if he muste redeme the matter by pryce he hath mony enough to do that And this is it with all the other corporall gyftes wit wisdome power For in them is their store of helpe and saluation as farre as God hath appoynted them to be to oure saluation The mother bryngeth foorth chyldern The physition helpeth the sycke The lawyer by the exacte lawe defendeth against the wrongfull doers But when this lyfe is at an ende neither can the cōscience hyde her synnes before Gods iudgement then is there place made for this sauiour Iesu. For then is there no store of helpe in any thing besyde All things do fayle no power is so great or wil so redy that cā defēd against the euill of the conscience and of death In this case if thou demand from whence thou moste looke for helpe haue respecte only to this chylde For that cause is he named Iesus that he might be present and saue all that knowledge him looke for saluation of hym But in this resteth the whole matter that thou suffer no other name to be geuen to this chylde And then that thou graunt not that this name that belōgeth to this chylde should be transposed to other as to Frances Dominike to the Carthusians Masses Uigiles Pardōs almes fastings and such lyke For all this is abhominable And a good cause whi there cā no other sauiour be inuented against synne Wherfore he that wold haue an other sauiour whether it be the rule of the Carthusians or any other thing he goeth cleane without saluation Therfore he that could name this child by his true name and could inculcat Christ into hymself were blessed For in this name are al things wherfore store of saluation is there to be looked for and no wher els But now the dyuels endeuour lyeth all in this that this chyld might haue an other name made that men should perceaue hym to be a iudge and chose them other sauiours and helpers against Gods wrothe But the matter is certaine and can neuer be other wyse or made frustrat Iesus hath not his name that he should healpe the with corporall benefites As touching this matter the disposition and order is certainly ordeyned Gene. 2. where God saith Beare rule ouer the fishes of the sea the byrdes of the ayer and the beastes of the earth But he is called Iesus bycause he is a sauiour then sheweth saluatiō when al things do fayle and are voyd of helpe whan we muste now depart into an other lyfe Wherfore this name casteth of all things whatsoeuer without Christ is caste before vs for the remission of synnes For when the Mounke thinketh my rule is able to make God mercifull It is nothing els to say in dede than My rule is with the name Iesus And whereas the Pope and all teachers of that secte holdeth that only faith iustifieth not but workes also be necessarie to saluation It is no other thing than Good workes are with the name Iesus But it is abhominable sacrilege that my worke should be with the name Iesus This name belongeth only to this chyld The Pope the Byshops and Mounks c. doth not so Neither do we also at all when we geue place in oure conscience to feare for oure synnes sake than to confort for Christs sake neither when we thinke this If I had lyued on this wyse if I had done this or the worke I should haue an easier case before God The holy Ghost can not abyde this but indeuoreth with all might that this chyld may haue his name remayning whole and that no other may be receaued into the felowship therof That when we haue nede of saluation against syn and eternall death we put no trust in oure workes or in the merites of al the saintes but that we stycke vnto this child only by faith which hath this name and is called Iesus Neither can it be taken from hym without sacrilege But they that go about to take it from hym as the Pope Turke and Mounkes do presume they shal perceaue in dede that they haue committed such sacrilege that shall neuer be remitted Cōtrarily if there be but two or three of vs that trust in this name of the chyld all the might and power of hell is not able to caste vs from saluation I will not speake how the world should somwhat feare for hindering of this saluation For the Angell brought this name from heauen and named the child IESVS before he was conceaued in his mothers wombe Wherfore when they that persecute this name and sette vp other sauiours shall go against Gabriel the Angell or shal reproue him of a lye he him self shall appeale to God and say Lord thou hast geuen me this commaundement that I should geue this chylde this name And then shall it be knowen what the persecuters do preuayle against this name they haue remayning for them self neither God neither Iesus And they shall dye and perishe for euer in their synnes This shall be the ende of this matter with their moste greuouse destruction Wherfore let vs neuer forget this name but let vs surely beare this away that this chyld is the only Sauiour agaynst death syn and the dyuell If the world shall hate vs therfore surely it can not doo it with good lucke and prosperitie If it will not knowledge this chylde for a Sauiour we can not constrayne it But let it consyder from whence it shall receaue saluation when death shall fall on his head whether there be any defence agaynst it in mennes workes in faste prayer almes masses inuocation of sayntes c. Let this be the stablishement of all oure matters to know for a suertye this name to be geuen from God to this chylde that it should be called Iesus or a Sauiour For we shall know and fele this oure Sauiour without coaction that is we shall haue a suer truste in hym when the dreadfull senses of synne and death shall be caste agaynst vs that there is prepared in hym for vs moste sure saluation We knowe that this hope and fayth is greatly alowed of God that it receaueth great renoume Where as contraryly he suffereth the great indignation of God whiche doth either seeke other sauiours or els will not know this sauiour at all Now therfore compare the name of the chyld and the thyng that was done when the name was geuen The chylde Iesus receaueth circumcision as other chyldern doo where as neuerthelesse he hath no nede of it as a synner hath because he is without synne and nede not to be purifyed for as muche as he is pure all redye But this is done bycause his name is IESVS that he may be a Sauiour agaynst synne and an euill conscience agaynst death and all euill that commeth of synne For he is circumcised that he might be vnder the lawe and let none of al things vndone that were enioyned of God at any tyme to men
Wherfore if the eie be single all the body shal be full of lyght But and if thyne eye be wicked all thy body shal be full of darknes Wherfore if the lyght that is in thee be darknes how great is that darknesse It becommeth not them that professe them selues to be guides of the blynde lyghtes of them which are in darknesse informers of them whiche lacke discretion teachers of the vnlearned c. to be ignorant and vnlearned voyde of the knowledge of Gods mysteries and vtterly estraunged frome the true and perfect vnderstanding of the holy Scriptures All suche the worde of God calleth blynde guydes dumbe dogges not able to barke horses and moyles that haue no vnderstandynge euyll woorkemenne whyte daubed walles greuous and rauenynge wolues hyrelynges theues robbers murtherers foolyshe shepeheardes Idolls c. Sainct Hierome saieth It is the office of Priestes whenne they be demanded of the lawe to answere If he be a priest let hym knowe the lawe of the Lorde If he know not the lawe of the Lorde he declareth euidently that he is no priest For it pertaineth vnto the Lordes priest to know the lawe and when he is asked to make answere of the lawe Agayne he saythe If after the mynde of the Apostle Paule Christ be the power of God and the wysedome of God it foloweth well that he that knoweth not the Scriptures knoweth not the power of God and the wysedom of hym For the ignorance of the Scriptures is the ignorance of Christe Leo the byshoppe saythe If ignorance seemeth intollerable euen in laye men howe muche more is it worthye neyther of excuse nor of forgeuenes in them that beare rule In Concilio Toletano wee reade on this manner Ignoraunce the mother of all errours is moste of all to be eschewed in the Priestes of GOD whyche haue taken vppon theym the office of teachyng amonge the people of god Priestes are warned to reade the holye Scriptures as Paule the Apostle sayeth vnto Timothe Geue attendance vnto redynge and exhortation and to learnynge and continue alwayes in these Lette priestes therfore knowe the holy scriptures and Canons and lette all theyr worke busynesse and trauayle consyste in preachyng and doctrine And let theym edifye all men so well with the knowledge of Faith as with the good information of workes Thus see you dere brethren that it is required of you not onely that ye shold be faithfull but also wyse seruantes which wysedome ye can by no meanes obtayne excepte ye gett vnto you the knowledge of the holy Scriptures which alone make the man of God wyse as the Psalmograph saith The vndefiled lawe of the Lord turneth soules the faithfull wytnes of the Lorde geueth wysedom vnto Babes Litle can fidelitie profite where this wysedome wanteth Thyrdly it is required of you that ye geue meate to the Lordes household in due tyme or in season Thys houshold of the Lord is the congregation of God whom the Lord Christe hathe purchased and reedemed by his precious bloudde Thys householde thys Congregation thys fellowshyppe thys companye of the Lordes seruauntes muste ye feede To them muste ye geue meate This meate is the woorde of God that is to say the lawe and the Gospell With this â—ode is the Christen mans soule fedde as Christ saieth Man shall not liue with breade alone but with euery woorde that commeth out of the mouthe of God This meate is ministred vnto them by preachynge the lawe and the Gospell the lawe to this ende that they may learne to know them selues and the heauy wrathe of God agaynste synne the Gospell