd Daughter be of good comforte thy fayth hath made the safe and the woman was made whole euen that same tyme. THE EXPOSITION WE haue two examples of fayth in this Gospel One in the Ruler that came to Christ to get helpe for his doughter whiche Ruler sainct Marke calleth Iayrus And another in the woman that was diseased with a bluddy fluxe and healed by Christe In this woman was a perfecte sayth but the rulers fayth as yet was not perfect but weake Fyrst it was a point of fayth in this ruler because he beleued that Christ could rayse his daughter to life though she were dead wherewith he confesseth Christ to be God and a Lorde ouer life and death Then if Christe bee a Lorde ouer death he must nedes bee a Lorde ouer synne forasmuche as Adam through his synne brought death into the worlde and suche a Lorde dothe of death and of synne is he that both death and synne by his death he hath ouercome abrogated and taken away But howe and to what purpose That they should haue no power to coÌdempne vs that beleue in Christ For vndoubtedly we can not liue without synne whyle wee bee in this mortal life as it is written Pro. 24 A iust man falleth vii tymes in a day ryseth vp againe But the synne so that we beleue shal haue no power ouer vs nor condempne vs. Lykewise Rom. 6. although this naturall death is not cleane taken awaye yet is it so ouerthrowne that it is no more dampnable vnto vs but is the beginnyng of the true principal life Iho. 11 as Christ saith He that beleueth in me shal not dye euerlastyngly This must wee surely holde fast if we will be christian menne That is we must beleue that by the death and bloud of Christ wee are deliuered from synne death deuil and hell so that we perseuer in a true fayth we shall haue euerlastyng life through Christ And this beleueth Iayrus partly But in asmuche that he beleueth not that Christe by the might power of his worde could make whole his doughter except he had been personally present we must nedes confesse that his fayth was imperfect But what shall we say of the fayth of this woman She surely had so great confidence in Christ that she coÌcluded by her selfe that she should bee whole if she might touche only the hemme of his vesture Not that the vesture dyd make her whole for as S. Marke sayth he felte great vertue go from him and speaketh nothyng of the vesture but only the great fayth that she had in Christ Wherfore Christ highly prayseth and coÌmendeth the fayth of this woman saiyng Doughter be of good comforte thy fayth hath made the safe Lo there thou hast an example both of perfect and vnperfect fayth Secondarily we see in this gospel howe frendly and familiarly Christe suffered the weakenes and imbecilitie of this Ruler and with the miracle done vnto the woman augmentyng and bryngyng him to more parfect fayth For he sheweth himselfe willyng at the desire of Iayrus foloweth him straight wayes home declaryng with his dede that whiche he had taught before saiyng Mat. 11 Come to me al ye that labour and are laden I wyll ease you But what happened in the way Beholde a woman that had been diseased xii yere with an issue of bloudde holdyng her peace by fayth gat and obtayned health She had determined also by her selfe that in holdyng her peace and in silence would haue gone home againe Mat. 5. But as a citie buylded vpon an high hyll can not be hyd so likewyse it was neither mete nor yet conuenient that suche great high and excellent fayth should be hyd And dothe not Christe say in the Gospell Mat. 10 There is nothyng hyd that shal not bee openly shewed and nothyng secrete that shall not be knowen So likewyse he wyl that the fayth of this woman should be manyfest brought to light And enquireth and sayth Who hath touched me The Apostles ignoraunt of this miracle answered him and sayd The people thruste thee But the woman feared and trembled for she knewe what was done in her came and fell doune before him and tolde him the whole truth Wherin Christ commendeth her fayth before al the people not only that this should bee an example for the people to folowe but also to strength Iayrus fayth that he should not doubte but that suche benignitee and mercy as was shewed vnto this womaÌ should likewyse bee shewed vnto his daughter Could Christe behaue him selfe more gentely or bee indued with greatter loue mekenes pitie and mercy He declareth with the very deede that he can helpe and succour vs in all trouble necessitee yea in the point of death and is ready and willyng therto But we of our nature are so indurate deaffe and blind that we wil neither with holsome doctrin and teachyng nor yet with miracle be moued vnto fayth Truely it is to be feared lest we take and receiue like ende with the styffe necked and blynde Iewes For wee can not excuse oure selues but the same that was spoken vnto the Iewes might likewyse be spoken vnto vs Ioh. 15. where Christe sayd If I my selfe had not come and spoken vnto theim then should they haue had no sinne Is not Christ come through his gospel and hath shewed the same Do we not heare his worde dayly but when do we heare the same for any ameÌdement of our life I pray the take it once to heart and remembre the goodnes frendlynes myldenes of Christe howe louyngly through his worde and miracles he intyseth allureth vs vnto fayth Howe familiarly he taketh and suffereth our imbecilitee and weakenes and howe feruently he desireth vs to be iust and blessed Let these thynges so moue vs that by the meditacion hereof we may not only encrease in fayth but perseuer in the same and therby get euerlastyng saluacion Thyrdly wee see in this miracle howe the woorkes of Christe are counted and adiudged in the world for foolishenes yea and are skorned and dispised For Christ saiyng The mayd is not dead but sleapeth what did they but laught him to skorne Doest thou not thinke it a miserable thynge that the creature shuld scorne his maker creatour of all thinges That vngracious and blynde fleshe stondeth well in his owne conceite and thinkinge him selfe to haue done a highe feate when it
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 coÌmaundement 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 coÌmended 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 meÌ 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 writteÌ 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 coÌfidence 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
Ye haue a custome that I should deliuer you one lose at Easter will ye that I lose vnto you the kyng of the Iewes Then cryed they all again saiyng ⣠Act. 3. Not him but Barrabas Thesame Barrabas was a murtherer THE EXPOSITION AS before the Euangelist hath plainly described the hypocrisy of the Bishops and Phariseis in that they as men zelous for the lawe tooke Christ and bound him caried him to and fro from post to pyller nowe hether nowe thyther euen so now in this part of the gospel is set out the hypocrisy of al the people so that it is true that the prophet Oseas sayth that as the people is Ose 4. suche are the priestes For in that they ledde vnto their lawe hall Christ that innocent lambe of God there to deliuer him to the slaughter they haue no coÌscience nor grudge at this but rather they are persuaded that they do God high seruice The hipocrisye of the people Furthermore they thynke them selues sufficieÌtly clensed and pure if they take hede to this onely that they go not into the lawe hall What is this Mat. 23 but to strain out a gnat and swalow or deuour a Camel to make cleane the outwarde part of the cuppe and platter but to leaue it within full of rauin and intemperancye To this also pertaineth it that thei say vnto Pylate It is not leful for vs to sley any maÌ I beseche ye durst not they murther a man that in their heartes had adiudged Christ to death You see now in this what is the nature of Hypocrisy Hypocrisy Truely this with outwarde workes to beare a beutyful shewe willyng outwardly to be reputed good and honest rather then to be so in dede contemnyng all other dispisyng and condemnyng them in comparison to them selues And especially hypocrisy is ragyng wod in a fury against suche as condempne her outward workes and reiecte her as an enemy vnto righteousnes that is of fayth Nowe then begynneth she to bee horne wodde and can not containe her wrath but rather would if she had power so to do murther all men coÌmyt them to tormentors to be hewen in pieces then she would suffre one iote of her outwarde holynes honestye to bee defaced Ioh. 16 And of this commeth it that Christe sayd himselfe that when suche should murther christians they shuld thynke that they did high seruice to God Wherfore whosoeuer wyl be a true christian he must nedes leaue all hypocrisy onely study howe to abtain the rightousnes of fayth For fayth gladly is occupied in inward and spiritual thinges and forceth not greatly for outward thynges Furthermore it more gladly suffereth paciently all damage and iniurye then to do any to other But how do the Iewes here Forsoth they wyl not entre into the Consistorye but this they woulde A pure hert maketh a pure and good worke an defyled heart maketh an vncle ân euell woorke ye and that with all their hartes that Christe were murthered and hanged vpon the crosse Neither is ther anye that one whit is moued with mercy or pitye toward Christe but they al at ones with a loud voice crye Crucifie him Crucifie him They all are vnpure in heart therfore must it needes be vnpure all that euer they do Wherfore is it right that the Iewes receiue such reward Contrarily for as much as al christiaÌs ar pure in hert al things also that thei do are pure cleane And doubtles this benefite obtain we by the faith which is in Christ Iesu our lord Secondarily The kiÌgdome of Christe we haue in this talkyng of Pylat with Christe a notable sentence and woorthy to bee kepte in memorie of the kyngdome of Christ what forme it muste haue in this worlde and what state it shall haue in the world to come For Pylat scornfully aposeth Christ in this manner Arte thou that kynge of the Iewes Euen as scornefullye hee asked him What is trewth And nowe to this question Christ giueth a noble answer not for Pilates sake whiche in deede not so muche as desired to be partener of this kingedome but for oure sake that we myght knowe howe to prepare oure selues well to thys kyngedome and ryghtlye to thynke and teache of it For suerly euerye man can not iudge rightlye of this kingdome for as much as in it all things are done contrary to our iudgment The kiÌgdome of Christ is hyd vnder the crosse And I pray you how shuld we haue any beliefe or certain knowledg of this kingdome except God wold giue vs his spirite For doubteles this kyngedome is hidde wyth a crosse in this worlde and lyethe secret vnder it And the lorde of this kingdom was as a malefactor betwene two murtherers nailed to the crosse I assure you Pilate him selfe beleued not that Christ had ony kingdome although he heard that layd to Christes charge Nor the Iewes them selues beleued it that he had a kingdom although in very deede at a certaine time they wold violently haue taken him and haue made him their king as S. Iohn writeth in his gospel Ioh. 6. saying But Iesus when he knew that they wold come by strengthe take him and make him kinge he fled agayne into the mountayne him selfe alone c. Note what is the kyngdome of God Wherefore it is verye conuenient for a christian man diligently to considre note what is here said that he may perceiue and vnderstand it My kingdome saith Christ is not of this world Yf it be not of this world what kingdom is it theÌ in what thiÌges coÌsisteth it Ro. 14. Blessed S. Paul shal answer this The kiÌgdom of god saith he is not meat drink but righteousnes peace and ioy in the holy ghoste Suerly he that with these things serueth god is accepted vnto god and aloweable afore men Thou hearest in this place that the kingdome of Christ is nothing else but righteousnes peace and ioy in the holy ghost But froÌ whence cometh this righteousnes Rom. 3. Of faith as the scripture saithe To him that beleueth his faithe is imputed for ryghteousnes But now whereof commeth faythe Of the worde as S. Paule saith Faith cometh of hearing Rom. 10 and hearing by the worde of god Furthermore where the woorde is there is also faithe and where fayth is there is ryhhteousnes and wher ryghteousnes is there ys peace in conscience where peace in consciences is there is spiritual ioy Wherfore where righteousnes peace and ioye is there is also the kyngdom of God as the Apostle sayth and we also haue alleged it before Of this nowe it foloweth that the kyngdome of Christe standeth not in outwarde thynges in outwarde power and administracion of cyuil thynges nor in any pompe or any proude porte but in the worde of God in spirite and fayth like as Christ sayd in another place Luc. 17. The kyngdom of God is wtin
then among those that bost them selues of Christes name nothyng coÌsideryng nor regardyng Mat. 12 that of euery idle woorde wee must geue accompt in the day of iudgement Ephe. 4 nor yet ponderyng that S. Paule so earnestly forbad christians that in any wyse no fylthy worde shuld be herd out of their mouth Wherefore if thou wylte haue Christ present at thy communication and talkyng do as these two disciples did Talke of those thynges that pertayne to the honour of God and thyne owne saluacion Let thy wyll and studye be euer in the law of God and so shal Christ not be farre from thee But if in thy talkyng thou forget God then looke not for God but for the deuil to bee presente with thee Secondarily we haue here also what Christ did when he was come into the companye of these two disciples And fyrst he maketh himself so as though he knewe nothyng nor had heard what was doone in Ierusalem in those dayes And this dothe he to drawe furth their incredulitee and to rebuke theim for it and to haue occasion to instructe them as he dyd after warde And they by and by plainly declared theyr myndes so talkyng of Christe that a man may easely perceyue that as concernyng him his worde and promises though they had not vtterly yet for the most part they wer fallen into dispayre Besydes this though they acknowleged him to be a Prophete mightie in woordes and deedes before God yet nowe they thought theyr hope frustrate Christ wyll not cast vs away for our vnperfectnes Rom. 7 that he should redeme Israel But what dothe Christe Christe our Lorde knoweth very well and perfectly what is oure infirmitee and incredulitee neither is he ignorant that no good thing is in our fleshe Wherfore although wee bee vnperfecte in fayth yet wyll not he cast vs away but rebuke and teache vs as he dothe here the disciples teachyng vs by his owne ensample to do likewyse And fyrst he correcteth vs and sayeth O fooles and harde hearted to beleue in all thynges that the Prophetes haue spoken Must not Christ suffre these thynges and so entre into his glorye It is neither vnright nor crueltie that he here calleth his disciples foles whiche yet he forbad Mathew .v. Mat. 5. For that he here doth he doth it of a godly zeale and fatherly loue and so also may any manne do likewyse especially when theyr heart nor mynde be none otherwyse affecte then was Christ towarde his disciples Then beganne he at Moses and all the prophetes and interpreted to theim in all their writynges suche places as were written of him It is not comly to rebuke onely and not to comfort againe Furthermore he that shall rebuke another man ought not onely to recite to his rebuke what he had done vnrightfully but he must also shewe what he hath done honestly vertuously and also profitably EueÌ so doth Christ here Fyrst he rebuketh their incredulitee or vnfaythfulnes Then forasmuche as fayth coÌmeth of hearing of the worde he proueth alloweth their saiyng out of the deuine scriptures that Christ must suffre And walkyng with them he earnestly coÌtinueth his sermoÌ with suche maiestie power that the disciples after wer coÌpelled to knowlege it say Dyd not oure heart burne in vs when he talked with vs in the way and opened to vs the scriptures O blessed is that man whoÌ Christ thus draweth by his woorde and whiche is by Christes spirit instruct into the true knowlege of God Thyrdly the Euangelist describeth after what maner Christ opeÌly shewed himselfe to these his disciples opened theyr eyes saiyng And they drewenye vnto the toune whether thei went and he made as though he would go further And they coÌpelled him sayd Tary with vs for it draweth towardes night and the day it far passed And he taryed with them And it came to passe when he sat at the table with them he toke bread gaue thaÌkes brake it and gaue it them Then were theyr eyes opened they knewe him And he vanished out of their sight They knewe that it was Christes accustomed maner to breake the bread and especially to geue thaÌkes Yet should they not haue knowen him by these signes if he hadde not opened theyr eyes whiche in dede was done when Christe gaue thankes and brake the bread Here muste we first learne We must bee thankful to God 1 Cor. 4 to giue thankes euer to god for all his benefites giuen to vs both corporall and spirituall For I praye you what haste thou but thou receyuedst it of god Nowe yf god hathe giuen it to the of mere grace withoute anye merite of thyne I beseche the why wylte thou not euer giue him thanks for it Verily Saynct Paul in the fyrst epistle to Timothe in the fourth chap. where hee teacheth of the libertye of meates and drinkes willeth that christians shulde receiue all thinges with thankes gyuynge 1 Tim. 4 and euen so exhorteth he vs to do in the epistle to the Thessalonians Secondly also note 1 Tes 5 Christe openeth the eies that Christe opened hys disciples eyes and brouhht theym into the knoweledge of hymselfe For euen as these disciples could not come to suche knowledge of theym selues tyll theyr eyes were opened no more can wee beleue as wee ought to beleue tell Christe lyghten our eyes and bringe vs vnto the trewe faithe by his worde and holy spirite Fourthly this gospel sheweth Faithe muste be openlye coÌfessed that wheÌ through Christes word spirit our eyes ar opened to know God then that our faith shal not be vaine in vs that we kepe not this ioye only to our selues but that we shal coÌmunicat it vnto many freely confesse our ioye euen as S. Paul saith Rom. 10 With the hearte wee beleue vnto righteousnes with the mouth we confesse the same beleue vnto health And Dauid saith I beleued and therfore I spake Psa 115 The preachynge of the passion and resurrection of Christ is no such treasure that when a man hath founde it he shuld hyde it and kepe it secrete from other let no manne thynke so but it would bee distributed and imparted to many other Mat. 10 like as Christ sayd That I haue spoken to you in your eare secretely declare it openly euen in the houses toppe And so dothe the disciples here For assone as they had seen and knowen Christ they by and by aryse and returned vnto Ierusalem where they founde the xi gatheeed these that were with them to whom they declared what was done in the way howe they knewe the Lorde by breakyng the bread And so ought euery christian man to do when he knoweth Christe and by his worde and spirite is come vnto the fayth he should geue all men parte of that treasure and to endeuor himselfe that all men maye come to that knowlege and righteousnes of fayth that is in Iesu Christe our Lord
To whome with the father and the holy ghost be all honor and glorye for euer euer Amen The gospel on Easter Tuesday Luke .24 AS they thus spake Iesus himselfe stode in Ioh. 20 the myddes of theim and sayeth vnto theim Peace bee vnto you it is I feare not But they were abashed and afrayde and supposed that they had seen a spirite And he sayd vnto them Why are ye troubled and why do thoughtes aryse in your heartes Behold my handes and my fete that it is euen I my selfe Handle me and see for a spirite hath not fleshe and bones as ye see me haue And when he had thus spoken he shewed them his haÌdes his feete And whyle they yet beleued not for ioy and wondered he sayd vnto them Ioh. 21. Haue ye here anye meate And they offered hym a peece of a broyled fyshe and of an hony combe And he tooke it and dydde eate before them And hee sayde vnto theim Mat. 16 These are the woordes I spake vnto you whyle I was yet with you that all muste needes be fulfylled whyche were wrytten of me in the lawe of Moyses and in the Prophetes and in the Psalmes Actu 17 Then opened hee theyr wyttes that they myghte vnderstand the scriptures and sayd vnto them Thus is it written and thus it behoued Christ to suffre and to ryse againe from death the thyrde day and that repentaunce and remission of sinnes shoulde be preached in hys name amonge all nacions THE EXPOSITION OVr sauiour Christ to the intent that this article of his resurrection might be perfectly inculcate and beaten into the hertes of his disciples sheweth himselfe opeÌly vnto them And this manifestacion and appearinge was not doone as the other were before onlye to twayne or three disciples but it was shewed before theim all Thomas excepted which at this tyme was absent and it was doone immediatelye as they were come from Emaus declaring what they had sene to the other Apostels which answered theim saying that Christe is risen in deede and hath appeared to SymoÌ And as they were thus talking Iesus himself as this gospell witnesseth stode amongest them saide Peace be with you Thre thinges did Christ at this apearinge Fyrste he gaue and offered vnto theym Peace of God as vnto his intierly beloued disciples his diuine peace and not a corporall or wordely peace for hee sayde before Ioh. 15. The worlde shall hate you but this was a peace of conscience whiche the holye scripture calleth commonlye the peace of god As when sainct Paule wished this peace to the Philippians Phil. 4 hee vseth these woordes The peace of god whyche exceedeth all vnderstanding mought keepe your heartes and myndes in Christe Iesu Suche a peace is it that Christ calleth his peace as a peace that the worlde canne not giue Ioh. 14 when hee saide I leaue you peace my peace I giue to you Hear you not now that Christe maketh a very plaine distinction or difference from the worldly peace callynge this peace his his I saye his peace For doubtelesse this peace canne not stande where as fayth is not Rom. 5. For as Saynte Paule teacheth thys peace springeth and floweth oute of fayth And therefore yf wee wyll attayne vnto thys peace wee muste with greate and contynuall diligence applye the woorde preache teache heare and receiue it For of the woorde commeth faithe by faythe wee beynge iustified we are at peace wyth God Rom. v. Furthermore this peace is neuer to any other theÌ to christians which haue apprehended the gospell by faythe and haue by the same conceiued a consydence and suer hope that in tyme commynge no synne canne accuse or condemne them The world doubteles is verye ignoraunte of this peace For the worlde knoweth none other peace but that whiche liueth in ydelnes and bringeth the vayne voluptuous plasures and ioyes of thys lyfe neyther hath it any persecution or tribulation intermedled with it Peace of conscience stoÌdeth sure agaynste all persecutions Ioh. 16. as this peace which we cal the peace of god hathe But yet is this peace of god a peace that standeth sure and indeed the true peace yea though all the worlde be enemye vnto it Lyke as Christe testifieth saying Yee shall haue persecutions in the worlde but in me you shall haue peace Secondarilye Christe confirmeth fayth in the Apostels when heere hee sheweth theym his handes and feete and also eateth with theym as anye other man did Surely Incredulitye is an horrible thiÌg incredulity muste needes bee an horrible thinge seinge that Christe taketh suche greate paynes to deliuer the Apostels from it A lytle before they confessed that Christe had truely rysed and appeared vnto Simon they hadde hearde also that hee hadde talked wyth the twoo dysciples in Emans and gyuynge thankes hee hadde broken the breade vnto theym yet this notwithstandynge when hee came vnto theym salutynge theym so peaceablye yet they were astonished doubtynge whether they myghte thinke it Christe or a ghoste suche as men saye walkeââ after men bee deade But what dydde Christe to this Casteth hee theym of Christe beareth our infirmitye bycause of this their infirmytie Naye truely But becommeth a seruante vnto theym seruynge theym bothe wyth woordes and deedes yea and also with hys holye ghost to bring them vnto faith and saue them For it is euident by the gospell of S. Iohn that euen then he gaue to theim his holye ghost whom also after in the Witsonday he stablished in them Now how indurate and blinded yea obsessed with al the feendes of hell are those heartes that wyll not beleue this our so friendly gentle and mercifull lord god What greater thing or what more could hee do for his disciples Fyrste he rebuketh their incredulitie with wordes saying Why are ye troubled and wherefore doo cogitacions ascende into your heartes But for as much as they yet beleued not hee shewed to them his handes and feete sayinge I am euen hee Touche me on euerye parte and looke vppon me for spirites haue not fleshe and bone as you see me haue They yet not beeleuynge and wonderynge for ioye he asketh them sayinge Haue yee anye thynge to eate And hee dydde eate beefore theym parte of a fyshe and an honye combe that at the laste they myghte by this see hee was no deade ghoste nor spiryte but he hadde truely rysen from the deathe Surely this it is to beare the weakenes of theym that be weake The goodnes of Christ Now that man whom this so great goodnes of Christe moueth not to faith wheresoeuer it be preached doubteles there is nothinge that euer shall moue him Christe teacheth the scripture Thyrdely Christe teacheth his disciples oute of the holy scriptures sayinge These are the wordes that I haue spoken vnto you when I was yet with you that all thinges muste needes bee fulfylled that are written in the lawe of Moyses in the prophetes and
is none other consolacion but in the onely merytes of Christ And that those only be partakers of it that take hold of it by fayth and so turne it vnto their owne profite And forasmuche as when the good shepeherde commeth he leadeth them no waye but vnto Christe They knowe also that they are bound to receyue him as a minister of the worde as Christ testifyeth in another place saiyng Mat. 10 He that receyueth you receyueth me And in another place when the thefe and murtherer commeth with his false doctryne preachyng another straunge doctryne that floweth not out of the fayth of Christ then can they by the worde of God know iudge and reproue that doctryne wyll in no wyse receiue nor admit nor heare that false prophet in the steade of a true Prophete of God For they knowe perfectly that Christe sayeth that he that heareth kepeth the worde of God I say the woorde of God he shal be saued Luc. 11. And what nedeth many woordes Doth not the scriptures euery where admonish vs to beware of such theues and murtherers Beware sayth Christ of false prophetes that comme to you in shepes clothing but inwardly thei are rauening Wolfes And sainct Paule forbyddeth the Galathians that they admit none other gospel then that they heard of him insomuch that if an Angel shuld come doune from heauen preache another gospel they ought not to receiue him The shepe of Christ knowe all this wherfore they wyl heare none other but their owne hyghest byshop shepeherd Christ whiche here sayth I am come that they maye haue life yea and haue it more aboundantly Furthermore they heare all the ministers of Christ that come in his name bryng his worde The other worke-doctors they do forsake coÌsideryng they are theues and murtherers suche as treate the worde of God both falsely and vngodly Wherfore Christ sayth They shal not folowe the forreyner or strange shepeherd but they wyll flee froÌ him for they knowe not the voyce of straungers Whiche God graunt that we may also acknowlege Christ our sheherde and folowe his worde Amen The sermon on sainct Barnabas the Apostles day is the same that is red on Symon and Iudes day The gospell on sainct Iohn the Baptystes daye Luc. 1. And it fortuned that in the eyght day they came to circumcise the chylde and called his name Zacharias after the name of his father And his mother answered and sayde Not so but he shal be called Iohn And they sayde vnto her There is none in thy kyndred that is named with thys name And they made signes to hys father howe he would haue him called And he asked for writing tables and wrote saying His name is Iohn And they meruayled all And his mouthe was opened immediatly and his tongue also and he spake and praysed God And fear came on al them the dwelt nye vnto them And all these sayinges were noysed abroade thorowe out all the hyll countrey of Iurye and all they that hearde them layed theym vp in their heartes saying What manner of chyld shal this be And the hande of the Lorde was with him And hys father zacharias was fylled wyth the holy ghoste prophecyed saying Praysed be the lorde god of Israel for he hathe visited and redemed his people THE EXPOSITION SEyng deere christians that the Euangeliste S. Luke hathe doone suche diligence in describing the natiuiti of Iohn the Baptist as it is plainly manifest in the gospell that this daye is recyted it shall be necessary that we diligently consider and well loke vpon the person of Iohn For surely this childe in whose byrthe those so great and glorious tokens chaunsed hath some syngular grace gyft aboue other children The natiuitie of sainct Ihon. Is not this a new and a syngular great thyng that he is borne of pareÌtes very olde yea in maner at the pyttes brynke with age is sanctifyed in his mothers wombe and ordayned to be the foreleaper that is a gentlemaÌ vssher vnto our Lord God Iesu Christ He shal be sayd the Angel when he declared his byrth vnto Zacharye his father what tyme he dyd his priestly offyce afore God great before the Lorde Wyne and strong drynke shal he not drinke euen from his mothers wombe shal he be fylled with the holy ghost many of the children of Israel shal he turne agayne wholly vnto the Lord theyr God c. By these wordes you heare that great excellent and wonderful thynges shal be brought to passe and accomplyshed by this chylde Furthermore Zacharye thus reioyseth in his canticle saiyng And thou O babe shalt be called a prophet of the most highest For thou shalt go before the face of the Lord to prepare his waies c. What thynke you was this holy childe afterward Ihon is ane usaÌple of a good precher He was made a true godly and excellent preacher whiche besydes that moost holy life that he altogether spent in godly and honest conuersacion he so administered and fulfylled his office that he may well be sette furth to all preachers and ministers of Gods worde as a worthy ensample president contynually to be present and sette before them For he not only preached penaunce and by preachyng the law prepared a way vnto Christ but also he shewed vnto the people Christ whiche is moost truely that Lambe of God that taketh away the synnes of the whole worlde As also the holy ghoste sayeth againe by Zacharye To geue knowlege vnto his people But what knowlege Knowlege of saluacion or health For thereto serueth the preachyng of Iohn whiche firste through the lawe feareth the consciences and afterward comforteth them rayseth them vp by preachyng vnto them the lambe of god Wherein then resteth this knowlege In the forgeuenes of synnes Howe then obtayne we that remission of synnes By the bowels of mercy of our Lord god wherein the day starre Christ hath visited vs from heauen And to whoÌ hath he appeared by that so great mercy To those that sytte in darkenes and in the shadowe of death aswell the Iewes as Gentyles Ihon 10 For Christ would as our archcbishop and true shepeherd make one flocke one shepefold of the Iewes and Heathen that the feare of al men if at the least they would receyue the daye starre or day spryng of the gospel and beleife in Christe that theyr feet I say might be set straight into the way of peace whiche procedeth of true fayth Beholde all these thynges appertayne to the office of Ihon whiche was not only a preacher and a prophet but also he was more then a prophete Ihon is more theÌ a Prophet For he preached not only Christ to come as other prophetes did but also he shewed Christ present And forasmuche as Ihon should thus shewe Christ whiche by his preachyng passion death and resurrection should take away all our sorowes sickenesses it was nedefull that great ioy should
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. â7 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 discoÌtented 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 EuaÌgelist 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 coÌmaunde 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 coÌmaundemeÌt 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 coÌmaundement 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 coÌmaunded 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 coÌmaunded 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 coÌmaundementes 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
of the Lord. Gene. 5 Lykewise Henoch of whom it is written that hee walked with God Noe thereby was not onely saued froÌ drownyng Gen. 7. but also hath obtained this godly title euen to bee called The preacher of righteousnes 2. Pe. 2. A notable tytle What neede I to speake of Abraham Loth Isaac Iacob Ioseph c. which in steed of preachers retained the true faith suerly grounded vpon goddes woorde and by good exaÌple and doctrine haue taughte the same to their families and posterytie A noble example to all gouernoures parentes and maysters is set forth in Tobie Tob. 1. which as it is written taught his sonne from his youthe vp to feare god and to refraine from euell And to the end that no manne should wante the godly lessons that hee taught lo here they folow Tobi. 4. Haue god in thy thought all the dayes of thy lyfe and beware at any tyme thow coÌsent not vnto synne and lest thou lette slyppe the commaundementes of the Lord our God Gyue almes of thy goodes and turne neuer thy face from the poore and so shal it come to passe that the face of the Lorde shall not be turned away from the. Be mercifull after thy power Yf thow haue muche gyue plenteousely Yf thou haue lytle do thy diligence gladly to geue of that lytle For so gatherest thou thy selfe a good rewarde in the day of necessitee Laste of all hee departed this lyfe in peace but yet before he should depart he called vnto him his sonne his sonnes vii children saiyng My children Tob. 14 heare your father Serue the Lord in truth seeke after his wyll and doo the thynge that pleseth him Commaunde your children that they do right gyue almes be mindeful of God and euer to be thankefull vnto him in truthe and with all their power Prynt this godly example in your hartes and for want of a curate let this booke be your teacher if you can not reade lette your childe seruaunt or prentyse reade And hear you and learn to entre in at this straight gate and to walke in the narrow way that leadeth vnto life whiche these godly fathers entred and walked in So doyng you shal be suer as Toby departed in peace to haue a quiet houshold obedient children and faythfull seruauntes yea and that which is great deale better the quietnes peace of conscience through our Lord Iesus Christ to whom with God the father and the holy gost be al thanke prayse and glory Amen Pray ye the Lord of the haruest to send furth labourers into his haruest So be it The Gospell on the fyrste sonday in Aduent Mat. 21. AND when they Mat. 11 Luc. 19. drew nigh vnto Ierusalem and wer come to Bethphage vnto mounte Olyuete then sente Iesus two disciples sayinge vnto them Go into the towne that lyeth oueragaynst you and anone ye shall fynde an asse bounde a colte with her lose them and brynge them vnto me And yf anye man saye ought vnto you say ye the Lorde hath neede of them and straight waye he will let them go All this was done that it myght be fulfylled which was spoken by the prophet saying Es 62. d Zac. 9. b Io. 12. c Tel ye the doughter of Sion beholde the kynge commeth vnto the meek syttyng vpon an asse and a colte the fole of the asse vsed so the yoke The disciples went and dyd as Iesus commaunded them and brought the asse and the colte and put on them theyr clothes and set hym thereon And many of the people spred their garmentes in the way other cut downe braunches from the trees and strawed them in the waye Moreouer the people that went before and they that came after cried saying Hosanna to the sonne of Dauyd Lu. 19. f Io. 12. b Ps 118. Mat. 11 Blessed is he that commeth in the name of the Lorde Lu. 19. t Io. 12 b Ps 118. Mat. 12 Hosanna in the hyghest THE EXPOSITION SEyng that nowe from the beginnynge of the worlde amonge all Godes elect hath beene hitherto obserued and in this latter dais throughe the synguler grace of God indespite of the deuell by noble victory hath beene recouered and wonne Gen. 15 Abac. â Ioh. 3. that only fayth by Christ maketh a man ryghteous good and blessed It shal be therfore very expedient that we whome God hath called to thoffice of preachynge the Gospell faithfully and with all seueritye and treuth do often handle earnestly and beate into the heddes of men the doctrine of faith with repentaunce For suerly the deuel the very enemy of this doctryne slepeth not nor can by any means leaue of his peruerse malice and deceitfulnes For it is trewly alwayes his propertye to sowe cocle that is to say false doctryne amonge wheate Mat. 13 and when he hath done harme amongest the god wheate priuely to wipe hym selfe awaye Therefore when we shall preach or speake any thing of faith to the people we muste wiselye playnly and circumspectly declare what maner of faith it is that scripture so greatly commendeth Whence it commeth what it worketh in vs what her fruictes be and what things be contrary to the same or els our aduersaries shall alwayes be readye to slander and misreport vs saying that thorowe such learninge wee geue occasion to synne and forbidde good workes to be done Therefore that I may briefly sette forth vnto you an exaumple of this thinge ye shall vnderstande that faithe is a trewe trust Fayth and perfect hope in God That God by Christe forgeueth synnes iustyfieth vs and will graunt eternall lyfe of his only grace and mercy without any our merites or workes And such faith haue we not of our selues Rom. 12 but receiue it by the word of God the holy ghost And wheÌ it is so by the word of God and the holy ghoste made liuely and effectuall in vs Righteousnesse of faith Gal. 5. then thorough Christe it maketh vs good iuste and blessed as the prophet Abacuc witnesseth saying The iust maÌ lyueth by fayth And suche a faythe can not stande without hope loue it must needes break out and by good conuersacion and godlye workes be made apparaunt not after the nature and custome of hypocrisy whiche is contrary to faith but of a voluntary wyl and an vnfayned harte Lo Mat. 7. this is the faithe that wee here speake of which is commended by the testimonye of scripture Eph. 4. And in likewise ye muste instructe of the repentaunce Repentaunce of a christen man That penance is nothing else but with all thy harte to be sory for thy synne to leaue synne and by fayth to cleaue to rigteousnes But of these things we shal speak mor at large an other tyme let vs nowe see what is to be noted in this Gospell â Fyrste of all let vs considre what may alure and prouok vs to the same faith here mentioned of