that they maye by the preachyng thereof receaue consolation and confort ioye and peace agaynst the accusation curse and condemnation of the lawe against the terroures of Gods iudgement agaynst the assaultes of Sathan c. and so through faith in Christ be at peace with God And this is it that the Lorde Christe speaketh in the Gospel Euery Scribe which is taught vnto the kyngdome of heauen is lyke vnto a man that is an housholder whiche bryngeth foorth out of his treasure thynges newe and olde After his resurrection he also sayde to hys disciples Thus is it written and thus it behoued Christe to suffer and to ryse agayne from death the thyrde day and that repentance and remission of synnes should be preached in his name amonge all nations And this trade of teachynge vsed CHRIST and his Apostles and all other godly preachers as wee maye euidently see bothe in the diuine and ecclesiasticall wryters and so frome tyme to tyme they fedde the Lordes householde not wyth the leauen of the Pharyseys but with the sweete breade of purenesse and truthe And here see ye that ye are appoynted offycers in the Lordes house vnto thys ende not that ye shoulde be loyterynge lubbers marchantlyke Mammonistes gredye gathergoodes Ethnyke Epicures voluptuous worldlynges dumbe dogges vnpreachyng prelates ydell Idols c. but that ye should geue them meate in due tyme that is preache the lawe and the Gospell and so fede them not with the fleshe pottes of Egypte but wyth Manna that celestiall foode that came downe frome heauen The office of preachyng therfore is committed vnto you Looke well vnto it and take heede that ye defraude not the Lordes familie of theyr foode and sustenance euer settynge before your eyes this saying of the wyse man when the word of God is not preached the people peryshe It is not the quarter sermon preachyng that ought to suffise the Lordes householde The worde of God oughte continually to be ministred and sette before the Lordes familie as God hym selfe saieth by the Prophet Cry cease not lyft vp thy voyce as a trompe and shew vnto the people their wickednesses and to the house of Iacob theyr synnes Agayn I haue sette watchemen vppon thy walles O Hierusalem whyche shall neyther ceasse daye nor nyght to preache The godly inspired Apostle sainct Paule saithe wrytyng vnto Byshop Timothe Preach thou the worde be feruent in season and out of season Improue rebuke exhort with all long sufferyng and doctrine For the tyme wyl come when they shall not suffer wholsome doctrine but after their owne lustes shall they whose eares itche gette them an heape of teachers and shall withdrawe theyr eares from the trueth and shall be turned vnto fables But watche thou in all thynges suffer afflictions do the worke throughly of an Euangeliste fulfyll thyne office to the vttermoste Blessed Luke in his Chronicle of the Apostles actes wytnesseth that Sainct Paule sendyng for the Elders of Gods congregation at Ephesus to come to Mileton vnto hym among other spake these woordes vnto them I take you to recorde this daye that I am pure from the bloode of all menne For I haue spared no labour but haue shewed you all the counsayle of God Take hede therefore vnto your selues and
and with one mynde approche at this present vnto the gracious throne of thy diuine maiestie moste humbly besechyng thee that forasmuche as we of our selues and of our owne nature are altogether corrupte ignoraunt blynde and vtterly estranged from the felyng and perceauynge of thy diuine mysteries suche is our ignorance and blyndnesse thorow olde Adam it may please thee of thy mercyfull goodnesse by thy holy and blessed spirite to open our senses to leade vs into all truthe to purifie our heartes and to make oure myndes mete vessels to receaue the swete wyne of thy most swete and glorious Gospell O open thou our eyes that we may see the wondrous thinges of thy lawe Hyde not thy commaundementes frome vs but teache vs thy statutes and make vs to vnderstand the way of thy commaundementes that we may talke of thy meruailous workes Teache vs O Lord the way of thy statutes and make vs to go in the pathe of thy commandementes Encline our heartes vnto thy testimonies quicken vs in thy wayes and take not the worde of truthe oute of our mouthe O geue vs vnderstandyng acordyng to thy word that we may learne thy commandementes and be occupied in thy lawes Let oure heartes be sounde in thy statutes that we be neuer ashamed O shewe the lyght of thy countenance vpon vs thy seruantes teache vs thy testimonies and so order oure steppes in thy worde that no wickednes may haue dominion ouer vs. Sanctifie vs thorowe thy truthe for thy woorde is the truthe Geue to me thy Minister and stewarde of the mysteries of God a well learned tongue that I may confort them whiche are troubled yea and that in due season that I may shew good tydynges vnto the poore that I maye bynde vp the wounded heartes that I may preache deliueraunce to the captiues and open the prison to them that are bound that I may make ioyfull all them that are in heauynesse and thorowe thy worde geue to them that mourne beaultie in stede of ashes ioyefull oyntment for syghyng and pleasant rayement for an heauye mynde that I may hold vp the weake that I maye heale the sycke that I may bynd together the broken that I may bryng agayne the outcastes and seke vp them that are loste so that thys people may be called trees of righteousnesse and a plantynge of the Lorde for hym to reioyce in O geue me that mouthe that spirite that wisedome agaynst the whyche all the aduersaries of thy truthe shall not be able to speake nor resyst Geue to me that preache thy worde with great power that I may be able to exhort by wholsome doctrine and to improue them that speake agaynst it Geue me grace also O Lorde that I may not only be the salt of the earth but also the lyghte of the worlde namely that I may not onely truly and faithfully sincerely and purely reuerently and godly bryng foorthe oute of the treasure house of thy holy worde thynges newe and olde that is to say the doctrine bothe of the olde and newe testamente euen the lawe and the Gospell but also that in my lyfe and maners I may be an ensample to the faithfull in worde in conuersation in loue in spirite in fayth in puritie and in all pointes shew my selfe laudable vnto God a workeman that nedeth not to be ashamed distributynge the woorde of truthe iustly so that I may be to the flocke an ensample of good workes in honestie and grauitie that he whyche withstandeth maye be ashamed hauyng no euyll thyng to speake of me lest by any meanes it come to passe that when I haue preached to other I my selfe should be a cast away and so become a slaunder to the good doctrine that I professe and teache Geue also to the people that are here gathered together to heare the worde of their saluation a good spirite that al cloudes of ignorancie brought in by olde Adam vtterly dispelled driuen away they may learne to knowe thee to be theyr alone Sauiour which knowledge is perfect righteousnesse and the roote of immortalitie yea it is euerlastyng lyfe and without the whyche knowledge we all are but as moyles and horses voyde of all goodnes and grace walkyng in the vanities of our owne imaginations vtterly estranged from God and all godlynesse O moste louynge Lorde open theyr heartes that they may vnderstand thorough the preachyng of the word thy holy and blessed wyll and always doo that not whiche carnall reason fleshly imagination blynd zeale good intent and humayne wysedome iudgeth to be good and holy but that only whiche thou in thy blessed lawe commaundest to be doone all strange woorshippynges vtterly excluded and banyshed O swete sauiour make them that good earth which receuing the healthfull sede of thy moste wholsom worde may bryng forth fruite plentuously some an hundred folde some sixty folde some thirty folde Geue theym grace so to lyue and so to behaue them selues in all poyntes as it becommeth them that embrace thy Gospell Lette theym not bee of the number of those whyche wyth theyr mouth professe God and with their deedes denye hym but make them not onely diligente hearers of thy woorde but also feruent and earnest doers of the same Let them not be lyke the fyue foolishe virgins whiche hadde lampes and no oyle but rather so woorke in theym by thy holy spirite that they maye worthyly be resembled to the fyue wyse virgins whyche had not onely lampes but also oyle in their lampes that is to saye they dyd not onely beare the name of Chrystians but theyr conuersation also was garnyshed wyth woorkes meete and seemely for Christians Make them suche as no man can iustely complayne on euen the vnfayned sonnes of God without rebuke shynynge as greate lyghtes in the worlde euen in the myddes of a croked and peruerse nation holdyng faste the woorde of lyfe that they whyche backebyte them as euyll doers seynge theyr good workes may cease to speake euyll and glorifie thee our Lord God in the day of visitation Fynally graunt bothe to me the Preacher and to these the hearers and to so manye as vnfaynedly professe thy blessed name grace and strength from aboue that we maye soo handle and heare thy woorde that we beynge no forgetfull hearers but diligent doers of the same may thorowe Faithe in thee obteyne that blessyng whyche thou haste promysed to all theym that heare the worde of God and kepe it Grant thys O moste louyng lorde and swete Sauiour for thy greate mercy and goodnes sake Amen A shorter prayer before the Sermon O Almyghty God and moste mercyfull Father the Authour and geuer of all wysedome whych at the intercession of thy welbeloued sonne Iesus Christ our Lorde and Sauiour diddest sende downe accordyng to thy promyse thy holy spirit to lyghten the heartes and senses of the apostles before they could syncerely vnderstande the
faith is sufficient but we muste do good workes And so they make not the holynes of Christ their ground and piller as Iohn dydde which is gladde to forgo his owne holynes and count it not so much worthy as the cloutes wherwith durty shoes are made cleane He testifieth plainly that his holynes is not so muche worth as a vyle cloute and how much lesse worthy dothe he iudge it to wipe CHRISTES nose and to do any higher office This doth the Pope and his Churche refuse to doo They extolle them self highly with their workes and that they haue euerlastyng lyfe for them And can not abyde that their workes and holynes should be counted as vyle cloutes Yea rather they doubt whether they may iudge Christe worthie to haue this holines geuen in steade of almes and sacrifice This heard the Iewes but thei despised and persecuted it and vnto this tyme is not this cōtempt and persecution lefte But as this madnes chaunced to the Iewes destruction so shall it by Gods grace chaunce to the Papistes Wherefore we muste diligently marke this example where as Iohn that moste holieste man which as Christ saith hathe none lyke him amōgest all that are borne of women which passed all mounkes and priests farre yet dothe he so demitte and humble him self and saith that he with all his holines and workes is not worthy to be as a clout to wipe shooes Truly this example is worthye to be folowed Good workes muste be doone and that with great diligence For so hath God commanded in the ten preceptes But when we come to that pointe that we muste entreat of this man as Iohn doth all is to be caste downe at his feete we muste confesse hartely with Iohn that it is not worthy to doo him the leste seruice that is Before mānes iudgemēt hereof is had chief respecte that thou art no aduouterer no thefe no robber that thou geuest almes that thou seruest well in thy vocation These thynges are boasted of amongest men and had in highe estimation But when the matter is tried in the sight and iudgement of God be not lothe to say this O Lorde I know that before thee the excellentest thinges in me are nothing worthe Wherfore iudge me not accordīg to my workes I am willinge to byde the losse of them And can wishe no better thinge yf so be I might haue my desier therin I may thinke my self well blessed So doth Paule also to the Philippi I am saith he an Israelite after the profession of the lawe a Pharisei and as touchyng righteousnes vnblameable so that no man can reproue me It is not much sene that one should stande so in these thyngs against the iudgement of men Yet he saith I thinke all this but chyppes and all my trust and confort resteth herein that I may be found not hauing my owne righteousnes which is of the lawe but the righteousnes which is by fayth in CHRISTE whiche righteousnes belongeth to faith as God saith Wherfore that I might take fruite of this man I caste away all my owne righteousnes as chips The saying of Paule is more cōtumelious against good workes thē Iohns For he is cōtent to suffer them to be estemed cloutes but Paule nameth them very chips paryngs or scrapyngs Paule the Apostle nothing feareth the reproch of vnciuilitie wheras he vseth suche vnpure words Suche examples are very necessary to maintayn the study of honesty and sobernes before the worlde that men might not haue any cause to reproue vs. This righteousnes is belonging to this lyfe and hath his ende with this lyfe as it is knowen Good men are put into the graue as well as the euill the matrones as well as the harlots But whē thou wilt make thee a way to euerlasting lyfe say this Christ is my refuge and his righteousnes which he promiseth and geueth in Baptisme by his worde and in the supper by his body and bloud At last I shall stand by hym as a poore worme That so by this meanes there may be put a difference betwene oure righteousnes whiche consisteth in the functions of this common lyfe and betwene the righteousnes whiche is before God The Ethnykes also hath shewed honesty and sobernes in theyr lyuinge and donne and suffered many thyngs for their natiue countreye for the which they haue their due renoume But when death commeth nothyng therof will steppe foorth to take their part For by suche righteousnes and good workes we can not attayne to the remission of synnes But whyther must we then go for righteousnes and such holynes that is accepted before GOD and alowed in the euerlasting lyfe There then is this holy anker to be caste this muste be oure refuge that we come humbly after the precept of Iohn and thynke vyle of oure self or as Paule saith shamefully In the eyes of the worlde this maye perchaunce seme excellent but before God it is but a cloute to wipe the shoes of the sonne of GOD. Whose righteousnes I wold gladly haue to be geuen to me by the helpe wherof I might be certayn of saluation wheras for my owne righteousnes I ought not to refuse damnation in hell And this is the cause that we say surely that Mounkes Priests cooles and all things of this sort is destinate to damnation For they applie not their works to the obedience of God to honest lyuing to the auoyding of offence but that they might hereby obtayne saluation Wherfore they sell these thyngs also to other and this it is to denie CHRIST and to mocke and despise him as the Iewes mocked and despised hym Lett vs beware of such abomination and here let vs learne how to aunswer suche Iuglers Woldest thou wretched mā be so mighty with thy workes and righteousnes that thou mightest purchase me saluation therby The vertue of Iohn Peter nor of any other was euer of suche power If it had ben otherwyse they would neuer haue thought so lightly of it as their words shewe If the vse of the Abbeis were turned to the instruction of youth to the trayning vp of them in scriptures no man could reproue it because it was done with great reason But they can not be brought from their wicked order They referre all to the obtayning of saluation Wherfore yt were better that suche Abbeis were cleane put downe than that men shoulde fall into offence thereby and straye from CHRIST and lose both body and sowle Learne therfore of this Gospell to lyue godly righteously and chastly and to be diligent in good workes For suche obedience doth God require by his lawe and wold haue vs to do it And when we do it not let vs know that punishement is redy for vs and if he seeth vs not to amende by bodyly paynes he will punishe vs euerlastyng These things are to be done before mē but yet before God say on this wyse Lord for as much as belongeth to my works
hym so humble that he dareth not come in CHRISTES sight He humbleth hym selfe with the loweste as the woman of Canaan dyd so that he sendeth other to entreat Christ for hym and yet he hath so certainly persuaded him self as touching the goodnes and humanitie of Christ that he thynketh with all his heart that he shal haue help of Christ. And this is verily a true fayth and true humblenes that oure vnworthynes cause vs somwhat to doubt but yet without desperation so that the bountie and mercie of God maketh vs chereful again For God requireth both Fyrst that we appeare not before hym with confidence in oure selues after the maner of hypocrytes Secondarily that after the maner of hypocrytes we despaire not vtterly in thynges impossible to reason But that accordyng to the Psalme we may fele that GOD is delighted with them that feare him and that trust vpon his mercy But the Iewes dyd not this For they persuaded them selues that God fauoured and dyd them good because he was bounde so to doo For they thoughte proudly and insolently with them selues that they executed the wyll of God and deserued the benefites of God and vnderstode nothyng of his mercie Wherfore Christe pronounceth so greuous a sentence agaynste them saying Many shall come from the east west whiche shall sytte downe with Abraham Isaac and Iacob in the kyngdom of heauen But the children of the kyngdome shal be caste out into vtter darkenesse where as wailyng and gnashyng of teeth shal be The cause of all this is vnbelefe that they trust so much in them selues and in the meane season they set nothing by mercy Wherfore as it profiteth them nothynge in that they are the sede of Abraham so shall it nothynge hynder the Gentiles because they are not the children of Abraham if they do but imbrace Christ with a sure trust and aspire to the grace and mercye of God For this is Gods trade to fyl the hungry with good thinges and to send the riche empty away For before him neither the Gentile neither the Iew neither circumcision neither vncircumcision any thyng preuaileth but only the faith in CHRIST that men beynge destitute of their own helpe may flee vnto the mercy of god And so this Gospell teacheth very exactely bothe of Charitie and Faith what is the propertie and nature of Faith how it imbraceth the worde and looketh after the mercy of god with great humilitie Whosoeuer shall order his faith on this wise he shal obteyn his petition as the leapour Centurion did it shal be done vnto hym as he beleued that is as he hath the bounteousnes and mercy of God onely in his heart and coueteth it and putteth his trust therin so will God declare his mercy to hym receiue hym into his fauour and deliuer hym out of all his troubles Now I pray God to instruct vs with the holy ghoste and to stirre vp in oure myndes suche truste in his mercye and by this meanes to bryng vs to euerlastyng lyfe Amen The iiii Sonday after Twelfth day Upon the Gospell Math. viii AND when he entred into a shyppe his disciples folowed hym And behold there arose a greate tempest in the sea in somuch as the shyppe was couered with waues but he was a slepe And his disciples came to him and awoke him saying Master saue vs we perishe And he sayd vnto them Why are ye fearefull O ye of litle sayth Then he arose and rebuked the wyndes and the sea and there folowed a great calme But the men meruailed saying What maner of man is this that both windes and sea obey hym And when he was come to the other side into the countrey of the Gergesites there mette hym two possessed of deuylles