Which thing surly the peacible coÌming of our lorde Iesu Christe to Ierusalem The coÌming of Christe to Ierusalem doth goodly performe and bringe to passe For what kind of goodnes or mekenes ys not serued therein Other princes and Lordes as often as they newlye enter into ther kingdomes and Dominions lord what a poÌpe and greate companye goeth before them as it is written in the 19. psal Psal 19 Some in charettes some in horses They than put c. But Christ although he was constituted lord of heauen and earth as it apeareth in the laste chap. of Math. yet he porely rode vpon an asse back accompanied with a simple and despised companye Which thinge not onlye of the world had no comendacion but also gaue to euery body occasion of laughyng and iesting What manner a man Christ is Neuertheles if all this were printed in our hartes yt wolde teache vs what a maÌner of man Christe was and what became euery christian man to loke of hiÌ He is verily such a one that escheweth shunneth chaseth away no man from hym but alureth calleth euery man to hym For certaynly to that inteÌt he cam into this world that through his onlye desertes and merites he might redeme all And therfore he sheweth him selfe vnto vs with so great humanitie not only in words and learnyng but also in works and miracles And here I think that the prophet Esa in spirite saw this great clemency goodnes of Christ wheÌ he cried so depely in his hert sayinge Esa 64 Break the heauens and come down Ye the euangelist also did diligently briÌg in the testimony of Zachary to set before our eyes the mekenes of Christ with the which he goeth about to help euery maÌ saying Zach. 9 Ecce rex tuus uenit tibi mansuetus c. that is Lo here thy kinge commeth vnto the c. all these wordes be spokeÌ with a great vehemency For wheÌ he saieth notablye this worde loe it can not be but that he goeth about to shew a thiÌg of great waight And here in syght was nothinge els done but that Christe in his lowly entryng into Ierusalem wold commeÌd toward vs his most bounteful wil great benefite as thoughe he shuld say thus Act. 15. Thou my dispised company hast hitherto lyen oppressed vnder the heauye yoke of the lawe which seyng thou coldest by no meanes fulfil was nother help to the nor to none other Moreouer before my adueÌt or coming thou haddest nothiÌg els but promise But nowe be of good comfort I wil make an ende of al thy miserie and wretchednes I wil take away the curse of the lawe and wyll forgeue the thy sinnes and shall obteyne for the euerlasting lyfe Verely al this can I do Christe Kyng Mat. 11 seing I am kynge lorde ouer synne death the deuel and hell And this not only I can do but will do cum sim mitis c. On this wise doth the aforesaid prophet Zachary shewe forthe vnto vs this worke of Christe Now he that of this place so learneth to knowe Christe that with all his herte he may say with the people Blessed be he that cometh in the name of God And so beleueth that here Christe with all his goodnes of his only grace is geuen to hym he beynge delyuered from sinne is made iuste and good accordiÌg to this scripture He the beleueth in him shal not be left comforteles but shall haue euerlasting lyfe ¶ Secondarely Good workes this gospell teacheth vs the veri trew good workes of a christen man by the which the same faith is made clear and apparaunt in that that this place settethe forthe vnto vs the compassion and teres of Christe at his entrynge vnto IerusaleÌ Wold god that al the world knew what scripture calleth good workes And trewly it is very expedient that the ministers of the word of god shulde earnestly and diligently but yet wisely exhort the people to good workes seeyng that al the worlde is now geuen holy to naught and myschife For as admonitions wherwith the people are stirred to do good be necessary so affiaunce in the deseruinge of workes and in our owne iustice is noysome and perniciouse As coÌcernyng good workes these be they as often as by very loue thou doeste considre the necessitie pouertye infirmitie miserye and aduersitie of thy neighboure as thine owne And in all thinges in thy mynde thou art ready to helpe him As we se in saynt Paule where he speaketh to the Gala. in the 6. chap Gal. 6. Lette vs alwayes do good towarde euery man and cheiflye towarde them that be ioyned in the felowship of faith with vs. And in the 6. chapter of the first epistle to Tim. he saith 1. TiÌ 6. CoÌmaund them that be rich in this world that they be not highe mynded and that thei putte not their hope and truste in their vncertayn riches but in the liuing God And that they do good and be rich in good workes and liberall in geuing and dealing theyr goods Here wee maye se that saynt Paule doth not onlye moue vs to good works but also sheweth namely vnto vs whiche be good workes that is to say to do well to euery manne and willingly to geue and to be liberall And here well may be alledgyd the saiyng of Esaie the prophete in the 58. chap. Thou shalt not despise thine oune kynde and fleshe Esa 58. Yf thou wilte dilligentlye marke this place and herken vnto suche thynges as the prophete speaketh of in the same doughtles thou shalt soone perceiue what he calleth good workes yea and all the prophets do so instauntlye stir vs vnto these workes that they dare say plainly that no kind of worshipping god doth preuaile wherin the loue of thy neighboure is not founde And Osee in the 6. chap. saieth Ose 6. Complacitum est mihi in misericordia non in sacrificio That is I am well pleased with mercy shewing and not in sacrifice doyng In this place to be mercifull signifieth to do good to my neighbour as it appeareth in the 6. of Luke Luc. 6 Nowe therfore like as Christ became seruaunt vnto vs in learnyng in lyfe in miracles doyng in his deathe in his resurrection and to bee short in euerye pointe of humantie so he wolde that we shuld become seruauntes one to an other What is to be mercifull in body power strenght in all our riches Neuertheles in suche wise not that we shuld put our coÌfidence in these workes and withstand the wrath of God therewith but to testifye and shewe forthe our faithe in light For saynct Paule by such workes declared his faith and lette passe diuerse other of his good workes what thinke you of that wher he dyd socoure and helpe that poore and miserable Onesmus For willing to reconcile he wold reconcile him to PhilemoÌ he calleth hiÌ his own hart ys not this a
greate parte of loue Vnto Philem. And afterwarde he excuseth Onesimus of his fleyng and ronnyng away as verye necessarye to this purpose that after his suche lapse and falle he might be not onlye a minister or seruaunt but as a brother vnto Philemon Forthermore the same good saint Paule took on hym selfe the harme whiche the same fugitiue seruaunt had done his mayster and wolde all the losse whatsoeuer it were to be layde on his necke Be not these good workes But by it that other workes do appeare greate and good yet may thei not well be called good workes whan they which haue neede of them be not releuyd by them Good workes must alway serue thy neyghboure hym that hath need Christ in the middest of his oy lameÌted wepte And that Christ teacheth vs in this story when in the middest of the peoples ioy which reioysed and wished all thinges prosperous vnto him as to the son of Dauyd to their power gaue hym the moste honoure they could he wepte very sore and bitterly What shuld stir or moue him so to wepe thinke you Verely as he him selfe witnesseth the misery and wretchednes of the people entred into his hert for seing that by al the time that he was so conuersaunte amongest them they wolde not vnderstand nor receiue knowledge it was necessarye that thei in body soule honour and all their goods shuld perishe All this knewe Christ and therefore wepte so sore And besides this he faithfully gaue monicion vnto them before whereby they mighte learne to auoyd such inconuenience but all was in vayne Now lyke as Christ doth not disemble but by all meanes goeth aboute to preuente the losse of his people so shulde we when we are come to the knowledg of God take vpon vs the care and necessitie of our neighbour whether it be bodely or gostlye great or small to procure not only that there ryse or growe no hurt vnto them or theires but also that they feele our help at need As sainct Paule to the Galat. in the 9. chap. Galat. 9 saith Alter alterius one ra portate sic perficietis legem Christi That is One of you ease and help an other and so ye shall fulfill the lawe of Christ Let it be by vs at all time fulfilled that God the father by oure workes withoute seasing end may bee glorifyed Amen The seconde sonday in Aduent Luc. 21. AND there shal be signes in the sonne and in the moone and in the starres and in the yearth Mat. 24 Mat. 13 Ioel. 2. Ezec. 38 the people shal be at theire wittes ende thorowe dispaire The sea and the water shall roare and mens hartes shal faile them for fear and for lokyng after those thynges whiche shall come on the yeerth For the powers of heaueÌ shal moue And then shall they see the sonne of man come in a cloud with power and greate glory When these thinges begin to come to passe then looke vp and lift vp your heades tor youre redemption draweth nye Mat. 24 Mar. 13 And he shewed them a similitude Be hold the figge tree and al the trees when theye shoote forth their buddes ye se and knowe of youre owne selues that sommer is then nye at hande So likewise ye also when ye se these thinges come to passe be sure that the kingdome of God is nye Verely I saye to you this generacion shal not passe in all be fulfilled Heauen and earth shall passe but my wordes shal not passe THE EXPOSITION IN this gospell first of all is declared vnto vs Christe careth for vs. the greate carke and care that Christ taketh for vs. And although he speake here of many and horrible signes and tokens that shal be before his coÌming yet he wolde not that his electe shuld be destitute of comfort But very gentely taught them how they shulde behaue them selues when the tribulacion of this time shall come vpon them Neither wolde he kepe close from them what shulde folowe after this tribulacions verely the ende of the cursed and wicked world Mat 24 And althoughe these signes at the firste shal be terrible and bring muche sorowe and tremblinge with them yet shall they not all hurte the elect bycause thei shal haue knowledg of these thinges long before The ioy oâ the electe And thei shal looke about and lift vp their heads as they which know by those signes the day of their redemtion from al euel to be at haÌd And that Christ then shall take from the tirannes 1 Cor. 15 Princes Lordes Kinges and Emperoures theyr power and yelde it vp to his heuenly father Further seing that thei know according to saint Pauls saiyng that all thinges worke for the best to gods elect Rom. 8. They do verelye also perceyue that all these signes muste be referred therevnto Likewise it is no small comforte that we haue of Christes saying in an other place Mat. 10 All the heares of your heade bee numbered In contrary wise the dispisers of gods word shall with a greate boldenesse set at naughte these signes and shall often haue in theire mothes Peace and quietnes 1 Tes 5. Also this prouerbe What heauen fall But at the laste they shall runne into greate fear for bycause they be drouned in that volupteousnes of this world Thei haue no hope in Christ and therfore thei caÌ not lift vp their heds vnto this sauiour redemer Wherfore it shall not here need so long explicacioÌ of the signes to keÌs as shall need diligeÌt admonitioÌ to faith through which we abide in Christ Christ in vs. For wher this thinge is so brought to passe ther is nother signes treÌblingê nor feares No nother sin the deuell hell nother death caÌ hurt vs. Wilt thou briefly know who abydeth in Christ Ioh. 15 in whom Christ abideth S. Iohn speketh that plainli saieng He that kepeth his coÌmaundemeÌtê abideth in Christ Christ in hiÌ What is that commaundement 1. Ioh. 3 That we shuld beleue in the name of his son Iesu Christ one to loue an other Neuertheles brieflye to speak of those signes that S. Luke maketh mencioÌ of wherby al meÌ may vnderstaÌd how much thei are now done already how much they shal be done herafter Firste of all he saieth that there shall come mani fals prophets False prophets which shal deceue many Oh what an horrible thing is that that they shal come in the name of Christe But here considre the care that Christ taketh for the and execute his commauÌdementes then shal there be no ieoperdie at al. Beleue them not saieth Christ nor geue no faith to them Antichrist here may wel be noted Antechrist wâth his false doctrine and his outwarde worshipping of God of the which S. Paule speaketh in the seconde chapter of the seconde epistle to the Thessalonians Secondarely the words of the Euangelist doth shewe
that surfete and ouer greate couetousnes of riches with greate violence shall invade The car of the belli In the whiche place againe Christ taketh care for vs and saieth Beware c. Thirdly the Gospell shal be preached euery where as we do nowe euidently se so that wee muste needes confesse and knowledge that these manye yeares hitherto the Gospell hathe not beene so purelye preached as we se in these latter daies Item the son moone and the sterres shal be destitute of their naturall lighte The course of the law And hereto shall folowe the sorowfulnes of the people for the feare and lookinge for those thinges whiche shall chaunce to all the worlde The rombling and noise of the sea and floudes the mouinge of the celestiall powers and diuerse other signes whereof Christe maketh mention Now thou perceiuest what shall signes necessarily happen and moreouer thou hast harde that to those that abide in Christe Rom. 5. thây shall bringe no feare at all Forthermore see in this case that thou take hold of Christe by faithe as suche a Lorde and mayster 1 Pet. 5. that hath taken charge ouer the yea and shall abide with the to the end of the worlde Mat. 28 so shall there bee nothing that shall hurte or feare the. The second aduente of Christe Also Christ in this gospell sheweth the maiestye of his laste comminge for none other cause but to comforte his people and to the wicked he bringeth an horrible fear when he saieth And then thei shal se the sonne of man come in a cloud with a great power and clerenesse as thoughe he shuld say Thou my dispised company hast suffered griefe and paine in this worlde thou haste beene made the ofscouringe of al for my worde in the desence therof thou hast suffered many ieopardies of goodes honoure lyfe 1 Cor. 4 and so forthe Therefore now beholde him in whome thou hast laied or sette all thy trust or hope What thinkest thou nowe by my power where bee they that haue persecuted the Ps 72 whreunto is their power come where is nowe seene the pompe and magnificeÌce of thi enemies Al thei by coÌfusioÌ shame ar destroyed Rom. 8. being damned both body soule for euer And lyke as thy misery shal now haue an end so shall their perpetuall infelicitye and condemnacion nowe begyn and last for euermore Feare thou not this my power whiche thou nowe seeste it shall make more for the then against the Likewise lette not my maiestye be it neuer so greate trouble the The greater it is the more socoure shalt thou haue at my hande And nowe suffre a while and let vs se what the enemyes of the word of God can do Lo Psa 43 thus it is manifest that the maiestie of Godds iudgement to vs that beleue his worde and for the same alwaies be counted and taken as shepe apoynted to the slaunghter bringeth not feare but rather a comforte To vs I say that beleue in him for wee shall hear that ioyfull voice Mat. 15 Come hither the blessed children of my father And nowe may we plainlye se what it is that saynt Paule saith 2 Tim. 1 I knowe in whome I haue beleuid and am sure that he is able to kepe that I haue committed to his kepyng vnto that day In contrary wise Ioh. 19 the enemies of the word of God shal se whom they haue persecuted and whether Christ shall winke at all those ylles that hathe chaunsed to the electe people of God There shal be wepinge and gnashing of teath there shal be hell euerlasting death Thirdly we haue in this gospell a perfecte admonicion that we shal abiecte and cast away al fleshly truste and securitie Carefulnes hurteth and to geue dilygence to haue perfect knowledge of our selues and to be alwayes readye against the glorious adneÌt or comming of our lord Iesu Christ For bycause he hath moued and kindeled our hartê with these wordes Looke vp and lyfte up your heades hath putte awaye all feare He wil also that we be warned to prepare our selues againste these times and this he doth by a rude and homely similitude saying Ye se the figge tree and all other trees when they bring forth their fruicte and theÌ you say somer draweth nigh So when ye shal see al these thinges done know you for certain that the kingdome of heauen is at hande And note wel nowe that he wolde vs to vnderstand perceiue that when al these thinges shal be brought to passe that then Christ shall make an end of the world But the wicked shal boldly dispise and saye God seeth not vs Ezec. 9. he hath forsaken the earth c. yet shall christian men geue hede loke for these times Luc. 11. as a faithful seruauÌt doth loke his mayster when he shall retourne from the mariages And that thou mayest knowe that hee greatlye desireth that we shuld be mindefull of this day he maketh an ende of his sermon with this worde Watche ye How must we watch Verely it is nedeful that we haue a liuely feruente faith Mat 25 which by loue shulde bee effectuall like vnto the fyue wyse virgines For trewly to watch is to be diligente in faithe To watche To slepe and the workes of God as in the contrary wise to slepe is nothing els but to dispise the worde of God to abide in infidelitie and playnly to doo no good at all Now how many is there emongest vs al that doth loke for that helthful and glorious comming or aduent or watcheth therefore Verelye all the worlde slepeth and routeth 1 Tes 5. Night and darkenes hath ouer compassed all that euer ys Wherfore thou that art the minister of the word of God folowe Christ sette it forth with all instancye and feruentnes Call to repentaunce Correcte the euell Comforte the good and beware leste God require the bloode of the synner at thy hand Ezec. 5. For trewly it is not all in vayne that God hath so purposed and decreede in his minde He hath spoken it and therefore it muste needes bee Heauen and earthe shall passe awaye but his worde shall euer abide If thou do thy dewtye and ceasest not with all thy minde to admonishe and warne althoughe it were so that the more parte wolde not beleue or obey but lyke the Sodomytes encrese synne vpon synne yet wold there be found some good grounde that wold receiue the seede of Godes worde bring forth frute Thy diligence and labour can not lack his reward Mat. 25 as scripture witnesseth saieÌg Wel good seruaunt and faithfull bycause thou haste beene faithfull ouer a little I shall set the ouer muche Enter into the kingdome of thy Lorde The thirde sondaye in Aduent Mat. 11. WHen Iohn beyng in prison herd the workes of Christ he sente two of his disciples Esa 35. and sayde vnto him Art thou he that
shal come or do we loke for an other Iesus answered end layde vnto them Go and shewe Iohn agayne that ye haue heard and seene Esa 6. c The blynde receaue theyr syghte the lame walk the lepers are clensed and the deafe heare the deade are raysed vp and the poore receiue the glad tidynges of the Gospell And happy is he that is not offended by me And as they departed Lu. 11. d Iesus began to say to the people concerninge Iohn What went ye out in the wildernes to see A reed that is shaken with the wynd Or what went ye out for to see A man clothed in softe rayment Beholde they that weare softe clothing are in kinges houses But what went ye out for to see A prophete Verely I say vnto you and more then a prophete For thys is he of whom it is written Mal. 3. Mar. 1. Behold I send my messanger before thy face whiche shall prepare thy way before the. THE EXPOSITION FYrste of all in this gospell we are taught The office of a preacher what besemeth the ministers of the worde to obserue as well in their lyuyng as in theire learnynge For Saint Iohn is here so sette before our eyes that no man can denye but that he was a good preacher as for the office of a trewe preacher is this together with the faith that is in Christe What penauÌce is iÌ scripture earnestly also to teach instructe of penauÌce PenauÌce I cal wheÌ a maÌ with his hert is sory for his sinne willinge to amend and after that to liue iustely as scripture speaketh of this penaunce Flee from euell and do good Psal 30 Ephe. 4 and He that hath stolen let him steal no more It is alwaies necessarye that I acknowledge my syn and corrupt nature if the preaching of Christ shall any thing profite me Now seyng that I must come to suche knowledg of corrupte nature and hatred of my synne then must needes the minister of Goddes worde sette before me the law fear me ther with Esa 40 shewing vnto me that all fleshe is as haye the glory thereof like the floure of the felde that is That I am a greate damnable sinner and that of my selfe I can nothinge doo and so muche the lesse shuld glorye or magnifie my selfe Knowlââge of synne is sprituall pouertie And where suche knowledge of sinne is there the gospel is sowen with fruict in the whiche through Christ allonly is geueÌ vnto vs remission of syns And peradueÌture this is the pouertye that Christ speaketh of in this gospel These two thiÌgs shalt thou find in S. Iohn First he speaketh of penauÌce ccoÌcludeth euery maÌ to be vnder sin lest thei shuld glori in the selues And for that cause dothe baptise in water as a token of penaunce Rom. 3. And after he hath brought the people into the knowledge of theire sinne he teacheth the Gosspel Iohn 1. saiyng Behold the lambe of God that takith away the sinne of the worlde And in this wise vseth saynt Iohn the office of a good preacher and continueth in the same in so muche that he sendeth his disciples to none other but to Christe not that he doughteth of Christ but that thei should also learn that Christ is the only sauiour of the world and the very samet hat sainct Iohn testifieth of Christ also praiseth him for his coÌtancy and stablenes sayinge He is no reede that wauereth hither thither with the wind nor is of that sorte that to daye teacheth this and to morowe in contrary wyse And to this purpose it pertaineth also that Iohn is more then a prophete Which thing againe muste be referred to his office The prophets before him did only prophecie that Christe our Lorde and saue oure shulde come Iohn poynting with his fynger dyd shewe him then present The lyfe of sainte Iohn Wyll ye heare any more of the life of Iohn then is mentioned in the third chapter of Mathew Hear what Christ sayeth here He is not clothed in softe garmentes as who saith His lyfe is not set in voluptuousnes but is mortefied from all carnall concupiscence and pride and liueth iustly to Gods worde Neither sytteth he in the palace of a kynge but in fetters and cheynes Now lyke as Saint Iohn did sincerely execute his office and kepte him selfe in good conuersation so likewise it becommeth the ministers of the Gospell to do Also in this gospell the person of Christ is so touched and set forthe The goodnes of Christ that thow maist know wel him to be gentel meke and lowly For he dyd not hardly intreat or driue away the discipls of Iohn althogh they were of small fayth but gentely in worde and deede did instructe them And saide Go your way and tell Iohn what ye haue seene The blynd doth see and the lame doth go c. As who sayeth Iohn knowech very well by the prophete what workes Messias shal do and yet go you and shew vnto him what ye haue sene that afterward he may tel you whether I be the same Messias that the prophecy speketh of or whether any other be lokid for Esa 35. Thys be the words of the prophet God hiÌ selfe shall come and redeme vs. Then shall the blind see and the defe here Then shale the haiting lepe like the harte and dume men shall speke And Christ further saith Poore meÌ do hear the glad tidings of the preachers of the gospel As he shuld say again Hitherto ye haue had Moyses the law But Moyses could not geue you the spirite wherwith ye myght haue fulfilled the lawe And nowe ye heare of an other maner lernyng that is the gospell verely by the which they that be poore in spirit and knowledg their synnes do frely through Christe receiue remission of synne without merite of workes and shal be pertakers of the kyngdom of heauen with the childreÌ of God so that they beleue in Christ Rom. 1. The very poore And in suche wiâe also speaketh S. Paule The gospel is the power of God to euery man that beleueth to be saued thereby And Christe speaketh by these wordes Tel Iohn Lo yt is preached to the poore people that is to them that be contrite in herte and be destitute of all helpe and comforte A ioy ful mesage trewly that through my benifyte they shal hereafter haue a mercyful God remission of all sinnes iustice and euerlasting helth by very grace and mercye withoute any merite of workes And now yf Iohn hear of these thinges agayne yt muste playnly be manifest vnto you whether I be Messias or not And he knoweth wel ynough wher to suche message is sente vnto hym namely that he shulde shewe it to men Lo in this wise Christe teacheth Iohnes disciples not with wordes alonly but with deeds also that they might beleue and obtayn euerlasting lyfe Now if any man were taught outwardely by this worde
worde of God And therefore the grace of God cannot be in them To conclude As Christ is very God so by this gospel it appeareth he was very man and sent from his father into this world that we by him might enioye euerlasting life The Gospell on Newe yeares day Luc. 2. AND when the eihht day was come that the childe shulde be circumcised his name was called Iesus Gen 17 Mat. 1. Luc. 1. whiche was named of the Aungell before he was conceaued in the wombe THE EXPOSITION FYrste bycause saint Luke the Euangelyste hath so dilligently sette forthe the natiuitie of Christe Nowe he goeth about to declare what profite and commoditie it hathe brought vnto vs. That is to say that through Christ the burden and yoke of the lawe is taken away and a free harte and willing spirite is geuen vnto vs Gal. 4. Esa 44 which not constrained with the feare of paine shuld kepe the commaundementes af God and do that is iust For it is very euident and can by no meanes be denyed that seyng the law is spirituall it doth not only require outwarde workes but muche soner the inward affections of the hart No man by his own power can fulfil the lawe as S. Peter witnesseth in the Actes cap. 15. saying Whye tempte ye God laying the yoke vpon the disciples neckes which our forefathers Gala. 3. nor we were able to beare Now therefore it is necessarye other the lawe to be fulfilled or else vs to be damned as scripture saith Cursed bee euery man that abideth not in all thinges written in the booke of lawe Go to then here of this place I perceyue that the law requireth a perfectioÌ And again In my selfe I fele nothing whereby I may fulfil it Rom. 10 what shal I now here do Thou must by faith obteine Christe which hath for the satisfied the lawe and deliuered the from the curse thereof He is the ende of the lawe Gala. 4 as S. Paule saith In whome euery man that beleueth shal be saued And in an other place When the time was fully come God sent doune his sonne borne of a woman subdued to the lawe Abrogacion of the lawe that he shulde redeme suche as wer in daunger of the law and so we shuld be made the children of God And hereto it pertaineth that Christ suffered himselfe to be circuÌcised This thiÌg betokeneth that Christe came to fulfil the lawe for vs and to make vs free from the curse of the law that by the doctryne of the gospell he might communicate vnto vs the holy ghost that we so by him renewed myght hereafter not constrayned but frely and louingely do those thinges that God requireth of vs. And secondarely it is to be vnderstand and knowen that circumcision was a token and signe of the promise that God made vnto Abraham Signes cofirme faith yea and to his seede also as apeareth in the 17. chap. of Genesis Nother was this signe geuen that men thereby myght bee iustified but that they which shulde heare of the promise of God shulde be confirmed in faith and that the Iewes might be knowen froÌ thother Heythen and infideles For trewly euerye signe hath his promise whereunto it is meete that all men sticke and beleue As in the 6. chap. of Gen. it is promised to Noe that he shall not perishe by the floude And in token of that promise he had a ship which he was commaunded of God to builde And in the 9. chap. of the same also it is promised that the worlde after that shulde neuer be drowned or destroyed by floude And in token thereof God gaue vnto hym the rayn bow And in lyke case it is here God promised himselfe to be the God of Abraham and of his sede And therefore gaue vnto hym the token of circumcision wherewith he dothe confirme and certefie his faith that he shuld in no wise doubt but suerely beleue that God wolde kepe his promise But thou must so vnderstand these things that we shal receiue these promises The worde not through the outwarde signe but by the worde in the which the signe is conteined Faithe and oure faithe hath gotten it Alwaies the spiritual thing must be ioyned to the corporal internal thiÌgs must be added to the exteriors The outward circumcision Circumcision is nothing without the circumcision of the hart which is made by the spirite is signified by the outward circuÌcision And Deut. in the 10. chap. it is saide Circumcide the foreskin of your hartê Yf then the exterior circuÌcision did profyt the Iews it must nedê be that they theÌ shuld holy stick and abide in faith the coÌmaundemeÌts promises of God seing that the same exterior sign doth but confyrme strength them as thou maist see in Gedeon in the 6. chap. Iud. And in lyke manner we say of the signes of the new testament as yf when I am baptised I haue no respecte but to the water That outward dippiÌg in water profiteth nothiÌg at al The sacrament of the newe testameÌt Baptime But if I regard haue respect to the coÌmaundemeÌts promises of god wyth the which this water is sanctified and beleue the same so by this means am baptised wtin through the holy ghost theÌ trewly this baptism is very profitable vnto me Yt hath the word promise of God and is not wtout a cause called of S. Paule the fountayn of the new byrth Lykewyse when in the supper of our Lord I regard not the commaundement and promise of Christ nor come by faith to receaue yt The supper of the Lorde then the eating drinking of the sacrameÌt of the body blood of Christ not only profiteth me not but rather maketh to my damnacioÌ as S Paul speketh of such as vnworthely receiue the same And wheÌ I behold the coÌmaundement word and promise of God 1 Cor 11 then doth the eatinge drinking of the sacrameÌt of the body blood of Christ profit me much bycause in the word I fiÌd remissioÌ of siÌnes in the sacrament or outward signe I find the confirmacioÌ of my faith And it is to be noted that christian meÌ in the steed of circumcision haue baptisme begonne of S. Iohn confirmed by Christ as yt apeareth in the last chap. of Mark. The baptisme of children And like as circumcision was communycate to the children so must baptism be conferred to our childreÌ although the phantasticall anabaptistes teach otherwise Thirdly we learn by the name that was geuen vnto Christ shewed before of the angel that in matters of faith and in such as coÌcern our iustyficatioÌ our workes merytes be of no strength before God but alonly grace mercy which God in Christ hath shewed to all the world For the name of Iesus yf thou wylt interpret yt signyfyeth a sauyoure Iesus oÌly iustifieth Nor thynke thowe yt to bee a poore and
bare name but yt ys the thynge yt selfe the worke and executyon as sayncte Paule sayeth 1. Cor. â 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 redeÌme his people froÌ theyr synes The name of Christe Now thaÌ 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 reasoÌ 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 saÌtifieth al thinges but when the cuÌmaundement 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 amoÌgst 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 circuÌstances 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 BethleheÌ Iuda The place saith the euangeliste Iesus is borne Here now thou hast the place And it is not vnknoweÌ to al meÌ 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 BeÌthlehemes 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 chauÌce 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 strauÌger 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
2 where shee had her childe with her Wherefore yf Christe did not spare his welbeloued mother but will teache that we muste come into heauen through many tribulacions verelye he will not suffre vs to bee withoute vexacion and trouble Act. 14. What thinkest thou that Mary coÌceaued in her mynde when shee had loste her welbeloued sonne Doughteles she thought on this wise Alas God committed this childe to me that I shulde take the charge of hym And how is it that I haue thus loste him Verelye it is throughe my faute And paraduenture God nowe wyll not lette meÌ anye lenger take charge of hym Such thoughtes withoute doute dyd very sharpely perse throughe Maryes harte And heere nowe shee hadde not onlye the losse of her sonne but also the losse of faythe whyle shee toke this care thynkinge God is angrye with the and now paraduenture wyll let the no longer norishe his sonne Psa 24 These be the greate weighty temptacioÌs that God suffereth his electe sometime to fall in leste they shulde glory in them selfe and not learne to knowe that al perseueraunce and continuauÌce in faith and vertu cometh of hym Christe is found in his worde And Mary findeth comfort no where but in the temple where she founde her sonne not ydel but hauing the word of God before hym And shee receiueth no comfort with her kinesfolkes and frendes nor in the citie of Ierusalem but in the temple So likewise we as often as we fall into tribulacioÌ yea into such depe temptacions that no man vnder standeth but he that by experience hath lerned we shulde seeke for helpe and comforte no where but with Christ which neuer offereth hiÌselfe to be seene but in the temple that is in his word althogh that oftentimes for a while he wil be hid from our eyes Beleue allonlye and dispaire not Esa 57 for the scripture saith He wyll not be angry for euer The obedience of children Forthly we lerne here the obedience of children towarde their parentes For although Christ saide to his mother that he must be busied in his fathers busines yet he submitted himselfe when he hadde done his fathers busines and went home with his parentes Here do we lerne not onlye that obedience shuld be gyuen to our parentes but howe and in what manner and howe longe also it shulde bee geuen As longe as thy parentes be no hinderauÌce to thi faith in Christ but studieth to set the forward therein and agreeth therein with the then in no wise must thou deny thy dyligente attendaunce toward them Thou hast besydes this for an example the commaundement of God Exo. 20 Honoure thy father and mother And to this commaundement is added a promise which none of the other hath Wherby it appeareth that it is greatly required that this commaundement be obserued But if thy parentes will cal the from thy faith in Christ to olde abuses and mens tradicions then know thou that obedience is no longer to be geueÌ to them in as much as pertayneth to religion but we must folowe the saiyng of Christ Mat. 10 Luc. 14 He that hateth not his father and mother c. is not meete for me And in this wise did Christe For when he must be in his fathers busynes then did he forsake Ioseph and Mary But after that busynes done he cometh and is subdued to his parentes againe The second sonday after Epiphany day Io. 2. ANd the third day was there a mariage in Cana a citye of Galile and the mother of Iesus was called there And Iesus was called and his disciples vnto the mariage And when the wyne fayled the mother of Iesus saide vnto hym They haue no wyne Iesus sayth vnto her womaÌ Luc. 2. what haue I to do with the mine hour is not yet come His mother saith vnto the ministers What so euer he saith vnto you do it And ther was staÌding ther vi water pottes of stone after the manner of purifienge of the Iewes contayninge two or thre firkynnes a peece Iesus saieth vnto them fill the water pottes with water And they filled them vp to the brim And he saith vnto them Draw out nowe and beare vnto the gouernoure of the feast And they bare it When the ruler of the feast had tasted of the water that was torned into wyne and knewe not whence it was but the ministers which drewe the water knewe he calleth the bridegrome and saieth vnto hym Euery man at the beginning doth set forth good wine and wheÌ meÌ be dronken then that which is worse but thou hast kept the good wine vntill nowe This begining of miracles did Iesus in Cana of Galile and she âed his glory and his disciples beleued on them THE EXPOSITION FYrst in this gospell it apeareth manifestlye that matrimonye pleaseth God greatlye in so much that Christ was not only preseÌt at this mariag Mariag but with his miracle did adorne the same And howe shulde not the creature and ordinaunce of God please hym Gen. 1. It must needes be very good that he himselfe made This is veri necessary to be knowen of euery christian man that will geue him selfe to that state of lyfe Gen. 3. In the first booke of Moises it is shewed that for the transgression of oure first parentes a greate yoke and paine was geuen to matrimony Man saith God in that place shal eate his bread in the swete of his face and woman in sorowes and paine shal conceue and bring forth children and be subiecte to her husbande c. And that sorowe sawe Sainct Paule when he saide Yet shall suche haue the affliction of the fleshe Now then yf this kinde of lyfe so compassed with many troubles and vexacions were not agayne decked with consolations and comfortes of God who I pray you wold loue it or who wold iudg matrimonye to be a good thing ye who could suffre so manye bruntes of all manner aduersities Wherefore we maye here learne that seinge God himselfe did ordaine matrimony and by Christe dydde so noblye sette it forthe that trewly there is nothinge vnder this crosse but the very grace and mercye of God And if therefore vnder this crosse and carkes and laboures of this lyfe is hidden so greate grace of almighty God no man shuld be afrayd or abasshed of that state of lyfe what bruntes or sorows so euer he shal think to abyde but rather shall by all meanes geue his dilygence that in this crosse or sorowe In the crosse we shuld loke to the good wil of God he haue a respecte to the good will of God by the which yf anye afflictions bee sente they are both sente and dryuen awaye also And for that cause wee trauaile in this worlde that oure wyll maye be broken Mat. 19 and Goddes wyll whiche alwayes is good be fulfilled Therefore yf anye manne thynke hymselfe not mete to kepe him chast and wyll auoyde the horrible
to bee made whole but vnder that condicion that it be not contrarye to the wyll of God and the saluacion of hys sowle Wherin is meete that yf the bodelye helthe bee occasion to dooe those thinges that bee repugnant to the wyll of God that then hee hadde leuer styll to continew in hys sycke and diseased body and to haue the fauoure and grace of God then to be whole lusty of body and fal into the wrath of God Mat. 16 Iere. 33. But euery man can not know these thiÌgs The flesh always trembleth and feareth the crosse and goeth aboute to repell and putte from hym all manner of vexacions and tourmentes nor cannot attayn to the knowledg to think that God manye tymes doth send tribulacions to his electe wherethroughe the wanton and rebellious fleshe maye be suppressed and throwen downe and bee subdued to the spirite Wherefore these and suche other examples bee to be obserued that we maye learne thereby howe we shulde vse our selfe in praier Mat. 28 The mother of Zebedeus children desired of Christ that one of them might sit on his right haÌd thother on his left in the kingdom of Christ But they had a check therfore bicause their peticioÌ was contrary to the will of God For the kingedome of Christ must not be bodely Luc. 22. but ghostly And moreouer Christe in the garden desired his father to take awaye that bitter passion from hym but so that he remytted all to his fathers will saying Neuerthelesse not as I will but as thou wylte And this it is that he taught vs to saye in oure prayer Nowe how wee shuld prepare our selfe to the wil of God we haue a godly exaumple of Dauid in the 15. cha of the second boke of Kynges An other mannes fayth Fourthly this gospel teacheth vs wherunto an other mannes faith profiteth Verely that he pray for other that be yet oute of belefe and to bringe them to the knowledge of faith as the Centurion prayde for his seruaunte But that by my faithe any other man shulde obtayne righteousnes saluacion Abac. 2. it can not be bycause scripture sayth The iuste man liueth by his faithe Marke here that he saithe by his fayth For by this meanes he requireth of euerye manne his owne faythe And in the epistle to the Romaynes he saieth Cap. 1. The Gospelle is the power of God to saluacion but he addeth for euery man that beleueth Saint Paule requireth therfore in euerye man his owne faith Out of this foloweth also that the infantes that be baptised be not baptised in the faith of the church but muste haue their proper and peculyar faythe The churche maye praye for the infantes that God maye stirre vppe and make throughe the holye ghoste in theym a peculier and propre faith Ioh. 3. Mar 16 For it is necessarye that euery infante haue for himselfe his owne fayth For these sentences be euer sure and permanent he that beleueth in hym shall not be damned And againe Ephe. 2 He that beleueth and is baptised shal be saued c. But thou wylt say againe How can an infant beleue when as yet he hath no reason I answere Faithe is the gifte of God as S. Paule witnesseth in the seconde chap. to the Ephesians Now if god do worke faythe in olde men and reason leadeth nothynge thereto doutelesse he canne also make faith in the infantes Were not S. Iohn baptist and Ieremye the prophete sanctefied in theire mothers wombe Surly there hath beene fayth in them Heb. 11 for without faythe no man can please god or be hollye If then there was faith in S. Iohn and in Ieremy before thei were borne and that by the operacion of the holye ghost then muste it needes folow that god canne stirre vp faith in euery infant And to make shorte An other mans faithe maye praye and make intercession for me but mine owne faith maketh me iust blessed the son of god through Christ To whom with the father and holy ghost be all honor Amen The fowerth sonday after Epiphanye Math. 8. ANd when he entred into a ship hys disciples folowed hym And behold there arose a great tempest in the sea in so muche that the shippe was couered with waues Mat. 4. Luc. 7. but he was a slepe And hys disciples came vnto hym and awoke hym saying Maister saue vs we perish And he saith vnto them Why are ye fearefull o ye of lyttle fayth TheÌ he arose Iob. 26 Ps 107. and rebuked the wyndes and the sea and ther folowed a great calme But the men meruailed saiyng What maÌner of man is thys that both wyndes and sea obey hym THE EXPOSITION IN this gospell the persoÌ of Christ is to be coÌsidered loked vpoÌ which is so diligeÌtly haÌdled touched her the no man can deny but the he was more theÌ a maÌ Christe very God For in that he sat in the ship was caried vpon the water did slepe be but mans workes coÌmon things but to coÌmaund the windes the sea to obei to his word to make theÌ quiet calm it passeth mans power yea the nature of maÌ also caÌnot be in no maÌs power but only in gods And seing that Christ in this place is described for suche a one the doth thinges impossible beyond nature it must needs folow that he is very God And these workes shuld be loked vpoÌ with the eies of faith to coÌsidre by theÌ what a man Christ was what becoÌmeth vs to loke for of him in all our necessities This persoÌ wtout dought is a maÌ of great power that with one word did cease so horrible and cruell a tempest But afterward is coÌfessed that al power was geueÌ to this person in heaueÌ in earth Mat 28 yf theÌ Christ be very god man yt is mete for vs faithfully to beleue in him to coÌmyt all our carke care to hym and to call vpon his helpe and socoure in all our necessities and tribulacions Chryste caÌ wil help vs. For he is he that canne helpe as he in this miracle and many modone since the beginning of the world hath migtely declared And moreouer he not only canne but wyll also helpe as in this place he wold vs to considre and mark wel And although he do not with expresse wordes as he did in the last gospell saye I wyll yet he declared in the thing it selfe that he wyl helpe when he did so soone at the requeste of the Apostels cease the tempest Out of this is place to be noted that Christ doth call and alure vs many wayes to hym Sometyme by expresse words speaking as in the 11. cha of Math. Come to me all you that labour and bee laden and I shall refreshe you Howe Chryste doth alure vs to hym and sometymes by preuy steringes and prouocacions through his miracles and workes as