whiche came out of the graues and were out of measure fierce so that no man myghte go by that way And beholde they cried oute sayinge O Iesu thou sonne of God what haue we to doo with thee Arte thou come hither to tourment vs before the tyme And there was a good way of from them a hearde of many swyne feedyng So the deuyls besought hym saying If thou cast vs out suffer vs to go into the hearde of swyne And he saide vnto them Go youre wayes Then went they out and departed into the hearde of swyne And beholde the whole hearde of swine was cried hedlong into the sea and perished in the waters Then they that kept them fledde and went theyr wayes into the Citie and tolde euery thyng and what had happe ned vnto the possessed of deuyls c THE EXPOSITION THE hystorie that is sette foorth vnto vs in this Gospelle is not suche as teacheth vs what is oure duetie in doyng good workes For it toucheth nothynge the tenne commaundementes it teacheth vs not what we ought to doo but that we ought to haue the ayde of Fayth in all peryls and in the most desperate temptations Wherefore the doctrine of it is of the hyghest sorte and belongeth to Faith as touchyng the whiche all men thynke this that they haue it and it hath place moste especially in aduersitie Wherfore that it may be the better perceiued what the matter is we will deuide it after this sorte Fyrste we wyl entreate as touching the crosse and affliction And then as concerning Christ and the faith in Christ for because that onely he beyng our sure ayde delyuereth frome euyll And laste of all we wyll entreate of the fruite and profite which ensueth after deliuerance out of temptation through faythe And all these partes shall shewe how weightie an hystorie the Euangelist setteth foorth in so fewe wordes which ought greatly to be estemed of vs. The fyrst is for that that Iesus with his disciples taketh shyp then ther is no tēpest but al thing calme quiet yea the sea also is pacified without all tossing For the disciples could not be persuaded to take ship shyppe and especially to their perill But as soone as Christ taketh shyp with his Disciples and loose their cable ropes and tacklings they sayle with all hast into the mayne sea there ariseth sodeinly suche a tempeste that the flouds couer the shyppe and put them in ieopardie of drownynge This hystorie ought to be vsed so commonly of vs that it myghte bee vsed for a prouerbe that when we will signifie the troubles of the Churche we myght speake it in a prouerbe after this sort When Christ dooth into the shyppe enter Peace wyll not longe continue there But foorthwith foloweth storme and tempest thou must not loke for bodyly reste And this order of thynges is verye necessarye As Christ saith A strong armed man obteyneth his palaice in peace vntyll a stronger commeth on hym For then all thynges are filled with enmitie and trouble there is no where peace no where quiete All thinges by malicious enuying and horrible spoylyng falle into a flame To the whiche thynge the whole hystorie of the
because of this equalitie they are all lyke holy and righteous c. And syth we haue obteyned this lette vs be thankefull to God for so great treasure Let vs truely knowledge that and not be ignorant of our excellencie and renoume And let vs not thinke that our state and condition as much as belongeth to gods kyngdom is any thing inferiour to the state of all the great and mighty holy angels And how cometh this to passe euen by Christe Then when we are this instructed and made ioyfull and heartie let euery man diligently and gladly apply their busines according to their callyng and vocation encoragyng them selues with the hope and ful trust of that tresure which is in Christ. And this must we lern in this Gospel that in worldly thynges there must nedes be a difference and degree had as touching diuers persons and offices For the state of this lyfe can no otherwise be But in the kyngdome of Christ this is a right lawe I will geue vnto this laste euen as vnto thee And the right cōmeth of this The kingdome of heauen being a deliuerance from syn and from deathe is due to no man of merite it is geuen onely by grace Wherfore we ought specially to beware that we murmure not but rather geue thanks vnto God and take this for a comfort in all perils laboures and miseries that chaunce vnto vs in this corporall life Then shall we perceaue and fele great pleasure in all thinges In the last sentence of the gospell Many bee called but few be chosen the curious haue takē great occasion to inuent wicked vngodly opinions thoughtes and imaginations For this they thinke They must nedes be saued whom God hath chosen Contrarywise they that are not chosen whatsoeuer they do be it neuer so good a worke yet can they not escape damnation nor come to saluation Wherfore I wyl not striue against that must nedes be done If it be so determined that I shall be saued I shal be safe if not I will not leese my labor in vaine Euery man may easily iudge what frowardnes and carelesse liuyng springeth of these vngodly thoughtes But in the feaste of the Epiphanie when I expoūded the saying of Micheas the prophet we declared sufficiently that suche thoughts are to be auoided as the diuell hym selfe and that we must go an other way to work if we will haue the true knowledge of Gods will and not to medle with the priuities of Gods maiestie neither with predestination election For these things passe mans capacitie which can not as muche as thinke therof without great offence that is to say either must there nedes ensu after suche thoughtes desperation or dissolute lyuyng with out all fear of God But he that will come to the true way of knowing of Gods will he must so walke that he may beware at suche occasion of fallynge and seke how he may more and more encrease in godlynes As Christ hym selfe appointeth vs when he saith No mā commeth to the father but by me Wherfore he that wyl come vnto the Father and to the knowledge of hym he must go first vnto Christ to know what he is euen that Christ is the son of god God almightie But what doth the sonne of God He is made man for vs to deliuer vs from the lawe he is crucified dead on the crosse to satisfie for our synnes He riseth from death to opē vs the way to euerlasting life by his resurrection and aide vs against euerlasting death He sitteth at the right hand of God to make intercession for vs to geue vs the holy ghost by him to sanctifie gouerne leade vs to defende vs against temptation and all the dartes of the dyuell And this is the true knowledge of Christ. Now when thy mind is well confirmed and strengthened with this knowledge nowe is the way to heauen without perill and thou canst haue no imagination of God that shall bee euyll and dangerous For syth that the sonne of God hath done so much for mans saluation we may be assured therby that Gods wil is not but that we shold be saued Howe should he haue any pleasure in oure destruction syth he let nothyng passe wherby he may bryng man to life saluation agayn And this is the true way to God as Christe preacheth in the thirde of Iohn So God loued the world that he gaue his only begotten sonne that euery one that beleueth in hym should not perishe but haue lyfe euerlasting And now let these thoughts be cōpared with the former thoughtes of predestination and it shal euidently appere that the former thoughtes are of the deuyll whereby men ar seduced to their destruction so that either they now despaire or are made voyde of all godly motions For they can haue no trust of the good wyll of GOD towardes them There be some that expound the wordes after this maner Many are called that is to saye God offereth his grace to many but fewe are chosen that is he cōmunicateth his grace to fewe for fewe shall be saued This is a very wicked meanynge For who wyll not hate God vtterly yf he thought thys of GOD that it came by his wyll and faulte that we be not saued Nowe lette this sentence bee compared with the sentence before where as it was sayd that the knowlege of Christ must be as the ground foundation laide to buylde the knowledge of Gods wyll thereon and it shal be euident that this last exposition is blasphemous agaynste God Wherfore this must we take to be the true meanynge of this sentence Many sayth he are called For the preachyng of the Gospell is vniuersall and cōmon open to all that will receaue it And gods will is that it should be so spread abrode that all men should beleue and be saued But how doth it preuaile euen as it shall folowe in the next Gospell Fewe are chosen that is to say few endeuor them selues therby to doo as God requireth For some heare and care not for it some heare and yet sette so lyttell by it that they will not put them selues in danger for it Som heare it but they regarde riches and pleasure more then it And this pleaseth not God and as for suche he thinketh them not worthy of his kyngdom And this meaneth CHRIST where as he sayth Fewe are chosen fewe declare suche godlynes as God requireth But they are chosen and acceptable to God that diligently heare the Gospell beleue in Christ and declare theyr faith in good workes and refuse not to suffer any kynde of persecution for it This meanyng is true and seduceth no man to his destruction but maketh them learne the way to saluation For thus shold they serch out the truth in their doyngs if they wold please God be chosen They must beware of an euill conscience not syn against Gods cōmandement they must diligently resyst sinne
for the dignitie of it selfe but for Christ of whose fulnes all we haue receued euē grace for grace Now forasmuch as we knowe the fruit and profite and also the whole worke that CHRIST hath broughte to passe by his passion and death let vs nowe at the last learne also howe we maye be made partakers of the same and fromhensforth so frame oure lyfe compose our maners agreable therunto that we maye folowe Christe oure Sauiour and be knowen to be lyke vnto hym yea and his very disciples Uerely then shall we be partakers of the benefites of Christ of the fruites and profites of his passiō whē we beleue that we all were damned synners againe that Christe euen of mery loue and fauour vnto oure profit and singuler cōmoditie without all our merite and deserte suffered all that euer he suffered Item that by none other mediatour nor worke but by Christ alone and by his merite we can be saued so that the passion death resurrection life righteousnes and innocencie of Christ with all that euer he hath is oure owne frely geuen vnto vs of oure heauenly father Wherfore sainct Iohn sayth he gaue them power to be made the sonnes of God euen so many as beleue in his name It is certen and sure that none can be the sonne of God except he be holy godlye and righteous But this can we not be of our selues of oure owne strengthes and workes Therefore he sayth that Christe geueth this vnto vs. It then foloweth that by Christe we haue receaued that which we had not before neither could we deserue to haue it with oure workes Whereby then did this chaunce vnto vs verely by faith For Iohn saith That he gaue them power to be made the sonnes of god euē so many as beleue in his name This power then haue they only that beleue not in their owne workes righteousnes but in the name of Christ which is Iesus that is to saye a Sauiour euen that they shoulde beleue that he is the only alone and true sauiour without whom we can do nothinge and without whose merites all our workes although neuer so holy and good are damnable cursed Thus by faith we do all our thinges By faith yea by fayth alone we obtayne all that euer Christ hath and are partakers of the same as his innocencie holines righteousnes wysedome perfectiō the kingdome of heauen and euerlasting lyfe not that faith is our worcke and therefore so nobly recompensed but that it is the hande organ and instrument wherewith we take and laye hande on Christe oure Sauiour For all thinge is prepared geuen and purchassed for vs before and fayth doth no more but take embrace this benefite cleueth surely vnto it doubteth not but that Christ hath obtayned performed al things for her For Christ is frely geuen vnto vs to be our sauiour whō the father hath set forth vnto vs to be our mercistocke so that whosoeuer wil haue enioye euerlasting saluatiō must haue and enioye it by Christ and by none other Therfore ought we all to laye hand on him with a strōg and vnshaken faith But he that wil not laye hand on him receaue him as his one only alone omni sufficiēt Sauiour but sticke to his owne workes righteousnes he wtout faile shal be dāned for euer and euer For to this ende haue we Christ geuen vs of god the father to be oure Sauiour that by him we should haue power to be made the sonnes of God I meane al suche as beleue in his name denie and forsake them selfes and their workes only ioye reioyce and glory in the name of Christe wyshing and desieringe only by that name to be made holy and acceptable before the presence of gods maiestie When we haue thus thorow faith and confidence in Christ Challenged vnto vs Christ all his merites with all the fruites ▪ commodities and profites that he gat eyther by hys lyfe or by his death as oure owne and proper goodes then let vs also endeuour oure selfes to set CHRIST afore vs as an example whose lyfe and conuersation whose actes and dedes we in oure lyfe and conuersation in all our actes and dedes ought to folowe For although as we heard afore we deserue nothyng by oure workes yet maye we not be wythout good workes in this life Therfore let vs frame all oure lyfe and all that euer we do after the example of CHRSIT whome the scripture setteth foorth vnto vs two maner of wayes Fyrste as a Sauiour And this is the principall parte of our righteousnes Secondlye as an example that wyth hym we shoulde mortifye and slea olde Adam as sainct Paule sayth So manye of vs as are baptised in Christe are baptised into his death that is to saye that we shoulde crucifye wyth hym oure fleshe and wycked lustes suppresse them and geue no place to the lewde appetite of the fleshe So do we declare our selues to be true Christians as the Apostle sayethe They that belong vnto Christ haue crucified the fleshe with the affectes and lustes therof For he that truly knoweth synne and the wrath of God against synne and howe dearely Christ boughte vs therefore and payde oure raunsome that we might be deliuered from it wil vndoubtedlye hate synne from the verye botome of his hearte And when he shall not be able to resiste it it wil maruellously trouble him Yea he wil be inwardly sory and study all meanes possible how he maye represse that synne and be able to tame restrayne that wicked fleshe Again if he truly beleue howe louinge merciful and gētle god hath shewed hymselfe toward him thorow Christe our Sauiour and how god hath pleasured hym frely and without deseruing he shall greatly be prouoked and styrred vp to laboure and to study how he maye serue and please god againe and for his sake loue his neighbour whome god hath commended vnto hym not onely if he be his frende but also though he be his vtter ennemie For Christ receaued him by his passion and death saued hym euen then when he was his enemie Thus doth the true diligent and earnest consideratiō of the passiō of Christe worke in vs true fruites and good workes that is to saye the mortifying and crucifying of olde Adam as Paule saieth They that haue put on Christ he meaneth by faith or they that be of Christ haue crucifyed their fleshe withall her concupiscences yea if any man be in Christ he is a newe creature so that we in the passion crosse and death of the olde man should be made like to Christe to his passion and death For so hath god ordayned Thus breifly haue we declared how we ought trulye to consider the passion of Christ with the fruites and causes therof By the which passion deth we ar deliuered from Sathan from synne
synnes in our owne woorkes contrary to the woorde of GOD. For the Lord Christ doothe not instructe vs here of our woorkes but of the woorde whyche he putteth in the mouth of his Disciples and sendeth them euen as he was sent of his father Nowe where forgeuenesse of synne is and the heartes as Saincte Peter saythe are purifyed by Faythe There out of that good and purifyed hearte shall vndoubtedly issue and flowe foorthe abundance and plentie of all good and christen works For Faythe is not ydell and the holy Ghoste accordynge to hys nature and propretie alwaye mouethe and prycketh forwarde the faythefull vnto the obedience of Goddes holy wyll and vnto the mortification of the flesh and synne God through CHRIST gyue vs hys grace that we may beleue this and truly fele it in our heartes Amen The second sonday after Easter ¶ The Gospell Iohn x. CHriste said vnto his Disciples I am the good shepheard A good shepheard geueth his life for the sheepe An hired seruaunâ— and he which is not the shephearde neyther the sheepe are his owne seeth the wolfe comming and leaueth yâ— sheepe and fleeth and the Wolfe catcheth and scattreth the sheepe The hyred seruaunt fleeth because he is an hyrede seruaunt and careth not for the sheepe I am the good shepheard and knowe my sheepe and am knowen of myne As my father knowethe me euen so knowe I also my father And I geue my life for the sheepe And other sheepe I haue whiche are not of this folde them also muste I brynge and they shal heare my voyce and there shal be one folde and one shepheard THE EXPOSITION THis Gospel as likewise the other workes of Christ may be handeled two maner of wais First coÌ„cerning faith SecoÌ„dly touching charitie It is the doctrine of Faith because it teacheth that Christ is the alone shepherd none other that dieth for his shepe For vnto this work that Christ dieth for vs no maÌ„ no saint no nor yet angâ—ll was mete that he might restore man which was slain of that deuil in Paradise thorow synne so that it shold be the very proper work of this shepherd Christ with whom none is able to compare as none of all his other workes which he dyd in this behalf I meane in making satisfaction for our sinnes can be of any creature imitated folowed and expressed Therfore no maÌ„ can speake these wordes of himselfe which Christ pronouÌ„ceth in this place I am the good Shepherd A good shepheard geueth his lyfe for his shepe so that by these his wordes he allureth vs vnto hym and teacheth vs that we shoulde beleue that none can be like vnto hym in accomplishyng the work of our redemption whyche he broughte to passe by his Passion and deathe Moyses and the Prophets were men of great authoritie and of singuler excellencie whiche taughte truly what we ought to beleue and to do yea they suffered many thynges for this their doctrine yet as concernyng this worke wherof Christ speaketh here I meane to dye for the shepe they are only mercenaries and hirelynges neither can they defende the shepe agaynst the wolfe For this is without all doubt that Moyses and the Prophetes when they had taught a longe tyme and done all thyngs aswell as they 〈◊〉 were not yet able to recouer them selues out of death What then could they be able to do for the shepe against the wolf whiche is the deuill death And verily it is euen as Christ saith The hireling which is not the shepherd to whom the shepe do not belong seeth the wolfe coÌ„ming forsaketh the shepe fleeth and the wolf catcheth scattereth the shepe But the hireling fleeth because he is an hireling the shepe do not pertaine vnto him Therfore he that in this perill desireth to be without ieoperdy not to be rent torne of the wolf must diligeÌ„tly take hede that he put not his coÌ„fideÌ„ce in the law or in good works For ther is no help in the law yea yâ— law is rather against vs accuseth condemneth vs neither can good workes helpe any thyng in this behalf Therfore all our trust concernyng our owne righteousnes and good workes must we vtterly caste awaye and lerne with