Mat. 10 and folowe hys steppes 1. Pet. 2. Christ suffered for vs leauinge to vs exaumple that wee shulde folowe his steppes Yea and when thou hearest that he was led by the holye ghost into wyldernes to be tempted of the diuell Yt is the will of god that we be tempted Thou shalte learne thereby that god of his good wyl sendeth al temptacion to his elect that they may in time of temptacion know wherof they neede and with great constancy aske of god both helpe and comforte Euery mannes necessitie shuld prouoke him to pray as the prophete saieth When I was troubled then I cryed to the Lord and he herde me And againe when thou hearest how mightely Christ ouercame the deuyl and how with scripture he ouerthrew his subtill and malicious counsaile thou shalt remembre to learne that no temptacioÌ may be ouercome but by Christ And also that a christian souldiar shulde haue a strong armoure which is the worde of god when so euer he shall fal into battaile with the deuel Ephe. â And what clayme or righte coulde that enemy make to me yf I had none other weapon in tyme of temptacion to defende me withall but this onlye sentence of scripture conceaued through faith Ioh. 16. Haue good hope trust for I haue ouercome the worlde Yet we wyl somewhat se in this place with what crafts and deceites of temptacion the deuell cometh with all to Christe Fyrste The care for the belly he compasseth him with the carke and care of the bellye and that hee attempteth wythe a wonderfull pollecye He sayeth on this wise Yf thou be the son of God Gen. 6. make these stones bread As many as do beleue may be called the chyldren of God And the deuel sayth as it were on this wise Yf thou be the sonne of God as thow doest boaste thy selfe wher then is the care that God taketh for the why doth he not prouide to the meate drinke and all other necessaryes to lyue by what hath God to do with the thinkest thou He taketh much care for the in dede Tarye a while vntill a rosted chicken flye in to thy mouthe And by this meanes goeth the deuell about to bringe Christe from the coÌfideÌce trust in God and to burtheÌ him with incredulity and vayne carefulnes that yet he might so moue him to forsake God and make of his belly an idol Chryste ouercometh the deuel Deut. 8. But what doth Christ He geueth no place at al to these diabolical instructions but strongely doth perseuer in that faith and truste which he receiued of his heuenly father and saith Man liueth not only by bread but by the worde that procedeth from the mouth of God As though he shuld saye I know very wel that when ther is plenty of bread the lyfe muste be susteined thereby But that is not bicause of the bread but for the word of God wher by the bread is saÌctified and power geuen to it to feede and replenish men And yf there be no plenty of bread then must we needes lyue by the word of God yf then faith do wholye depend and hange of this worde and be wrapped therin then must ther nedes be also bread yea and the same muste come from heauen as in the olde tyme Manna was geuen to the children of Israel in wildernes Ps 77 Lo now in this wise doth Christ ouercome the deuell and that for oure comforte that we shulde applye oure selues and prouide as often as we fall into suche temptacioÌs that incredulitie raigne not amongst vs but to remembre the exaumple of Christ confirmed with so many promises of god wherethrough we may withstand the carefulnes of the belly ouercome the deuell and all his councell and tread hym vnderfote Secondarly To tempte God the deuel wold faine perswade Christ to tempte god and without any cause why to caste him selfe down from the pinacle of the temple And to bring that to passe he allegeth although it bee falsely a place of scripture assayiÌg yet by that meanes if he might with his outward appearaunce vnder such a lambes skinne ouercome Christ and moue him to do contrary to the worde of god And note well here that the deuell hath mo wayes then one to circumuente and begile menne and as he is craftye and subtyll a thousande folde so hath he a thousande wayes to bringe men in his snares He knoweth wel inough wherin we be moste weakest and yf he bringe not his purpose to passe one way he assaieth an other He taketh great delite pleasure in oure destruction and coÌdemnacion And by cause he coulde not bringe Christ to that poynte to make his belly a god he yet hadde greate hope to bringe that his other porpose to passe to moue him to tempte God and so set hym vp vppon a pinnacle of the temple layng If thou be the son of God cast downe thy selfe hedlinge for it is wrytten Psal 9. He shall giue his angels charge ouer the and with there handes shal they hold the vp that thou dashe not thy foote against a stone But wherfore did the deuel leue out Vt custodiaÌt te in omnibus vijs tuis that is to say That they shal kepe the in all thy wayes Bicause it was contrary to his purpose and made nothiÌg for his intent Whervpon Christ obiecteth against him this answere Deut. 6. saying It is also writteÌ Thou shalt not tempt thi Lord god As though he shuld say God doth mightely defend his will not leaue them in any necessity And moreouer as thou thy selfe doest knowledg he hath geuen in coÌmaundemeÌt to his auÌgels to take the charge not only of me but also of all his elect that they maye walke without any offence or slaunder Wherefore shuld I cast my selfe into the water when I maye passe by a bridge or ship And so why shuld I cast my selfe downe hedliÌg from the temple wheÌ I may easlye go downe by a ladder The wise man saith He that loueth ieoperdye Eccle. 3. No man ought to put hym selfe in ieoperdy shall fall into the same Lo here now again the diuel is ouercome bi Christ and that with no small argumentes of scripture wherwith he doth confute him Let vs now knowe and perceiue that all these thinges be done for our instruction that we may learne likewise to ouercome the deuell when neede shall require Thirdelye the dyuell is not yet contented nor leaueth of Christ but taketh him vp vpon a great high hyll and sheweth to hym all the kingedomes and glory of the wolde saying All these thinges will I geue vn to the yf thou wylt fall downe and worshippe me The dyuell is lord and prince of the world And of this place we learne that the deuell is the Lorde and Prince of this worlde as Christ also nameth him in the 12. chapter of Iohn Moreouer all those that so depende and hange
Christe so is it verye necessary that I with a pure faith confidence do vnderstande and beleue it For very little profyt cometh of an historicall beliefe For the dyuell knoweth and beleueth it and yet it profiteth hym nothynge at all Ye howe mannye be there amongest vs that bee named Christian men which doo confesse and knowledge that Christe rose frome deathe and yet shal be damned Wee do confesse and knowledge the resurrection but the merites thereof we doo cleane take awaye and condemne Howe so Throughe trustinge in workes to the whyche wee ascribe ryghteousnes The and me hath God serued with his resurreccion And therefore yf thou wylte goe the highe waye and pull nothinge frome the merites of Christ thou must beleue not alonly that Christ dyed and rose agayne but that hee dyed and rose for the for the I saye and all synners dyd hee pleasure and seruice therewith For through hys deathe he tooke away thy sinnes and by his resurrection he hath iustified the. Yea throughe his resurrection hee entringe in his kyngedome myghtelye hathe declared that all power in heauen and in earthe is geuen vnto hym and also that he hath ouercome synne death hell and the diuell And finally that there is nothinge which is not subiect vnto him and that he as a Lord of heauen and earth mercifully keepeth and saueth his and maketh they in partakers of his kyngdom Only requiryng of vs that we beleue in hym and dye as concernynge our synnes and walke in a newe lyfe Vnto this pertaineth the syxte chapiter to the Romaines Rom. 6 in the which Paule toucheth this article of the resurrection very highely amongst other thinges sayeng Yf we be dead with Chryst we beleue that we shall lyue also with hym and are sure that Christ raysed from death dieth no more death shal haue no more power ouer him For as touchiÌg that he died he dyed concerning sinne once But as touching that he lyueth he lyueth vnto god Likewyse ye also count your selues to be euen deade as concernyng sinne and to lyue vnto God throughe Iesu Christe our lorde God serueth vs by hys aungels Secondaryly we se here in this gospell that for bicause this article of the resurrection is so harde of the flesh to be receiued how mercifully and meekly God through his aungell handeleth and intreateth the wemen that brought spices and anoyntementes to the sepulchre of the lorde playnlye and manifestly shewing by wordes and signes that his only son Christ was risen Who wold now I pray you dispair of suche a gentle and mercyful father which so patiently suffering our inftrmitie and so louingely exhortinge and instructing vs Whom wolde not this greate and inestimable charity prouoke to beleue The wemen that bought this anoyntment and came to anoynt Christ surely had an honest intente And their going and hasting to the sepulchre doth plainly shewe the hartye loue that they bare vnto Christe yet not withstanding they did it after a fleshely manner and vtterly withoute any righte faith For yf they had had faithe they wold haue remeÌbred the words that Christ spake howe that he shulde rise the thirde day and go before theym into Galile But these wordes they forgatte and prepared them selues to anoynte Christ Mat 2â which was not commaunded vnto them to do But so mannes reason is ofte wonte to do The curiositye of men For it doth often that which it shulde not do and that whiche it shulde do it ouerpasseth and leaueth vndone In so muche that our lorde god to oppresse this curious rashnes and curiousnes Deut. 1â commaundeth in the lawe that we shulde not do that that seemed to vs good Yet notwithstandyng so good is our god that he doth not for this curiosity and vnfaithfulnes reiect these wemen but through the aungel entyseth and leadeth them froÌ this carnall and fleshly seruing of god vnto his worde Which thinge is here doone after this manner When these good women went toward the sepulchre said one to an other Who shall roule vs the stone from the graue Lookyng backe they sawe that the stone was rouled awaye And they going into the sepulchre they saw a yong man sittyng on the ryght hand whych had a longe white garment vppon him and they were abasshed But he said vnto them Be not ye afrayd Ye seke Iesus of Nazareth which was crucified he is risen he is not here Beholde the place where they layde hym c. Here mayst thou hear and se that god sent not his angell alonly to roule of the stone from the graue but moste chiefly to enforme and instructe the women and to manifest and shewe vnto them the glorious brightnes of his resurrection What the shininge vesture signifieth whych the angelicall shynyng vesture dyd signifye Here marke how diligently it is written here how and in what manner a man muste be iustified and saued First there is written howe the women were sore abashed Suche troblinge and abashing the preaching of the lawe bringeth forthe Rom. 3. when my sinnes thereby be made euident and playne Yea trewelye whome shuld it not make afraid so many commaundementes in the law enioyned to vs and are impossible of vs to be brought to passe or doone and yet neuertheles that sentence remaineth immutable Cursed is he that continueth not in all the wordes of the lawe Deu. 27 to doo them Nexte nowe foloweth the aungels who represent and signifye the preachers of the gospell with their comfort and consolacion Angeles are preachers saiyng Be not afraid O ioyfull and glad tidings that we shall not discomfort vs for our sinnes But frome whence commeth these ioyfull and mery tydinges From Christ our lorde which was delyuered for our sinnes rose for our iustificacioÌ With such preachinge of the resurrection the Aungell comforteth these wemen bringeth them in remembraunce of the wordes that they had afortyme hard of the resurrection Moreouer he doth confirme his words with a signe A signe wheÌ he sheweth them the place where Christ was layd Do ye think that this was not a gentle way to instruct these women patiently to bear their infirmity by that meanes to make theym to beleue the resurrection Lyke as Christe thorow his aungels and miracles did instruct these women and the apostels so wil he likewise do dayly vnto vs through his word so we as obedient children obey and beleue his worde and seeke our saluacion none other where then alonly in the merits of Christe Thirdelye it foloweth nowe that the women were enioyned by the aungell to go and declare the rysynge of Christe not to the disciples allonlye but also in especiall to Petre Women becam apostelles which for the deniynge of the Lorde was in greate feare and heauines Here oute wee maye learne howe necessarye the preachinge of the resurrection is And contrarye wyse what a miserable calamitye it is where the glory of the resurrection is
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 concerniÌg 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 pronouÌced 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 coÌscience 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 coÌsidre 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 coÌmaundemente 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 aloÌly 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
the grace and mercy of the gospell that the church gathered of the gentyles and of the Iewes shal be made one flocke and haue one shepeharde But here marke and take hede in what manner this callyng shal be Christe alone must bringe it to passe and performe yt as he saithe I haue yet other shepe that be not of this folde and those same must I bring also c. Christe muste bringe the gentils whereout it foloweth necessarily that the gentiles of them selues without they be brought by Christe can not come And yf they can not come of them selues it is manifest and playne that we throughe grace and mercye be iustified and saued as saith S. Paule By grace are you saued throughe faythe Ephe. 2. and that not of your selues for it is the gifte of god not of workes least any man shulde boaste him selfe Now yf we are called to righteousnes and euerlasting lyfe by grace why do we then boast vs of oure workes Whervnto is now free wil become why do not you leaue Christe his honoure Wylte thou become a thefe and priuily steale awaye christes honour Is it not sufficient that the pharisies those glorifiers in workes are called theues If ye are wyse take counsayle with the scripture and beleue the same if ye will be saued which saith No man knoweth the father Ioh. 14 but the sonne and to whome the sonne wil reuele it .. Marke diligently that he saith To whoÌ the sonne wyl reuele it And in this gospell he saith also I I I my selfe muste bringe them When Christe doth bringe vs through his word and spirite then do we heare his voyce then do we willingly obey him and mortefie the old Adame in vs. To make shorte we lyue according to goddes will and pleasure Some there be that suppose that by this sentence Ther shalhe one flocke and one shepard is promised through out all the worlde Vnity concord in the doctrine of Christs faythe is not to be loked for vnitie and concorde in the doctrine and faithe of Christe but they be deceyued For this saiyng is fulfilled when both the Iews and gentyles are called by the word of god into the communion of one churche And in th ende of the worlde finally it shal be fulfilled when the faithfull as well of the Iewes as of the gentiles shal be disseuered diuided from the kiddes that is frome the vnfaithfull and taken into the kingdome of Christe Whiche God the father graunt vs through Iesus Christ our Lord. Amen The thirde sonday after Easter Ioh. 16 AFter a whyle ye shal not se me Ioh. 7. agayne after a whyle ye shal se me for I go to the father TheÌ sayde some of hys dysciples betwene them selues What is this that he sayeth vnto vs after a whyle ye shall not se me and agayne after a while ye shal se me and that I go to the fatherâ They sayde therfore what is this that he saith after a whyle we can not tell what he saith Iesus peceaued that they wolde aske hym and sayde vnto them Ye enquyre of this betwene your selues bicause I sayde After a whyle ye shal not se me and agayne After a whyle ye shall se me Verely verely I say vnto you ye shall weepe and lament but contrary wyse the worlde shall reioyce Ye shall sorowe but Ioh. 2â your sorowe shal be turned to ioye A woman when she trauayleth hath sorowe bycause he thowâ is come but as sone as she is delyuered of the chyld she remembreth no more the anguyshe for ioye that a man is borne into the world And ye now therefore haue sorowe but I wyll se you agayne and your hartes shall reioyse and your ioye shall no man take frome you THE EXPOSITION Chryste sheweth his passion resurrectioÌ to his disciples IN this gospell diligently we shall note foure thinges First how Christ shewed before vnto his disciples his passion and resurrection Furthermore in what wise through his resurrection he shuld raign in his kingdome and go to the father This sermon and teaching muste needes be verye necessary wheÌ Christ so oftentimes and with so many wordes repeteth it and sheweth yt his disciples Yea truly it is very needful considering the infirmitie of our flesh and the hard vnderstandynge of these articles Wherefore Christe after the manner of a faithfull maister and instructours ceasseth not contynuallye to inculcate and driue into the apostles hartes suche artycles that in all poyntes he mighte trulye and iustelye execute hys office And this is the exposition and meanynge thereof After a little while I shal be delyuered vnto the Iewes and they shal condemne me scourg me and at the last crucify me And lykewise as Ionas was three dayes and three nyghtes in the belly of the whale Mat. 21 so shall I be three dayes and so manny nyghtes also in the hart of the earth And that is the same that I say vnto you After a little while yee shall not see me and yet after a litle that is the thirde daye whan I am risen frome deathe yee shall see me But that shal be no great whyle for I muste go to the father and receaue my kingdome whiche is spirituall With the whiche hee instructethe and teacheth his dysciples what maner of kyngedome hee shall haue and in what wyse he shall entre into it The kiÌgdom of Christ Eph. 14 The kyngedome of Chryste lyeth herein That Christe hath ouercomme sinne deathe hell and the dyuell and hathe all the auctorytye and power of the father in heauen and in earthe that hereafter he beinge ordeined the moste mighty kinge vppon the hollye hyll of Sion Psal 2. shuld strength and rule his faithfull and electe through the holy ghoste And into this kiÌgdom he hath entred through his passion death and sheding of his blode as the prophete Dauyd sheweth before Psa 109 He shall drynke of the brooke in the waye therefore shall he lyfte vp his heade The Apostles knewe yet but little of the spirituall kingedome and thought it shulde haue been temporall vntill suche time that they receiued the holy ghost which opened their eyes and instructed them what manner of kingedome it shulde be how we shulde come vnto it and abide in it And if we desyre to enter into this kingedome and wyl ouercome synne death the diuell and hell it is moste conuenient necessarye that we know Christe oure Lorde and sauioure oure kinge and bysshoppe and that by his bloode wee are reconcyled to the euerlastinge father And we must do also as Paule monissheth vs in the epistle to Timothe sayinge 2 Tim. 2 If wee be dead with him we shall lyue with him also If we be patient we shall also raigne with him If we deny him he shall denye vs. Secondarily here is layde before vs in the apostles an exaumple of our ignoraunce An exauÌple of our ignoraunce For as the
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 alloÌly 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 couÌseiles did erre haue beene commauÌded 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 weÌt 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 âeleue 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 preseÌt in this world theÌ with continual daily praier to open shew our necessity vnto god Wherfore it is very necessary that we do note print in our harts this gospel wherby we may be the more inflamed stirred to praier Who wold reiect and despise praier as a thing not necessary seinge that it is here in this gospell so diligently and highly commended and commaunded to vs of Christe Aske saith he and you shall receaue This commaundemente of Christ bindeth vs aswell as the firste commaundement in the fyrst table of Moyses And this to be trewe wee maye more euidente and playne see in an other place where Christe sayeth Luc. 18. that wee oughte alwayes to praye and not to bee wery Here diligentely note that he saith we ought alwayes to praye Therefore as we throughe a syngular and speciall commaundement of god are egged and entysed to praye so lykewise this presente gospell allurethe vs therevnto throughe a greate and excellente promise Here is promised to vs which be Christian men that oure prayer shall not be in vayne but shal be suer to be heard Wherfore else wolde he confirme and binde this promise with an other Verely verely I saye vnto
you sayeth he If you axe the father oughte in my name hee shall gyue it you also Aske and ye shall receaue Here thou hearest that we shall not praye in vaine Who wold now be slothfull and loth to prayer Christe constraineth vs thorow his commaundement And furthermore that wee shall not thinke to praye in vaine he as I sayde before entiseth vs here with a greate and high promise Wherfore two thinges are heere to bee considered and noted The firste is that we shall pray in none other name theÌ all only in Christs name Then we pray in Christs name Christe is oure mediator only wheÌ we come vnto god in the faith of Christ in such mind and confidence that he all only is our mediatour by whom all thinges be giuen vnto vs and that without him we can deserue nothing theÌ wrath and indignacion Can there bee I beseche you any sainte in heauen or in earth that prayeth for vs vnto god the father as Christ doth For by his merites and aduocacion we do not all only obtaine righteousnes and remission of sinnes but also wee be made his brethren and pertakers of hys preestly office so that we our selues maye go vnto Christ and call vpon him and seke his helpe in all our necessity and nede And that is it that he saieth here And I saye not vnto you that I will pray the father for you for the father him selfe loueth you for bicause you haue loued me and beleue that I am come out from god Al Christian meÌ are prestes Seinge therefore that wee haue suche a mediatour yea seing that we our selues are admitted vnto this prestly office by Christ why do we not with true faithe and confidence call vpon him in oure necessitie An other thinge to be noted is this We must considre that in no wyse we do praye that What we ought to desire that shal be against the glorie wyll of god or contrary to our saluacion For it is apparaunt that he wyll not hear such prayer in so much as in the Pater noster he teacheth vs daily to praye that his will be fulfilled Finally when so euer we praye vnto god in our vrgent necessities we shall looke vpon the merites of Christ not vppon oure worthines which commaundeth vs to praye and promised vs to heare vs when so euer we cal vpon him For all the promises of god in Christ are suer and need not to be doubted at For S. Paule saith that all the promises of god ar ye in him and ameÌ 2 Cor. 11 Secondaryly it is to be noted that forasmuch as we are fleshly and know not ofte times what we haue neede of as S. Paule saith to the Romanes Christe voutchsaueth here to learne vs Rom. 8. what oure prayer shuld be And as he himselfe faith we ought to praye that our ioye maye be perfect But what manner of ioye is this Truly it shall neuer be temporal nor wordly but spirituall Of the which Phil. 4. S. Paule writeth saying Reioyse in the lorde alwaies and againe I say reioyse But whence cometh this reioysinge Of faith And how is that broughte to passe That is brought to passe when I heare the gospel preached in the which remission of sinnes is geuen to all mortall creatures by Christ Whiche preaching yf I wyll haue it profitable and fruitful vnto me I must needs beleue it which thing I cannot do except it be geuen me through the word by the holy ghoste which muste worke this faithe in me And when this worde and the holye ghoste worke this fayth in me I shall not dout but beleue the Christ hath all only forgeuen me all my sinnes so that they can neither accuse nor condemne me And further that he hath pourchased me a mercifull father in heauen that will acknowledge me for hys son and bring me into euerlasting lyfe And hereoute commeth tranquilitie of conscience and that spirituall ioye TraÌquilitie of coÌscieÌce 2 Pet. 3. of the whiche this gospell to day speakethe of and it is verye needefull and necessarye that this ioye growe and increase euen as oure faythe oughte to growe and increase yf yt shal be perfecte which thinge doubteles God shal bringe to passe yf we daylye praye vnto hym for it He will that we shall praye alwayes and not with oute a cause For we haue nothinge to geue him But he as a mercifull god creatoure and father forgiueth vs al things And for as much as he commaundeth vs to praye that oure ioye myghte be perfecte lette vs obeye him that wee maye saye withe the virgine Marye Luce. 2. My spirite reioyseth in god my sauioure Thirdelye Chryste shâweth vs here the ignoraunce of his disciples and witnesseth that hitherto his learnyng hath beene vnto theim as a prouerbe and that if they shuld vnderstande that doctrine it is needefull that he speake no more through prouerbs but playnly to shew theÌ of his father that Is. it is needefull that he sende them the holy ghoste to make them apte to vnderstand his wordes Such ignoraunce and blindnâs hath not beene all only in the apostles before the hoây ghost was confirmed in them but also hath ben grafte in all mortall men so that there is not one that vnderstandeth no not one that dothe good Psal 13 Ioh. 3. without they be transformed into a newe creature through the holy ghost We thinke oure selues subâile and wise as thapostels saye here in this gospel Beholde nowe thou speakest playne and shewest vs no prouerbe now we knowe that thou knowest all thinges But this is suche an other folyshe presumption as was in Saint Peter Mat. 26 which promysed that he wold go to prison and to death with Christ and yet that nighte before the cocke crew he denied him thrise which presumption brought him to confusion Wherefore all this is written for vs that we shulde not rashely presume but rather to meke oure selues and to confesse that we as concerning godlye thinges are rude and ignoraunte and that we can not perceyue the mistery of the gospell with oute the holy ghost For the wisedome of the fleshe is foolishnes before god And as much the more we go aboute to boaste oure selues of our subtilty and wisedome concernyng godlynes so much the more we declare and shewe forthe our folysshnes The sixte sonday after Easter Ioh. 15. BVt when the comforter is come Ioh. 14 and. 17. Act. 3. d whome I wyll send you from the father euen the spirit of trewthe whiche procedeth of the father he shall testifye of me And ye shall beare witnes also bicause ye haue beene with me from the beginninge THE EXPOSITION After that our lord Iesus Christ in the laste supper had promised his disciples with dyuers promises to send theÌ the holy ghost now he nameth the same spirit by his propre name and declareth vnto vs what vtilitie and profit he shall bringe into the world and saith
and not vnto the worlde Iesus aunswered and sayde vnto him If a man loue me he wyll keepe my saiynges and my father wyll loue hym and we wyll come vnto hym and dwell with him He that loueth me not keepeth not my sayinges And the worde which ye heare is not myne but the fathers which sente me These thinges haue I spoken vnto you beeynge yet present wythe you But the comforter whyche is the hollye ghoste Ioh. 15. and .16 Act. 2. whome my father wyll sende in my name hee shall teache you all thynges and bringe all things to your remembraunce whatsoeuer I haue sayde vnto you Peace I leaue with you my peace I geue vnto you Not as the world geueth geue I vnto you Let not your hartes be greued neyther feare Ye haue hearde howe I sayde vnto you I go and come againe vnto you Yf ye loued me ye wolde verely reioyse bicause I sayde I go vnto the father For the father is greater then I Ioh. 13 and 16. And nowe haue I shewed you before it come that when it is come to passe ye might beleue Hereafter wyll I not talke many wordes vnto you For the prince of this worlde cometh and Ioh. 12. and .16 hath nought in me But that the worlde maye knowe that I loue the father And as the father gaue me commaundemente euen so do I. THE EXPOSITION THe apostels were euer of that mynd The ignorauÌce of the flesh before the holy ghost was confirmed in them that the kingedome of Christe shulde haue ben temporall and wordly wherin he shuld haue mightely raigned as in times paste did Dauid and Salomon Truly when Iudas not the Iscariot according to this saiyng did aske Christ in his laste supper Lorde what is the cause then that thou wilt shew thy selfe vnto vs not vnto the world Christ did lead him with the other disciples away from this hope and trusting of a temporall kingedome to those thinges that were more necessary which was the fulfillyng of his word And therfore he doth teache in this gospell Fyrste of all hee teachethe heere what the frute of oure loue towarde god is whiche muste needes flowe oute of the harte and cannot stande without faith For how can I loue him Loue towards God of whome I hope and loke for no goodnes For in that I loke for goodnes of Christe that I hope and truste in him and set al my consolacion and comforte in him that faith I say oÌly bringeth to passe which receiueth the worde and thereby knoweth that the father wyll be knowen and glorified in this Christe alone Ioh. 1. And that is the meaninge of this sentence Who so euer beleueth not that he receiueth of his fulnes that by Christe he hathe a mercifull father in heauen and remission of sinnes righteousnes and saluacioÌ moreouer that it is God through Christ that keepeth vs and defendeth vs frome the ieopardyes and periles of this worlde hee loueth not Christe but rather his owne propre workes righteousnes and wisedome Moreouer where Christ is neither loued nor knowen there of a suertye is his worde neither obserued nor kepte And contrarye wise Where the same mercifull father with all his benefites done vnto vs is knowen and all oure hope caste in hym by Christ yt is not possible but that there shal be trewe loue towardes Christ Trewe loue wylleth that god willeth lyueth accordinge to his godlye wyll hath greate delyte and pleasure to heare what god desireth of vs and when he heareth it he fulfilleth it in worke And suche faith and loue dyd Moyses require of the people of Israell Deut. 6. saying Heare o Israell the lord our God is one lord onely and thou shalt loue the lord thy god with al thy hart with al thy soule c. Faythe Chieffely here note that Moyses as a lawe gyuer requireth faith and hope of the harte towarde the onlye god that he is the same that kepeth and preserueth the people and wil be to vs a mercifull father And after that he requireth loue towardes god though he cannot giue it by the lawe that we shuld loue god with all our hart with all our soule with all our might And on this wise Moyses draweth vs from all creature and directeth vs to god only Moreouer he desireth such maner of loue Loue towardes God that not constrained but frely and volutarily shal serue god and keepe his commaundementes and fulfyll his wil as the nature of loue is Which more plainly we find in the gospel Mat. 13 that the seed that fell in a good grouÌd gaue frute c. Here thou hearest that the word of god taken with the hart through preaching bringeth forth frute By the worde we receiue faith from faith cometh loue toward god our neighboure of loue cometh the fulfilling of godê coÌmaundemeÌts Finally Faith loue bring a godly a christian coÌuersacion lyfe Wherefore Christ in the gospell of this day constraineth no maÌ by the law but exhorteth them to faith and loue as they that willyngly wolde kepe his word and fulfyll his comaundment accordinge to sainte Paules saiyng 1. Tim. 1 howe that the lawe is noâ gâuen vnto the righteous but vnto the vngodly disobedient and sinners Secondaryly this gospell teacheth The kiÌgdome of god ioin the harts of the faithfull wher Christ will haue his kingedome and dominioÌ namely in the harts of the faithfull Likewise he promiseth vs here not onli that if we shew this loue outwardly with the word that the father shal loue vs but also more greater and more excellent thinges that is to saue ⪠that he with the father and the vertue of the holy ghost wyll come vnto vs. O comforte O grace It was out dewty to ãâã vnto him seing that our nature is so corrupte and wanteth so muche ameÌdemente But behold God wil come vnto vs. so mercifull is our god that he preuenteth vs and promiseth to come vnto vs by Christ And what will he do with vs He wyll make hym a dwellinge place with vs. If wee considre the disposition of oure nature and firste natiuity we shall fynde that our harte is the dwellyng place of the diuell Which alas is to trewe in so much that S. Paul saith Ephe. 2. that naturally we were the childreÌ of wrath euen as well as other And for this originall sinne that is grafte in vs god by right might condempne vs wretched creatures But yet considre how mercifully goodly he handleth vs which not all only forgiueth vs our originall and actuall sinne as they call it so mercifully through Christ but also he geueth vnto vs Christ himselfe And so he giueth him vnto vs that he with him voutchsafeth to dwell in vs whereby Satan is expulsed and driuen away 1 Cor. 6. and our hartes made the dwelling place and temple of the holy ghoste He now that here in this worlde
sheweth vs so great grace and fauoure and voutchsafeth to haue his kingdome in vs and whiche doth dayly deliuer and defend vs frome all false doctrine and temptacion of the diuell and finally Mat. 17 frome all euell withoute doubte in the life to come will graunte vs also euerlastingly to lyue and raigne with him without ende So that in any wise we take hede in the mean season that we loue and beleue his worde and fulfill his will To this pertaineth the sayinge of S. Paule where he saith that we are the temple of god 1 Cor. 6. And also in an other place that god lyueth dwelleth and moueth in euerye one of vs Act. 17. as it is written in the actes of the apostels Thirdely this gospell learneth vs wherefore and for what cause the holy ghost shal be sent which Christe before with so many wordes promiseth to sende for thus he saieth That Comforter The office of the holy goâ euen the holy ghoste whom my father shall send in my name he shall teach you al thinges and bring all to your remembraunce what so euer I haue tolde you Whereoute it is euident and playne that the holy ghost is sent into the worlde to teach Now yf wee cannot know god in Christ without the holy ghost muste be presente and learne vs so muste it needes folowe that we as of our selues can do nothing Ioh. 3. in those thinges that pertayne to godlynes and saluacion And that without we are lightned of this spirit there is nothinge in vs but darkenes The fleshe is darknes Ioh. 1. as S. Iohn the Euangelist witnesseth saying The lyght shineth in the darkenes and the darkenes comprehended it not Wher is now I besech you the glory of the flesh what can oure reason and oure wisedome bringe to passe Thinke you that the holye ghoste was promised to the apostels and all goddes electe without a cause But I wolde haue the verely beleue that Christ did well perceaue and know that no mortall man coulde haue come vnto the knowledge of god then by this spirite Wherefore else wolde he haue promised and sente it Nowe for as it is expediente playne that the office of the holy ghost is to teache not part or halfe but al. Print this in thine harte that foloweth He shall bring in to your remembraunce all that I haue spoken For I heare not in this place that he shall teache anye other thinge than Christ taughte before but onlye that he shal bring into the disciples remembraunce the ââataynge whâch Christe had preached The holy ghoste dothe in spite Hereto pertaineth that the foresayde spirite shal be sente in Châistes name Moreouer yf the holy ghost shall teache no newe thinge vnto thapostels but make them meete to take and vnderstand the preachinge of the gospell who then hath giuen such power to the Romish spiritualtie to ordaine and make in the church so many traditioÌs of men against this text Let a christian man learne here also that the doctrine of Christ is sufficient to our saluacion as S. Peter sayd vnto Christ Thou haste the wordes of euerlasting lyfe And in no wise forget that no mortall man can vnderstande this doctrine of Christ excepte it be written in the harte of man through the holy ghost as the prophet Ieremy clerely sheweth in the 31. chapiter The peace of Christe Fourthely Christ promiseth his peace vnto hys disciples and all his elect in this gospel And there is a notable vehemeÌt significaââoÌ in this worde My peace For Christe sheweth here a difference betwene his peace the peace of the world The peace of the worlde The peace of the world thoughe it be an excellente gyft and a gift that all only cometh of god for the which accordinge to the doctrine of S. Paule a Chrâstiane man is bounde to praye yet notwithstanding yt is teÌporal not song durable And it may oft chaunce that outwardly I shal fele peace inwardly warrâ in the conscience But it goeth not so with theim aââ peace For though that it haue outwardly resistaÌce and is teÌpted yet nowithstanding it remaineth vnmouable not due not âuerâââe bicause it knoweth that with Christ the prince of the world hath no âight in him ãâ¦ã Christe that god in heauen is a merciful father ãâã him Yâ knoweth that nothing can chauÌce vnto him against the good wil of god and that persecution shal not indure for euer Ioh. 14 Finallye Act. 14. that throughe suche lyke tribulacion he shal haue a celestial entringe into glorye This peace Christ left and did giue vs. Furthermore as Christe gaue vs this peace of his great mercy and grace without any deseruing so that it is necessary that we comprehend it in our hartes with fayth For works can do nothing in this behalfe as witnesseth S. Paul saiyng Rom. 5. Bicause therfore that we are iustified by faith we haue peace with god Fiftely this gospel teacheth vs The worde of god doth comforte vs in persecucion that in persecutioÌ tribulacion is nothinge so suer comfortable as to be furnished armed with the word of god And for that cause Christe shewed before vnto his disciples that he shulde suffre his passion therby entre into the glory of his father saiyng And now I haue tolde you before yt come that when it is come to passe ye maye beleue Rom. 15 And in lyke manner saieth S. Paule What so euer things are written afore tyme are written for oure learninge that we thorough pacience and comfort of the scripture might haue hope Therefore in as muche as the confession and knowledg of the worde of god and the gospel cannot be brought to passe in this worlde withoute persecution seynge that the diuel is so playne an enemye and aduersarye thereof it is meete and couenience to al trewe Christiane menne to bee so instructed and armed with the worde of god that our house buylded vpon a rock do not fal in tyme of persecution stormes of temptacion Mat. 7 and great windes Whiche God graunte to vs euerye one Amen The gospell on Trinitye sonday Iohn 3. THere was a man of the pharyseis naââ Nicodemus a ruler of the Iewes Ioh. 7. The same came to Iesus by nyght and sayde vnto hym Rabbi we know that thoâ ãâã a teacher come from god for no man couââ do suche miracles as thou doest except god were with him Iesus aunswered and lord vnto him Verely verely I say vnto the excepte a man be borne frome aboue he can not se the kyngedome of god Nicodemus sayth vnto hym how can a man be borne when he is olde can he enter into his mothers wombe and be borne again Iesus answered Ioh. 4. and. 7. Tit. 3. a Rom. 8. Verelye verely I saye vnto the Excepte a man be borne of water and of the spirite he cannot entre into the kingdome of god Ioh.