true faith to resorte vnto him alone which saith I am the good shepehearde I geue my life for my shepe For he fleeth not the wolfe neither is he afraide of him yea he rather offereth himselfe o the wolfe for to be rent and torne on pieces then that one of his shepe should perishe and decay Therfore when we are in daÌ„ger we must resort and flee vnto him alone And this is one thing that we muste stedfastly beleue We our selues can do nothyng in this behalfe but Christe that good shepheard he alone doth it and worketh all good thynges for vs and commandeth vs to embrace it with a sure faith and stedfastly to beleue it The second doctrine is that this act of our shepherd is set forth vnto vs for an example as Peter witnesseth sayinge Christ hath borne our sinnes in his body vpon the tree that we being dead to sinne might lyue vnto righteousnesse by whose stripes ye were healed For ye were sometime as shepe that runne astray but ye are turned vnto the shepheard and curate of your soules This is the doctrine of faythe whiche he afterward applieth vnto Charitie saying Christ hath suffred for vs leauyng vnto vs an example that ye shold folow his steppes As Christe died for vs that by his worke he myght redeme vs without our worke from synne and euerlastyng deathe so are we bounde one to helpe and confort an other when soeuer any man beyng in daunger hath nede of our helpe and confort This is to folowe the example of Christe that euery christen man also shoulde be a good shepheard For although I with my death can not redeme other from death and synne for that is the only worke of thee alone and true shepheard Christe Iesu as ye haue tofore heard yet may I geue my life that other by thys example may be allured vnto the worde and brought vnto the knowledge of Christ as S. Iohn saith By this haue we knoweÌ„ the loue of God because he gaue his lyfe for vs and we are bound also to geue our lyfe for the brethren For this we right well knowe howe great the hatred of the world and the deuil is against the word of God And specially the Pope laboreth with all mayne to oppresse the word yea and so many as be the true pastors preachers therof Therfore we haue nede of faithful and good teachers whiche seyng they be redemed by the deth of Christ ought also they them selues to imitate and folow the example of Christ and also to die for the sheepe and to geue their life for the word This death redemeth not other for saluation cometh only by the death
be offended wyth his Passion and death nor be taken as a matter of sadnesse but that we should rather vse it vnto the confirmatiō of our faith and vnto the cōsolation comfort of our conscience for as muche as by this meanes the tiranny of the deuyll is destroyed and the holy ghoste is gotten and geuen vnto vs. What the holy Ghost shall doo what he shal bring what he shall declare teche that doth Christ expresse in these wordes When the holy Ghost saith he shall come he will rebuke the worlde of synne of rightousnes and of iudgement Christe in these his woordes comprehendeth many great thynges and saieth that the holy Ghost shall not only rebuke small companies certaine kyndes of men certayne nations or people but the whole world He had nede be well fenced and armed that will take vpon hym to haue too do with the whole worlde For the world is what soeuer hath growne vp from Adam hytherto Monarches Emperors Kynges Princes no man vtterly no not of the hyghest degree excepted All these muste be rebuked of synne by the Apostles and by the ministers of the worde at the motion of the holy Ghoste The holye Ghoste by the preachers shall rebuke theym all of synne of righteousnes and of Iudgement none neither high nor low excepted not Hierusalem for her holines not Rome for her wisedome c. All must receaue this correction and rebuke of the holy ghost that they may be saued For al men with all that euer they haue are vnder the kyngdome of the deuyll Neither theyr righteousnesse nor their holynesse nor yet theyr good workes can be of suche force and vertue that they can healpe anye thynge at all agaynste damnation And thys is the office that the holy Ghost wyll doo in the worlde by the Apostles menne beggerly and of no reputation euen to rebuke the worlde of synne It is no small thynge but a matter of weyghty and great importance to rebuke the worlde of hygh and great matters For he hath an office to rebuke the world of synne of righteousnesse and of iudgement Seynge that all thynges are full of synne and no righteousnes and iudgement is in the worlde what shall then remayn The whole world therfore together is condemned in this sermon wyth all her ryghteousnesse and it is openly sayde that it can not ones aspire and come vnto the kyngedome of God excepte it be delyuered from synne by the holye Ghoste and iustified and by this meanes escape euerlastyng damnation Suche lyke sentences also are there many in the holy scriptures as when Paule saythe God hath comprehended all thynges vnder synne Againe We are by nature the chyldren of wrathe And Christe hym selfe saythe Except a man be borne agayne he can not see the kyngdome of God This is truely the sermon of the holy Ghost thus to rebuke the worlde for synne But what is synne Is it to robbe to kyll to commytte adulterie c. These are synnes in dede but not the chiefest whyche the holye Ghoste rebukethe For there are manye whyche are not gyltye of these outewarde synnes But of those synnes whereof the holye Ghost preacheth all are gyltie otherwyse he coulde not rebuke the worlde of them And this synne is to bee shorte not to beleue in CHRIST Of this synne the worlde knoweth nothynge It is the whole and alone doctrine of the holy ghoste For the worlde counteth those synnes onely whyche are forbydden in the seconde Table of Moyses Of Christ it knoweth nothyng muche lesse knoweth it that it is synne not to beleue in hym But what shoulde we wyth manye woordes rebuke the ignorancye of the worlde seynge that euen in the schooles amonge the learned incredulitie infidelitie or vnbeliefe is taken for no synne namely for no originall synne For it belongeth to no science to teach that incredulitie is synne but to the holy Gost. And he by this doctrine maketh the whole worlde gyltie of synne where as many tymes the worlde is able to proue her externall iustyce and outwarde ryghteousnesse Thys is therefore the Doctrine of the holy ghoste that it shoulde reproue the whole worlde of synne no manne excepted The worlde hathe not bene accustomed vnto suche an vnwonted kynde of doctrine neyther knoweth it any thynge of that that it is bounde to beleue in Christe Thus it thynketh If wyth the Phariseye it be noo murderer no adulterer noo vnryghteous persone it is ynough and the worlde requireth no more But the holy ghoste preacheth otherwyse and sayth I knowe well that amonge men as concernynge outwarde and bodyly righteousnesse one is better then an other But thys is the chiefe and principall synne that all bee subiecte vnto that is That they do not beleue in CHRIST Iesus Thys syn no man excepte he hath learned it of the holy Ghoste seeth knoweth or perceaueth Therefore be thou bolde thus to saye Whatsoeuer is not of Faith is synne be it monkery prayer fasting almose dedes or any thing els If there be no faith in Christ Iesus then as thou hearest here will the holy Ghost rebuke it Neither is there any other way to be delyuered from this synne then to beleue in Christ Iesu Nothyng can be more playne nor more euidente then these wordes are and yet the Pope and his complices can not away with them Notwithstandynge when they haue nothyng to say against Faithe then they inuent this comment and Glose He speaketh De fide formata per charitatem that is to say of Faith formed framed and fashioned by charitie But conferre thou this their interpretation with the text No man can deny this that Christe speaketh here of syn and he expoundeth that it is syn not to beleue in hym wherof it muste nedes folowe that what soeuer they babble de forma de bonis operibus yf there be no Fayth in Christ man with all his good workes and vertue is a damnable synner and can not escape the rebuke of the Holy Ghoste Therfore incredulitie or vnbelefe is the principall greatest synne and the fountayne out of the whyche all other synnes and vices doo issue and sprynge For where incredulitie is in the heart and men beleue not in Christ this then immediatly foloweth that the worde of God is not regarded but either despised or els vtterly reiected and cast awaye for heresye and lyes as though the deuyl were the author of it And after this folowe other synnes as disobedience towarde parentes maiestrates rulers ministers of Goddes worde c. neglectyng theyr vocation and callynge a wicked and synfull lyfe besides other moste greuous vyces which either for shame or for feare of punishment they dare not do And these are the leaues yea and the hole tree of incredulitie whiche spring out of these rootes for the whiche the holy Ghost rebuketh the world neither suffreth he any thyng to resist and withstand his office For he that beleueth not in