our flesh as S. Paule saith We be buried with him by baptisme into death Rom. 6. c. and this is one part of this new natiuity Furthermore in baptysme the hollye ghoste ys geuen vs whych we beyng so mortefied dothe reuyue and regenerate vs agayne ruleth draweth pulleth and chaungeth vs and so worketh in vs that we sauoure and vnderstande now no more carnall but spirytual thynges Wee desire not wordly things but heauenly thinges lyue to righteousnes And this is the other part of thys new natyuitie Wher oute yt appeareth What it ys to bee borne agayne that to be borne agayne ys no other thing then to dye as concernyng syn and to lyne to ryghteousnes through the spiryt and fayth And wher so euer this is there is the kingdome of god sene and the entring thervnto openeth But I besech you what glory hath here the righteousnes of Nicodemus Truelye before god it is but durte dung Phil. 3. eueÌ as S. Paule did reckene and count all his righteousnes that came of the lawe he beynge a Iew and circumcised for dunge For not that whiche cometh of oure reason but that the spirite worketh in vs pleaseth god For that that is borne of the spirite is spirituall and of greate reputacion before god Therfore S. Paule to the Ephesians saith on this wise Ephe. 4 So then as concernynge the conuersacion in tymes paste laye frome you that olde man which marreth himselfe through deceiuable lustes and be you renewed in the spirit of your mynd How can reason do or comprehend these thinges when in earthly and bodely thinges he is so rude and ignoraunt that he cannot tell namely from whence the winde cometh or whether it will Briefelye to bringe to passe this newe natiuitie we muste needes haue the holye ghoste thoughe the papistes extoll neuer so highelye the righteousnes of the fleshe Thirdely this gospell teacheth vs Thoroughe Chryste we haue obtained the holy ghoste who hath obteyned and geuen vs this spirite by the which wee are newe regenerate and borne againe trulye Iesus Christe the sonne of man which allonly descended from heauen and ascended vp into heaueÌ But wherewith hathe he obtained and deserued this Euen therwith bicause that he was exalted on the crosse like as the serpent was in the wildernes But what serpente was that In times past the children of Israell murmered against the lorde in wildernes then was the lorde angry and sent fierye serpentes among the people whiche bote the people so that there dyed muche people in Israell And Moyses praiynge then for the people the lorde saide vnto him Num. 21 Make the a brasen serpent and set it vp for a token Whosoeuer is bitten and looketh on it shal lyue The serpent is the figure of Christe This figure applieth Christe vnto hymselfe as thoughe he wolde say I shall be crucified and put to deathe and with my deathe the wrathe of my heauenly father shall be pacefied for the sinnes of the worlde that whosoeuer is bitten with sinne and loketh vpon me whiche am crucified that is whosoeuer beleueth in me shall not perishe To beleue in Christe but haue euerlasting lyfe Beholde on this manner Christe is sette forthe vnto vs as hee that only forgiueth vs our sinne and giueth vs the holy ghoste maketh vs newe creatures the sonnes and heires of god so that we beleue and sette oure confidence and truste in him God graunte vnto vs that we may haue a trewe and perfect faith Amen The gospell on the firste sondaye after Trinitye sondaye Luc. 16 THe was a certaine riche man which was clothed in purple and fine white and fared deliciously euery day And there was a certayne beggar named Lazarus which lay at hys g ateful of sores desiryng to be refreshed with the cromes that fel from the rich mans bord and no man gaue vnto hiÌ The dogges came also and licked his sores And it fortuned that the beggar died and was caried by the angels into Abrahams bosome The rich maÌ also died was buried And beiÌg in hell in tormentes he lyft vp his eyes and saw Abraham a far of Lazarus in his bosome and he cried said Father AbrahaÌ haue mercy on me and send Lazarus that he may dip the typ of hi finger in water coole my tung for I am tormeÌted in this flame But Abraham sayd Son Gal. 6â remeÌbre that thou in thy lyfe tyme receauedst thy plesure contrary wyse Lazarus receaued paine But now he is comforted and thou art punished Beyond al this betwene vs and you ther is a great space set so that they which wold go from hence to you cannot neither may come froÌ thense to vs. Then he said I pray the therfore father seÌd him to my fathers house for I haue fyue brethreÌ for to warne them lest they also come into this place of tormeÌt AbrahaÌ sayd vnto him They haue Moyses and the prophets let theÌ heare them And he sayde naye father Abraham but yf one come vnto them frome the dead they wyll repent He sayd vnto him If If they heare not Moyses and the prophetes neither wyll they beleue though one to se from death agayne THE EXPOSITION FYrste of all A description of the rych man 1. Ti. 6. Mat. 19 What it is to be ryche this gospell treateth of a riche man in whome was neither faithe nor charitye This worde riche is here taken as Paule tooke it when he said to Timothy Charge them that are rich in this world c. And in the gospell of Mathew Yt is easier for a camel to go thorow the eye of a nedle then for a riche man to entre into the kingdome of heauen In this place a riche man signifieth him whose hart is set vppon riches which thinketh on nothing then vpon riches reioiseth in nothing then in riches Finally whose harte deliteth in nothing then in that diuelish mammon And s Paul chiefly for this cause calleth these rich meÌ the riche men of this worlde for that that they be geuen to transitory and worldely thinges more then to celestiall thinges Otherwise if riches of themselfe had bene euell Abraham Salomon Naaman Sirus had beene damned which were very riche but they did not abuse their riches Therefore this rich man is dâscribed not as a good but as an euell tre Now yf ye will heare the frutes of an euel tree Loe He clothed himselfe with purple and costly linnen c. Doubtlesse he shuld not haue ben damned for his clothing yf he had not had so great pleasure in theim and sought wordly honour and glorye therin vtterly forgetting the poore Lazarus We reade of Ioseph when he was in Egipte Gen. 41 how excellently he was clothed in riche apparell and a chaine of golde aboute his necke and yet pleased god for bicause his hart was not set vppon pompe and riches And that this riche man had his
belongeth vnto the politike ordre may therfore lawfully be done But if I wolde so sticke and cleaue to wordly thinges that I shulde forget heauenly thinges that shuld damne me After this maÌner we speake of mariag To haue a wyfe is a good thiÌg lauful But if I loue mi wife better thaÌ god it is to my damnacion Therfore S. Paule teacheh vs â Co. 7. that they that haue wyues bee as though they had none that is in the acknowledging of the gospel I shall not permit my wyfe to be an impedimeÌt vnto me but rather for the gospels sake if nede require I shal be readye to forsake wyfe children and all Finally those men outwardely appeare here to be good menne but whyle they wyll not beleue the gospelle of Christe thys sentence goethe vppon theim None of those men that were called shal cast of my supper The calling of that heithens Thirdely we se here that while the chiefe in Iury did dispise this supper how god called thervnto all sinners whores and publicanes oute of euerye strete of the towne that they shuld knowledg there sinnes and are grace and pardon of Christ Also we see here the gentyles that were not named the people of god nowe to be called to this excellente and great supper Here is two thinges also to be noted Fyrste that it hath pleased god to call the pore and the weak that is those that be of a contrite harte a louely spirite and by the preaching of the law be come vnto the knowledge and repentaunce of their sinnes For by those wordes compell them to come in properly we vnderstand the preaching of the law For suche be lette into this supper that is they be comforted through the gospell Luc. 1. as the virgine Marye saythe He filleth the hungry with good thingê and letteth the riche go emptye The seconde that thow shalte marke is that after the resurrection of Christe all prophecies Osee 2. both of the reiecting of the Iews and of the calling of the gentiles must needs be fullfilled To go into the streetes of the towne is none other thinge then to preach the gospel to al men as Christ sayth in the gospel of Iohn Ioh. 10. I haue yet other sheepe that be not of this folde and those must I bringe The calling of the gentiles wel considered in faith causeth a man to haue great coÌfort For who wolde now be discomforted when we hear that god all only for incredulity hathe reiected his people whiche didde excell vs withe so greate priuileges and receaued vs sinners vnto his mercye grace that neuer did good at al Wherfore good people lett vs beware that we now being called to this supper of grace be not loth to come therevnto in which supper we shall euerlastingly see and taste howe good and sweete the lorde is Psal 35. and .85 Which god the father graunte vs through his son our lord Iesus Christe Amen The gospell on the thirde sonday after trinity sonday Luc. 15. Mat. 9. Mar. 2. THen resorted vnto him all the publicanes sinners for to hear hym And the phariseys and scribes murmured saiyng He receueth sinners and eateth with them But he put forth this parable vnto theÌ saiyng Mat. 18 What man of you hauing an hundreth sheep if he lose one of theÌ doth not leaue nynty nine in the wildernes and goeth after the which is lost vntill he fynd it And wheÌ he hath found it he layeth it on hys shoulders with ioye And as sone as he cometh home he calleth togither his louers and neighbours saiyng vnto them Reioyse with me for I haue founde my sheepe which was loste I say vnto you that lykewyse ioye shal be in heauen ouer one sinner that repenteth more then ouer ninty and nine iuste persones which neede no repentauÌce Eyther what woman hauinge ten grotes yf shee lose one doth not lyghte a candle and sweepe the house and seeke dilligently tyll she fynd it and when she hath found it she calleth hir louers hir neigh boures togither saiynge Reioyse with me for I haue founde my grote which I hadde loste Likewyse I saye vnto you shall therbe ioye in the presence of the aungels of God ouer one sinner Luc. 5. that repenteth THE EXPOSITION THis gospel teacheth vs first of al how that publicans sinners drew nigh vnto Christ to heare hym And although they were receaued and defended of Christe Psal 5. yet he is not suche a God that hathe pleasure in synne Therefore it is conuenient that we learn to know a difference betwene sinners Vnshameful sinners There be sinners of such vnshame fastenes that they lyue in open sinnes and in suche wyse encrease therein that they forget god and all honesty and glory and reioyse in moste abhominable things and seke prayse in wickednes And these villanes for the greate crymes and grosse sinnes Pro. 2. whiche they do vse and daylye committe euen the worlde counteth and taketh them for knaues and vagabundes not worthy that any diuine scripture shuld make muche rehersall of theym There bee also other sinners which outwardly faine holynes but ar in their hartes most mischieuous wretches Againste whom both the prophets and the gospell cryeth out Esay 3. Esa 52. Esaias accuseth them for this mischiefe bycause they call good euell and euell good and make lyghte darkenesse and darkenesse light c. and Dauid witnesseth of theÌ that in their hartes they thinke that there is no god Psal thoughe outwardly they appeare neuer so good and holy Doth not this apeare also in the gospell Christ saith Mat. 5. Excepte youre righteousnes exceede the righteousnes of the scribes and Phariseis ye canne not entre into the kingdome of heauen And suche hypocrits here in this gospell Christ calleth iuste not that be fore god they be iust but that they think themselues to bee iuste and neede not repentaunce SiÌnes that acknowledg ther sinnes There be also synners whiche knowledgynge theyr offences bee sorye for theyr euell deedes and drawe vnto Christe for to aske pardone and grace Suche a synner and publicane was Zacheus which ioyfully receaued Christ our lord into his house and at the hearing of his word sayd Behold I geue halfe my good to the poore and if I haue defrauded any man I restore him four fold Of suche sayth Christ in on other place Mat. 9. I am not come to cal the iust but sinners to repentaunce Suche publicans and sinners drawe nowe nighe vnto Christ And why To heare his worde For they feele their sin they knowledge their sinne they seeke grace that they might be delyuered frome the borden of sinne Now forasmuch as grace remission of sines rightousnes and saluacion is offered and giuen vnto them through the worde of Christe withoute any worke or deseruinge Moreouer for as muche as the doctrine of Christe is the doctrine of lyfe it becometh
eye Eyther howe canste thou say to thy brother mat 7. Brother let me pull out the mote that is in thine eye when thou seest not the beame that is in thine owne eie Thou hypocrite caste out the beame out of thine owne eye firste and then shalte thou se perfectly to pull oute the moat that is in thy brothers eye THE EXPOSITION Faithe maketh vs acceptable vnto God HItherto throughe many instructions examples we haue sufficiently proued how that we attaine and gette remission of sinnes rightuosnesse and saluacion only throughe faithe And moreouer that no worke how holy or precious so euer it mai be can make a man acceptable before god excepte only faith which we haue declared and taught you out of the holye srripture For this faith so comprehendeth the goodnes and the loue of god through Christe that vtterlye he canne truste to none other thing then to the merites of Christ through whom also he hopeth to obteine saluacion Heb. 11. By faith saith the apostle wee haue an entraunce vnto god And lykewise as a true and lyuing faith which knoweth that he hath a mercifull father through Christ hanleth himselfe towarde his god and father so muste yt likewise breake forth toward his neighboure to helpe him in all neede and necessity that he may be knowen therby vnto the world to haue a right and a good faith and not fained The workes of charity be contrary to hipocriticall and fained workes for it is the nature and disposition of hipocrisy euer to seke his owne aduauntage and not the profite and vtilitye of his neighboure in so much that Christe himselfe for this cause saide vnto the pharise is for that that they condemned for a lyghte matter his disciples Ose 6 Goe your waye saith he and learn what it is I wyll haue mercy and no sacrifice Therfore likewise as Christ sometyme reacheth faith and adscribeth righteousnes allonlye there vnto yea and commendeth it as a fountaine whereout all goodnes floweth Iohn 6 so other whiles he teacheth the frutes of the faith not that we are iustified by them but that they be suer tokens and testimonialles of that faithe whiche wee oughte to haue in oure harte as saincte Peter sayeth 1 Pet. 1. Brethren giue the more dilygence to make youre callynge and election sure Neuerthelesse sometyme Christe teachethe these workes of charitye with longe processe some tyme with shorte and fewe wordes Hee declareth yt shortelye when he sayeth Thou shalte loue the lorde thy God Mat. 22 Luc. 10. Mat. 6. with all thy harte with all thy strengthe And in an other place What so euer you wolde that menne shulde dooe vnto you the same dooe vnto theym lykewise But in the gospell of this daye hee teacheth the workes of charitye in manye wordes and plentyfullye For hee thoughte it not sufficiente to speake yt generallye Be mercyfull but hee declareth the same mercifulnesse here by partes namelye Iudge not sayth he c. To bee mercyfull To bee merciful in this place signi ieth to helpe oure neighboure of oure goodnes and charitye of what so euer neede hee is oppressed withall Luc. 10. as wee see in the Samaritane whiche did so greate mercye on hym that fell amongest the theues Oute of which wordes yt foloweth that they bee good workes wherewith we helpe oure neighbour in all neede and necessity Which deedes of charitye wee wyll by ordre recyte one after an other To iuge To condemne Fyrste of all Christe saith Iudge not and ye shal not be iudged CoÌdemne not and ye shal not be condemned With the whiche wordes Christe teacheth euery christian man to looke vpon his owne workes and not vpon the workes of his neighbour thoughe his neighbour sin erre he shall not therfore sodainly or rashly dispise hiÌ For it may chauÌce that he that standeth to day maye fall to morowe 1 Cor. 10 he that falleth to daye may rise to morow Furthermore it is not a point of mercy that thou shuldest iudg or coÌdeÌne thy neighbour as sone as he of infirmity sinneth For the hipocrites and those that glory in workes were wont to do so which for the most part damne that that of it selfe is nothiÌg daÌnable Therfore we shall not folow the ypocrites but that that our father in heauen teacheth vs which although lawfully may iudge coÌdeÌne vs for our sins yet neuertheles rather wold shew vs his mercy in through his welbeloued son our lord Iesu Christ so that we are nowe become the children of god by adoption if we do beleue in the name of his son Iesus Christe Ioh. 1. Wherfore if god when I was an enemy vnto him receaued me into his grace Rom. 6 why shulde not I lykewise shew charity mercy vnto my neighbour with teachinge him enforminge him exhortynge him and prayinge him For he doth not saye Iudge and condemne a sinner but helpe him dooe good vnto him Here is now a differeÌce to be had A diffe betwene the office the persoÌ betwen a man hauyng an office and a pryuate person For it is for bidden a priuate persone to iudge or condemne but the magistrate the iudges by the vertue of their office ought to iudge punish the euel doers yea with extreame punishmente Likewise a preacher as coÌcerniÌg his own persoÌ shal not iudge but by reason of his office the word of God shall do yt For Christ saith The word that I haue spoken Ioh. 12. shall iudge him at the laste daye Here of knoweth nothinge the Pharise but with a proude hart iudgeth and condemneth al men ye in those thingê also that hee himselfe is culpable in Rom. 2. Wherefore Christe calleth him here a leader of the blinde that leadeth himselfe into the diche Also a disciple that wil be aboue his maister And one that seeth a mote in his brothers eye and considereth not the beame that is in his owne eye And so accordinge to hys owne iudgemente he shal be condemned To forgyue Secondarily Christ teacheth vs here to forgiue and we shal be forgiuen with which wordes he teacheth vs an excellente worke of mercy so that wee muste needes looke againe vpon oure celestiall father but how so Bicause that he hath pardoned forgiuen vs all oure offences and trespasses of hys mere grace without any deseruing that through his only sonne Iesus Christe so that we now being clensed from our sinnes are become heyres of his kyngedome Nowe for as muche as accordinge to this exaumple oure heauenly father requireth the same thing of vs that is that we hartely shuld for giue them that trespasse vs why be we then in this behalfe so negligent why do we hate and enuy one an other Yt is to no purpose and if thou shuldest complain The enuious maÌ harh no excusacion and say This man hath done me greate iniurye he hath hurte me
pastour ought diligentlye to looke aboute hym that the flocke of Christe be not seduced and deceyued by false prophetes which teache peruerse doctrine contrarye to the holsome doctrine of Christe But that pointe belongeth not allonlye to the pastor and preacher but also it behoueth euerye christian manne to bee so instructed in things pertainyng to faith that he by the word of god may iudge whether he be right taught or no. For thiÌkest thou that this power to iudg euery preachers doctrine was giuen the of Christe in vaine 1. Tes 5. Or thinkest thou that Paule commaunded the Thessalonians in vaine to proue all thinges and keepe that whiche was good Ioh. 4. And also S. Iohn writeth that we shulde proue the spirites whether they bee of God Wherefore seynge that many false prophets are gone into the world beleue verelye that this libertye to iudge is giuen the for somewhat For the diuell is subtyle and is an extreme enemy of holsome doctrine and such a one that hathe in his kyngedome nothynge then lyes Ioh. 16 1 Cor. 11 Ma. 24 and murdre whiche hee bringeth in vnder a coloure of holynes For hee canne chaunge hymselfe into the fashion of an aungell of lyghte so that yf it were possible he shulde deceaue and seduce the verye electe of God And no manne knoweth this better then Christe whiche teacheth vs so earnestlye to beware of theim whiche also painteth the minysters of Satan in theire owne coloures Wherefore lette vs take to harte this his faithfull monition But howe and with what coloures dothe he describe theym Prophetes To prophecye He calleth theym prophetes whereby he declareth that they shal vse the office of preachinge For to prophecye signifieth other whyle to teache and to interprete holy scripture as we fynde in the 14. chapiter of Saint Paule in the firste epist to the Corinthians More ouer hee sayeth Sheeps clothiÌg They shall come in sheepes clothinge That is they shall come in greate and angelicall meekenes and withoute all pride hauinge outwardly the shine of holines but inwardly they are rauening wolues euen the destroyers of the lordes flocke Now forasmuch as we shall haue such in the ministery of the worde of god whose outwarde conuersacion shall apeare as most simple and holy therefore it is necessarye that wee note and printe in our mindes this doctryne of Christe wherby we maye auoyde theym and daily pray vnto god that he wil vouchsafe to retaine vs in holsome doctrine and preserue vs from the vaine ianglynge of these false prophetes Secondarily it is to be noted that Christe doth not all onlye instructe vs to beware of false prophetes but also telleth vs howe wee shall knowe theym Yee shall knowe theym sayeth hee by theyr frutes Whiche thinge that he myght driue into vs the better hee putteth forthe a similitude and sayeth on this wise Do menne gather grapes of thornes or fygges of thystelles As thoughe he wolde saye Howe possible it is to gather grapes of thornes or figges of thystles so possible it is that a false prophete in whome the knowledge of god is not shulde teache anye good thynge thoughe hee neuer so muche gloryfye hym selfe in the knowledge of the worde of god A false prophete maye boaste and gloryfye him selfe of the gospell but the trewe doctrine of the faith he shal neuer attayne nor folow All that they haue taught with theyr vaine ianglinge are but leaues and remayne leaues hauinge only an outeward shining And for to knowe these false prophetes and theyr spirite It is needefull to haue the holye spirit and perfecte knoweledge of God Wherefore wee christian menne whyche in this daungerous tyme are assaulted with thys pestiferous and straunge learnyng must so indeuoure our selues Faythe charity that fayth and charity wherin consisteth the hole summe and foundacion of oure doctrine maye euer bee oure rule whereby we maye discerne and iudge all manner of doctrine that shall bee layde before vs. For faythe cleaueth allonlye to the worde of god and sayeth wyth Saincte Paule I knowe nothinge but Iesus Christ 1. Cor. 1 and hym crucified that is I seeke remission of sinnes righteousnes and saluacion allonlye in the passion and merytes of Christe And charitie with the deede and worke witnesseth suche fayth to be in the harte And what so euer is contrarye to this doctrine of faythe and charitie commeth of the diuell thoughe they that teache so in their so teachinge leade neuer so relygious a lyfe For the tree is euell and so likewise is the frute euell Shall we iudge nowe some trees by theyr frutes The papistes haue a longe season had the handlyng and administracion of the worde of god and the sacramentes The papistes with so great shyne of holines outwardli the thei haue nigh subiected vnto them the whole world But now that the gospell is broken out come to lyght through the greatinercy of god it hath geuen vs power to know the tree by the fruicte thereof throughe goddes worde Now we haue the word of god which we set against their doctrine concerning works and we find their learning to striue be repugnaÌt with the manifest worde of god and to bringe nothinge to passe but hipocrisy Therfore according to their frutes we reproue and abiect the whole papasie with all that belongeth vnto it yea if the diuel rage neuer so much We reproue detest also those spriteful meÌ whiche with their Masses suêsticion haue abused the supper instituted by Christ contrary to the manifest words of Christe Yea we reproue theim for the fruicte of their doctrine For besides the false expoundinge laiyng out of Christes wordes they haue brought the sacramentes into greate abusion What shall I saye of the anabaptistes I wolde to god the vngracious frute of their doctrine were not so manyfest To make short we haue the clear and manifest gospell by the greate grace of god in our hartes receaued wherein by his mercye we shall abide wheÌ all the false prophetes shall go to the diuel Thirdelye Christe expoundeth these wordes by theyr frutes ye shall knowe theim euen as he wold haue theim vnderstanded making a difference betwene hipocrites and those that fulfill his fathers will and declareth both their rewardes The iustifiers and glorifiers in workes crye euer Lord Lord and that more is they glorifie in the gospell and in the holy ghoste yea and are so bold that they dare saye Lorde haue wee not prophecied in thy name haue we not caste out diuels in thy name c. But it is but hypocrisye remaineth hypocrisye for the whiche they haue no rewarde For Christe sayeth Depart from me ye workers of iniquitie I knowe you not And fayth in this present gospell Euerye tree that bringeth not forth good frute shal be hewen downe and caste in to the fier Beholde with what rewarde the frute of false doctrine shal be rewarded with all And againe considre what maner of
folke shall entre into the kingedome of heauen Those saith Christ that fulfil the will of my father that is in heauen But what is the wil of the father in heauen That we shulde beleue in him Ioh. 17 whome he hathe sente Here thou doest heare that the kingdome of god is promised not to fained workes but to those that haue fayth in Christ We do not speak here of an historical faith as the call it but of that fayth that commeth by hearynge of the gospell the whiche also the holye ghoste worketh in vs. This fayth lyke as it obtayneth the grace and mercye of god in Christe and setteth all his truste in him and finallye seeketh his rigteousnesse allonly in the merites of Christe so likewise it worketh doth good workes throughe loue and causeth vs to mortefye the olde Adame in vs and dye vnto all creatures he prayeth prayseth and comendeth god withe giuinge thankes in what so euer state and degree he is in Finallye he lyueth accordinge to the wyll of god and throughe Christe shall hee obtayne euerlastinge lyfe Whiche god graunte vs all Amen The gospell on the nynthe sondaye after trinitye sondaye Luc. 16. ANd he sayd also vnto hys disciples Ther was a certayne ryche man which hadde a stewarde and the same was accused vnto hym that hee hadde wasted hys goodes And he called him and sayde vnto hym Howe is it that I heare thus of the Gyue accompte of thy stewardeshyppe for thou mayest be no lenger stewarde The stewarde sayde within hym selfe What shall I do For my mayster taketh awaye frome me the stewarshyppe I can not digge and to begge I am ashamed I wote what to dooe that when I am putte pute of the stewarde shyppe they maye receaue me into theyr houses So when he hadde called all hys maysters detters togither hee sayd vnto the fyrste Howe much owest thou vnto my maister And he sayde an hundreth tunnes of oyle And he sayd vnto hym Take thy bylle and sytte downe quickely and wryte fyftye Then sayd he to an other Howe muche owest thou And he sayde an hundreth quarters of wheate He sayde vnto hym Take thy byll and write âoure score And the lorde commended the vniuste stewarde bicause he hadde done wysely For the chyldren of this world are in their nation wiser then the chyldren of the lyghte And I saye vnto you Make you friendes of the vnrighteous Mammon that when ye shall haue âeede they maye ââceaue you into euerlastinge habitacions THE EXPOSITION THere be three thinges in this gospell to bee noted Fyrste Worldlye wisdome we rynde in the similitude of this gospel how the wicked steward is praised not for his iniquitie and deceitfulnes but as a wordely childe which handlethe himselfe wiselye For the children of thys world in al that they go about seeke their owne profite and ease and not the vtilyty and profyte of their neighbour They geue great diligence that they theÌ selues may be ful and haue sufficient care not how they get it other by right or by wrong so that they haue it and maye be suer that they do not lacke not coÌsidering the need pouerty of his neighboure This word MaÌmon signifieth here goodes riches and ar called wicked not the of theÌ selues they be euel but forbicause the thorow great abuses they be both kept spent and not distributed to the profit vse of the poore needy And therfore Christ fetteth before our eyes the wisedome craftines of this world not that he praiseth or commeÌdeth the disceitfulnes where through the goodes of this world be gathered togyther gotteÌ but that we therby ar admonyshed the which lyke study dilligeÌce we do indeuor our selues to obtain get celestyal heueÌly ryches wheÌ we êceaue marke that the chyldreÌ of this worlde seke with so greate studye that which is transitory and earthlye And if they dispise and scorne oure eternall and celestiall goodes that wee seeke here wel let them seeke their treasure here on earth and lette vs gather our treasure in heauen And then hereafter it shal be tried which haue kept the better treasure Moreouer this admonicion that we with all diligence shulde seeke eternall ryches is uery necessary for we be very flowe and negligent and shulde very lightely forsake the faith and feare of god yf we were not with suche godlye exhortacions well instructed and armed Slothefulnes is pernicious For what greater ieoperdy can be vnto a christian man then to be negligent and slacke in the worde of god We muste euer wake and stande in awe and feare with continuall prayer that oure faith may be increased and daylye waxe more and more And in any wise lette vs beware and take hede that we be not carelesse Ma. 24 and to saye with the wicked Pax securitas there is no ieoperdy Let them that dispise goddes worde do so whiche saye in their hartes that there is no god And do thou accordinge to the doctrine of the prophete Dauid 1 Tes 5 Psal 2. saiynge Serue the lorde with feare and reioyce before him with reuerence which if thou doest thou shalt not leese the greate benefite that thou hast gotten through the gospel Surely thou shalte go and abide in the right way and thou shalte auoyde all daunger to fall into the broade waye Mat. 7 that leadeth to damnacion according to the saying of the wise man Who so feareth god walketh in the right pathe Pro. 14 and he that regardeth not hym goeth out of his wayes Then yf those go the ryghte waye that feare god then take earnestlye to harte this exhortacion of Christe and all security or rechelenes layd a parte with all diligence do that that is commaunded the of Christe leaste the children of this world be found in their kynde more dilligent then the children of lyght Secondarely we see in this gospell that our study and diligence to get euerlastinge treasure lieth herein that we do make vs frendes of the wicked Mammon To make friendes of the wicked maÌmon But how doth this agree with our doctrine For we haue taughte hitherto that allonly throughe faythe we be iustified and saued shall the workes do it nowe No not so The wordes sounde as thoughe it shulde seeme so but well expounded and vnderstande they pull nothing frome faythe Christe speaketh here of good frutes and wyll not that the tree that beareth those good frutes shulde be reproued and caste awaye For how wolde you haue good frutes yf there were not fyrste a good tree And howe wolde you haue frute yf the tree didde not beare it and bring it forth Therfore it is necessarye that the tree be good before it bringeth forth good frute What good workes do pleese God And so likewise we speake of good workes No worke how precious or excelleÌt so euer yt bee can be acceptable or pleasauÌt before god except the person which doth
the worke be first iustified acceptable before god If thou wilte be iuste and acceptable thou must beleue And yf thou beleuest then arte thou iustified For fayth appreheÌdeth thou mercy of god in Christ through the which we obtain righteousnes without any work or deseruinge And therefore when the person is accepted iustified before god then likewise are the works accepted not that the works be of them selues of such reputacion and worthines but forbicause they bee wrought of that persone that is iustified and accepted before god Wherfore whan Christe doth admonishe vs for to make vs frendes of the wicked Mammon and to do good works doth not regard so muche the worke as he doth the fountaine from whens the worke floweth He doth hate setteth so litle bi hipocrisy that it is to be thought that he teacheth not workes without fayth For what be workes withoute âaithe but hipocrisy Those workes which the Iewes did obserue in the law which also were commaunded of god himselfe did not please god when they were done without faith much lesse shall those workes please god whiche be inuented made of men Although Christe saide Make you frendes of the wicked Mammon teaching vs therwith the workes of charity yet doth he not adscribe righteousnes to the same but he wyl that our faith be declared by them and brought to lyght for it is needefull that the tree be knowen by the frutes Faythe is knowen by workes CoÌsidre also that Christe in these wordes Make you friendes of the wicked Mammon did loke vpon yâ workes of charity namely that then our goodes ar good right when they be tourned and distributed to the vse and helpe of the poore and needy and contrary wise they are naught wicked when we seke in theÌ only our pleasure and voluptuousnes Therfore saith Salomon Pro. 14 He that dispiseth his neighboure doth amysse but whosoeuer hath pity on the poore is blessed Thirdly we haue here the reward that is giue to the faithful which worketh through a liuely faith works of charitie for as much as the poore whom we haue succoured helped with our goodes shal receiue vs into euerlastiÌg tabernacles This text the papists apply vnto saintes that ar departed out of this worlde and go about to stablishe therewith that vngodlye doctrine of inuocacion vnto saintes But take heed of this opinioÌ for it is against the first coÌmaundemeÌt of god agaiÌst the gospell also Ioh. 16 which teacheth vs to pray vnto the father in the name of Christe And it is against the doctrine of S. Paul which techeth vs that we haue but only on mediatour 1 Tim. 2 Furthermore this gospel speaketh not of the dead but of those saintes that be a liue And those shuld we make our freÌdes do our charity vpoÌ Wherwtal With the wicked MaÌmon That is Let vs think that our goods riches are not giueÌ vs of god for our pomp volupteousnes but that therby we ar ordained deputed to be goddes ministers to deale giue it out to the poore needy and to serue theim in their necessitye Which if we do thei at the dai of iudgment shal bear witnes of our charity done vnto theÌ by which meanes we shal be receiued into the euerlastiÌg tabernacle This exposition the bare texte giueth it selfe For the that Christe will do for the poore he saith that hys christiaÌs do it As in an other place he saith vnto that apostels Luc. 20. In that day ye shall sit vppon the twelue seats to iudge the twelue tribes of Israel Finally what soeuer we do vnto the poore by faithe shal be plenteously recompensed and rewarded vs of God throughe Christe our Lorde Amen The gospell on the tenthe sonday after trinity sonday Luc. 19. ANd when he was come neare he beheld the citye and Ioh. 11. wepte on it saying If thou haddest knowen those thinges which belong vnto thy peace euen in thys thy day thou woldest take heede But nowe are they hidde frome thyne eyes For the dayes shall come vpon the Iere. 52 Ma. 14 that thyne enemyes also shall caste a banke aboute the and compasse the rounde and kepe the in on euerye syde and make the euen with the grounde and thy chyldren which are in the And Mich. 3. Mar. 13 Luc. 21. they shall not leaue in the one stone vppon an other bicause thou knowest not the tyme of thy visitacion * mat 21 Mar. 11 Iohn 2 And he wente into the temple and beganne to caste out theim that solde therein and them that boughte saiynge vnto theim It is wrytteÌ â£ 3 Re. 8 d. e. f. My house is the house of prayer but ye haue * esa 51. made it a denne of theues And he taughte daylye in the temple THE EXPOSITION IN this gospel we learn how we must receiue Christe two manner of wayes One waye as a gifte an other as an exaumple Therfore when I take and receaue hym as a gifte Christe is giuen vnto vs. muste I vnderstand and know that this his weeping hath doone me seruice and that hee is so gyuen me that hee with all that he hath is myne owne And also I muste know and beleue that he careth for me and hath compassion with me and pytieth me in my calamity and misery For there is no greater coÌfort to vs neither in heauen not in earth then to know when we are assaulted with temptacion that god careth and prouideth for vs. If thy sinnes bite the yf thy conscience accuse the if thou feare the wrathe and vengeaunce of god returne and looke vpon Christe by whome thou art promised remission of sinnes Esai 53 For it is he that alone hath taken awaye oure infirmitye and sinnes and beareth oure payne And in any wise take heed that thou takest not him for so cruel that wil not be intreated or pleased and which will not be spoken withal but rather perswade thy selfe that he is suche a one that is not allonly displeased with those that neglect him and seeke and other waye to saluacion but also that hee was sory and wept for them as wee maye lightely perceiue out of this his compassion that he is redy and prest to help euery man so that we acknowledg our sinnes and hate them desiring to be delyuered from theim For it is he he alone I saye through whome the father wyll helpe troubled consciences and saye in oure hartes Bee of good comforte thy sinnes be forgiuen the which also in worldly tentacion and trouble doth the same For yf in my trouble and misery I call vnto god through Christe I am suer that he wyll helpe For Christe hath saide What so euer ye aske the father in my name Ioh. 14 it shal be giuen vnto you And in an other place he sayth Be of good comforte I haue ouercome the world that is Ioh. 16 Through me ye shall nat
and set hym on hys owne beaste and broughte hym to a coÌmon 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 speÌdest more wheÌ 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 saluacioÌ 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 excelleÌt glorious confessioÌ which confessioÌ pleased Christ so highly that he said Blessed art thou SymoÌ Bar Iona for flesh bloud hath not reueled this thing vnto the but my father that is in heaueÌ Wherout it is euideÌt that the apostels saw not Christ alloÌly with their bodely fleshly eien but also saw hiÌ 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 sayiÌg 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 aloÌly 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 questioÌ of the scribe Yet thou shalte note that he answered bothe wisely and truly to that questioÌ 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 coÌmoned 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 forgiueÌ me through Christ which gospel briÌgeth 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 thiÌgs 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
before his eyes plainlye that hee might vnderstand yt and saith on this wyse A certaine man went downe from Ierusalem vnto Ierycho c. In th end of this similitude this scribe knowledgeth himselfe that he was neighbour vnto hym that fell amongest the murtherers which holy hym that was wounded and had compassion vpon him wher Christ teacheth vs not only who is my neighbour namely he that needeth of my helpe whether he be frend or fo but also mihtely coÌcludeth that this scribe had not kept this second coÌmaundement in louing his neighbour wherout it must needs folow was euideÌt that he had not obserued the first coÌmaundemeÌt wherin he is coÌmaunded to loue god For why else wold Christ haue sayd Go thy way then and do thou likewise If he had done it there had bene no nede of a commaundemeÌt to haue done yt againe Wherefore in conclusion Though this scribe outwardely appeared neuer so vertuous iuste yet is he here ouercome that he neither kept the fyrste nor the second commaundement Wherfore let vs take here an example not of the scribe but of the Samaritan whom the loue of god so allured to do this benefyte vpon him that was wounded But note this also how priuily he toucheth this scribe in speakiÌg of the Priest and of the Leuite that passed by thys wounded man without shewing of any mercy vnto him For therwith all Christe accuseth al the priestê at Ierusalem that they had neither the loue of god nor of their neighbour without there chauÌced therby some profite Euen like as they be painted and sette forth by the prophet saiyng Soph. 3â Here iudges ar as wolues in the euening which leaue nothinge behinde theim till the morowe The gospell on the fourtenth sonday after Trinity sonday Luc. 17. ANd it chaunced as he went to Ierusalem that he passed thorow Samaria and Galilee And as he entred into a towne there mette him ten men that were lepers whych stode a farre of and putte forthe their voices and sayde Iesu maister haue mercy on vs. When he saw them he sayde vnto them Luc. 14. Mat. 8. Go shewe your selues vnto the priestes And yt came to passe that as they wente they were clensed And one of them when he saw that he was clensed turned backe againe and with a loud voyce praysed god and fel downe on hys face at hys feete and gaue hym thankes And the same was a Samaritane And Iesus answered and sayd Are there not ten cleÌsed But where are those nyne There are not founde that retourned againe to gyue god prayse saue only this stranger And he sayd vnto hym Aryse gooe thy waye thy faythe hathe made the hol THE EXPOSITION FYrste this gospell declareth vnto vs meruailous excellent examples of fayth in these leepers whiche togither with one voice cryed and called vpon Christe for helpe And these examples are meruailouslye well ioyned to that doctrine that Christe taughte before teaching vs as S. Luc. testifieth to saye and confesse Luc. 17 We be vnprofitable seruauntes yea though we do all that is commaunded vs to do Out of which wordes wee maye gather that seying there is no worke sufficieÌt before god without fayth that there is no worke at all wherby we can get or obtaine any thing of god in especyall yf it pertayne vnto saluacion For that that he gyueth he gyueth of hys mere mercy wherfore if we will obtayne any thinge of hym we must gape after mercy For yf we regard our workes and haue confidence in theym yt ys vnpossyble but wee shall doubte whether he wyll helpe vs or not for as muche as no mortall manne doeth so muche as hee ys bounde to dooe Is yt not blasphemye to god contrarye and repugnaunte to the fayth in Chryst to doubte whether wee be hearde or not Wherefore wee maye see in these tenne lepoures that they beleued and doubted not but that freely wythout anye deseruynge Chryst wold restore them to helth Whych yf they had doubted surely they wolde not baue hasted vnto Chryst with so great desier neyther wolde haue cryed oute so loude before they came at hym But thys ys the matter They had herd how meeke and mercifull Christ was and that he mercifully helpt euery manne that desired helpe of him Through suche fame and speakyng of Christ they conceiued a certain hope trust to be restored vnto helth And so was it brought to passe When Christ is found through fayth the menne staÌd styll and seke none other And whan as he entred into a certaine toune there mette him ten Leperous men whiche stode styll for ioy accordyng to the nature and disposicion of fayth They stoode as though they would saye Here is he that can helpe vs and wyll helpe vs what wyll wee go any further Let vs open oure infirmitie to this mercyfull Lord and suerly he wyll not suffre vs to go away without comfort Rom. 8. And after foloweth their peticion whiche was not done priuely but with a loud voyce wherout we may note howe they hoped for great coÌfort of Christ But what say they Iesu maister haue mercy vpoÌ vs. Howe could they haue made suche an excellent prayer if they had not been instructed by the holy ghost For to acknowledge Christ to be their gouernour and maister is to professe that he was sent from God and his doctrin to be suche as is worthy to be receyued of all menne And to desire of him to shewe his mercy vpon vs is nothyng els but to confesse that wee of oure owne righteousnesse goodnes and woorkes can obtaine nothyng but must receiue al thyng through grace Wee geue vnto God his owne honour when wee knowlege him true in his saiyng where he sayth Without me ye can do nothyng Iho. 15. Nowe forasmuch as these Lepres haue so great hope and trust in the goodnes of Christ and doubt nothyng but that he wyll helpe them We must nedes confesse that thei had a true fayth Wherfore let vs here coÌsider that we learne likewyse to seke and call vpon Christe in our trouble and necessitie Secondarily we see in this Gospel that if we seke Christ with a true fayth he wyll shewe him selfe as good and mercyfull towarde vs as he hath done towarde these Lepres Fyrst he beholdeth them Blessed are we if Christ with his mercyfull eyen loketh vpon vs Christ shewed himselfe vnto vs fyndeth fayth in our heartes For where that chaunseth we be sure to haue saluacion both of body and soule And that the beholdyng of Christ signified no wrathe but grace the woordes that folowe declare it for he sayth Go your wayes and shewe your selues vnto the priestes For vnto those were geuen power by the law Leui. 13 to discerne and loke vpon Leepres Nowe when Christe perceiued the fayth of these Lepres he sayth not that he wyll helpe them but as though they were alredy holpeÌ he biddeth them to go and shewe them selues to
biddeth vs Seeke fyrste the kingedome of god To seeke the kingdome of god is no other thinge then to pray that hee wyll brynge vs vnto faithe and throughe his holye ghoste comforte and holde vs in the same faithe vnto our end as the Prophete Dauid did of whome wee reade in the 50. psal and in the 118. Whiche if we diligently doo our faith for the which we pray shall not bee allonly encresed and augmented according to Christes promise Mat. 7. saying Aske you shal haue but also it shal happen that likewise temporal things being promised vs shal be giuen ministred vnto vs. This word Ioh. 16 It shal be ministred vnto you declareth our labour prouision to be nothing yf god should not giue the increase Therfore let vs wel considre and comprehend this promise in our harte that we may learn both in our spirituall and worldly matters to hope trust and put our confidence only in god through Christ that we may not through such ethnicall carefulnes for bodely thinges be separated frome Christe and the true seruing of god To whom with the son holy ghost be al honour AmeÌ The gospell on the syxtenth sonday after trinitye sondaye Luce. 7. ANd it fortuned after this that he betwente into a citie whiche is called Naim and manye of hys disciples went with hym and muche people When he came nighe to the gate of the citye beholde there was a deade man caried out which was the only sonne of hys mother and she was a widow and much people of the citye was with her And when the lorde sawe her he hadde compassion on her and said vnto her Weep not And he came nighe and touched the coffyn and they that bare hym stoode styll And he said Yong man I say vnto the arise And he that was deade sat vp and began to speake 4 Re. 17 4 Re. 4. Accu 9. and 20. Ioh. 4. and. 6. And hee deliuered him to his mother And there came a feare on them all and they gaue the glory vnto god saying 4 Re. 17 4 Re. 4. Accu 9. and 20. Ioh. 4. and. 6. A greate prophete is risen vp among vs and god hath visited his people THE EXPOSION FOrasmuche as in this gospell we find what great benefite and charity was shewed vnto this widow therfore let vs search out afore al things with what sorowe misfortune shee was oppressed with al. This wel diligently considered and taken to hart shal the better coÌmend vnto vs declare set forth this benefite done by Christ First the euangelyst describeth the state of this woman and saith that shee was a wydowe A woman euen of her nature is a weake vessell as witnesseth S. Peter 1 Pet. 3. Yf now that incommoditie also chaunce vnto her to leese her husband than vttterly shee hathe no comfort in this world Herof it cometh that ther is no man welnigh that more moueth a good hart and allureth him to pitye and compassion then the name of a wydowe and a fatherlesse childe yea god him selfe bycause that this kind of people liue without comfort and consolation vtterly are dispised of the world helpeth them and careth for them ye with this example he coÌmeÌdeth them vnto vs that we herein shuld folow him For it is written in the fift boke of Moises Deu. 18. The lord your god is god of al goddes and lord ouer all lordes a great mighty terrible god which regardeth no parsoÌ taketh no gift He doth right vnto the fatherlesse widow He loueth the stranger giueth him food and raymeÌt Therfore loue you also the strangers c. Two thinges are here to be noted The one is That God wil not forsake the widowes and fatherles children but that he wil kepe and mercifully saue them Another is that we shal loue and helpe poore miserable and forsaken people To the first the prophetes and in espetiall Dauyd hath much respecte and regard coÌmending and praisinge god to be the father of wydowes of orphanes Psa 67 saying Oh synge vnto god sing praises vnto his name Magnifie him that rydeth aboue the heaueÌs whose name is the lord Reioyse before him He is a father of the fatherles he is a defeÌder of widows Psal 9. And in an other place he saith The lord is a defeÌce for the poore Of the last writeth S. Iames saiyng Pure deuocion and vndefiled before God the father is this to visite the frendles wydowes in their aduersitee and to kepe him selfe vnspotted of the worlde Nowe forasmuche as this womaÌ had lost her husband and was become a wydowe vndoubtedly she was in a miserable state Neuerthelesse she had some comforte solace left in her only sonne in whom was her delite But he in like maner died also so that nowe all her ioy comforte in this worlde was spent and gone He that knoweth with what great affections the mother loueth and embraceth her children after the death of the father may lightly perceiue and vnderstand in what trouble and misery this womaÌ was in But what should I make many wordes vndoubtedly I thinke there could skant chaunce more trouble vnto this woman then to lese both her husband her childe and to be so vtterly comfortles Wherfore let a man first consider her misery as it is written of the Euangelist Secondarily we see perceiue in this gospel the goodnes and loue of Christ with the whiche he pityeth this woman And this is to be noted that though the loue of Christ is highly commeÌded and praised in al the histories of the gospel yet chifly we may perceiue it here in this place more plainer and excellent for here was no fayth that should expresse the sorowe of this woman and seke for grace All that is done here of Christ is done of mercy loue and of great pitie and compassion of the heart that was had towarde this woman And it is here fulfylled that was spoken of Esaias saiyng Esa 65 Before they cry vnto me I shall heare them Seyng that all is done here of mere grace who would presumptuously glory in woorkes though he had wrought neuer so muche And againe who would dispayre for synne and would not rather hast him to Christ This benefite done to this wydowe is and may be to vs a lyuely doctrine that we shall hope for all goodnes of Christ if that vngratious infidelite did not hynder vs and leade vs awaye from the confidence in Christ The holy scripture doth teache coÌmendeth fayth Suche examples of the great loue and charite of Christ do leade instruct vs to true fayth so that we may perceiue that we be not onely restored vnto health by grace but also thereby are iustified and saued This fayth requireth of vs the whole scripture with al thapostolical Epistles But reason and maisters subtiltie wyll not vnderstande it but thynketh to obtayne all
thynges through her workes And if the scripture sixehuÌdreth tymes did wytnesse Rom. 4 That he that worketh not but beleueth in him that iustifyeth the wicked that his fayth were reputed to righteousnes Yet our curiosite can a great deale better do it and vnderstand it But lette euery man take hede that he go the right way and erre not For the tyme is nere at haÌd that we shall either for true doctrine reioyce with God or els for false doctrin be vtterly coÌfounded Surely this woman had neither fayth before in Christe nor yet had done any worke where through she had deserued so great benefite and yet great grace was shewed vnto her He that not beyng desired nor yet intreated doth so great benefite vnto this woman thynkest thou that he wyll not do the same to those that praye to him for it Briefly At all tymes he is ready to helpe vs and to do vs good so that we can beleue doubte not And for the moste partie then doth he helpeth vs wheÌ we haue most neede of him yea when we thinke that God himselfe heauen and yearth all is against vs that we be vtterly forsaken then I say doth he begyn to helpe And the same thou seest to happen to this woman For when her sorowe was greatest then did he helpe her And that is the same that Dauid sayth When I call Psal 4. heare me O God of my righteousnes and comforte me in my trouble Thyrdly we see in this miracle the strength and vertue of Gods woorde The power and vertu of the word of God and what it worketh in vs when we coÌprehend it by fayth For the Euangelist after that he hath shewed declared vnto vs howe Christ had pitie on this woman and comforted her after he wryteth howe Christ through his woorde raysed this child froÌ death sayth He came nigh touched the coffyn they that bare him stode stil he sayd Yong maÌ I say vnto thee aryse Here you heare that Christ is Lorde aswell ouer the dead as ouer the quicke what he speaketh to this yong maÌ that is dead But what happened The dead sat vp and begaÌne to speake Beholde the great vertue of Christes worde that by the same the dead are raised to life And whatsoeuer is done here after the history to this yong maÌ the same must be done dayly spiritually in vs. For who is without synne And the reward of synne is death Therfore if we wyll be deliuered froÌ synne escape euerlastyng death Christ with his worde must come do it For Christ sayth He that kepeth my worde Ihon. 8. shal not dye euerlastyngly And his worde must bee comprehended vnderstanded by a true fayth For where the knowlege of this worde lacketh Ihon. 1. there Christ which is the word is not knowen And againe where Christ is not knowen there cannot God be praised nor glorified with the woordes of this people saiyng A great prophet is risen amongst vs and God hath visited his people The knowlege of God briÌgeth thankesgeuyng And contrary wise where this worde is comprehended in heart conceyued there is Christ knowen when he is knowen then is God praised and glorifyed because that he hath visited vs not in his wrath but with his infinite mercy and hath geueÌ vs his only welbeloued soÌne so that through his passion death he hath redemed vs froÌ synne death deuil and hell For the whiche great benefite we are bounde to thanke him euerlastyngly Fynally the benignitee of Christ allureth vs vnto fayth and fayth acknowlegeth the power of Gods worde and this knowlege prayseth and glorifyeth God euerlastyngly To whom with the sonne and holy ghost be all honour and praise Amen The gospel on the .xvii. sonday after Trinitee sonday Luc. 14. ANd it chaunsed that he went into the house of one of the chiefe Pharises to eat bread on a Sabboth day and they watched him And behold there was a certain man before him whiche had the dropsye And Iesus answered and spake vnto the lawyers and Pharisies saiyng Mat. 12 Mar. 3. Luc. 6. is it lawful to heale on the sabboth day And they helde their peace And he toke him and healed him and let him go answered theim saiyng Whiche of you haue an Asse or an oxe fallen into a pyt Exo. 23 Deu. 22 Mat. 12 and wyl not straight waye pull him out on the Sabboth daye And they could not answere him again to these thynges He put furth also a similitude to the gestes when he marked howe they preased to the hyest roumes sayd vnto them when thou art bydden of any man to a weddyng sitte not doune in the hyest roume lest a more honorable man than thou be bydden of him and he that bad him and the come say to the Geue this man roume and thou then begyn with shame to take the lowest roume But rather when thou art bydden go and sytte in the lowest roume that when he that bad the commeth he may say vnto thee Frende sytte vp hyer Pro. 25 Then shalt thou haue worship in the presence of them that sytte at meate with thee Mat. 23 Luc. 81 For who soeuer exalteth himselfe shal be brought lowe And he that humbleth himselfe shal be exalted THE EXPOSITION IN this gospell Christ had to do handleth with two maner of persones Fyrst with the Pharisies whiche wayted him to fynde occasion to reprehende him also with this man that had the dropsye Let vs therfore see fyrst howe he handleth him selfe towarde these Phariseis and howe the Phariseis handle themselfes towardes Christ The condicion nature of the Phariseis The Phariseis euer went aboute to blaspheme Christes doyng accordyng to their nature and custome As for his doctryne semed vnto theim nothyng at all by reason it was coÌtrary to hypocrisy Wherfore there was neuer nothyng that pleased them whatsoeuer Christe taught And though they sawe neuer so muche his great miracles whiche they could not denye yet would they not geue God the glory but sayd that it was all done through Belzebub prince of the deuils Muche suche blaspemye deceite and enuy shalt thou finde in the histories of the gospel Mat. 12. For euen as the Pharisies persecuted Christ Mat. 12 condempned his doctrine and blasphemed his workes and miracles so Christ set himselfe against them withstode them as moste great enemies to his holy doctrine If you loke in the histories of the gospel you shall fynde coÌtinual warre betwene Christ and the Phariseis And it could bee no other wyse For he was the stombling stone 1. Pe. 2. Luc. 2. a rocke to be offended at and a token whiche shal be spoken against of the worlde Wherfore it had not been well done if he should haue graunted them any thyng pertainyng and touchyng the glory of his father It was sufficient that he did declare with
publican was iustified the pharisey counted vniust not righteous Therefore whosoeuer with this sinner choseth him the lowest place knowledgeth his sinne and asketh grace Christ shal set him in the highest place geue hym euerlastinge life Whiche god throughe Christ our sauiour graunt to vs all Amen The gospell of the eightene sonday after trinity sondaye Math. 22. BVt when the Pharisees had hearde that he had put the Saduces to silence they came togither and one of them which was a doctour of lawe asked him a question temptinge him and saying Maister which is the greatest commaundement in the law Iesus sayde vnto him Thou shalte Deut. 6. loue thy god with all thy harte and with all thy soule and with all thy mynd This is the first and greatest commaundement And the second is lyke vnto it Leui. 19 Rom. 13 Galat. 5 Iacob 2 Thou shalte loue thy neighboure as thy selfe In these two commaundements hang al the law the prophetes While the Pharisees were gathered togither Iesus asked theim saying What thynk ye of Christ Whose sonne is he They say vnto hym the sonne of Dauyd He said vnto them Mat. 1â Psa 11 howe then doth Dauid in spirite call him lorde sayinge The lord sayd vnto my lord Mat. 1â Psa 11 syt thou on my ryght hand tyl I make thine enemyes thy footstoole If Dauyd then call hym lord how is he then his sonne And no man was able to answere hym any thinge nether durste anye man frome that daye forth aske hym any mo questions THE EXPOSITION FIrst we haue in this gospell of this daye a question of the lawe wherin is to be considered what they be that moue this question and what their intent was The Phariseis were the chieffest and counted the holyest amongest the Iewes people whiche euer boasted of workes and disputed of the same A certaine doctoure of the lawe whome the pharisees had appointed moued this question here bycause they feared lest yt shuld chaunce vnto theim as it did vnto the Saduces Neither was it meruaile thoughe those iustifiers of them selues reasoned of the greatest and chiefest commaundement of the lawe for all their boasting was in woorkes all theyr laboure and dylygence was to bee iustified and blessed and all throughe works Which false opinioÌ was so groweÌ imprinted in their hartes that the prophetes Christ also the Apostelles endeuoured theym selues greatly to reforme it but it was for the moste parte all in vayne Wherefore the pharisees do here according to the comon saying which also was vsed of Christe in an other place saying Mat. 12 Out of the aboundance of the hart the mouth speaketh They vnderstode the vertue of faith Wherfore they must needes fal into hypocrisie which euer is repugnaÌt vnto faith And hereout it chaunced that thei so stifly with stoode Christe was the true doctoure of faith and truthe They reason with Christe but not of a good zeale as wee maye lightly perceiue in this gospell The text is thus One of them a scribe tempted him c. There is a difference when a maÌ of ignorance doth question of a thing out of a good intent and for his erudition whan he goth about to tempte a man For he that of a good zeale To teÌpt asketh any question he doth it to learne bicause he is ignorant therin And he that tempteth a man he doth it for that intent purpose to trippe him in his saying Wherefore in that the phariseis questioned not with Christ of no good intent Malyce wickednes of our nature but for to tempt him wee maye learne therout the maliciousnes of our nature For that is so rooted and grafte in vs that by no meanes wee can knowledge the truthe or beleue Christe excepte we be transformed into a new creature through the worde the holy ghoste Iohn 3. For yf we wil not perpetually remaine indurate and blind we must be pulled therfrom and learned by the holy ghoste Secondarily considre now this question well also the answer of Christ And although those phariseis did not put forth this question of a good intent yet for all that the doctour of the law was not so styffe necked nor yet so stubborne Surely Chrystes answere and solution did like him so well in so muche that Christe himselfe saide that he was not farre wide from the kingedome of God as sayncte Marke therein testifieth Mar. 12 The question was this Mayster which is the chiefest commaundement in the law Whervnto Christ answered Thou shalte loue the lord thy god with al thy hart with all thy soule and with all thy mynd And addeth This is the fyrst and greatest commaundement And the second is lyke vnto it Deut. 6. Thou shalte loue thy neighboure as thy selfe In these two commaundements hang all the law the prophetes O what an excellent answer if the Pharises could haue vnderstand it For Christ reherseth not here only two commandementes but also teacheth that in them hange the whole lawe and the prophetes Which muste be vnderstande in this wise The lawe as witnesseth S. Paule is spirituall that is Rom. 7 The law is fulfilled with the spirite the lawe cannot be fulfilled with outward works but requireth the affection of the hart TheÌ if the affectioÌ of the hart ought to be wholy directed to the loue of god so that wee shuld neither cleaue to workes nor yet to any creature then muste I needes haue faithe This faithe the holy ghost worketh in me throughe the worde And when I haue this true faithe then doo I all thynge wyllyngelye that the lawe asketh of me and not constrained out of loue and not for feare Faythe And I do not onlie that the first table of Moyses requireth of me but also I do that the second commaundeth me For I doo beleue and trust that the lorde my god is he that will saue me throughe Christ of his great mercy and grace without any deseruyng of my partye Furthermore I loue my neighboure as my selfe for I count his pouertye tribulation and misery to be mine and all that he suffreth as thoughe I suffered my selfe Hereout cometh that whaÌ I do what so euer is acceptable vnto mi neighboure and leue the thinge that is preiudyciall and hurtefull vnto him then the fulfillyng of the lawe is adscribed vnto loue And that mayest thou perceaue finde in the epistle to the Romaines where S. Paule writeth Rom. 13 that hee that loueth his neighbour hath fulfilled the lawe For thou shalt not be an aduouterer thou shalt not kyll thou shalte not steale thou shalt beare no false witnes thou shalte not desier and yf there be anye other commaundement it is comprehended in this saying Loue thy neighboure as thy selfe And thoughe the lawe bothe requireth faythe and loue yet styll it remaineth a worde of wrath and angre whyle she geueth me not the spirite to doo that shee
commaundeth Thou wylte saye vnto me Why then is the lawe geuen and what is her office I aunswere with S. Paule Rom. 3. By the lawe commeth the knowledge of syn c. and for this pourpose shee serueth and is necessarye Shee bringeth me to the knowledge of imbecillitie and weakenes peruerse and frowarde nature synnes which canne throughe no worke be expelled dryuen away so than that I by that meanes am made the apter redyer to hear embrace the doctrine of Christ of the diuine grace goodnes Thirdely like as we haue had in this gospell a question partaininge to the lawe so wee haue here nowe an other question partaininge to the gospell After that an answere was giuen vnto the Pharisees according to their questioÌ which was the fyrst and greatest commaundement in the lawe Christe asked them again sayiÌg What think ye of Christ whose son is he They answere The son of Dauid Then Christ said vnto them How then did Dauid in spirite Ps â09 call him lorde saying The lord sayd vnto my lorde Syt thou on my right hande c. Here were the pharisees taken at a baye how crafty or subtyle so euer they were And while they were ignoraunt therin knew not how Christ was the son and the lorde of Dauid they shewed them selfe to haue little vnderstanding in the mistery of the gospell And although the Pharisees had no vnderstaÌding therin yet al they that will be counted christen men muste both know it and beleue it For what other thinge is the gospell then a swete and comfortable preaching of Christe the sonne of Dauid that hee for vs became man and came into the worlde to redeme saue vs through his death passion And the he is called as coÌcerning the flesh the son of Dauid Whose sonne Christ is is for the greate excellent promise that was made of Christ vnto Dauid So likewise we knowledgiÌg him to be the lord of Dauid we coÌfesse him to be very god man sent from the father into the worlde that by him we shulde be saued This so excellent a mistery is hidden from the Pharisees all that iustifie them selues but vnto vs that know worship the father in Christ Christ in the father it is plainly opened well knowen This preaching of Christ that he is the sonne and lord of Dauid agreeth wel with the question of the law The lawe openeth sin but it forgiueth not sinne for that high power is only giuen vnto Christ our lord the son of Dauid Also the lawe teacheth what we ought to do and forbere but she giueth not the spirite which canne do that the lawe commaundeth Wherfore ther belongeth besides the preaching of the lawe which doth humiliat vs the preaching of the sonne and lord of Dauid that is the goâpell which may pacifye our troubled consciences may giue vs the holy ghost to teach vs willyngly and for loue to do that thing that god requiret of vs. Which knowledg god the father graunt vs through Christ our lord Amen The ninetenth sonday after trinity sonday Mat. 9. HE entred also into a ship and passed ouer came into his owne citie And behold Mat. 2. Luc. 5. b they brought to him a man sick of the palsy lying in a bed And when Iesus sawe the faith of theÌ he sayd vnto the sick of the palsy Son be of good chere thy sinnes be forgyuen the. And behold certain of the scribes said within them selues this maÌ blasphameth And when Iesus sawe their thoughts he said Wherfore think ye euell in your harts Whether is easyer to say Thy synnes be forgiueÌ the or to say arise walk But that ye may know that the son of maÌ hath power to forgeue sinnes in earth Then saith he vnto the sick of the palsy Actu 3. and. 9. f Mar. 2. Luc. 5. c Ioh. 5. b Arise take vp thy bed and go vnto thine house And he arose and departed to his house But the people that saw it meruailed and gloryfied God which had giuen suche power vnto men THE EXPOSITION IN this gospel is haÌdled one of the most principal articles of our faith that is remission of sinnes Wolde god that we might learn vnderstand this article For it is a necessary thing for vs to know how our sinnes be forgiuen vs. Sin is a terrible word briÌging with him euerlastiÌg damnacioÌ if we abide perseuer therin Furthermore sinne so highly displeaseth god that he wold not be pleased with no other satisfaccioÌ thaÌ with the passion death of his onli son Iesus Christe our lorde Moreouer ther is scarce ani other word that hath more coÌsolation comfort in it theÌ remissioÌ of syns hath in especial if we knowe froÌ whence it coÌmeth and how we may apprehende it The whiche thyng we may perceiue in this gospel They offered vnto Christ a maÌ sicke of the Palsey that he should heale him But what did Christ He knewe full well The disease of the soule that the disease of the soule was muche more dauÌgerous then the disease of the body And though he intended to heale take awaye the bodily disease of this man that had the palsey yet he did and brought to passe fyrst that whiche was more nedefull necessary afterward healed the body And that is the cause why he is called a physicion in the gospel because he doth chiefly take away the diseases of the soule as he sayth of him selfe The whole nede not the Physicion Mat. 9. but they that are sicke Christ of his mere grace for geueth synne Wherfore he sayd to the maÌ that had the Palsey My soÌne be of a good chere thy synnes bee forgeuen thee Here thou hearest the name of synne and hearest also that ioyfull name of forgeuyng And if diligently thou wylte considre who it is that speaketh these thynges thou mayst lightly perceiue and fynde what he is that wyl forgeue vs our synnes so that we knowlege and confesse theim and desire grace we may perceiue I say that it is Iesus Christe oure Lorde to whom is graunted of God the father this power to forgeue synne as the Angell wytnesseth saiyng Mat. 1. He shall saue his people from their synne And as wee necessarily may note and marke here that remission of synnes is and commeth of mere grace by Christe without any deseruyng of woorkes so lykewyse it is to bee noted howe gentely and mercyfully Christ here in this place doth shewe him selfe This man that had the palsey prayeth and desireth onely for his bodily health and Christ healeth him both in body and soule yea and maketh him the sonne and heyre of God and sayth Sonne be of a good chere O vnspeakeable charitee whiche can not bee expressed O mercyfull and louyng Lorde can there be shewed greatter grace to this maÌ that had the Palsey The sinnes are two maner of wayes forgeueÌ Esa 34 But
note howe that his synnes be forgeuen him double Fyrst they be driuen from his heart and grace powred in it whiche alonely God doeth as Esaias wytnesseth saiyng I am he that taketh away your siÌnes so that I wyl neuer thinke vpon theim Secondarily forgeuenes of synnes is only declared here which if it be coÌprehended with fayth it is not without effect for it hath both a coÌmaundement of Christ also a promise Wherout we may note that if we receiue fayth through hearyng of the woorde of God promisyng to vs by the minister forgeuenes of oure synnes do knowlege our offences surely our sinnes be forgeuen vs. For he in that office of preachyng hath the keyes in the name of the Churche as we fynde euidently in the xx chapi of Ihon Iho. 20 Whose synne ye forgeue c. And in the xvi Mat. 16 chapiter of Mathewe Whatsoeuer ye lose vpoÌ yearth c. So that in any wyse we doubte not but do coÌprehend the promise of Christ with fayth Another mannes fayth SecoÌdarily we see here what another maÌs faith preuaileth howe greatly it healpeth Vndoubtedly it healpeth no more then that he in his prayer may pray for me that I my selfe may attain vnto fayth wherby I may be saued Whiche if I do not obtain and get another mannes fayth shall healpe me but a litle in my last ende in the point death Therfore the gospel here sayth plainly That Christ sawe the fayth of them that brought this diseased man For surely those honest men had heard a good report of Christ and paraduenture had seene also with what great beneuolence and charitee Christ had healed those that were diseased hauyng therby great trust and confidence that he likewyse would not forsake them This their great fayth coÌfidence is plainly expressed in that that they were not only not ashamed to cary this sicke man in his bed but also as sainct Marke testifieth insomuch as thei could not come nigh Christ for the multitude of people Mar. 2. they vncouered the rooffe of the house where he was when they had made a hole they let doune the bedde by cordes wherein the sicke of the Palsey laye With this fayth surely they moued Christ to restore this sicke man vnto health to receiue him and to make him the sonne of God And surely it must needes be that this man that had the palsey did comprehend this article of remission of synne that with fayth or els his synne had neuer been forgeuen him as wytnesseth scripture Mat. 17 He that beleueth and is baptized shal be saued He sayth not If another beleueth for thee c. Therfore forasmuche as the praier or intercession of theim that are aliue done made for other in fayth is both a good worke and a charitable Let vs therfore folowe the saiyng of sainct Iames warnyng vs thus Praye one for another Iaco. 5. that you may bee saued For true and perfect fayth breaketh out and is shewed through suche good deedes of charitie if it commeth to passe that sainct Paule sayth Gala. 6 One beare anothers burden c. Thyrdly we see here how that the Scribes Phariseis toke Christ for a blasphemer of God and besides this when Christ knew their thoughtes how he answered theim For he could in no wyse suffre this contumely and blasphemye But consider the Scribes forasmuche as they had red in the Prophetes that God alonely forgeueth sinne and thinkyng Christ to bee but a symple man they thought that Christ with those wordes had highly dishonored and blasphemed God chaleÌgyng vnto him the honour that belonged vnto God Wherewith they declare and euidently shewe that they knewe not Christ Iho. 18 nor also the father whiche wil be knowen in Christ It is surely true and can not be denyed that God only forgeueth synne But here must be considered and knowen that Christ is very God whiche also hath power to remit synnes Mat. 28 And the same power gaue he vnto his churche that in his name remission of synnes should be annouÌced vnto th ende of the world Wherfore Christ doth reprehend here the Scribes forbecause they should comme to the true knowlege He iudgeth their thoughtes which was aboue all mannes vnderstandyng learnyng And finally with this great miracle he declareth him selfe to haue power here vpon yearth to forgeue synne and sayth to him that had the Palsey Aryse take thy bedde and go home And he arose and went home But the Scribes and Phariseis remayned styll in their blyndnes and would not knowe Christes high power Therfore it is mete vnto vs that will be counted faythful men to leaue and forsake these blynde and leaders of the blynd and glorifie God with the rest of the people whiche did geue suche power vnto men Amen The gospel on the .xx. sonday after Trinitee sonday Math. 22. THe Luc. 13. kyngdome of heauen is lyke vnto a manne that was a kyng whiche made a mariage for his sonne and sent furth his seruauntes to call them that were byd to the weddyng and they would not come Agayne he sent furth other seruauntes saiyng Tell them whiche are bidden beholde I haue prepared my dynner myne oxen and my fattlynges are kylled and al thinges are redy come vnto this mariage But they made light of it and went their waies one to his farmeplace another to his marchaundise and the remnant toke his seruauntes and intreated them shamefully and slewe them But when the kyng heard therof he was wroth sent furth his men of warre destroyed those murtherers and brent vp their citie Then sayd he to his seruauntes the mariage in dede is prepared but they whiche were bydden were not worthy Go ye therfore out into the hye waies as many as ye fynde byd them to the mariage And the seruantes went out into the hye waies gathered together all as many as they could fynde both good bad the weddyng was furnished with gestes Then the kyng came in to se the gestes when he spyed a man whiche had not on a Esai 6. weddyng garment he sayd vnto him Frende how camest thou hyther not hauyng a weddyng garment And he was euen speachelesse Then sayd the kyng to the ministers take bynde him hand and fote and cast him into vtter darkenes Mat. 13 and. 25. there shal be wepyng and gnashyng of teeth For many are called but fewe are chosen THE EXPOSITION THis Gospell agreeth almoste with the symilitude which is written in the fourtenth chapiter of S. Luke of the which we haue a parte spoken of on the fyrste sondaye after Trinitye sondaye And as the grace of the gospell is there likened vnto a supper so is it here likened vnto a mariage Howbeit the vnion and couplyng of Christ with the church in what wise he hath takeÌ her and maried her vnto him by faith is here more plainly and more
suche subtyl obiections Here out it coÌmeth 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 theÌ 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 coÌcluded they coÌmaund their disciples instructyng theÌ 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 garmeÌt 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 theÌ 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 theÌ For it is our office to be true to teache Gods word truly Furthermore that thei say Thou carest for no maÌ 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 distructioÌ 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 disposicioÌ 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 innoceÌtes 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 vnderstaÌdyng 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 notwtstaÌdyng 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 beloÌgeth 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 kiÌgdome 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 coÌmaundementes 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 kingedoÌ 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 8â 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 beloÌgeth Custome to whoÌ 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 coÌstrayneth 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 weÌt 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.
doth bothe scorne deride and blaspheme the doctrine workes and myracles of Christe ye his harte in his bodye laughed at it But what get they thereby Herken The people is put forth that they shuld not be present at the raysing of this dead vnto lyfe Lo so it goeth with them that scorne and dispise the gospel of Christ Rom. 1. that god giueth theym vp vnto shameful lustes and blyndeth their foolishe hartes so that they shal neither se nor vnderstand the great misterye of the death and resurrection of CHRIST but shal be euerlastingly dampned Herevnto is to bee referred the saying of Dauid the prophete saying Psal 1. Blessed is the man that goeth not in the councell of the vngodly that abideth not in the way of synners and setteth not in the seate of the scornefull But delyteth in the lawe of the lorde and exerciseth himselfe in his lawe bothe daye and nyghte Scorners calleth Dauid here all those that thynketh all to be both foolyshnes and trifles that god hath spoken and doone Scorners And hee counteth theym blessed that medle not and haue nothinge to doo with suche scorners Out alas howe full is the worlde nowe a dayes of suche scorners They bee counted glorious and goodly felowes in this world whiche scorne dispise persecute and blaspheme the woorde of CHRIST They bee loued and muche made of yee with goodes and ryches accumulated so that they shall lacke nothyng neither cease to skorne Christ and his membres But good menne shall here thynke and haue in remembraunce howe this is not onely chaunsed vnto theim but afore tyme hath suche like blasphemye happened to our sauiour Iesu Christe For if they haue called the good man of the house Mat. 10 Belzebub howe muche more shall they call them of his householde so Besydes this wee haue also a cause of greate consolacion and comforte insomuche as our quarel is iust godly conformable and consonant with Goddes holy woorde For wee can not glorifye God more highely then to adscribe vnto his onely begotten sonne whom he hath for great loue and mercy that he bare vs sent into the worlde to bee crucifyed to bee our righteousnes holynes and redempcion so that we may remayne and assuredly stande nowe in him as oure onely saluacion For if we should adscribe vnto our workes righteousnes or saluacion we could neuer be sure Wherfore lette all the worde skorne blaspheme and persecute this our doctryne Hereof wee are sure that God Christ the woorde of God and all the Angels in heauen bee all on oure syde From the beginnyng the preachyng of the gospel was foolishenes vnto the Gentyles and occasion of fallyng vnto the Iewes 1. Cor. 1 as sainct Paule beareth wytnes and so shall remayne vnto the ende God almightie so merciful geue vs grace through the vertue of the holy ghost that we may dayly more and more increase in holsome doctryne true fayth and godly conuersacion vnto th ende that at the last through Christ we may obtaine and get euerlastyng saluacion Amen The sonday next before Aduent ye shall fynde in the fourth sonday in Lent and is written Iohn 6. Here endeth the sermons vpon the sondayes through the whole yere IESVS Suffre the children and forbid theim not to come vnto me for of suche is the kyngdome of heauen Math. 19. Come vnto me all ye that labour and are laden and I wyll ease you Take my yoke vpon you and learne of me for I am meke and lowely in heart and ye shall fynde rest in your soules For my yocke is easye and my burden is light Math. xi THE SECONDE PARTE of this boke contayneth the sermons vpon the gospels whiche commonly are read on the feastiuall dayes through the whole yeare The Gospell on sainct Androwes day Math. 4. AS Iesus walked by the sea of Galilee he sawe two brethren Symon whiche was called Peter Andrewe his brother castyng a nette into the sea for they wer fishers he sayth vnto them folowe me and I wyll make you to become Ier. 46 Eze. 46 fyshers of menne And they straight way left the nettes and folowed him And when he was gone furthe from theÌce he sawe other two brethren Iames the sonne of Zebede Ihon his brother in the shyp with Zebede their father mendyng their nettes and he called them And they immediatly Luc. 5. left the shyp and their father and folowed him THE EXPOSITION ORDINATELY and very fruitful hath sainct Mathewe the Euangelist discribed howe and by whom it were mete and necessary that the kyngdome of Christ wer ministred For inasmuche as the same is brought to passe through the worde of God by ministers therefore he declareth fyrst in what maner of wyse Christ begaÌne his preachyng and afterward howe vnto the same gift of preachinge he called certaine of his disciples and sayeth From that time forth beganne Iesus to preache and saye c. Here he nameth the man that fyrste preached the gospell yea which by his word offered vnto all men the grace of God vnto saluacion and nameth hym Iesus and that for the same intent and purpose that we might clearly perceaue and vnderstand by the name what manner of preacher he is For he doth not onlye preache and offre vnto all men saluacion freely and willynglye but also hee wyll geue it vnto all those that hope and truste in him onlye by his propre merites and desert without any respecte of our works yee of mere grace and mercy Iohn 1. according to the saying of Saint Iohn which saith The lawe is geuen by Moyses but grace and truthe by Iesus Christe The sum of the preaching of Christe Now peraduenture thou wilte demaund of me what the preachinge of Christe was and the some thereof In shorte woordes he spake as foloweth Amend your selues for the kinkedome of heauen is at hande To amende our selues to walke in a newe lyfe and to forsake our olde vitious lyuynge requireth the preaching of the law of penaunce And forasmuch as the preaching of the gospel of the grace of god bringeth little vtilitie or profite to maÌ except he first be brought to the knowledg of his offences sinnes Rom. 3. haue a contryte harte therefore it is very requisite necessary that the lawe whereby we be brought to the same knowledge be euer fyrste preached and taught The kiÌgdome of heauen Whych done the other foloweth namelye this The kyngedome of heauen is at hande The kyngedome of heauen in this place is taken for the godly grace of the gospel As though Christ would say If I may this only thyng obtayn of you that your synnes may earnestly displease you aske for grace with all your whole heart it shal be brought to passe that grace shall not bee denyed you For nowe truely that acceptable tyme and daies of saluacion be at hand in the which remission of synnes is not onely offered vnto you but through my
merites and of mere grace shal be forgeuen you At the lest be warned of this that you may knowe this tyme of visitacon and that you do not dispise my worde Here thou hast out of the gospell of sainct Mathew the true preacher of grace and the whole somme of his preachyng with the whiche Christe wyll haue his kyngdome begonne and ministred But wyll he alone bee occupyed and charged with the administracion of the same No truely For as before this tyme he hath had ministers and seruantes so likewyse he wyll haue theim nowe Ministers of the worde of God The Prophetes and in especiall sainct Ihon Baptyst were needefull and very necessarye to prepare the waye to this preachyng of grace And so likewyse as in his tyme and also after his departyng he would haue suche healpers suche I say as sainct Paule nameth theim 1. Ti. 5. whiche faythfully and earnestly should teache the woorde of God and doo that laye in theim to holde it in estimacion and his dignitee But where shall he picke out those or gette suche Shall he gette them in the highe schole at Athenes or out of the noumbre of the doctoures in Egypte Or els shall they bee found at Ierusalem where so great a company of honest Scribes Phariseis are found No verely He wyl picke and chose theim out of the nombre of laboryng menne Why and wherfore wyl he do so Therfore forbecause his doctrine was so vyle couÌted and had of so litle estimacion before the worlde whiche doctrine whersoeuer it is brought to light for the moste parte there foloweth persecucion and mortall hatred In somuche that sainct Paule nameth the same woorde The worde of the Crosse Also note and marke euen as the worde is dispised and abiected before the worlde so shall likewise his ministers bee Ioh. 13. For the seruaunt is not greater then his maister 1. Cor. 1 And sainct Paule sayth There is not many wyse menne after the fleshe not many mightie not many of high degree called but that folishe is before the worlde hath God chosen that he might confounde the wise But howe dyd Christe vse this callyng Iesus walked sayth the Euangelist by the sea of Galile he sawe Simon Peter and Adrewe his brother castyng a nette into the sea and sayd vnto them Folowe me The same sone after dothe he to Iames and Iohn Two maner of callyng whiche also were fyshers Where is to be noted that there is two maner of callyng The one is discribed in the fyrst booke of Moses where it is wrytten that in the sweate of thy face thou shalte eate thy bread Whiche partayneth vnto all men And thother is when any man is called of God or by some other lawefull meanes to bee a Kynge a prince a ruler of the common wealth or chosen to be a preacher of goddes word And thys pertayneth not vnto all men but to a certaine In the first callyng were the Apostels wherein doubtles as good and vertuous men they wold haue remained and abiden in case they had not bene called to none other After whose insample are we bounde to abide in our calling And if it fortune any man to be called to any office or dignitie concernyng the coÌmoÌ wealth he shal not onli take it vpoÌ him willingly but also he is bouÌd to beware that he behaue hiÌself therin righteously iustly 1 Cor. 4. And if any maÌ seem meete to teach the congregacion of Christ let hym folowe the counsaile of good men and be instructed with the warnyng 1 Cor. 4 that as S. Paule saith he bee founde faitstfull therein And where there is no callyng there let euery man abide in the fyrste calling And no manne taketh the honoure vnto hym selfe Hebre. 5 but hee that is called of God as was Aaron Secondaryly The office of the Apostles after that Christe had segregated and called to him these fower Apostels frome their fyrste callyng hee declared what hee woulde doo with theim and sayeth I wyll make you fyshers of men Fysshinge in this place is as much to say Fyshing as preachinge the woorde of god or the gospell As wee haue also in the xiii chapiter of Mathewe Mat. 13 Where hee lykeneth the kingedome of heauen to a nette caste into the sea wherewith are taken all manner of fysshes For as a net is cast into the sea for none other intent or purpose then ther to catch fish so is it conuenient and meet that thei which by lawfull callynge come to the office of preachynge ofte declare the worde of god and that for none other intent then to allure and bring men therby in the true faythe of Christe to the laude and prayse of god and for the saluacion of their sowles As wee reade of Christe oure lorde howe hee glorified by good righte bycause he soughte only the glorye of his father Iohn 8. Luc. 19. And in an other place hee sayeth The sonne of manne came to seeke and to saue that whyche was loste And when Christ spake these woordes of fysshynge Iere. 16 hee hadde a respecte vnto the prophecye of Ieremye whan hee saide Beholde I wyll sende oute manye fisshers to take theim Out of all these sayinges a man may lightely gather what Christe desiered of the Apostels and what they were bounde to doo whiche was nothinge else but to preache and teache and not to deuoure and slaye For CHRIST neuerment that to fisshe was as muche to saye as to kyll and slaye or to oppresse anye manne by violence but contrarye wyse to handle the worde of God with all faithfulnes and gentlenes as wee haue in the laste chapiter of Saynte Marke Go your wayes sayeth Christe into all the world and preache the Gospell to all creatures And Saynte Paule when he describeth and informeth a Bysshoppe 1 Tim. 3. hee requireth not of him that hee shoulde be experte howe to handle a weapon but that hee shoulde bee apte and meete to preache and teache 1 Cor. 4. For in the fyrste Epistle to the Corinthians hee declareth what a preacher is and also setteth forthe his office saying Lette euery man this wyse esteme vs euen for the ministers of Christe and stewardes of the secretes of God Nowe is there no more required of the Stewarde then that he bee founde faythfull c. The saiyng of the Prophete Esay agreeth well with this sentence saiyng Esai â4 Crye as loude as thou canst and leaue not of Lyfte vp thy voyce lyke a Trompette and shewe my people their offences Lyfte vppe thy voyce and bee not afrayde We must needes confesse that all this is spoken of the office of preachyng and teachyng What neede we many wordes The office of a preacher is to teache to rebuke to comforte to exhorte and to be founde faythfull in his office Therefore he that wyll bee taken for a true preacher shall not come to that madnesse for to