Christ hath not the holy Ghost neyther can he thynke any godly thinge aright And although he doth that which of the owne nature is not vicious and wicked but agreable to the commaundementes of God yet dothe he the same as a seruant onely for feare not frely to shew his obedience to the will of God so that the worlde is euen suche one as lyke a most bondslaue is ledde of the deuyll which can neither speake do or thinke any thing that good and godly is as S. Iohn saith The world is altogether set on wyckednes The reason hereof is this For incredulitie is the fountayne and welspring of all euyll And he that exactly and throughly desireth to describe the worlde may well saye on this maner The worlde is a multitude of men which beleue not in Christ and therfore hate curse and blaspheme his worde whiche inwardly in their heartes outwardly in their dedes and workes steale robbe kylle commytte whoredome and are bent to all kynde of lewdnes and wickedly abuse all the good gyftes of God All suche sayth Christ in this place shall you myne Apostles and ministers of the worde haue euermore your aduersaries with suche muste you haue to doo This rebukyng of the worlde shall not be taken away before the laste daye but it shall bee continuallye taught that whatsoeuer is the worlde that beleueth not on Christ that pertayneth not vnto the kyngdom of Christ but vnto the deuyll not only for the notorious and outward syns but also for this principall and moste greuous synne I meane incredulitie or vnbelefe Neyther dothe this profite any thyng at all that thou keepest this or that monasticall rule that thou doest this or that woorke For so longe as incredulitie is presente thou arte a damned synner neyther canste thou auoyde damnation so longe as thou remaynest in that state The one and alone waye to escape damnation is to geue ouer thyne incredulitie and to beleue in Christe and to holde fast this confort agaynst synne deuyll and deathe As concernyng Faithe what it is it is not vnknowen vnto you and ye haue many tymes heard that Faythe is not onely to knowe and beleue that the hystorie of Christe is true but faithfully to be persuaded that all that euer Christe dydde was doone for thy sake for thy cōmoditie and wealthe for thy health and euerlastynge saluation For the deuyll also knoweth that Christ dyed and doothe as certainly beleue it as all the Papistes of the worlde but he beleueth not that Christe dyed for hym and for his saluation Thys Fayth that we here speake of that all that Christe dyd was done for our sake and for our saluation is onely the gyfte of the holye Ghoste Hee that hath not thys Faythe that he can saye Christe dyed for me that I myghte be delyuered from synne and euerlastynge deathe is vngodly and appertayneth not vnto the kyngdome of Christ neyther hath he remoued synne from him whatsoeuer good works he dothe and taketh neuer soo muche payne otherwyse And this is the firste parte of the office of the holy Ghost that all thyngs are wrapped in synne and that we with all our good workes are not withstandyng iudged of the holy Ghoste synners and so damned forasmuche as we beleue not in Christ Iesu. Therefore lette vs refuse and vtterlye caste awaye coules monkyshe orders foolyshe vowes superstitious fastynges vnfaythfull prayers mens wicked traditions vnfruitfull ceremonies and ydell obseruations of mennes mooste ydell inuentions and carnall imaginations and moreouer what soeuer we haue taken vppon vs to this ende that we maye obteyne Remission of oure synnes and lette vs laye on hande and holde faste trewe Faythe in Christe For these thynges can not agree together that I should saye Christe dyed for me and yet I dooe and obserue certayne woorkes that I maye bee iustified and saued by them He that can not abyde to bee rebuked of the holye Ghoste for suche thynges It is a manyfeste signe that he doothe not beleue and that he is a damned synner and of the number of them that doo not beleue in Christe Iesu. The seconde parte is that the Holye Ghoste wyll rebuke the worlde of ryghteousnesse Thys alsoo is an harde sayenge The worlde hathe Synne but it hathe not Ryghteousnesse neyther dothe it knowe howe it shoulde bee Iustifyed and made Ryghteous But what is thys Ryghteousnesse Lawe and righteousnes be the chiefe thynges of the worlde And the Philosophers haue prescribed Rules and Preceptes of the Offices and dueties of Righteousnesse and of other vertues that menne myght lyue an honest and Ciuile lyfe Neyther canne thys be counted vnrighteous to hange vp theues to punyshe adulterers c. Yea it is an acte bothe ryghte and good But Christe speakethe not here of that Ryghteousnesse whiche the world counteth righteousnes but of that righteousnes whyche is of valour and wyll goe for payment before God He speaketh not here of politike and humayne iustice or rightousnes but of that which is comprehended in this worde of Christe I go vnto the Father and ye shall see me no more This is more mysticall and harder to be vnderstanded then the last where it is pronounced that it is synne not to beleue in Christe For thus men thynke that they haue naturall strength inough to lyue godly to prepare them selues vnto grace and to praye for it And that is the cause nowe a dayes also that the Papists can not perceaue nor vnderstand this doctrine so far out of frame semeth here the description of righteousnes that thou art then righteous when Christe goeth vnto the Father and thou seest hym no more This is a meruailous goodly text and nothynge can bee more euident and playne then this description For what will man nowe glorye and boaste hymselfe of his good works Christes worde is manyfest in this place that righteousnes is not gotten by woorkes but it is gotten by this meanes onely that Christe gothe to the Father This his iourney and goynge vnto the Father is the true and euerlastynge righteousnes This knowledge is vtterly vnknowen vnto the worlde For in all his monumentes and bookes there is not one syllable of this rightousnes This is sette foorth in theyr bookes that he whyche kepeth the tenne commaundementes dothe nothyng agaynst honestie publique ordinances lawes custome c. is a good honeste and righteous man But Christe speaketh not one worde here what I ought to doo or to leaue vndoone but he speakethe symply and onely of his owne worke that is to saye that he goeth vnto the Father and that we shall see hym no more and that this is our righteousnes and none other thyng Therefore when we doo determyne to get vs true ryghteousnesse we maye not go about to obteyne it with our owne workes and with our owne righteousnes It maketh nothyng vnto this matter to become a Monke to watche to faste
to praye c. But the whole pythe and summe of the matter consisteth in this and so is delyuerance frome synne obteyned that thou knowest that Christ is gone vnto the Father although good workes may not be left vndone For thou arte commanded of God in the tenne commaundementes to doo them and diligentely to exercise thy selfe in all good dedes commaunded of God and prescribed in hys holye woorde But thow mayste not adde thys vnto theym That thou sekest to bee iustified and made ryghteous by theym For by thys is righteousnesse onely to bee goten that CHRIST is gone vnto the Father Thys is the alone waye and none other whereby wee are delyuered frome our synnes and iustifyed Christes iourneye or goyng vnto the Father is none other thynge thenne that hee hathe suffered dyed on the Crosse and by deathe is gone awaye oute of the worlde vnto the Father that is He is ascended into heauen and there sytteth on the ryghte hande of GOD the Father and gouerneth his Kyngedome Wee see not thys but we beleue it Thys is the whole matter whereby we are iustifyed so that ryghteousnesse is not to bee imputed to my strengthe or power but to Iesus Christe because hee goeth vnto the Father And yf wee wylle speake it wyth playne woordes it is thus muche to saye No man is iustified or saued or delyuered from synne but by this onely that Iesus Christ hath suffered dyed and risen agayne This goyng of Christ iustifieth thee and none other thyng But nowe marke howe that doothe agree wyth thys doctrine that the Papistes teache He that wyll be saued say they must bryng that to passe with his owne workes In dede this is godly and truely sayd that a Christen man must lyue in this worlde godlye iustly and holyly but that he shall bee made righteous by his holy and good workes that is most false For it is here playne that the goynge of Christe vnto the Father worketh that onely This is the assured certayn true and infallible righteousnes wherof the worlde knoweth nothynge The Holye Ghoste onely reueleth and openeth that mysterie But the Papistes obiecte thys saying of Christe agaynst vs If thou wylte enter into lyfe kepe the commaundementes Thys hathe an other maner of meanynge And by this it appearethe euidentely that the Papystes knowe not what it is to keepe the commaundementes For yf they dydde they woulde otherwyse expounde that sentence of CHRIST Therefore this sayenge abydethe sure and certayne that there is none other Ryghteousenesse and Euerlastynge lyfe for vs thenne thys that the Lorde Christe Iesus is gone oute of thys worlde vnto the Father Holde faste thys Doctrine and lette not the deuyll by any meanes plucke it awaye frome thee The deuyll maye feare me and trouble my conscience for of oure owne strengthes wee are not able to preuayle agaynst hym but there is an other way which not I but Christe goeth thoroughe hyghe obedience towarde his heauenly Father Hym that is to saye CHRIST shall the deuyll neuer bee able to make vnryghteous or a synner althoughe thoroughe synne hee hathe the hygher hande of me Therefore lette thys bee oure assured truste and synguler great conforte and stedfastely beleue that by Christes goyng vnto the Father wee haue ryghteousnesse euen Remyssion of oure synnes and Euerlastynge lyfe For Faythe is necessarie to embrace thys woorke of oure Sauiour Christe The goynge and worke of Christ is certayne Christe hath fynyshed all the whole matter soo that nowe there remaynethe nothynge elles but that we embrace thys woorke of Christe wyth a sure and vndoubted Faythe and conforte our selues therewyth Doest thou beleue it So haste thou it Doest thou not beleue it Then haste thou nothyng Thys is doone that we shoulde vtterly caste awaye our owne ryghteousnesse whyche is altogether spotted and vnpure as the Prophete saythe All oure ryghteousnesses are as a polluted and defyled clothe and sette all oure Faythe hope truste and confydence onely vppon CHRIST alone and vppon his worke or goynge vnto hys Father that we may be at all tymes certayne and sure where to reste and of whome to seeke our saluation For yf oure Righteousnesse dydde consyste in