his spirit so long shall that fayth whiche Christ requireth of vs with so many woordes bee no greater in vs then it was here in S. Thomas Many there be which suppose that fayth is so common a thyng that it is in euery mannes freewylle to beleue who wyll that Christe dyed rose againe the third day Whiche if it were so in deede what needed Christ to saye these words Suppose you that the sonne of man Luc. 28. when he commeth shall finde faithe vppon earthe Moreouer what was the cause that the Apostels in the tyme of the resurrection of Christ were so rude and ignoraunt in the matter of fayth and iustificacion Nor it is not to be thought that suche thinge happened only vnto S. Thomas and not to the reste of the Apostests except that wee wyll saye that all suche tokens and actes which we fynde in the story of the resurrection of Christ fyrst doon through angels and then by Christe himselfe whereby the Apostels in this article were confirmed were vanities and lyes I may suffre euery man to say herein his pleasure Yet doo I thus thinke and can approue yt by many testimonies of scripture that no mortal man how well learned or wise so euer he be how good or sharpe witted so euer he be can learne or be instructed in the faith of Christ The holy ghoste worketh faithe in vs. Esai 54 except the singular grace of the holy ghoste drawe him and instruct him therin The prophete sayth They shal be all taught of god Then if I can instructe and teache my selfe in those thinges that concerne our faythe what need hath god to teach me Vpon this reason S. Iohn the euangelyst saith Hee came into his owne Iohn 1. and his owne receyued him not If faith be such a light and an easye thinge to come by what was the cause that the Iewes were so ignoraunt in the comynge of their Messias whiche were taught and brought vp in the lawe Or for what cause dothe the lyghte shine in darkenes and the darkenes can not comprehende it Wherefore it is meete that wee learne hereout that it is not in euery mannes power to haue fayth but that it is a gyfte and a woorke of God only as we fynde in this place of sainct Thomas that in no maner of wyse he would beleue excepte he sawe with his eyen and felte with his fyngers Secondarily wee fynde in this ensample howe paciently and gently Christe suffereth suche imbecilitee and weakenes in his seruauntes Yea he turneth suche mekenesse into a strong fayth For as we reade in the history of the resurrection howe he fyrst did appeare vnto the women and the Apostles so he dothe seeme here likewyse in this place vnto the vnfaythfull Thomas because he should not styl perseuer in incredulitee but should become faythfull He came the eight daye after his resurrection vnto the disciples and besydes that he saluted theim with his peace he shewed vnto Thomas his handes and his feete saiyng Bryng thy fynger hither and see my handes and reche hether thy hande and thrust it into my syde and bee not faythlesse but beleuyng Is not this a highe and an excellent pacience and gentylnes in suche wyse to suffre the weakenes of his electe And I beseche you howe could bee done vnto Thomas a greatter pleasure For except he had sene and felt he would not haue beleued And yet was Christ so good and so full of pitie that Thomas had all his wylle and mynde For besydes that he rebuked him with most gentle and swete woordes he suffered him to put his fynger in his syde O good Lord what great affection and loue thynkest thou dothe he beare to his electe seruauntes Doth not this place approue and confirme the same saiyng that he vsed whyle he was yet in this mortal life saiyng Mat. 11 Come vnto me all ye that labour and are laden and I wyl ease you Note also here howe Christ throughly learneth and instructeth Thomas bothe with wordes and tokens The wordes wherewith he is taught driueth away and expelleth his incredulite which wordes are so layde against him that therby thou mayest perceiue no greatter synne to be vpon yearth then is incredulitee Whereout Incredulite is a great sinne as out of a fountayne and sprynge floweth all other synnes For he sayth Bee not faythlesse but beleue As though he would saye If thou fall from the fayth thou art vtterly vndone But if thou bee faythfull and beleuest hereafter do not doubt of the merites of my resurrection then trust surely that this incredulitee shall not in any wyse hynder or hurte thee but shall so and in suche maner of wyse be forgeuen thee that hereafter I wyll neuer remembre it more For I require nothyng els for this great benefite whiche I haue purchased for the whole world through my bitter passion then only a faythfull heart whiche shall not putte his confidence in no creature whether it bee in heauen or in yearth excepte onely in my merites and deseruyng Beholde howe with these wordes thapostle is reduced and brought to true fayth And likewyse as he is strengthened and comforted with wordes so also is he holpen with signes tokens Signes confirmeth fayth which for the most part is shewed to confirme our fayth And yet it is done after a most symple maner by reason he may the easyer be brought to a true fayth and beleue Who would not put and set his trust in suche a mercyfull and a gentle Lorde Who would set his hope in any other except him onely Thirdly this Gospel prayseth and commendeth tranquilitee Peace of conscience quietnes and peace of conscience and sheweth likewise howe that Christ hath communicated the same to the Apostles And of this peace Christ speaketh before his passion Iho. 14 saiyng Peace I leaue with you my peace I geue vnto you not as the worlde geueth geue I vnto you c. With the whiche wordes Christ maketh a difference betwene a ciuile a christian fayth The peace of the wolrde lyeth in ciuile and corporal thynges wherevnto if ryches and goodes chaunce plenteously it maketh menne very negligent and careles incase it bee not prouided and preuented through the word of God But a christian peace coÌsisteth in spiritual thynges which maketh a man hardy strong in persecution and temptacion and suche a one as when extreme necessitee and the honour of God dothe so require they shall not onely not fear the deuil with the world and all their adherentes but also shal dispise them and set nothing by them Act. 5. as we see the Apostles did after that the holy ghost was confirmed in them Suche a fayth doth Christ worke in his seruantes and is apprehended of theim onely that with a true fayth knowledge embrace Iesus Christ their lord And this peace I haue so longe as I beleue in Christ And nowe if I do not beleeue it
knowe sayth he that we shall iudge Angelles Albeit wee must not referre this iudgement to the last iudgement only but it must also be vnderstanded of the laste iudgement of the spirit among christians in this life For assone as by the worde wee receiue the holy ghost and are made the sons of God through fayth theÌ is this gyfte geuen vs also that by the worde we may iudge al thynges euen as sainct Paule wytnesseth in another place The spiiritual man iudgeth all thynges 1. Cor. 2 and he is iudged of no man And Christ also Nowe is come the iudgement of this worlde and the prince of this worlde shal be thrust out Are not the thynges which are promised vnto the Apostles in this place great and excellent And it is to be vnderstand that to leaue all thynges to folow Christ must be done at the fyrst For although the Apostles had left all thynges and folowed Christe when he spake these woordes yet was fayth at that tyme vnperfect in them Moreouer the holy ghost was not yet confirmed in them as it came to passe afterwarde vpon the day of Pentecost Yea euen Christe himselfe affirmeth that they lefte all thynges vnperfectly folowed him when he sayth that he sent furth his disciples without staffe and scrippe yet they lacked nothyng And in another place The children of the spouse fast not whiles the spouse is with them The Apostles in very dede folowed Christ He that beleueth is constant in tyme of persecucion were sent furth to preache in Iury But where was persecution yea rather where was fayth whiche could haue borne suche persecucion if it had happened Wherfore it is to be vnderstand that the Apostles left all thynges folowed Christ perfectly then not before when vpon the dai of Pentecost they did with coÌstant mynde confesse Christ before the Scribes Phariseis and all the people Moreouer when they preached not only in Iurye but in all the worlde vnto the people with suche sedulitee diligence and constancy that at last they wer also compelled to dye for preachyng of the Gospel The coÌuersion of sainct Paule And truely as concernyng this matter of folowyng Christ sainct Paule whose feast wee celebrate this day is not to be counted the least For after that he was coÌuerted of God as we reade in the nynth chapiter of the Actes of the Apostles and of a Wolfe was made a shepe he preached his Lorde Christ with suche zeale and earnest affection of mynde that euen at this day his voyce is heard of this matter and that not in one place onely but throughout all the whole worlde The almightie God graunt that we may receiue his doctrine and direct our life accordyng to the same Thyrdly forasmuche as Christe hath promised vnto his Apostles iudgement ouer the xii tribes of Israel because that in his name they left all thynges folowed him Nowe he procedeth to declare further what he wyll geue to all those that for his names sake shall lose any thyng Reward coÌmeth of it self and sayth Euery one that forsaketh house or brethren or systers or father or mother or wyfe or children or landes for my names sake shal receiue an hundreth folde and the inheritance of euerlastyng life If any maÌ wyll referre the former promise only to the Apostles let him know that this promise is spoken so plainly to all christians generally that it must nedes remayne a general truth Only let vs marke this well howe it must be vnderstaÌd to leaue all things to folow Christ For to do this truly vnfaynedly doubtles is required a true fayth yea if I haue a true fayth whiche is dead vnto all creatures and liueth vnto Christ alone vnto righteousnes then haue I left all thinges in my heart To leue and forsake all although by the good will of God I may christianly godly vse enioye my goodes so long as I liue yet neuerthelesse I am alwaies redy if nede be to leaue al thinges willyngly to folow Christ yea eueÌ vnto death hauyng this hope assured trust that it pleaseth God that it be so that he requireth the same of me Besydes that I am certain that God wyll vse me with suche liberalite that I shal receiue an huÌdreth fold for the thynges that I haue forsakeÌ in this world Finally I knowe this also that in that other lyfe I shall receiue euerlastynge life For Christ which is the truth it selfe in no wyse doth lye but without dout dothe performe this promise with me But in this place it shal be expedient that we doo rightly vnderstand what it is to receiue an hundreth folde The erroure of the Anabaptists For the Anabaptistes go aboute hereof to proue a corporall kingedome of Christe and a suer and quiete lyfe which the christians muste inioye a thousand yeares after the resurrection of the deade all the wycked and vngodly being destroyed And of this erroure they make this the chiefe grounde bicause it is added in S. Luke and also in S. Marke In this lyfe Iohn 6 Iohn 8 But I praye you howe do these agree togyther that wher Christe in an other place dyd refuse to bee chosen a kynge amongest the Iewes after a corporall and worldly manner and sayde vnto Pilate My kingdome is not of this worlde nowe as one forgetful of his former sentence is of a contrarye mynd and is come to administre a corporal kyngdome in this world and to geue vnto his christians earthly pleasures the pride and power of this worlde No To receiue an huÌdreth folde not so But to receiue an hundreth folde in this worlde is nothinge els than to haue a mercy quiete and suer conscience whiche esteemeth more his redemtion iustice and euerlasting health which he hath gotten by Christe onlye then all the ryches of this world be they neuer so glorious and delectable to the vngodly And in very deede suche a good thing is a quiet coÌscience through the benefite of Christ And this so great a good thyng wyll Christe gyue in this lyfe vnto all theim which with a trew faith faith do hange vppon hym or leaue any thinge for his sake And in the countrey euerlastinge to come he will giue that felicitie of lyfe which euer shall indure To the whiche the almighty god preserue and keepe vs all through his welbeloued sonne Iesus Christ our lorde Amen The gospell on the purificacion of the Virgin Maryes daye Luc. 2. ANd when the tyme of theyr purificacion Leui. 12 after the law of Moyses was come they 1 Reg. 2 broughte him to Ierusalem to presente hym to the Lord as it is written in the lawe of the Lord Exo. 23. and. 22. Num. 8. Euery manne chylde that fyrste openeth the matrix shall be called holye to the Lord and to offre as it is sayd in the law of the Lord a payre of turtle doues
The ioy of Simeon Thirdelye here note in howe greate myrthe in what great ioy this old man triumphed as it were when the eyes of his hearte were opened to knowe his Messias Nowe saide he O lord thou lettest thy seruaunt depart in peace accordyng to thy promise Oh howe noble a thinge is a heart that beleueth well For I praye you what thinge careth Simeon for nowe when he knoweth his king and fauiour Doutles nothing nowe can make him pensiue or sorowfull Neither careth he much whether he liue or dye As though he shulde saye Oh lorde God I haue with great and feruent desire longed to see thy sonne the sauiour of the worlde and now by thy goodnes and mercye I haue that I euer desired And therfore now I feale my felfe in so great ioye that it is all one to me whether I liue or dye Phi. 1. Now if I must liue longer I knowe that my sauiour yea the sauiour of al the whole worlde is come and therfore there is nothyng can make me sorowfull But if I must dye then am I sure that death is to me auantage Yea verely oh Lord I heartely desire to be dissolued be with thee For I am sure that neither synne nor death nor deuil nor hell can hurt me for asmuche as I haue seen thy sonne my lorde and I haue knowen him as my Messias and sauiour Beholde howe after this maner Symeon maketh his song and declareth what fayth he hath in this childe And what dothe he more Sufficeth it that he only beleueth Christ is sauiour before all people and that this ioye tickleth his heart onely Nay not so But he would make this ioy knowen vnto all men and he sayth That God hath prepared this sauiour before the face of all people Wherevnto A light to lighten among the Heathen and the glory of thy people of Israel Surely that is it that I would so gladly haue hard spoken of And I beseche you what thyng might wee poore heathen require more Wee were bonde vnto this tyme in darkenes great incredulite vtterly ignorant what we shuld do to attaine euerlasting saluacion But God hath set furth this light and nowe hath he ended this miserye Who hath done this This childe of whom Symeon speaketh suche excellent thynges And by what thyng hath he brought this to passe By his helthsom doctrine and gospell For as he only is the glory of his people when they acknowledge him by faith so also is he a light vnto vs when he wolde that his most holy worde shuld come vnto vs. For then in deede began it to be fulfilled that the prophet longe before sawe in spirite and saide The people that dwelt in darknes sawe a great lyght c. Wherfore deerely beloued let vs with harty affection indeuour oure selues that in as much as we are made the childreÌ of god by the worde of god that we acknowledge the same with Simeon and be thankefull And neuer admitte to seeke remission of sinnes iustice and eternal health at any other then this childe whom Simeon acknowledgeth and nameth the sauioure of the whole worlde Who with the father and the holy ghoste preserue and keepe vs all Amen The gospell on saynte Mathias the apostels daye Math. 11. AT that time Iesus answered and sayd I thank the O father lorde of heauen and earth bicause thou haste hid those things from the wife and prudent hast shewed them vnto babes verely father eueÌ so was it thy good pleasure Mat. 12 Luc. 10. Ioh. 3. Al things are giuen ouer vnto me of my father ⣠Ioh. 7 8. b 10. b And no man knoweth the son but the father neither knoweth any man the father saue the sonne and he to whom so euer the sonne wyll open hym Come vnto me all ye that laboure and are laden and I wyl case you Eccle. 6 Take my yoke vpon you learn of me for I am meek and lowly in heart ye shal find rest vnto your soules For my yoke is easye 1. Ioh. 5 and my burthen is lyghte THE EXPOSITION TO the right vnderstandyng of this presente Gospell Two natures in Christe it is necessary that we consider wel two natures in Christ And verely if these two natures bee well and christianly coÌsidered it shal open and make plaine many places of the godly scriptures which at the fyrst sight might seme to be contrary so that in very dede there shall appeare in them no repugnauncye at all As for an example I and my father are one And again in another place My father is greater then I. Nowe if you referre this senteÌce vnto Christes deuine nature the other vnto his humaine nature I pray you shall not these saiynges well agree And in like maner must thou nedes do in this gospel For that he geueth thankes to his father it belongeth to his manhod and that he sayth All thynges are geuen me of my father it must be referred vnto his godhead But wherfore geueth Christ thankes vnto his father Forsoth because the worde whiche is contemned of Corazin and Bethsaida is hyd froÌ the wyse and prudeÌt and is reueled or opened vnto yong children Wise prudent men In this place he calleth theim wyse and prudet that trust to their ownes wysdome and by their owne wyttes and vnderstandynges will searche out all thynges Of whom also the prophet sayth Wo to you that are wise in your owne eyes Esai 5. prudent in your owne conceites Suche wysedome and suche prudence that is suche as will not be subdued and submit it selfe captiue vnder the worde of God and to the folishe preachyng of the crosse shal neuer bee able to perceiue any thyng at all of the matter of his iustificacion nor in any thyng that appertayneth to the glorye of God And why God can by no meanes nor will suffre suche pride as coÌmonly coÌmeth of carnal wysedome as it is written God resisteth the proud 1. Pe. 5. and geueth grace vnto the lowly Furthermore wee see that suche as are carnally wyse and ciuily prudent menne very seldome they come vnto the knowlege of God But who then are they that are admitted vnto the knowlege of God and vnto fayth Forsothe litle children And in this place Christe calleth theim children ChildreÌ or babes that dispayre of theim selues of all their carnall wysedome and prudence that only considereth and depely fyxeth in their heart those thynges whiche Christ taught preached wrought Knowyng also that in matter appertainyng vnto the honour of God to righteousnes our saluacion or our own carnall wytte is of no waytte nor value but onely the worde of God WysmeÌ And knowyng also that no man can kmowe or apprehende that iustice without the reuelacion of God And nowe vnto the fyrst noÌbre that is of carnall wyse men and prudent pertayne the hye priestes Phariseys and Scribes and all iusticiaries that from
5 That almightie lord geue vs grace that we neuer suffre our selues to be withdrawen froÌ that yoke Amen The gospell on the annunciation of the blessed Vyrgyne Mary Luc. 1. When she sawe him she was abashed at hys saying and cast in her mynd what manner of salutacion that shold bee And the aungell sayde vnto hyr Feare not Marye for thou haste founde grace wyth God Beholde Esai 6. thou shalte conceaue in thy womb and beare a sonne and ⣠Mat. 2 Luc. 2. shalte call his name Iesus He shal be greate and shall be called the sonne of the hyghest And the lord God shall gyue vnto hym the seat of his father Dauyd and he * Esa 9 shall raign ouer the house of Iacob for euer and ⣠Dan 7 Mich. 4 of hys kingedome there shall be none ende Then sayde Mary vnto the angell How shall this be seyng I know not a man And the angel answered and sayd vnto her The holy ghost shal come vpon the and the power of the highest shall ouershadowe the. Therefore also that holy thing whych shal be borne shal be called the sonne of god And beholde thy cosyn Elyza beth she hathe also conceaued a sonne in her age and this is her syxt moneth whych was called barren for Zach 8. Mat. 19 Mar. 10 Luc. 18. with god shall nothing be vnpossible And Mary sayde Behold the hand mayde of the Lorde be it vnto me accordyng to thy worde THE EXPOSITION HEere in the Gospell of this daye is described the AnnuÌciatioÌ of the natyuyty of our lord Iesus Christ which was before promised vnto the holy fathers that ther so longe so desirously wayted for And the euangelyst Luke with very great diligeÌce meruailous plainly describeth that glad tidinges For he right diligently discusseth al the circumstances of it and in as goodly ordre as maye bee recyted them Fyrst he sheweth the tyme The tyme. that is the syxte moneth after that Elizabeth wyfe to Zachary the priest had conceiued Iohn the baptist And then furthermore Gabiel hee nameth also the aungell by that name that was knowen and excellente in the scriptures as in Daniell the 8. and 9. chapiter And this aungell also was before sent vnto Zachary Thirdely he sheweth who sent that angell Who sent him that is god which longe before had ordained Marye vnto this glory that she shuld be the mother vnto his son Fourthelye also you se whether and to whome the Aungell was sente that is into a toune of Galile named Nazareth The city The husbande The virgyne vnto a virgine despoused vnto a manne called Ioseph of the house of Dauid And the virgines name was Mary Now if a man will declare these circumstances and accordinge to their dignitie discusse them it can not be opened what dignity and ornament these shal adde vnto the annuncion And nowe considre after what manner this annunciation came to passe and how we shuld vnderstand it The aungell cometh vnto Mary and very gentely saluteth her as a virgine replenished with grace with whome the Lorde is and whiche shuld in tyme comming be blessed aboue al women bicause of those excellent giftes which god woulde giue vnto her And in as much as she was abashed or troubled bycause of his woordes therefore the Angel continueth his wordes and sayth Mary be not afrayde doubtlesse thou hast found grace with God Behold thou shalt coÌceiue in thy wombe and beare a sonne and shalt call his name Iesus Here it is necessary that wee consider well two thynges Fyrst that Mary founde so great grace with God Two thynges noted For that which is founde surely it is founde without any merites of any woorkes that went before and so it commeth vnloked for To confirme grace is not to merite or deserue Then if Mary found suche grace afore God I beseche you where are they that say she deserued it And therevpon doo make an Idoll of her settyng it aboue God I can well beare and truely so is it worthy that Mary be praised and exalted as a goodly virgyn and full of grace afore God yea and also to be set furth vnto all christians as a liuely ensample of fayth yet that notwithstaÌdyng suffre her to continue a creature that attayned vnto that dignitee by grace without merites and that neuer desired to be extolled aboue her sonne as ye may wel perceiue by her owne woordes where she sayth in the gospell Whatsoeuer my sonne shall say vnto you that do Iohn 2 Doth not this mooste blessed virgyn Mary in this place sende men from her selfe vnto Christ and vnto his woorde Surely wee confesse that Mary obtayned of God greatter fauour or grace then all other women in that she was full of the holy ghost and the Lorde was with her But nowe it foloweth not of this that I shuld make an Idol of her that we shuld esteme her to be our life swetenes al our hope as doth that caÌticle Salue regina but rather it were more right to speake these thinges of Christ whiche sayth I I I am the way the truth life The other thyng that we here thynke worthy to be noted is this We must diligeÌtly way what the Angel sayd vnto Mari. Behold sayd he thou shalt conceiue in thy wombe and beare a soÌne For these woordes pertayne vnto the humanitee of Christ whiche in oure tyme is impugned without shame The anabaptists errour of the Anabaptistes For they confesse that he receiued of Mary in her wombe figure forme nutrimentes But this they beleue not that he toke any thyng of fleshe and bloud of Mary But this text teacheth plainly that doubtles Christ fyrst was coÌceiued of the holy ghost then by the operacion of the same holy ghost he receiued as euery other childe doth forme figure nourishementes fleshe and bloud of his mother the virgyn Mary and so was borne of her as the article of oure fayth declareth And we by the assistance of Goddes grace shal euer continue in this fayth and confesse it neuer depart froÌ it though the Anabaptistes waxe neuer so wodde and bable neuer so muche vayne wordes in waste Secondarily in this Gospel is excelleÌtly described the kyngdome of Christe The kingedome of Christe For the Angel sayth And the Lord God shall geue vnto him the seate of Dauid his father and he shall reigne ouer the house of Iacob eternally and there shal be no ende of his kyngdome In these woordes Christ is called the sonne of Dauid I thynke because he was so long before promised to Dauid and that he toke fleshe bloud of Mary Dauids seate whiche was of the seade of Dauid And this seate or maiestie of Dauid whiche should be geuen vnto him is no corporal seate but a spiritual seate For if it were a corporal seat it could not endure for euer but it must needes haue an ende And therfore
the Angel added And his kyngdome shall haue none ende Suche a kyngdome of Christ is also excellently described by the Prophete Esaie in the ix chapiter where among other thynges he sayth thus Esai 9. His imperie shal be dilated or multiplied and peace shal be without end vpoÌ the throne of Dauid vpon his kyngdome that he may confirme strengthen it in iustice and iudgement froÌ thencefurth and for euermore Marke that suche a peace shal be in the kyngdome of Christe whiche shal not endure for a tyme but for euermore And how could this peace be referred vnto Dauid whiche neither had this peace nor yet could geue it vnto other Furthermore in this kyngdome iustice shal be made strong in iudgement Iudgemente Nowe howe shall this be Where as is no knowlege of synnes there can not folowe the iustice of fayth Therfore that I may come vnto the knowlege of synne and after that by fayth attayn vnto the righteousnes of fayth Christ fyrst causeth me so to be throweÌ doune at the preachyng of repentaunce that I shall feale my selfe worthy for my synnes to haue hell and eternal dampnacion But then through the preachyng of free remission of synnes for Christes sake I shal be againe comforted and raysed vp so that in tyme commyng I shall feare nothyng for my synnes but I shal stand stedfast in fayth and wayte for eternal health After this maner is iustice stablished by iudgement in the kyngdome of Christ Vpon this againe it foloweth that this seate of Dauid which here is promised vnto Christ is nothyng els but a spiritual kyngdome of Christ whiche is gouerned and ruled by the scripture of the EuaÌgely or gospell Neither can it staÌd in any maner other thyng then in spirite and trueth For it can not bee a corporall kyngdome For why these thynges that wee haue nowe spoken of and the corporal kyngdome that Dauid sometyme gouerned differre as farre as heauen and yerth And to speake briefly Christ him selfe in the gospel of Luke concludeth this saiyng The kyngdome of God is within you Luc. 17 Thyrdly wee haue here a noble ensample of true fayth in Mary For although at the fyrst she was abashed at the Angels worde and afterwarde also wondered right sore ExaÌples of fayth in Mari howe she should be the mother of the Lord seyng that she knewe no man Yet now when she heareth that the holy ghost should worke all this in her she gladly committeth her selfe vnto the wylle of God with great mekenes lowlynes and beleueth the Angel whiche God had sent vnto her Wherfore also Elizabeth highly praised this fayth Luc. 1. saiyng Blessed art thou which hast beleued for those thynges shal be accoÌplished in thee which were tolde thee from the Lord. Nature of fayth For this is the true nature of fayth which appeareth here in Mary to beleueue the worde to leane vnto the worde and to cleaue vnto the worde yea though that thyng whiche the worde speaketh of can in no wise be compreheÌded by mans reason For why shuld it bee called fayth but that it beleueth thynges inuisible not apparaÌt yea incoÌpreheÌsible to maÌ Thus did AbrahaÌ wheÌ coÌtrary vnto hope he beleued iÌto hope For as S. Paul saith He was not weake in faith neither coÌsidered his own body dead in maÌner for he was now almost an hundreth yeare old nor the baraine wombe of Sarah He staggered not thorow vnbeliefe at the promise of god but he was stronge in faith and gaue to god the honoure ful certefyed that whatsoeuer god promised he was able to performe it Inlike manner must we do Whensoeuer god speaketh any thing whiche I can not obtaine nor perceiue by my reason or wisedome it becometh me not to dispute by what meanes it maye come to passe but thus muste I saye Behold I am ready the lordes bonde seruaunt and gladly do I meekely submitte my selfe captiue vnto thy woorde althouge I perceiue it not nor can not comprehende it Thus did Mary when the aungell had saide The holy ghost shall come ouer the and the power of the moste highest shall ouershadowe the. c. Marye sayd Beholde the Lordes hande mayden be it done to me accordynge to thy woorde Nowe if yee will doo vnto Marye suche seruice as shall please her beeleue the promise of god as shee beleued it Feare god as Mary feared god liue as shee liued and thou shalt possesse eternall lyfe as Marye doth As Christe promised Who so euer doth the wil of my father that is in heauen he is my brother sister and mother God graunte vs all that wee maye doo well Amen THE PASSION OF OVR Lorde Iesu Christ parted into syxe Sermons The fyrste sermon Mat. 26. Mar. 14 Luce. 22 WHen the eueÌ was come he sate doune with the twelue And as they did eate he sayd Verely I saye vnto you that Ioh. 13. one of you shall betraye me And they were exceedinge sorowfull and began euery one of them to saye vnto him Lorde is it I Hee answered and sayde He that dippeth hys hand with me in the dishe the same shall betray me Psal 61 The sonne of man truly goeth as it is written of hym but wo vnto that man by whom the son of man shal be betrayed It had been good for that man yf hee hadde not beene borne Then Iudas which betrayed hym aunswered and sayde Maister is it I He saide vnto hym Thou haste saide Whan they were caryng Iesus tooke breake and whan he had geuen thankes he brake it and gaue it to his disciples and sayde 1 Cor. 9. Luce. 22 Mar 18. Take eate this is my body And he tooke the cuppe and thanked and gaue it them saying Drynke ye all of thys for this is my bloude which is of the new testament that is shedde for many for the remission of sinnes But I say vnto you I wyll not drynke hensforth of thys frute of the vinetree vntyll that daye when I shall drynke it newe with you in my fathers kyngedome Mat. 14 And when they hadde sayde grace they wente oute vnto mount Oliuer THE EXPOSITION WE haue deeâly beloued not with out cause recited vnto you oute of the gospel of Math. the text of the Lords supper that we purpose at this tyme to treat vpon vnto your louing charity For so it see we think it profitable to councel and helpe the weak which about this time ar wont for the more part of a custome to come vnto the coÌmunion of the lordes supper participat of it and therefore they shall loue and more gladlye desire some briefe instruction in this matter The beginninge of this gospell declareth with how greate humanitie and gentlenes Christ prouoked Iudas vnto repentaunce adding also vnto yt Christs pacience calleeth Iudas to repentaunce that except he did repent that daÌnacion in soul and bodye was prophecied to chaunce vnto hym But who tolde
meate and drynke wherewith he feedeth theim that come thereto as they ought do is his owne very fleshe and bloud They that come thereto muste occupye their myndes in consideryng howe his bodye was broken for them and his bloud shed for their redempcion and so ought they to approche to this heauenly table with all humblenes of heart and godlynes of mynde as to the table wherein Christ himselfe is geuen And they that come otherwyse to this holy table they come vnworthely and do not eat drynke Christes fleshe and bloud but eate drynke their owne damnacion because they do not duely consider Christes very fleshe bloud whiche be offered there spiritually to bee eaten dronken but dispisyng Christes most holy supper do come therto as it were to other meates drynkes without regarde of the Lordes body whiche is the spiritual meate of that table Therfore let a maÌ as sainct Paule sayth examine himselfe and so eate of the bread and drynke of the cuppe for he that eateth and drynketh vnworthely eateth and drinketh his owne damnacion not desernyng the Lordes body Euil persons do not eaâe the body of Christ Thyrdly we can not deny but that both the good and bad do eate and drynke the sacramental bread and wine but besides the sacramentes the good eateth euerlastyng life the euil and wicked membres of the deuil euerlastyng death For they do not eate and drynke the body blud of Christ but as sainct Paule sayth they are gyltie of the body bloud of the Lord and eate drynke their owne damnacion Fourthly it is necessary that we knowe wherevnto this sacrament profiteth and what vtilitee coÌmeth to vs by it and what is the power of it And this can no maÌ learne better any where then of the very wordes wherewith this sacrament was instituted whiche say This is my body geuen for you vnto the remission of synnes Christe ordayned this sacrament of his body and bloud in bread and wine to preache vnto vs that as our bodies be fed norished and preserued with meate drynke so are our hungry soules fed norished and preserued by the body bloud of Christ This same spiritual eatyng and drinkyng of the sayd body and bloud of Christ is not receiued in the mouthe digested in the stomacke but it is receyued with a pure heart a syncere fayth beleuyng that Christe gaue his body to death shed his bloud vpon the crosse for vs that he doth so ioyne and incorporate himself to vs that he is our heade and we his membres hauyng him dwellyng in vs wee in him What thyng can bee more comfortable to vs than to eat this meate and drynke this drynke For he sayth himselfe Iohn 6 He that eateth me shal liue by me Wherfore in this sacrameÌt receiued with a true fayth we are assured that our synnes be forgeuen whiche thing when we fele in our heates at the receiuyng of the Lordes supper what thyng can be more ioyfull more pleasaunt or more comfortable vnto vs Remission of sinnes is the highest treasure that can be in the worlde Who is it that would not apply his whole study cast in his mynde day night yea go though it were neuer so long a iourney so that he might attaine this treasure Suppose you there bee any ryches in this worlde lyke vnto this Naye verely Why so For the goodes of this worlde be they neuer so excellent neuer so precious great in value neuer so pleasant beautifull yet they ebbe flowe they fall as leaues and thei passe away although in this life onely they comfort man much yea and rather vexe trouble him But this treasure of forgeuenes of synnes when by fayth it is obtained found and set hande vpon it bringeth with it no incertaine deceiuable nor transitory life but a continuall euerlasting and perpetual lyfe also it causeth peace ioye in the holy ghost which shall last for euer Wherefore yt is very necessarye that we with al diligence and studiouse mind serch for this treasure There ar some that are so minded that they thinke that when they haue the worde it is not verye necessary nor maketh no great matter whether they come vnto the sacrament or no and that it is in their liberty whether they wyll take part of the lords table or no. All men ar bouÌd to receiue the Sacrament But I deny that liberty lai that al meÌ are so sore bound to remembre this benefite receiued of God through Christ as the apostels wer and often to reuolue it in heart and to giue thanks for it For though I neither can nor will bynd meÌ vnto a certaine prescript or peculier time to receiue this sacrament yet it is necessarye that wee consider the commaundement of Christe and that oftentymes we accomplishe and in deede fulfyll it Furthermore it is a trewth and can not bee denied but that by the woorde there is offered vnto vs the remission of sinnes And in the same worde is this sacrament commaunded and comprehended so that the one can not bee in onye wise deuided frome the other Fiftely considre nowe who these be that vse this sacrament accordyngly The vse of the lordes supper Douteles that are such as beleue Ther is a promise in the lordes supper that Christ wold giue his owne body vnto death for vs that he wold shed his blud to wash away our sinnes And in this promise there is no douting But what profiteth this promise vnto me excepte I receiue take hold vpon it by faith But yet if I wil be partaker of these thinges it is necessary that I come in faith For euery promise of God is receiued by faith So likewise teacheth the senteÌces in the gospell of Iohn Ioh. 6. He that eateth this bread shal liue eternally Item The breade which I wil giue it ys my flesh for the lyfe of the world Item He that eateth my flesh and drinketh my bloud continueth in me and I in him c. Al these sentences ar spoken of faith Now who so cometh vnto the communion of the lordes supper not hauing this faithe then not only hee eateth it not vnto his health and eternall life but muche rather he taketh part of this sacrameÌt vnto eternal coÌdemnacioÌ as S. Paul in the epistle to the Cor. sufficiently sheweth and teacheth 1 Co. 11. Therfore if thou feele thy sinnes knowest them woldest right gladly be delyuered from them desirest to growe increase and waxe strong in faith well make hast come to this supê For in it thou shalt find not only forgiuenes of sinnes that bi the word but also thou shalt feed thy soul with the body blud of Iesu Christ a great coÌforting to thi faith Furthermore this sacrament shuld moue stir vs to friendship to liue quietly in peace vnitie concord to put away all hatred variance
deny that vnbeleif is the fountayn of all euil especially if he compare fayth whereof scripture speaketh with her effectes with incredulitee and her frutes For so comparyng them it shal be an easy thyng to perceyue howe good and what a great thyng fayth is and howe excedyng an euil vnbeliefe is The scripture euery where testifieth this of fayth and doubtles suche is the nature of it that it vtterly dispayreth of all the workes that maÌ other dothe or can do nor putteth no trust or confidence in none of them but alonely seketh at Christ that righteousnes that is of value afore God of mere grace and mercy without any merytes or deseruynges of woorkes And this fayth is of suche power that when it is true and right it obtayneth also by Christe remission of synnes righteousnes and eternall health yea of the chyldren of the deuyl it maketh the sonnes and heyres of God as S. Paule wryteth in the Epistle to the Romaynes saiyng Rom. 8. Surely whosoeuer are led by the spirite of God these are the children of God For ye haue not receiued the spirit of bondage agayne to feare but ye haue receyued the spirit of adopcion by whoÌ wee cry abba father Thesame spirit testifyeth together with our spirit that we are the sonnes of God If wee bee chyldren then are wee heyres also Namely heyres of God and annexed heyres of Christ c. And doubtles thus it is with true fayth Contrary vnbelief hath his peculyar nature and suche is his condicion that it determyneth his owne righteousnes and eternall lyfe to come of his owne woorkes and not of the meryte of Christ whiche can not bee but to the great iniury of the passion of oure Lorde Iesus Christe by whose meryte onely the heauenly father is pacifyed Incredulite alwayes robbeth Christ of his honour 1. Iho. 3 And what greater contumely and blasphemy may be done vnto our Lord Christ then to dispoyle him of his honour and to ascribe vnto our woorkes that thyng whiche iustly ought to be attributed onely vnto his merite grace For dothe not the scripture say He is the obtainyng of grace or propiciacion for oure synnes Agayne in the fyrst Epistle to the Corinthians Christe is made vnto vs sayth sainct Paule wysedome from God and righteousnes and sanctifiyng and redempcioÌ Those then that agayne say the merytes of Christ and with woordes crye out against it asmuche as in them lyeth go about to suppresse it they do with al theyr study seke righteousnes eternal helth by the merites of their own workes And those wtout dout are false christians eueÌ thesame the Christ speketh on in Mat. that thei shuld come vnder his name sai Mat 24 Lo heree is Christe c. And thus shall it chaunce to theÌ that they shal neuer haue the righteousnes eternall health and inheritaunce of the sonnes of god but a vaine prayse and a deceyuable glorye that onlye shall they obtayne And why For in all theyr workes they sought nothing els then the phariseis did whome Christe blameth in the gospell of Mathew and saith Mat. 6. that they did their workes for this intent that they might be glorified of menne And S. Paule saith Ro. 10. They beynge ignoraunte of the righteousnes that is alowed and giuen of god and seekinge to set vppe a righteousnesse of theyr owne they were not subiect to the righteousnes of god To this pertaineth also the promise of the holy ghost wher Christe saithe Ioh. 16 When the holy ghost shall come he shall rebuke the world of sin bicause they beleued not in me c. In this place wee heare again that vnbeliefe is so great a sinne that needs muste the holy ghost be giuen frome heauen to rebuke men of their vnbeliefe Who can now think it meruail though Christe often times so sore blamed rebuked vnbelief in his disciples again in so highlye praised and avaunced faith It is therfore dearlye beloued our part studiously to avoide vnbelief and by al means to embrace the true faith of Christ that by it we may be iustified before god and haue eternall lyfe Secondarily The worde Baptisme in this gospell ys committed vnto the apostels the offyce to preache the worde of god and accordynge to the same worde the administration of Baptisme And suerly this commaundemeÌt of Christ highly setteth out praiseth and extolleth the vocation of the Apostels and also the ministers of the worde which euery christian man ought diligently to consyder pythely to root it in his heart For where men are assured that the Apostels and ministers of the worde come not forth vncommaunded nor do not headilye of their owne autoritye vsurpe this office of teaching bu are sent to preache and baptise frome the Lorde oure God there without doubt the office of preaching and administration of the sacramentes shal be esteemed accordinglye in highe honoure and dignitie Therefore doubteles it is very necessary for euery christian diligently to obserue marke and learne this gospell as wherin we ar taught that highe honour ought to be giuen to the administracion of the worde and sacraments as to thinges that Christ himselfe the only begotten sonne of god so earnestly commaunded to his beloued Apostles and also adourned these thinges with his owne worde But lette vs now heare what wordes Christe spake to his disciples Go said he into the whole world and preach the gospell to euery creature Who so beleueth is baptized shal be saued but who so beleueth not shal be damned In this text there are two thinges especially coÌmaunded the Apostles that is to teach the gospel and to baptise As it is also more euidently plainly declared by the euangelist Math. where Christ saith thus to his apostels Mat 20 Go ye your waye therefore and teache all nacions and baptise them in the name of the Father and of the Son and of holy Ghost And teache them to keepe all thinges whatsoeuer I haue coÌmaunded you In these wordes againe we perceiue that these two thynges are coÌmaunded chiefly to the Apostles that is to teache and to baptise Nowe it is nedeful that we with al diligence marke this coÌmaundement as a thyng that Christ so studiously and earnestly yea as euidently as was possible expresseth beateth it into his disciples memorye and that for none other cause but to declare that he specially taketh cure and regardeth the administracion of his holy worde and the sacrameÌtes and to admonishe vs that we also beare attribute vnto these his ordinances their right honor geue vnto them their due glory But amoÌg al men the ministers of this word ought well to consider take diligeÌt hede vnto this coÌmaundemeÌt of Christ For seyng that the office to teache is the ordinance coÌmaundement of the most best most mighty god therfore the ministers part is in this office coÌmaundement of God so to behaue him selfe to order
into heauen with the approue confirmacion of the same For thus sayth the texte And the Lorde after that he had spoken vnto them he was taken vppe into heauen and sitteth on the right hand of God c. Hetherto Christ had preached and taught after that he was crucifyed and rysen agayn the thyrd daye from the dead and truely after his resurrection he had muche a do with the incredulitee of his Apostles to whom also at the last he shewed what he would theim to do And after he had all this doone Mar 16 he ascended into heauen and sytteth on the right hand of God that is he taketh to himselfe a newe kyngdome that he perpetually with his father beyng Lord on heauen and yearth may and shal reigne in equal power with God his father What it is to syt on the right hand of God for to conserue gouerne maintayn and defend all that are his from all euils For this to do is to syt on the right hand of God Furthermore lest his assencion into heauen should be without an euident vtilitee and profyte he would sende from heauen his holy ghost which might confirme his in the fayth make them strong in all their troubles and persecucions and defende comfort them against their threttes that hated the word euen as the Prophet did testifi Ps 67. saiyng Hee ascended into the highth and hath ledde captiuitee capteiue and hath geuen gyftes to men Oh deare brethren is not this a mightie Lord that hath coÌquered and deliuered vs from the captiuitee of Sathan hath geuen frely to vs his worde and spirit and lastly by this meanes hath made vs the sonnes of God Surely he that wyll not beleue and put his confidence in this god and suche a Lorde doubtlesse his vnbelif shal turne briÌg him vnto perpetual dampnacion and losse bothe of body and soule The whiche God vouchesafe to turne froÌ vs for his great infinite grace through Iesu Christ our Lorde Amen The gospel on the Monday after Witsondaye Ioh. 3. FOr God so loued the world that he gaue his only begotten sonne that whosoeuer beleueth in him shoulde not perishe but haue euerlasting life Luce. 19 For God sent not his sonne into the world to condemn the worlde but that the worlde through hym myght be saued Hee that beleueth on hym is not condemned But hee that beleueth not is condemned already bycause he hath not beleued in the name of the onlye begotten son of god And thys is the coÌdemnacioÌ Iohn 1 and. 12. the lyght is come into the world and men loued darkenes more then lyght bycause their deedes were euel For ⣠Eph. 5 euery one that euell dooeth hateth the lyght neither commeth to the lyght least hys dedes shuld be reproued But he that doth truthe commeth to the lyghte that hys deedes maye bee knowen howe they are wrought in God After these thynges came Iesus and hys disciples into the land of Iewrye and there he taryed with them Ioh. 4. Mat. 3. Mar. 1. Luc. 3. Mar. 4 and baptized And Iohn also baptized in EnnoÌ besyds Salim bicause ther was muche water there and they came and were baptized For Ihon was not yet put in pryson THE EXPOSITION IN this gospell CHRIST setteth out highly The loue of God toward vs that excedinge loue and charitye of oure heauenly father that he euer hath borne vnto man kânde And this loue doth Christe so highly extoll and magnifye that he affirmeth that loue to haue beene the chiefe principall and onlye cause wherfore hee wolde giue his onlye begotten sonne into this worlde Lette vs therefore with most herty attentioÌ coÌsider this praise wherwith Christ setteth out the loue of his heaueÌly father For in it we shal plainely perceiue what moued god to redeme vs and by whome he would worke our redemtion And what moued the heauenly father to doo thys Dyd men obtaine it with their good works Or deserued they it by theyr honest conuersacion Truly if that time that Christ came into to the worlde he wold haue iudged men accordinge to their merites and workes it was to be feared least as it happein the tyme of Noe he shulde haue drowned all the worlde with water for doubteles at that tyme ther were not very many good in al the world For euen the Iewes which receiued the law prophets and therfore ought to haue been more holier and better then the other nacions these I say were a fewe except more wretched and abhominable then anye other Then needes must ther be a far other cause of our redemtioÌ Out of loue and grace ar we saued then the merites of man What is it then Christe answereth God so loued the worlde Do not you heare now that our redemtion dependeth and consisteth vpon mere loue grace compassion and mercy And this loue ought well to styrre vs vp and to bringe vs to faithe For if we wel consider and weye this loue in our hearts it wil sufficiently teach vs how high ye vnspeakable it is For suerly we had deserued by vnbeliefe and our sinnes perpetual damnacioÌ god mought most rightfully haue shed vpon vs his terrible wrath furor and indignacion and haue condemnd vs vnto êpetual daÌnacion but what dyd he So mighty nowe was not his wrathe but his loue that not only he saued vs froÌ destruction but also made vs free safe froÌ synne death dyuel and hell But howe did he this or by what meane or mediator Wold he do this by his angels or by any other mediator or mean Nay verily But to do this he sent gaue freely his only begotten son Here againe that excedyng loue is glorified which was the cause the god would redeme vs. For truely all that euer god giueth that giueth he of grace no merites goyng before With this agreeth the saying of S Paul If when we wer enemies we were recoÌciled to god by the death of his son much more now that we be reconcyled we shal be saued by his life Here also in this saying the apostell coÌfesseth that god receiued vs of grace ye when we were yet his enemies Finally God hath deliuered vs from our sins from hel hath giuen to vs eternall life by free grace loue that hath he done by his beloued and only begotteÌ sonne Iesus Christe Secondarily althogh our saluacion be gotten made perfect by Christ only yet this must we learn to knowe how men maye obtaine it And thys also doth Christe manifestly shew in this gospell That euery man saith he the beleueth in him shuld not perishe but shoulde haue lyfe eaternall You heare in these wordes whether saluacion gotten by Christe may be receiued by works or apprehended by faith Without doubte our workes do nothinge in this matter But here muste needes be a true faith and an assured confidence and beliefe in god But wheÌ is that beliefe and faithe trewe Fayth When
we dispaire of all our workes merites and vertues and esteme them as thinges that can not helpe vs and therefore the Prophete Esai sayeth Esai 63 that all oure iustyce or righteousnes are as a defyled clothe And thus dispairyng of our selues to seke our righteousnes in the merytes passion and death of oure Lord Iesu Christ onely of whom Ihon the Baptist gaue this true testimonye that he is the Lambe of God Ihon. 1. that taketh away the synnes of the worlde This fayth I say dothe apprehende by Christe remission of synnes iustyce and eternal life Neither may we in this matter admyt any worke of man except we would plucke away steale take froÌ Christ his glory Esai 42 whiche he wyl not geue to any other and so stealyng Christes honor burthen our soules vnto the perpetual death damnacion of our selues Surely it is an vndoubted trueth that a christian man must do good workes and haue an honest conuersacion and with good workes confyrme allow his fayth For who would deny this But to sette a fayth and confidence in those workes and to admit our merytes in the cause of our iustifycacion is in no wyse to bee permytted For by that meanes grace were no grace and that whiche before was atributed by verye right vnto the onely loue of God that should we then ascrybe vnto our workes merites Therfore Christ sayth in this gospell He that beleueth in the sonne of man shal not be iudged But he that beleueth not is already iudged because he beleueth not in the name of the only begotten soÌne of God Fayth onely abideth in battayle of coÌscieÌce See ye that in the conflicte and battayle of the conscience fayth standeth sure and is not condempned nor iudged Contrarily that vnbeliefe is already coÌdempned the senteÌce of eternal damnacion is pronouÌced against it For Christ wyl in this gospel as he doth in many other places of the scripture ascribe quietnesse of conscience and saluacion vnto faithe and the disquietnes of conscience perpetuall damnacion to vnbeliefe Thirdely Condemnacion bicause Christe spake of iudgemente and condemnacioÌ he now procedeth and declareth what is condemnacioÌ and saith And this is the condemnacion that the light is come into the world men haue loued rather darkenes then lighte And why For bycause their workes were euell Christe him self with his doctrine gospel is this light The lyghte Ioh. 8. as in another place he calleth himselfe saying I am the light of the world Whosoeuer foloweth me he walketh not in darknes The darknes Darkenes is our flesh nature mannes reason and vnbeliefe yea all the wisdome prudencie of man which doth not spring out of faith but spring froÌ our reasoÌ without faith And now I beseche you to marke with me well at what point our reason our wisdome and prudence is wont to stumble at if it folow not the very word of god as his capitaine and leader Surely when Christ came into this world he was more redyer to saue help then to condemn nowithstanding that the father had giuen into his hand all iudgmente And truely the Iewes had wel eschaped this iudgement or eternall damnacion had by faith obtayned health saluation if they wold haue receiued Christ which is the light of the world and beleued his worde But what doo they They sette more by darknes then by lyght Iohn 1. And as Iohn saithe in the fyrst chap. of his gospel The light shined in darkenes the darknes comprehended it not Ther was no faulte in the lyght but a greate defaulte in the darkenes that receiued it not But what foloweth nowe out of this darkenes Forsoth this Those that neither knowlege nor learne their darkenes nor wyll not geue Christ his due honor they iudge and condempne themselues euen as Christe sayth Whoso beleueth not he is already condempned And truely it chauÌseth so by most rihgteous iudgement to him that is vnfaythfull Incredulitee is iudged by his own self that is through vnbeleif For inasmuche as he doth euil and yet can not abide the light or to be reprehended it is right that his owne vnbeleife should iudge or condempne him But so is it not with the faythful man for he can abyde that his workes that are done in the truth shuld come to the light be tryed wayed by the worde of God and iudged by the rule squire of the woorde of God For how should he feare the light seyng that all his workes are done in God CoÌsider it well For thus in euery place of the scripture life is ascribed vnto fayth and iudgement and condempnacion to incredulitee and vnbeleife God geue vs grace to receiue retayne with vs his light to the comfort of our soules Amen The gospel on the tewysday in the Whytson weke Ihon. 10. VErely verely I saye vnto you He that entreth not in by the doore into the shepe fold but clymeth vppe some other waye the same is a thefe and a murtherer But he that entreth in by the dore is that shepeherde of the shepe to him the porter openeth and the shepe heare hys voyce and Pro. 10. hee calleth hys owne sheepe by name leadeth them out And when he hath sent forth hys owne sheep he goeth before them the sheepe folowe hym for they knowe his voyce A straunger wyll they not folowe but wyll flee from hym for they knowe not the voyce of straungers This prouerbe spake Iesus vnto them but they vnderstode not what thinges they were whiche he spake vnto them Then sayde Iesus vnto them agayne Verely verely I say vnto you Iho. 14 I am the dore of the sheepe All euen as many as came before me are theues murtherers but the sheep did not heare them I am the dore by me yf any man enter in he shall be safe and shall go in and out and fynde pasture A thefe commeth not but for to steale kyll and destroye I am come that they myght haue lyfe and that they might haue it more aboundantlye THE EXPOSITION FOrasmuche as Christ our Lord sheweth in this gospell or similitude by conferryng theim together both what the euil shepeherd teacher is also howe he may bee knowen and on the other parte what the good shepeherde and teacher is and by what sygnes also menne may knowe him I thynke it mete fyrst to treate of the good shepeherde especiall for this cause that it is a thinge very profitable and necessary and also a matter of great waight importance For Christ describeth here the good shepheard so A preachers callynge doctrine shal be vpright and law full that he must nedes entre in at the dore into the shepefold that is it is necessary that the preacher be called by some lawefull and godly meanes it is necessary also that his doctrine bee trewe and godly And howe can they teache the trewth that are
not called vnto that office by god or by some godly meanes Surely in this matter it is not conuenient for euery man that will to run but it is necessary that meÌ enter by the dore into the shepfold And if thou wilt know who is the dore then marke well Christes wordes which thus expoundeth him selfe Chryste is the dore saying I am the dore of the shepe by me who so entreth he shal be saued and he shal entre in and go forthe and he shall fynde pasture Marke here that not only the preacher must be admitted to this office by Christe and a christian meane but that the hearer also by lyke manner oughte to bee called to thys sheepefolde of the electe of God And thys onlye standeth in the power of CHRIST in his woorde and his gospell Actu 9. Saynct Paule was called frome heauen of Christe vnto this office to teache the gospell withoute anye other meane so that hee myghte entre at the trewe doore into the sheepefolde But God permytted the Apostell S. Mathye to bee called vnto the office to teache the worde of god Actu 1. by certayn other meanes so that hee also shoulde enter by the trewe dore And are not al men called vnto the fold of Christ by the word of Christ as often as thys or other lyke gospell is preached Whosoeuer thirsteth Iohn 7 lette hym come to me and drynke Therefore before all thinges thys is necessarye that wee entre in at the dore into the sheepfolde that is to say by Christe For if thys entrance be true and by faithful meanes done doubtles it shal come to passe as Christ here saith Whosoeuer entreth in by me he shal be saued Heare ye not now that our saluacion standeth only in the power of Christ And in like manner said he vnto his Apostles wheÌ they asked him the waye to the father I am said he the way the truth and the life Furthermore he that thus entreth by Christ he must nedes by faith obtain and possesse al those goods and heuenly treasures that the heuenly father hath giuen vnto vs in his son so confesse it and with his mouth declare it vnto other in al places the which thing Christ shewed vnder these words coming in and goyng forth Moreouer They shal euer fynde pasture These pastures Pasturs signify the word of god the Christe shulde largly giue vnto his disciples And whersoeuer this Word be ther can not men coÌdingly praise so great a benefite of god But where it is not ther chanceth it according to the saying of the prophet Ioel Why doth the cattel morne Why do the droues of beastes cry rore Bicause that they haue no pasture yea euen the whole flocks of sheep haue perished Out of all this it foloweth that the good shepeherd that came in by Christ must needs teache the word of Christ and the righteousnes of faith by Christ And suerly by this token and sygne a good shepeheard may well be knowen A descripcion of a false teacher or preacher Secondarily Christ in this gospel describeth the euil shepeherd whom he so paynteth in his owne colours that wee may well knowe him if wee wyll open our eyes to see him For thus sayth Christ He that entreth not in at the doore into the shepefolde but clymeth vppe another way he is a thefe and a murtherer We heard a lytle before that Christe himself is the doore and also the keper of the doore And surely where this Christe is vnknowen let no man thynke to haue any enteraunce geuen him into this shepefold let no man promyse himselfe their saluacion Briefely there is no enteraunce in nor goyng out nor findyng of pasture muche lesse shal wee haue there good shepeherdes or preachers of the woorde For howe shall that man teache Christen men whiche himselfe was neuer made a Christian Or howe should he in preachyng coÌtynually declare vnto the people the iustice of fayth that as yet neuer not so muche as ones tasted it Euil persons defraude steale tobbe Christes honour Surely where suche are there canne be founde nothyng but stealyng and murtheryng For they steale from Christ his owne due honor in that they ascrybe to the merytes of woorkes righteousnes where as it onely commeth by the merytes of Iesu Christe And vpon this theft commeth that horrible murther that is by their false and wicked doctryne they leade froÌ Christ so great a nombre of soules rauishyng them violeÌtly into condempnacion and castyng them into Sathans mouth to deuour them Oh alacke what an exceadyng nombre of soules hath been by this doctryne deceyued bothe before the incarnacion of Christ and also synce and so cast headlong into condempnacion Among the Iewes this dyd the Byshoppes Priests Scribes and Phariseys whiche would vtterly oppresse the righteousnes of fayth and in the place of it set vppe the righteousnes of woorkes Yea they so sore preuayled in this doctryne that all the Prophetes had enough to do to dispute and resyst their doctrine in somuche that many tymes the Prophetes suffered no lytle persecucion for resystyng it lyke as Christe himselfe in the gospel of sainct Mathew reproueth them for it saiyng Mat. 2â Beholde I sende vnto you prophetes and wyse menne and Scribes and some of them shall ye murther crucifye c. But among christen men the same parte was played by the religious fathers that boosted them self to be the children of the Romishe byshop For whiche of theim all if you except very fewe can be found that preached the righteousnes of fayth so diligently and earnestly as it became him Doubtles they all had an eye vnto theyr father the Byshop of Rome and neither by teachyng nor preachyng sought they any other pasture or shewed any other to their shepe then that whiche the Prophete Hieremye speaketh of saiyng Woo to the shepeherdes of Israel Iere. 23 that feade them selues c. Nowe if thou wylte knowe these theues and murtherers marke their doctryn For whosoeuer they bee that sette vppe rihgteousnes by the merytes and deseruynges of woorkes and contrary to Christes merytes earnestly preache the same those are they that Christe descrybeth in this place and whom also he commaundeth vs to beware of Mathew 7. Thyrdly because Christ hath now described the good shepeherdes the euil he nowe sheweth howe christen men must behaue themselfe towardes them both that is They must heare the voyce doctrine of this good shepeherde to whom the keaper of the doore hath opened the doore and they must knowe his voyce and folowe him Faythfull men do know the good preacher if he go before c. But howe shall this come to passe that the shepe shall so readyly knowe the voyce of the good shepeherde They are accustomed to the good and healthsome pastures that is they haue ones learned out of the holy gospels that in terrours of conscience knowlege of synnes there
happen in his natiuite For and by assone as this childe was borne al the neighbours and kynsfolke did reioyce with the parentes of the child and vpon the eyght day they circumcised the chyld and at the fathers commaundement and writyng they gaue him a name of grace and mercy and this fame is spredde abrode among all theim that dwelt in the Mountaynes of Iewrye and all that did heare it layde it in their heartes coÌfessyng that the hande of the Lorde that is The haÌd of the Lord. the power and helpe of God was with him Lo thus muste men consider Ihon to knowe howe highly he is to bee estemed Secondarily in this gospell fayth maketh Zachary to speake whiche a lytle before throughe his incredulitee was domme And lyke as in this wee see howe great a synne vnbeleife is euen so on the other part wee perceyue howe precious and godly a treasure fayth is The Angel of God sayd vnto zacharye Thy wyfe Elizabeth shall beare vnto thee a sonne To these wordes ought zacharias to haue geuen credite But what doth he Because he was aged and his wyfe well gone in age also therfore he wyll or he geue credite knowe howe these thynges shal be fulfylled therefore he is compelled to silence tyl those thinges were fulfylled that were promised vnto him by the Angel And in lyke maner vnto this day are all they stryken dumme Dumnes in this our time that wyll not beleue the Apostles of God his worde and the Gospell For where as it were their duetye to aduaunce the glory of God the meryte of Christe and to set furth the same there they extoll the righteousnes of their own works as that Pharisei did Luc. 17 God said he I thank the For I am not as the residue of menne extorcioners vnrighteous aduouterers nor yet as this Publycane Call yee this to laude and glorifie the grace of god and merite of Christ Naye truly Thus to boast is worse then to bee dumme For thoughe in this prayer are heard many wordes yet is ther not one heard that seteth vp or magnifieth the grace of god or merite of Christe Nowe thoughe I can speake and vtter many woordes yet as longe as vnbeliefe that taketh away the glory of god raigneth in my heart I remaine dombe afore god as the scripture saith Wysdome hathe opened the mouthe of the dombe that is to say The knowledge of god maketh men eloquent that they knowe how to gyue god his honoure in Christ to praise and glorifie him and fynally to confesse his worde Suche an eloquent Orator was Paul made when he compared his own iustice that he had in the lord vnto myre and dong that by it he might suffre no dammage in that righteousnes whiche Christe hath brought and giueth to the beleuers And such an eloqueÌt preacher was Zacharias after that the tyme apointed by the angel was fulfilled For by and by after the circumcision of his sonne Iohn he was fylled with the holy ghost and prophecyed praisyng god that had giuen that greate grace vnto him Therfore I saye where faith and the holy ghost are not there muste we needes be dum spiritually yea though we speak many vayne and voide wordes Thirdely the Euangelist heere describeth worde for worde what Zacharias sayd wheÌ he was fylled with the holy ghost and why he so earnestly praised and glorified the Lord his God For thus he sayd Blessed be the Lord God of Israel To blesse To blesse in this place is asmuche as to laude For nowe in as muche as zacharias had receyued the child promised to him also he knewe in spirit what Christe shuld do whose waye this chylde should make ready he praiseth God for that so great and excellent a benefyte Geuyng vs an ensample that wee euermore should thanke prayse God for those his benefites geuen to vs both corporal and also spiritual Now if ye be desirous to heare the cause of this praisyng God of zachary himself For he sayth he hath visited and wrought the redempcion of his people This woorde Visite God doth visite vs ii maner of waies is in the scriptures taken two maner of wayes For sometyme God visiteth vs in his wrath furor as when he punisheth our sinnes as it chaunsed Pharao in the red sea and the Iewes in the tyme of Tytus and Vespasian the Emperor Many tymes he visiteth vs in mercy and grace as it happened to the Iewes when they were brought out of Egypt also when Christ was sent and geueÌ of the whiche visitacion Christ himselfe speaketh complayneth Mat. 20 because they knewe not the tyme of their visitacion And of this mercyfull visitacion dothe zacharias speake in this place saiyng that God hath visited and wrought the redempcion of his people He knowlegeth also and estemeth this redempcion so certayne sure that he proclaymeth and laudeth it as done already wher in dede it was as then yet to be done in tyme commyng And to this apertayneth the foloweth in this caÌticle And he hath set vp vnto vs an horne of health in the house of Dauid his seruaÌt An horne in scripture An horn in scripture is taken for the power dominion As zacharias would say The corporal kyngdome nowe hath his ende nowe appointed the septer is taken froÌ the tribe of Iuda But be of good coÌfort we shall nowe be better then euer we were For why we shall haue a newe kyng whiche in dede was promised vs long agoo whiche shal set vp a kyngdom not corporal wherin he may reigne with outward power but a kyngdome of helth and eternal lyfe accordyng to the promyse so many thousand yeres promised to the Patriarkes vnto Dauid For doubtles whosoeuer shall beleue in this kyng kepe his word he shal assuredly obtain this helth Now who could doubt in this Dyd not God in tymes past speake these wordes by the mouth of the Prophetes DisseÌcioÌ betwyxt Christ the world Dyd not he promyse the same by the Patriarches NotwithstaÌdyng there shall ryse debate discencion betwene this kyng the world For surely he wyll geue senteÌce that all suche thynges as the world estemeth right good be vnrighteous and by his worde he wyll cast away all their holynes wysedome vertues and coÌdempne them And here out shal begyn this stryfe with contynuance but yet so that at the conclusion the victory shal be Christes not alonly for his owne commoditee or profite but muche rather for al those that beleue in him If thou desyrest to knowe what he shall do He shal deliuer vs from our enemyes and from the handes of all them that hated vs. Furthermore he wyll shewe vs the waye whiche when we entre into we shall not dispayre of mercye for our sinnes for he wyll remembre that faithfull othe that he sware to Abraham oure father Briefely by his owne merites of mere grace without deseruinge of
learne to distrust of our selues and our owne strengthes and to seke righteousnes and health otherwhere then at our selues or in our owne workes But where shuld it be sought Forsoth at him that opened vnto the Apostles that excellent coÌfession of Christ that is to say at the heauenly father of whom Christ also sayth in another place Noman knoweth the father but onely the sonne and noman knoweth the soÌne but the father only and he to whom the father will open him Thyrdly A promise geuen vnto the churche wee haue in this Gospell a promyse of Christ geuen to the churche that is this That the gates of hell that is Sathan and all power wysedome of the worlde shal not preuayle against it Nowe note vpoÌ what foundacion this church must be buylded to whom this excellent promise pertayneth Christ sayth Thou art Peter that is stonye that is thou standest stedfast in thy confession as doth the stony rocke For thou coÌfessest and beleuest that I am Christ the sonne of the liuyng God that is thou beleuest that I am the sauiour and redemer of the whole worlde Wherfore nowe suche fayth shal be in my church that hath respect to me my worde and only dependeth vpon me and stand sure firme in the same confession as thou hast done nowe And vpon suche a fayth as only putteth confidence vpoÌ my word I wyll buyld my church so strongly that not the gates of hel that is what so euer be against me other in hel or in earth shal preuaile against it Doubtles persecution shal arise and Sathan him selfe shall not cease by thousand meanes to tempte The gates of hel if it may any way be possible to take away the word froÌ my church But he shal not obtain his purpose but spend his labour in vaine And why For I my selfe will be protector and defender of it A like saying hath Christ in Mat. Whosoeuer heareth of me these wordes doth them Mat. 7 I wil liken him to a wise man that hath buylt his house vpon a rocky stone and the rayne came downe and the fluddes arose and the windes blew they fel with violence vpon that house it was not ouerthroweÌ for it was builded vpon a stony rock Now seing that Christ hath with this his so rich excellent a promise prouided for his church With out the trwe churche is no saluacioÌ Ephe. 5 I pray you who wil be so mad to seperate him selfe from christes church I say again froÌ Christs church for the which as S. Paul saith he hath giueÌ him self to death to sanctify it clense it in the fountaine of water by the word to make it vnto him self a glorious congregacion hauing no spot nor wrinkell nor any suche thinge but that it shuld be holy and without blame Fourthly we se to whom Christ hath coÌmitted the power of the keies how far the same power extendeth it self It was said afore that Peter answered in the name of al the Apostels that Christs words were to Peter to al the other Apostels Seing it is so nedes must we confesse that power autorite to lose binde was not giuen to Peter alone but generally to al the Apostels Now if any wyll be contencious hold opinioÌ that the power was giueÌ to Peter only yet is his mouthe stopped with these places of Math. Iohn where Christ saide to his Apostles Mat 18 Ioh. 20 Whose sins so euer ye forgiue they be forgiueÌ and whose sins so euer ye retaine they are retained Although it be without questioÌ that those that dispute stryue by the swords as they saye for the power of Peter thei take vpon them those disputacions not for Peters sake but oÌli to flatter therwith their Roman Antichrist But truth it is that the gates of hell haue so sore preuailed against him that euery child may perceiue easily that this promise ought not to be wrested falsly applied to the Roman seat Besides that what with his false doctrine his diuelishe pride he hath so sore ouerthrowen him self that his estimacion hath but smal place in the hertes of those that beleue But nowe what is the power of the keyes Truly nothing els but the administracion of the word sacraments For Christ hath giuen this his word and sacraments vnto his churche And the churche committeth the same power vnto the ministers of the word which execute this office in the name of the whol church Therfore whersoeuer the worde is preched receiued beleued there also without doubt is remission of sinnes and that is it that here is vnderstaÌd by losyng To lose and bynde And whersoeuer the word of god is preached men beleue it not surely ther remaineth perpetual coÌdemnacioÌ ther is no remissioÌ of sins that same is here vnderstaÌd by binding For doutles the promise staÌdeth here stedfastly assuredly that what so euer the ministers of the worde lose vpoÌ earth in the name of the whole congregacion the same is losed also in earthe And what so euer thei bind vppon earth the same is bounde also in heauen And doubteles this power is not to bee contemned for that the minister or priest dothe in this matter hee doothe it not of himselfe but god himselfe doothe it whyche for the same intente hathe gyuen vnto vs hys woorde and Sacramentes To whome with the sonne and the holy ghost be all honor and prayse worlde without ende Amen The gospell on sainct Mary Magdalenes daye Luc. 7. When the Pharesey which had bydden hym sawe hee spake within him selfe saying If thys man were a prophete he wold suerly knowe who and what maner of woman this is that toucheth hym for shee is a sinner And Iesus answered and sayde vnto hym Symon I haue somewhat to saye vnto the. And he sayde Maister saye on There was a certaine lender which had two detters the one oughte fyue hundreth pence and the other fyfty When they hadde nothynge to pay he forgaue them both Tell me therfore whyche of theim wyll loue him most Symon answered and sayd I suppose that he to whom he forgaue most And he saide vnto him Thou hast truely iudged And he turned to the woman sayd vnto SymoÌ Seest thou this woman I entred into thy house thou gauest me no water for my feete but she hath washed my feete with teares wyped them with the heere 's of her head Thou gauest me no kysse but she sence the tyme I came in hath not ceassed to kysse my feete Myne head with oyle thou dyddest not annoynt but she hath annoynted my feete with oyntment Wherfore I say vnto thee many synnes are forgeuen her for she loued muche To whom lesse is forgeuen thesame doth lesse loue And he sayd vnto her thy synnes are forgeuen thee And they that satte at meate with him began to say within theÌ selues who is this which forgeueh synnes also And
he sayd to the woman Mat. 5. Thy fayth hath saued thee Go in peace THE EXPOSITION IN this Gospell deare Christians is fyrst descrybed a poore synner whiche not onely was come to the knowledge of her synnes but also by fayth obtained remissioÌ of theÌ Wherfore it is a verye necessarye thyng that this worde A synfull woman A sinner be well coÌsidered and wayed in our heartes that by it we may put a true difference betwene an indurate blynde synner as was the Pharisey a synner that acknowlegeth his myserye synnes For there are synners whiche are doubtlesse blynded and deliuered into a reprouable sence as was Pharao of whom the scripture sayth that his heart was hardened Exo. 14 There are also some that are synners only afore God and not afore the worlde as the hypocrites of whoÌ the scrip sayth sayth Luc. 16. You are those that iustifye your selues afore men Notwithstandyng God knoweth your heartes Also there are synners both before God and the world And forasmuche as their synnes displease them and thei acknowlege their synnes therfore especially is the gospell occupyed aboute these afore any other And suche a synner also was this woman that is spoken of in this gospel For she felt her synnes acknowleged that she had broken the lawe and further that she had nede of helpe counsel And therfore maketh she so great hast and deferreth it not when she had heard that Iesus was in the Phariseys house sekyng grace of him that had power and authoritee to remyt sinne Furthermore with weapyng teares annoyntyng washyng and wypyng his feet she testifyeth what strong fayth and loue she bare vnto Christ Faith is an excelleÌt thing And nowe ponder it well howe excellent a thyng fayth is that fyrste acknowlegeth her sinnes and after that fleeth vnto Christ This woman beyng a publike open synner knewe right well that she should haue but a syngle welcome into the Phariseys house neither should she escape the rebukes and tauntes of theim yet so great is her loue and fayth toward Christ that neglectyng and contemnynge al their rebukes checkes other contumelyes without feare she hasteth vnto Christe of whom she might obtayne remission of her synnes Wherfore nowe note diligeÌtly and coÌsider the processe also the successe of this womaÌ for doubtles she shal teach both the me how they must be disposed that wyll obtain remission of their syns of god the father through Christ Thus sayth the Euangelist She began to weete his feete with teares Teares are a mooste certayne sygne of a penitent mynde that the synnes displease from the heart But what were suche repentaunce without fayth But this woman hath fayth also RepentaÌce and âayth muste be ioyned together Truely it is a great token of fayth in this woman that settyng light the threttes and checkes of the Phariseys she hasteth vnto Christe and that Christe him selfe testifyed saiyng Thy fayth hath made the safe Nowe doubtles this fayth was not idle in this woman but is shed furth it selfe through loue Are not these manyfest sygnes of loue that accordyng to the custome of the region she enbalmeth Christes head with moste precious oyntment weeteth his feete with teares kysseth them and wypeth theim with the heares of her heade Euen so it is expedient that wee bee lyke this woman if at the least wee wyll obtayne eternall health True penaunce Needes muste wee haue a perpetuall penaunce that is to say the knowlege of synne the forsakyng of synne and the hatyng of synne Furthermore wee muste haue fayth whereby wee may take holde vpon the promyse of the Gospell Last of all it is necessarye that wee declare oure fayth with woorkes of loue euen as we here se ensaÌple set surth in this woman Secondarily in this Gospel is Christ descrybed as a good gentle and mercyfull Lorde The goodnes of Christ For he receyueth this woman with so great humanitee and gentlenes nothyng consideryng the murmuryng of the Phariseys so that this receyuyng should well moue and styrre vppe all synners to true fayth Lette vs marke all thynges orderly as they stand and we shal fynde Christ in all thynges merciful gentle and ful of compassion lyke as hee is set forth vnto vs in the scriptures Fyrst Christ suffereth the sinful woman to annoynt him he suffereth her to washe his feete and to wype them he suffereth her to kysse him whiche no Pharisey would haue suffered to bee done especially of suche a woman Furthermore when the Pharisey murmured that he receiued so great a sinner Christ defeÌdeth this his facte by a similitude of a creditor that had two debters the one ought fiue hundreth pence the other fyfty Now seyng neither of both wer able to pay he forgaue them both And then he asked SymoÌ Tel me whether of these twayne shal loue him most Wherfore Christ came in to the worlde Surely with this similitude Christ sheweth wherfore he came into this worlde namely for synners For without doubt we all are his debters And who is it that is not a debter or that wyll deny this debte If we wyll say sayth sainct Ihon that we haue not synne we deceiue our selues the truth is not in vs. Rom. 3. And S. Paule sayeth All haue synned and want the glorye of God What shall I say of the similitude whiche is written in the gospel of sainct Luke To make short wee all are debters of this Lord which way soeuer we turne our selues Luc. 12. And would to God he would geue vs this grace to knowlege our debt to beleue in Christ whiche for geueth it also furthermore that we might find grace as this woman did Doubtles she knowleged her synnes sought grace and found it And inasmuche as fiue hundred pence were forgeueÌ her all her iniquite remitted pardoned therfore also she shewed her selfe thankefull and heartely loued him of whoÌ she was thus receiued into grace Loue folowed fayth Wherfore if thou also wylte haue remission of thy synnes set thy selfe among these debters that owe fyue hundred pence know thy selfe to be the greatest synner liuyng vpoÌ the yearth say with the Publicane I am not worthy to looke vp into the heauen and then aske grace at Christ beleue the woordes of his Gospel If thou thus do doubtles thou shalt obtayne thy request For that swete worde spoken vnto the woman pertayneth also aswell vnto that as vnto her The worde is this Thy synnes are forgeuen thee And this worde ought euer to sounde in a christians eare as oft as our sinnes oppresse vs and we would gladly be deliuered from them as wee say in the confession of our fayth I beleue that in this life there is perpetually forgeuenes of synnes The Churche hath euer synners as the scripture testifyeth The righteous falleth vii tymes in the day ryseth agayne Therfore seyng that we are so weake that we synne
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 coÌtaineth the grudgynges of the Phariseys against Christ whiche ryse vpon this occasion that Christ receyued the synful womaÌ 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 â 9. as Esaias sayth For all they are wicked and hypocrites and all their mouthes haue spokeÌ 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 vpoÌ 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 froÌ 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 soÌnes 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 vpoÌ 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 poÌpe 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 presuÌpcion 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
and shoteth beside the marke brustyng his head against this stony rocke of saint Paules wordes Rom. 11 Gala. 3. where he sayth If then righteousnes be of the woorkes of the lawe Christ is dead in vayne Of this fayth I say spryngeth loue Loue. which in this gospel Christ so earnestly coÌmaundeth vnto vs. 1. Co. 13 But what doth this loue She forbeareth loÌg she is gentle she enuyeth not she is not froward she is not proude she is not ambicious she seeketh not her owne she is not angry she imagyneth not euil she reioyseth not vpoÌ iniquitee she ioyeth wholly in the truth c. 1 Tim. 1 Therfore sayth sainct Paule in an other place also The ende summe of the coÌmaundement is loue that commeth of a pure heart and a good conscience and an vnfayned fayth Further forasmuch as Christ knoweth that there coÌsisteth a great wayghty matter in true loue that spryngeth of fayth therfore in this his last sermon he taught not many preceptes of good workes but only commaundeth this that they should loue one another As he would say If ye haue fayth and loue ye shal also right easely performe all other thynges what soeuer I haue commaunded you to do Secondarily The crosse from whence it commeth forasmuche as Christe had before shewed his disciples that the crosse shuld come vpoÌ theim and had before tolde theim that they should suffre muche aduersitee in this worlde nowe here Christ repeteth the same and also sheweth the cause wherfore If the worlde sayd he hate you knowe you that it hated me fyrst The worlde Christe here calleth all them the worlde that haue not receyued his worde haue not obayed the gospel nor knowen the father in him nor him in the father And breifely whosoeuer they be that want fayth acknowlege not the righteousnes of fayth seme thei neuer so vertuous righteous holy wyse in their owne eyes Christ calleth them all by this one name The worlde declareth them to be his enemyes After this sort doth sainct Ihon vse this worde saiyng Iohn 1 He was in the worlde and the worlde is made by him and the worlde knewe him not Then when Christ sayth If the worlde hate you knowe you that it fyrst hated me Wherwith he semeth to say Wondre not if the wyse and righteous in the worldes estimacion and also the mightie menne in this worlde do resyst you and persecute you for suerly there is no litle cause why they so will do The worlde holdeth and defendeth with to the and nayle the righteousnes of workes but your doctrine shall be cleane repugnant contrary for if ye will purely and sincerely preach my worde ye shall maintayne and defende the righteousnes of faith And if ye wyll do so earnestly as it shall be your duety nedes must ye cast of all that is in the worlde that is all carnall wisedome vertu righteousnes strength freewill as ye knowe that I haue doone How shall ye in so doyng be at vnity with them Ioh. 12. Now is the iudgement of this worlde And furthermore the holye ghoste shal be sente for the same purpose to rebuke the worlde as I haue done Now if for this gentle rebukinge the worlde shall hate you and take all thynges to the worste and imagyne all manner of myschiefe against you knowe you that euen so did the worlde by me If I had approued and alowed their workes as I dyd reproue disalow them I had hadde the high Priestes myne especiall good friendes with the Phariseis and all the Iewes but when I would needes do myne office truly and fully accomplyshe my duty needes must I lose all their frendeshippes and also for that cause suffre so many of their false accusacyons checkes and rebukes Nowe woulde you speede better than I There is also and other cause why the worlde can not loue you For you are not of this worlde If you were of this world the world woulde loue that whiche is his owne but bicause you are not of the world but I haue chosen you out of the worlde therfore the worlde hateth you You heare in this place that if the world hate you it ys an euident argument that you ar not of the world And euen so saith S Paule Gala. 1. Yf I shuld please men I shuld not be Christes seruant And a lyke testimony doth Christ giue his apostels that thei ar not of this world Why so For thei shal rebuke the world reproue and damn the carnal iustice of the world earnestly affirm preach the righteousnes of faith for they ar not of this world that is thei seek not a carnall iustice as the world dothe their confidence is not in their good workes as the worlds is but thei earnestly preach the merits of Christ as the only cause of our righteousnes saluacion Now bycause the world can not bere this ther is mortall warre and contynuall hatred betwene theym and the worlde euen as Christe saithe here agayne in this gospell But all these thinges shall they doo to you for my names sake bicause they knowe not him that hath sente me Fynallye Bycause the worlde knoweth not the father therfore knoweth it not the son And because it knoweth not the son neither knoweth it them whom the sonne hath sent Wherfore seing that the world neither knoweth the father nor the son nor yet the apostels whom the sonne hath sent needes must it then persecute hate and condemn both the truth and also those that preach it Thirdly Christ in this persecutioÌ Our coÌforte in aduersity is in the worde of God which surely is euer annexed to the gospel in this world coÌmandeth vs to take sure holde of his woorde as that only comfort whereby Christians in all tribulacions solace them selues Remembre saithe hee my woorde which I haue saide vnto you This text teacheth vs as it semeth that there shal be no nother comfort vpon yearth especially in persecucions except only that worde and doubtlesse it is euen so in dede For what consolacion may bee in that mannes heart which hath refused and put froÌ his sight the worde of God CoÌtrarily what I pray you shal hynder or hurt him that taketh holde vpoÌ the worde and by fayth printeth it in his heart For he doubtles knoweth very well that he must nedes suffre pesecutions and tribulacions that is a very true tale but yet he knoweth also this that persecucion shall shortely haue an ende and at the tyme ordayned of God it shall be chaunged into perpetual ioy Rom. 8. as sainct Paule sayth Surely I thynke that the passions of this tyme are not worthy to bee iudged equal to the glory that shal be reueled among vs. Iho. 16 And of this speaketh Christ saiyng A woman when she trauaileth hath sorowe for her houre is come But when she hath brought furthe her manchylde she nowe remembreth not the pangues for ioy that
a man is borne into the worlde And euen so you nowe haue sorowe but I wyll see you agayne and your heart shall ioye and no man shall take awaye your ioy from you These and suche lyke woordes doth the christian man set hand vpoÌ in persecucion so that he may stand stedfast in them and syng with the Prophete Ps 129. My soule stayeth her in his woorde my soule hath trusted in the Lorde And therefore sayth Christe here to his disciples Mat. 10 Remembre my worde that I haue spoken to you But what worde is it The seruaunt is not greater then his Lorde Nowe if they haue persecuted the Lorde in this worlde let the seruaunt holde him coÌtented though all thynges procede not accordyng to his purpose and thoughe some tyme he speade as his mayster speade afore him For doubtles it can be none other wyse If they sayth Christe haue persecuted me they shall also persecute you If they haue kept my worde they wyll also kepe yours In these wordes Christ sheweth very plainely that there should bee perpetual dissencion betwene his disciples and the worlde for his disciples wyll cleaue to his woorde the whiche in deede the worlde can not abyde And therfore Christ geueth his disciples this counsaile that they shall looke to the worde and steadfastly stand in that yea though the worlde neuer so madly and furiously rage raue against it Whiche God graunt that all wee may apprehende and persyst in it to his honour and oure soules health throughe Christ our Lord. Amen The Gospel on all Sainctes day Math. 5. Blessed are the pure in hearte for they shall se God Blessed are the peace makers for they shal be called the chyldren of god Blessed are they which suffre persecution for righteousnes sake for theyrs is the kingdome of heauen 1 Pet. 2.3 c 4. c Blessed are ye when men reuile you and persecute you and shal falsely say all maner of euel sayinges agaynst you for my sake ⣠Actu 5. Reioyce and be glad for greate is your rewarde in heauen THE EXPOSITION WE muste verye diligently deere christians obserue and note in this gospell The office of Christe is to teache to saue that when Christe saw the people and his disciples were come vp to him he maketh vnto them a godly and fruteful sermon whiche comprehendeth in a maner all thinges that are necessary for a christian man to do spiritually before god For by this sermon we may see how diligent Christ was in administrynge his office and feeding his shepe Furthermore we muste needes confesse that as al that Christ taughte and preached was bothe good and helthsome so no sermon that euer he made is more diligenlye and perfectlye written then this in the mounte and that which he made after his last supper Surely by this his example Christ would not only teache the ministers of his worde with all diligence faithfull to attende their office but also that all that they teache they shuld teache it faithfullye driue it into the peoples eares as we se that Christ dyd here in this gospell Let vs then see what was the beginning of Christes doctrin in this his most excellent and noble sermon Fyrst Ghostly pouerte Christ promiseth the kingdome of heauen and saluacion to the poore in spirite But what signifieth it to be poore in spirite The poore in spirit are those that cleaue to no transitory thing of thys worlde that set their confidence in no creature that are deade vnto the worlde and leaue and whollye put their faith in Christ and his worde Vpon such poore shall the spiryte of the lorde reste as the prophete Esaias saith These poore receiue the gospel Esa 66 Mat. 11 as our Sauiour said to the disciples of Iohn And furthermore suche pore men are so deerely beloued of god that he promiseth peculier gyftes and synguler graces to such as do them ony benefite as ye maye reade in the 40 Psal And suche pore are not proud in the ymaginacioÌ of their own hartes Thei contemn no man thei dispise no man but are lowly and meeke euen frome the hearte Wherefore they shal haue as Christ promiseth here the kyngdome of heuen wher as all hypocrites that swell by their outward righteousnes for the same preferre them selues before al other shal haue perpetual fire and euerlasting damnacion Secondly Christ promiseth to those that morne comforte heere by the spirite and in the worlde to come eternal life and the kingdome of heauen But what signifieth here this word To mourn Doubtles the same that Christ speaketh on in another place Ioh. 16 saying You shal morne wepe but the worlde shal be gladde Nowe is this as cleare as mydde daye neyther can any manne denaye yt that suche as confesse Christe and beleue his woorde The crosse persecution the crosse hangeth euer vppon them and they are diuers and many wayes tempted sometyme on the one syde sometyme on the other that euer they fynde Chrystes worde trewe Ioh. 16 whiche sayd Ye shall haue tribulacion in the worlde Wherefore excepte in these so greate troubles and vexacions as christian man had some comforte and these great and excellent promises howe could he abyde all these thinges Howe coulde he contynew stedfast For suerlye the crosse is not so sweet and pleasaunte to the fleshe that it will freerely and with a glad mynde come vnder it and suffre it The holy ghost Ioh. 4. Needes must the spirite come whiche therefore is called of Christ the Comforter bicause that in tribulacion he comforteth the sorowful And also though we haue the spirite yet must the word be applied and diligently put in our myndes least we waxe slothfull sluggardes and liuers in a careles securitee And to this purpose serueth this sentence of Christe which promiseth eternall consolacion to those that mourne Here in this lyfe they shal be comforted by his worde and in the worlde to come by his blesse and eternall lyfe Nowe thys promise so ful of comforte maketh a man glad minded so that he is more ready to suffre and abide eueÌ with a glad heart the crosse that god shal please to laye vpon him Meekenes Thirdly Christ promiseth to those that ar meke the possession of the lande and blessednes Nowe to be meke is not only when a man is not angrye but also when hee canne represse and refrayne hys wrathe hadde he neuer so iust a cause to bee discontented and angrye Of suche angre the prophete Dauid saithe Psal 4 Be yee angrye but synne not For to be neuer angry at all it is impossible for suche as lyue heere in this bodye For why wrathe is euen borne in vs as are also all other vices so that wee canne not vtterly laye it from vs. Ephe. â Suerlye it were our duety and very right that we shulde contynue euer in meekenes and gentlenes and neuer be angrye I speake of
suche angre as hathe adioyned enuy with it But I praye you where are thei that so can moderate themselues Ephe 4 Therefore S. Paule saith Let not the sonne go down vpon your wrath A father is angry with his sonne but yet commonly the fatherly loue continueth in his harte A master is angrye with his seruaunte and scholer but it commeth of a good affection Euen so maye one christian man be angry wyth an other and rebuke correct and shewe him his faulte but with this angre muste charity be admyxed Bryefely CHRIST requyreth this meekenes of his disciples sayinge Learne of me for I am meeke and lowely in heart Mat. 11 And here he promyseth to the meeke saluacion and possession of the lande Who wyll not nowe with all dilygence laboure for faythe whereoute springeth this vertue The possession of the land what it is Manye interprete spirituallye the possession of the lande as when the Prophete Dauyd saythe I beeleue to see the Lorde in the lande of the lyuynge Other vnderstande it corporallye sygnyfiynge that the gentle and meeke menne keepeth better his goodes and possessiones then hee that wyll lawe for euerye trifle and wyll not loose so muche as the parynge of hys nayle Truthe it is that Moyses beynge a moste lowelye and gentle person Nu. 22. accomplished excellent affaires yea thoughe hee were the meekest man that dwelleth vpon earth And also either of these vnderstandinges is good and profitable Spiritual huÌger thirst Fourthly Christ pronounceth them blessed that hungre and thirste for righteousnes addyng thys promise That they shall be satisfied Nowe standeth thys hungre and thyrst in thys pointe that I dyspayre of my selfe and all my strengthes shall knoweledge my corrupte nature myne inabilitee syckenes synne and infirmitie and allonly desyre that righteousnes that is of valewe before god Surely this acknowledgyng of our selues dothe highly please god yea for to bringe vs vnto this knowledg hath he giuen the lawe and willeth that the preaching of penance shuld procede go before the preaching of forgiuenes of sinnes as it is plain in the gospel of S. Luc. that we might so much the soner attaine vnto this hunger thirste of righteousnes Luc. 24 And doubtles needes must we be thus hungry and thyrsty for righteousnes or els we shall euer want it that is we shall neuer be made righteousnes But to be briefe When thorow preachinge of penaunce we are vtterly ouerthrowen so that al togither wee dyspayre of oure selues and begynne to seeke our righteousnes in CHRIST thys promise standeth stedfast that wee shall bee satysfyed Contraryly yf we haue not thys hungre thyrst knowlege desire behold the vyrgin Mary saith thus He hath sent away the ryche emptye To be merciful Fiftely Christe also in the gospell pronounceth that the mercifull men are blessed To bee merciful is asmuch as to be ready to forgiue remit as often as our neighbour doth vs iniurye or angreth vs or prouoketh vs vnto displeasure And thys mercifulnes is so necessary for a christen man that he caÌ not obtain forgiuenes of his sins except he also first forgiue his neighbour such trespasses as he hath coÌmitted against him yet not by this mercy merite of the same do we obtaine get or deserue forgiuenes of of our sins for that haue we by only fayth but God wolde that I shulde by this forgiuenes testify my faith Now wheÌ I declare my faith by so forgiuiÌg my neighbour what wil Christ do toward me I shall also haue mercy as Christ saith in this gospel And as he saith in another place Luc. 5. Forgiue it shal be forgiuen you But now wheÌ I wil not for giue no more shal I obtain mercy therfore vtterly fall out of all the fauour of god the father Sixtly the clean pure in heart are blessed Cleannes and pure of hearte Psal 13 Mar. 10 But who is cleane in hert seyng that the scripture saith There is none that doth good no there is none at al Also none is good that is clean but alone god Doutles it is truth that by nature we are sinners neither can we do any thyng that is good ye and also after that we haue receaued the holy ghost yet remained in vs concupiscens or vnlawful lust Rom. 7 with whoÌ wee muste euer wrestle and fighte against it Yet thys comforte haue we when wee ones come to the knowledge of Christe and haue by faith set hande vppon hys promyse by partakinge with hym wee be very christians and also pure in hearte Actu 15 For as Sainct Peter saithe By faith are purified our hearts Furthermore although the hart by faith be purified yet there remaineth in vs the remnant of synne and concupiscens which daylye sore trouble vs but for faith they are not imputed vnto vs. As S. Paule testifieth Rom. 8. saying Then now there is no condemnacion to suche as are in Christ Iesu Therfore we are fully assured if we haue faith that wee shall se god in this worlde by faith in his word and in the world to come face vnto face Seuenthly Christe calleth those blessed that ar the makers of peace Rom. 5. Those are makers of peace that euer counsayl peace that reconcyle men that be fallen out and set them againe at one and studiouslye take heede to kepe and conserue peace Suche are called peacemakers And suche men do especially please god chiefly bycause this vertu cometh of faithe and hathe his roote and springinge out of faith and therfore bycause that in this thing they folowe the example of his beloued sonne oure lorde Iesu Christe What did he When wee were yet enemyes saith S. Paul he reconcyled vs vnto his father opened to vs the heauens and by the effusion of his bloude of mere and free grace hee washed away all our sinnes that we apprehending this by faithe myght obtaine righteousnes and so euer more folowe the same example in our deedes Nowe when do we this When with al harty study we endeuour our selues to conserue peace and that amonge all men brotherly loue may be continued But what shall be the rewarde of this vertu what gyfte shall bee gyuen for it Wee shall be called the sonnes of god and wee shall possesse eternall lyfe Eightly Christ also calleth those blessed that suffre persecution and are despised for his sake which in deede oughte to giue greate comfort to christian men putte vnder the crosse and tribulation Thorow muche trouble we entre into the kiÌgdom of God Whye are we so vexed and full of sorowe in temporall afflyctions seynge that Christe wyll by theim bring vs into heauen where wee shal perpetually raigne with hym Trulye this temporall crosse canne in no meanes bee compared vnto the euerlastinge ioye Marke wel that he saith For my names sake Also When men speake all euell against you belyinge you For he that is an euell dooer
and according to hys deseruyng suffereth for it although he loke to this promyse it shall lytle profyte hym Thou muste needes suffre in a good quarrell that thou mayest be sure that all that shall chaunce to thee happeneth for the truthes sake Euen as Sainct Peter also saith Let none of you suffre as a murtherer or a thefe or as an euell dooer or as a busye body in other mens maters Wherfore if thy cause bee good thou mayest assuredly haue this hope that this trouble and sufferynge shall be rewarded and recompensed with euerlastynge ioye Which almyghty God graunt vs through Iesus Christ AMEN The gospel vpon S. Markes day Iohn 15. I Am Eccl. 24 the true vyne and my father is the husband man Euery branche that beareth not frute in me hee wyll take away And euery braunche that beareth fruyt wyll he pourg that it may bryng forth more frute Act. 15. Now are ye cleane thorow the words which I haue spoken vnto you Byde in me and I in you As the branch can not beare frute of it selfe excepte it byde in the vyne no more can ye except ye abide in me I am the vine ye are the branches He that abydeth in me and I in him the same bringeth forthe muche frute For without me ye can do nothyng if a man byde not in me he is caste furth as a branche and is wythered and men gather them and caste them into the fyer and they burne Mat. 21 Iohn 3 If ye byde in me and my wordes abyde in you aske what ye wyll and it shall be doone for you THE EXPOSITION WE haue in this gospel a very comfortable lessoÌ for all them that ar true faithfull christen people wherin Christ exhorted al his vniuersal church to remain in him comparing him self vnto a vyne tre his louers vnto branches Which similitude hath bin vsed in the old testament also wher god called the house of Israel that is the church of god a vineyard Psa Esa Ier. Mat. 20 and. 21. as euideÌtly may be seene in the prophets And as Christ in the gospel of Mat. doth declare a vineyard to be his church so in this place he called it a vineyard also god the father an husbandmaÌ him self he called the vinetre his Apostels euery membre of his church braÌches Let vs therfore apply compare one with the other se how thei do agree For as the vineyard is not ordained for to beare thornes and thystels but that the vine trees should be planted in it for to beare fruites so the church is ordained not to florishe with the riches of this worlde whiche verely are thornes but for to plante Christ in it For as the husband man doth make cleane the ground of the vyneyard and doth plante in it vyne trees and doth hedge it round aboute maketh a presse and buyldeth a tower in it purgeth maketh cleane the braunches that they may brynge furth fruite plentifullye so likewyse God the father hath chosen to him selfe froÌ among men a church in the whiche he hath planted Christ his sonne whiche garden he also hath strengthned with an inuincible stone namely Christ against whiche stone or tower eueÌ the gates of hell can not preuaile For eueÌ as when the godly be regenerate in Christ so he dothe purge and make cleane their heartes that they may bryng furth fruite In this vyne tree there be ii kyndes of braunches or sortes of men for some haue a shape of godlines seme to beleue in Christ and to be special in Christes churche hearyng sermons receiuyng the sacraments do many good woorkes and yet they do not truely beleue in Christ nor yet their woorkes do not procede out of a true fayth These be hypocritical vnfruitful braÌches which shal at the length be cast into euerlastyng fyre There be some also without repeÌtance whiche beare the name of christian men yet do most abound are indued with moste horrible shameful crymes Some there be that are godly euen as they verely beleue in Christ so verely they worke by faythe brynge furthe fruit that alway doth remayne And this difference ought chiefly to be marked The vngodly wicked speaketh moste pestiferously of Christes churche for because that they se in it many impure wicked men for whose sakes they thinke that the churche of Christ is not the true church nor that it hath not the true Gospel But they that so do condempne the true churche forbecause it is admixed with euil persons are here againe condempned with this sermon of Christ For truely Christ speakyng of the braunches doth not speake of those that with their open profession be separated and deuided from the churche as the Iewes and Turkes but of those whiche be or seme to be in the vyne tre Christ And of these he maketh two sortes Two kynde of braunches some of theim be barraine some fruitfull By the whiche he teacheth very plainly that the churche here vpon yearth hath coÌmixed with her many euil persons whiche although they seme to bee the very membres of Christ yet they bee but braunches to be cutte away and to be cast into the fyre He sayth that the kyngdom of heauen is likened vnto a manne whiche soweth good seede in his felde But whylest the man was a slepe his enemy came and did sowe cockle among the wheate And againe the kyngdome of heauen is likened vnto a lytle nette that is cast into the sea whiche did pull vp all kynde of fyshes And in another place A certayne man went into the mariage whiche had not his mariage garment And sainct IhoÌ sayd They went out from vs but they were not of vs. But I pray you what becommeth of these braunches that bryngeth furth fruite He sayth He purgeth it and maketh it cleane to bryng furth fruite more plenteously Good braÌches Braunches whiche be fruitfull and profitable in the church be all those that truely beleue in Christe and of a true fayth doth obay vnto the true callyng of God This braunche is not cast away is not taken away as the fyrst was but is cut with a hoke and is made cleane SecoÌdarily Nowe are ye cleane sayth Christe because of the worde that I haue spoken vnto you I beseche the what meaneth these wordes Be the Apostles pure and cleane braunches when as yet they were synners and ready immediatly to leaue their mayster Christ and to deny him I say ye are cleane not forbecause of your owne fleshe whiche is yet synfull nor for the puritie cleanesse of your righteousnes whiche is myngled with muche impuritne and vncleanes but for the worde which I haue spoken vnto you sayth Christ That is for my gospel whiche I haue shewed vnto you that is to say that I am the very true Messias and satisfaction for synne whiche with my death hath kepte you from death whiche hath taken vpon me the
horriblenes of hell that I might deliuer you from hell yea and I haue purchased for you of God my father that he shall take you for his children soÌnes and heyres of the heauenly kyngdome And this is the worde by the whiche man is verely purifyed made cleane if it be receyued by fayth Fyrst who soeuer doth receiue this woorde of the Gospell by fayth he is accoÌpted before God for very iust pure and holy and that not for the workes of righteousnes whiche wee doo but onely for Iesus Christ the sonne of God receyued by fayth S. Paule sayth they be made righteous frely by his grace by the redempcion whiche is in Christ Iesu whiche God hath put as attonement maker by fâyth his bloud beyng a meane Therfore whosoeuer doth beleue the worde of the gospel of Christ although that synne doth styll remayne in his fleshe yet sinne is not imputed vnto him so that he nowe may be iust before God not with his owne righteousnes but with an others righteousnes that is the righteousnes of Iesu Christe whiche is geuen vnto him by fayth For blessed is that man to whom God doth not impute synne Furthermore whosoeuer receiueth the woorde of the Gospell by faythe whiche is geuen by the holy ghost whiche shal mortifie the remnaÌtes of the fleshe The houke is the holy ghost shal so rule synne that it shal not reigne in our mortal bodyes Therfore the holy ghost is the very true houke with the whiche the braunches be purged and that by the woordes of the Gospell Fyrst that by fayth wee may bee accompted before God iust for Christes sake Secondly that the deedes of the fleshe may be mortified the lustes of synne be quenched And although it can not be done in this life that synne wholly might be pulled vp out of the fleshe yet it may bee done through the holy ghost that synne shal be paired away and the fruit of it destroyed so that we shall not walke after the fleshe but after the spirite In conclusion whosoeuer doth receiue the worde of the gospel by fayth he shal be troubled with many afflictions and persecusions in this worlde Christ sayth If they haue persecuted me they shall persecute you And in an other place We must by many tribulacions sayth he entre into the kyngdome of God TribulacioÌ and trouble is the houke also Wherfore afflictions are to be accoÌpted among those houkes with the whiche the heauenlye father dothe purge his braunches The keper of the vyneyard cutteth away the braunches with an houke not for to hurte theim and so to perishe but that they might bryng plenteously furth fruite Tribulacion is sent and wherfore So God the father sendeth to the godly the crosse and afflictions not that they should perish but that they should be preseuerued To this man is sent a crosse that he should bee admonished of the synne yet remainyng in his fleshe to that man because he should walke in his vocacion least synne should reigne in his fleshe to another that he should be an example for the amendement of other men and so to other for other causes not for this cause that they should vtterly perishe but that they should bee deliuered from perishyng and to attayne eternall health When we bee punished with the crosse and misery wee must go to the vyneyarde wee must call to remembraunce the cuttyng knyfe or houke of the keper of the vineyarde and wee must knowe to what ende they cutte in the vyneyarde and that ende is th ende of affliction which is accustomed to chance to the godly that is to say that they should not bee cast into the fyer and so to peryshe in the flame but that they should bee purged and that as well they might bryng furthe more plentyfully fruite as to bryng furth and increase And that it is euen so that they whiche remayne in the true vynetree whiche is Christe might bee purged or made cleane and bryng furth muche fruite Christe addeth vnto it and sayth Tarrye in me and I in you As the braunche can not beare fruite of him selfe except he tarry in the vynetree c. This is as it were an handsonme conclusion of the fyrst exhortacion I haue sayd that I am the verye true vyne tree I haue sayd that the braunche that taryeth in me shall bryng furth fruite plentifully Therfore I besech you that you would tary in me forasmuche as I do tarye in you and ye shal bryng furth muche fruite But tell me howe shall wee tarye in Christe Do wee tary in him when wee do tary in tradicions and commaundementes of men No truly Christ sayth They worship me in vayne with the commaundementes of men But we tarye in Christ when we tarry in the woorde of Christ by fayth Whosoeuer beleueth in me sayth he kepeth my worde and my father shall loue him we shall come vnto him and make our dwellyng place with him What benefite dothe chaunce to him that taryeth in Christ Fyrst Christ taryeth in him for he sayth Tarye in me I in you What thyng better or more greatter doest thou seke Whosoeuer hath Christ hath all the treasure of heauenly goodnesse Sainct Paule sayth Iesus Christe is made vnto vs from God wisedome righteousnes holynes redemption Therfore whosoeuer hath Christ is made before God iust holy and righteous and is deliuered from all trouble Thyrdly let vs coÌsider what fruite the Apostles brought whiche taryed in Christ Although the Apostles a lytle whyle after did forsake Christ by fliyng away from him and deniyng of him yet for all that by and by they dyd repent and they were so ioyneth in couple with Christ that they did alway continue in him Wherfore they brought furth at the fyrst beginnyng muche fruite by preachyng of the gospell of Christ After that they had receyued the gyftes of the holy ghost on Whytsonday they did sprede abrode the Gospell throughout all the worlde gathered together the churche of Christ not onely of the Iewes but also of the Gentiles Sainct Paule sayth that the gospel was preached among all creatures which were vnder heaueÌ And againe The gospel hath increased euen through the whole worlde Furthermore besydes many other godlines and good workes they brough furth plentyful fruite in doyng of great miracles which they did in the name of Christ whereby Christ did florishe and the authoritee truth of Gods worde was highly commended They shewed themselues towardes the Magistrates as they ought to doo They loued their neighbours accordyng to the order of charitee Thei gaue not them selues to gluttony and riotous bankettynges or to vncleanes wantonnes Fynally they did aswell priuately as openly leade a godly life and suffereth very muche trouble persecucion for the woorde of God They were tryed by many mockes and stripes They wer cast into prisons and chaynes They suffered much hunger penury at the last they suffered all kynd of persecution
and death and yet they forsoke not their vocation but the more they were persecuted the more stronger did they confesse Christ Wherfore they did the rather optayne with Christ his heauenly kyngdom And this is the fruites which the Apostles brought furth when they did tarye in Christ Euery man hath his owne fruites tariyng in Christ For he that tarryeth in Christ he euen at the fyrst beginnyng bryngeth furth fruite by the callyng and confessyng the name of Christ both by his honest behauiour and with al kindes of godlynes and vertue by obedieÌce chastitee temperance sobrietie by true biyng and sellyng by other such kyndes of vertues And these be the miracles whiche bee nowe required of the godly And vndoubtedly whosoeuer doth folow these vertues in this world bryngeth furth great miracles There is so great a multitude of vnshamefast menne of gluttons and deceyuers in this corruptible worlde that it is no lesse a miracle to liue among theim iustly chastly shamefastly and soberly then it was in tymes past to make a blynd man to see or els to raise vp a dead man To conclude whosoeuer remayneth in Christ bryngeth furth fruite by sufferaunce and pacience in the crosse in aduersitee and afflictions Let him not forsake his vocacion although he be persecuted but let him rather be encouraged by affliction to maintayne his vocacion that he may openly declare that he knoweth Iesus Christ to be his righteousnes and health What should bee the let but he that remayneth in Christ shal bryng furth much fruite He that doth not tarrye in Christe doth not bryng furth fruite Fourthly let vs well vnderstand that he sayth Without me ye can do nothyng that is ye can not bryng furth any profitable or healthful fruite nor ye can do no good worke that is acceptable to God except ye beleue in me tary by fayth in me What is it to be and to tarrye in Christe Surely it is to beleue Iesus Christ to be borne of the virgin Mary to be very Christ this Christ to be the only propiciatorye and sacrifice for our sinnes whiche hathe made reconciliacion for thee to the father and for whose sake thou art made his son by adoption and heire of the heauenly and celestiall kingedome By this faith thou art accepted for Christs sake of god by this faith thou art accompted afore god as iust by this faith what workes so euer they be that thou doest whether they be of publicke or priuate vocations here we do not speake of sinne which canne not be doone by faithe they be accepted of god not as the honest doynges of Ethnikes but as the true godly workes vnto euerlasting lyfe And here wee muste not thynke that god dothe giue eternall lyfe to the godlye for their merytes sakes but that the godly taketh the righte of etrrnall lyfe by faith for Christes sake Therfore those workes that be done by this faith bee called the fruites of eternall lyfe partely bicause they be done to declare our thankfulnes for that that we haue receiued the right of the kyngdome of heauen and eternall lyfe and partely that they be rewarded with rewardes in the lyfe euerlastynge Who so euer shall bide in Christe that is shall beleue that hee is accepted of God and to be his sonne adoptiue for CHRISTES sake hee what so euer he dothe althoughe it seeme neuer so excellent and pleasaunt pure and holy it profiteth nothinge before god To be short they that do not remaine in Christe are those which know the name of Christ leadeth a wicked lyfe walketh after the fleshe and obeyeth to sinne If Christe doth not tary in him how shall he tary in Christ S. Iohn sayth Hee that saieth I knowe him and doth not keepe his commaundementes is a lyer and there is no truthe in hym And againe Whosoeuer shal say I loue god and shal hate his brother is a lyer And S. Paul saith If there be any man that shall not prouide for his and especiall for his housholde he is worse then an Infidele It is very plaine that those whych leade a wycked lyfe althoughe they boaste themselues of the name of a christian yet for all that they tarye not in Christe What shal be come of those that remain not in Christ Euen verely that thing that belongeth to the vnfrutefull braunches which are in the vine tree Ezec. 16 These beynge cut away frome the vine tree are profitable to no buyldinge as other woode and tymbre is but beynge cast out a dores they wyther and theÌ be gathered togither and cast into the fier and there be burned And thei are profitable for nothynge els but for to feede the fyer The selfe same thing is to be said of those whyche do not tarry in Christe These serue for none other purpose but euen for to be meate not for temporall fier that consumeth the braunches Mar. 9. 1. Tes â Esa 66 but they shal be punished with perpetuall and inextinquible fire and as Esay saith where their worme doth not dye and the fyer goeth neuer out c. Therefore good christian people let vs tarry in Christe and let hys worde abide in vs acknowledging him oure onlye satisfier for our sinnes sauiour and the pacifier of goddes wrathe Fiftly let vs consider and learne out of this gospel that if this his worde dothe tarrye in vs if wee haue a sure and a stronge faith vnto it declaringe our selfe thankfull towarde so worthy a benefactor with our obedience to kepe his commaundementes thus I say if we tary in him his word tary in vs then this promise Ye shall aske what ye will and it shal be done vnto you shal be perfourmed vnto vs Here is nothing excepted either corporal spiritual or heauenly goodes What can a christen maÌ lacke hauinge this firme and sure promise for he sayeth What so euer ye shal aske Is ther any kind of people vpon earth that hathe so rich and so excellent a promise as a true christian hathe No trewly But let vs not swarue the wordes of Christ are dligently to be consydered and rightly to be vnderstand Christe dothe not simpely saye What so euer yee wyll aske it shall bee doone vnto you But thys sayinge hath hee putte before these woordes If yee abyde in me and my woordes abyde in you wyth the whyche woordes is to bee vnderstande that then shall bee vnto vs what so euer wee wyll and shall aske Therefore hee that wyll and aske those thynges whyche bee contrary vnto Christes wordes and the whych be prohybited by the words of the Lorde he tarieth not in Christ nor the words of Christ abide not in him wherefore this promise pertaineth not to him Iohn in an other place saith This is the truste the whiche we haue in him that if we aske anye thinge after his wyl he heareth vs. God hathe made manifest hys wyll by hys promises and Gospell Therefore those that shall call vppon God and shall
Yea likewise if Israel shulde haue had no cause to glori or reioise of this child he shuld not haue biÌ called the glori of the people of Israel Moreouer marke here nowe whether that al men shal knowe this same sauiour lyght Lo saith SimeoÌ he is set to the fal how to the fal Esai 8. Bicause that many shal be offended in him wheÌ thei shal se him go in maÌner of a bondmaÌ or seruauÌt not after the fashioÌ of kingê princes And especiallye suche as doth not beleue but put their confidence in their own workes wil attaine to the righteousnes before God by their own workê merites not through his only grace Of the which also S. Paul speaketh in the 10. Rom. 10 cha to the Rom Thei that know not the righteousnes of God sekiÌg their own be not subdued to Goddes iustice And thei be such that wheÌ they hear the righteousnes of God coÌmended yet will they not beleue nor in a maÌner can beleue bicause those thiÌgs that they do of their own wil be to be reiected cast awai Wherfore they do persecute this doctrine be offeÌded in Christ do stil remaine in their misbilfee leste they shuld at any time be saued Ther be neuertheles amongst those also very many to whom Christ is set to their vprising but that is to those all only which of them selfe do dispaire knowledge that there is no name vnder the sun Ioel. 2. Act. 4. geueÌ to meÌ wher through thei shal be saued but only in the name of Christ And such be by Christ reserued to euerlastiÌg ioy as the prophet Esai saith Esai 28. Lo I wil set in SioÌ in the fouÌdacioÌ a corner stone euery maÌ that beleueth in him shal not be lost Now if thou desire that Christ may not be set to the to stumble at but to thine vprising go to and cast away al the hope of thine own merits embrace Christ as the sauiour of this world Mat. 16 And theÌ shal not hel gates preuaile against the. And if thou se the more part of meÌ not willing to receiue this doctrine but defeÌding the righteousnes of their works The swerde shulde perse Maryes herte reiectiÌg the iustice that cometh by faith theÌ remeÌbre those wordê that SimeoÌ saith that Christ shal be set for asign or token which shal be spokeÌ against of meny And think you that it was spoken in vayne that a swearde shulde perse throughe Maryes herte Simeon knew wel inough that our Lord Iesu Christ shuld suffre muche paynes for his doctryne And therefore said vnto Mary that with her welbeloued son she shulde suffre also great sorowes that the secrete thoughtes of many shulde bee opened whiche although they were taken for the moste holyest of al yet shuld they be of all the most wicked Thou hast nowe here the testimony of that iust man Simeon that Christ is the sonne of God the very trew Messias and sauyoure of all the worlde SecoÌdarely we haue here the testimony of Anne the prophetise concerning Christ Ann propheceeth of Christ And besides that that the euangelist doth describe and set forthe her conuersacion he saith further also that she wheÌ the verye houre came knowledged the Lorde and spake of him to euery man that longed for the redemtioÌ of Israel Obserue and mark now the order of this testimony Fyrst she prayseth and commendeth God for none other cause but that she knewe in this child not only the greate kyndenes of God but also that all prophecies were fulfilled and that the same acceptable time was come Ephe. 5. wherein Christ shulde be borne and to the whiche also God willed her to be reserued and kepte And trewlye all christen people oughte to geue thankes vnto God the father for his suche greate benefite that throughe this childe he willed vs to bee saued from all euell And certainlye this Anne knoweth and knowledgeth that of oure selues we canne nothing do And therfore praiseth God that he hath voutchsaued to send vs our sauioure from heauen And that al other shulde knowe the same she speaketh of him to all that longed for the redemption of Israell But what speaketh she of him Doughteles nothinge els but euen as Simeon did before Simeon told that the same childe was the lighte and sauioure of the Gentils Anne confirmeth the same and saith He is now presente before oure eyes and euen at hande The saiyng of Anna. whom they loked so longe for She frely confesseth her praiers fasting widowhed and honest conuersation to be of no respecte except by this childe through grace she be made righteous and holy and delyuered froÌ euerlasting death Of this place it becometh all women widowes maydens to take example folow the steppes of Anne in the knowledging of Christ in good and honests life and in the trew worshipping of God She perceued very wel that it was necessary for her throgh the truste that she had in this child to be saued that is to be iustified by trewe faith in Christ And here may it wel be vnderstand that faith must be liuely effectual And this certificat or knowledg of faith must we al haue or els trewlye the same faithe that maketh vs iust righteous Righte faith is not in vs but rather a false persuasion and opinion of Christ Christe was very man Thirdely this gospell confirmeth the article of oure faith wherin we knowledge that Christ was borne of the virgin Mary For as I must beleue that this is trew so must I also faythfully beleue that Christ naturaly as al other meÌ doth iÌcresed in age wit strength wisedome spirit not that the holye ghost was not at the first in him but that the more he was in age the bigger he was the bigger he was the wiser he was And the wiser he was so much the stronger he was in spirite before God in himselfe and before al men And to be short In that that the Euangeliste saith The childe encreased and was strengthed in spirite ful of wisedome and the grace of God was in hiÌ he sheweth that the same child euerye day more and more did growe in goodnes and wisedome And we shulde highly wish that our children might be like broght vp The briÌging vp of chyldren that thei might more and more increase and do that is iust good This childe Iesus increased and was strengthned in spirite And we suffre oure chyldren to fall run into their own carnal lust desyre Nor we do any thing care or prouide that by the word of God they may be brought to faith and honest liuing Christ incresed in wisdome And our children increase in folishnes And wilt thou know the cause thereof Their parents be in the faut that wil not instruct bring vp theyr children in goodnes vertu nother teach them the
not knowen For the apostels which were in so great heuines feare of death for their synne coulde by none other means receiue comfort tranquilitie of conscience then by hearing the tidinges of the resurrection of Christ And who can deny that they yf thei had ben demauÌded as he was had not al don as Peter did Did thei not forsake Christ Fled not thei froÌ him If they fled then dyd they sinne Maâ 26 after the sayinge of Christe This nyghte shall yee all bee offended in me For he that is offended in Christe must nedes syn Mat. 11 for it is written Blessed is he that is not offended in me Then go to If ther was syn so was there likewise feare and panges of deathe So that it is necessarye that these troubled consciences muste needes receyue comforte throughe the preachinge of the passion and resurrection of Iesus Christe As if the aungell shulde speake to the women Get you hence shortely to the troubled apostels and saye vnto them Christe is a conquerer ouer sinne hell and the diuell Moreouer byd them be of a good chear for Christ is risen froÌ death the prophecy of Oseas is fulfilled saying Death is swallowed vp in victory Ose 31. Deathe where is this stinge Hel wher is thy victory Tel them also that Christ himselfe wil go before them into Galilee wher they shall see him and haue these things declared of him and that they plucke vp their hartes and doubte not of his resurrection On this wise doth the aungell teache the women to preach instructing them what they shulde saye to the apostels Marke howe that at priestly officeis here inioyned to the women But who did consecrate them Priestes the byshoppe of Rome No. Who then God throughe his sonne Christ oure Bysshop For who so euer beleueth in Christe All Christian meÌ bee preestes 1. Pet. 2 and throughe hys worde hath receiued the holy ghoste pertayneth to those people and flocke of the which S. Peter speketh without any difference of kindes be they men or women saieng Ye are that chosen generacion that kingely preesthod that holy nacion that peculier people that ye shulde shew the vertues of him whiche hath called you oute of darkenes into hys meruailous lyght Luc. 2. Dyd not Anna the prophetisse exercise this priestely office Dydde not the foure doughters of Phylip prophecy Act. 12. And as touchinge that 2 Co. 14 S. Paule doth not permit a womaÌ to speake in the congregacion thereout it doth not folowe that it is not laufull for women to confesse Christ but that euery thinge shulde be doone in good ordre For it is meete and conueniente for women to holde their peace when men be present that exerciseth the office of teachinge But if suche menne shulde faile who wolde forbidde women to teache For suerly the aungell that commaunded the resurrection to be declared to the apostels by the womeÌ was no foole Finally we altogether whether we be men or women must confesse that we be regenerate into a liuinge hope through the resurrection of Christ Iesu from death For in this confession and knowledge as S. Peter saith consisteth and standeth our iustifieng and saluacion 1 Pet. 1. The fyrste sondaye after Easter Iohn 20. THe same day at nyghte Luc. 24 whyche was the fyrste day of the Sabathes when the dotes were shut wher the disciples were asseÌbled togyther for feare of the Iewes came Iesus and stode in the middest and sayth vnto them Peace be vnto you And when he had so sayde he sheweth vnto them hys handes and hys syde Then were the disciples glad when they saw the lord TheÌ said Iesus to them againe Peace be vnto you As the father Esa 61 Mat. 11 Luc. 4. Io. 17. sent me euen so send I you also And when he had sayd those words he breathed on them and sayd vnto theÌ Because the holy ghost Whose so euer synnes ye remitte they are remitted vnto theÌ And whose soeuers sinnes ye retayne they are retayned THE EXPOSITION The weakenes of the disciples FYrste of all here we maye marke and se an exaumple of incredulitie in the apostles and howe meekely Christ suffereth their imbecility and weakenes and dothe not straight wayes caste them of The women shewed them that Christ was risen from death and that it was shewed and tolde them by the aungel Luc. 24 but as S. Luke witnesseth they toke their wordes for a iest and dyd not beleue them Yet this notwithstanding at the hearyng of it they were gathered togither But howe Very priuely and with the dores shutte Why so For fear of the Iewes The fear of the disciples Lo behold and marke here ye haue excellently set forth the power and myghte of the fleshe For the Apostles thoughe the women hadde shewed theym yet dyd not they beleue that Christ was risen from death Moreouer they were stryken with so great feare that they gathered togither priuely and ther abode with the dores shut to theim Whoe dare nowe be so bolde as to saye that the fleshe can do any thinge in thinges pertayning to our iustifiyng They that be after the flesh are fleshly minded Rom. 8. as Paule witnesseth Nowe if a fleshly man be fleshly minded he can not lyghtly beleue in Christ which rose from death was the first of the dead that rose as the same S. Paule likewise declareth in the actes of the Apostles Act. 26. And in this poynt must the holy ghost worke For when he thorough the word is giuen vs hath made vs newe creatures then shall we no more feare men as the apostles here do but we shall feare god not as a seruauÌt feareth his maister but as the welbeloued son whiche diligently will take heede and beware that he doth not that thing that shal prouoke his father that is in heauen to angre Such feare doth Christ teache vs saiyng Mat. 10 Feare not theim that kylle the body but rathet feare him that hath power to kyll both body and sowle for euer Boldnes of theim that hee lightned with the holy ghost Actu 5. Surely all they that be lightened with the holy spirite ar bold do wtout any feare persist and perseuere in the knowledging of the trewth and the gospell Yea very then when they suffre and are rebuked for the truth of the gospelles sake as the Apostels did as the actes of the Apostels witnesseth They departed from the presence of the counsaile reioysing that they were worthye to suffre rebuke for his names sake Nowe bycause that the apostles had not so greate strengthe and faith Christe cometh and appeareth commending and announcynge his peace vnto them And also giueth them his holy ghoste which afterwarde vppon Witsondaye shulde be confirmed in theyr hartes that nothinge shulde be lefte behinde wher throughe theyr faythe myghte bee increased The increduliti of ThoÌ Here wee muste needes bringe in saincte