our owne woorkes and satisfactions in oure owne confession and contrition as they preached and yet do in the Popes church so should our heartes neuer be quiet neither shold we at any tyme bee certayne and sure of our saluation For whenne shoulde we knowe and be sure that we haue bene sorye ynoughe confessed doone penaunce ynoughe and made satisfaction ynoughe Therefore hathe CHRIST taken all that matter frome vs and layde it vppon hym selfe that wee shoulde leaue to hym alone moste stedfastely beleeuynge that hys goyng vnto the Father hys deathe and satisfaction is oure Ryghteousnesse For in this behalfe there can bee no vncertayntie For the persone is suche euen CHRISTE Iesus the sonne of GOD as in whome no faulte canne be founde And he it is that dothe thys worke whyche was ordeyned of the Father that by hym we myght haue healpe agaynste synne deuyll and deathe In consideration wherof Iohn Baptist calleth him the lambe of God saying Beholde that lambe of God that taketh awaye the synne of the worlde Thys therefore is a moste perfect determination in thys oure Gospelle that ryghteousnesse consisteth not in that we eyther doo or leaue vndoone but in thys that Christe goeth vnto the Father Whyche ryghteousnesse whenne that thou haste ones gotten through Fayth then do thou also good workes and apply thy self to the vttermost of thy power to shew thyâ—e obedience whyche thou owest vnto GOD. For before thou haste embraced Christe wyth a certayne and sure Faythe thou canste doo noo good woorke The Christen ryghteousnesse therefore is a mooste synguler and excellente ryghteousnesse whiche no hearte can thynke no reason or wysedome can conceaue All the matter is to be knowen and learned of the Holye Ghoste Neyther though we heare it can neither though we heare it can it otherwise be perceaued then by faith alone as Christe sayth here I go vnto the father yea shall se me no more That is to say ye must beleue otherwise shal ye neuer coÌ„preheÌ„de this my worke of your iustification This is the Christian righteousnes whiche the holy ghoste alone teacheth Of the righteousnes of the world Philolosophers Lawyers and the expositours of the lawe do teache parentes also in their familie But a Christen mans knowledge is an other maner of science wherof the worlde knoweth nothing namely that without faith all things are sin that the true euerlasting righteousnes consisteth in this only that Christ goeth to the father we se him no more The third part is that the holy ghoste also rebuketh the worlde of iudgement What maner of iudgement this is Christ sheweth on this wise The prince of the world saieth he is iudged Therfore as the
of no strenght they can not bring vs to heauē But thou wilt say Are al condēned are al wtout saluatiō This sentēce is against al mē neither can it be otherwise for asmuch as it belōgeth to al mē of whatsoeuer cōditiō or state they be There is but one way to heauē which we do not opē make but the son of god doth it And of this speaketh christ now immediatly saying As Moses lyfted vp the serpent in the desert so much the sonne of man be lifte vp that all that beleue in him may not perishe but haue euerlasting lyfe This is the secōd part of this celestial heauēly sermō of the very soūd of the holy ghost now he mitigateth the sharpnes of his first sermō by these words For it is an horrible fereful sayīg that no mā shal go vp īto heauē get saluatiō But it is spokē to the intēt that we shold learne that our first birth is al sinful ther can nothing be foūde in vs that may seme worthy of euerlasting life that not only to put down our prid carelesse liuing but that we shold tourne hūble our selues before god aske grace And this is the beginning of the true gospell that according to my former sayīg euē as no mā ascēdeth īto heauē so that here thou maist know that al that beleue in Christ shal not perish but haue euerlasting life This is a swete voice soūd by that which the holy ghost may be felt perceaued And both these doctrines are necessary in the cōgregatiō The first of sin of our corrupt nature that we might despaire of our workes of al things that we shal neuer go vp into heauē for their sake And whē our heartes are terrified abashed by such wordes then must that cōfortable worde be put forth that Iesus Christ the son of god descēded frō heauē came into the world tooke our flesh blood died for our sins that we might be free frō syn get the inheritāce of euerlasting life He that beleueth this sayinge purposeth surely to sticke therto is now saued shal not be forsakē of Christ nether in life neither in death but shal be takē vp vnto hī into heauē This sermon is a heauenly thynge which can not sufficiently be set forth commended vnto men especially to Nicodemes that is to them that thynke that the law must be obserued vnto iustification and that it is sufficient vnto saluatiō For these are they which knowe not the firste doctrine of sinne that although the lawe be iust holy and good yet we are so corrupt and euill that for our naturall vice we can not obey the lawe although to syght we do good workes Furthermore they muche lesse know that we must ascend into heauen by this man the sonne of Mary which only came frō heauen And so it cōmeth of such ignorance that they do not only thynke that they shal be saued by their owne righteousnes before god but also they persecute the righteousnes which cōmeth of faith in Iesu Christ as we see by the examples of the papistes which can suffer nothyng lesse in our doctrine striue againste nothyng so much as that we teache that we are iustified only by faith and saued therby not by good workes But compare our doctrine with the doctrine of Christ and ye shal fynd no diuersitie In the fourth booke of Moyses ther is such an hystorie The people of Israell when they were werye of suche thynges as they had in the wildernes They murmured against god Moses despised Manna as a light meat This sinne trespas dyd god punishe after this sorte He sent amōgest them ferye serpētes by and by at their styngyng followed a swellynge an inflammation in their bodies so that they fel down on heapes died Then came they to Moyses said we haue trespaced in that we haue spoken againste God and they pray hym that he wil take away from vs these serpētes And the lord spake vnto him Make a brasen serpent and put hym vp for a signe he that is stong and loketh vpon it shal liue Christ here maketh mention of this historie applieth it to himselfe that he must be lifte vp also as the serpent was And he that looketh vpon him that is he that beleueth in hym shal not perish but haue euerlasting lyfe First let vs learne the cause of this dreadfull iudgement whiche Christ hath pronounced twise before againste all men that is that no man can go vp to heauen but the sonne of man that came downe from heauen And again except a man be borne again he can not se the kyngdom of god Wherof came this great misery to man that he is thrust out of heauen should for his owne desert perish for euer It came of no other thing than that the old serpent the deuil dyd so byte hurte the first man and so corrupted him infected hym by syn That he is now in danger of euerlasting death can not by himself get any remedie against it as the type figure in the Iewes doth shew also whosoeuer were stonge they died al. So is it with vs also the reward of sinne is death And looke wher synne is ther must death nedes folow For as much then as al men as soone as they are borne be sinners this iudgement is geuen on thē that they must dye as god by name doth threaten Adam Eue whatsoeuer daye ye eate of this tree ye shall dye the death But here doth God shew his mercie in that he casteth not awaye men that are in this miserie and so infected damned to death but euen as in the figure and tipe of the brasen serpent he put forth a cōmandement which serpent was in all points lyke other serpents sauing that he had no poyson was a remedie against poyson so doth he procure that his son shold be lyfte vp on the crosse that all that looke on him sholde not perishe but escape the danger of death get euerlasting lyfe Yea he himselfe on the crosse had y◠forme of a poysonful serpent but yet hath no poyson but the lykelines therof For although Christe had our fleshe bloud yet that fleshe and bloud was without sinne yea and is of such strength that it deliuereth vs from poyson and sinne This is the very voyce and sound of the holy ghost by the whiche he beginneth the newe byrth in oure heartes that faith may conceaue and that this serpent by true faith may be in our syght and geue saluation But this sight of Christ is not regarded because of folishe reason As it is very lyke that so it chaunced thē also with the Iewes which wold not be brought in beliefe that ther was so great vertue in sight of such a dead
to this point that couetousnes may be repressed and the true vse of worldlye goodes receaued and that frendes maye be made by that whiche god geueth vs that when we dye and haue nothyng leafte but leaue all thinges behinde vs we may fynde frendes to receaue vs into the euerlastyng tabernacles for whatsoeuer benefite we bestowe here on the poore the same in the last daye shall not onely beare recorde for vs that we haue shewed Christen charitie but it shal be also abundantlye recompensed Then shall the poore come forth with diuerse witnesses One shal say that he was holpen with a coate an other with money an other with bread an other with house rome and harborow yea as it is written in the Gospell Christ hymselfe shall come foorth and declare before his heauenly Father the glorious Angels and all the blessed Sainctes what good we our selues haue done and howe we haue declared our fayth to be true and vnfayned by doyinge those good workes We shall haue helpe of our frendes and they shall promote vs to the kyngdome of God when we fayle here and leaue all that euer we haue behinde vs. He that wolde beleue this doctrine wolde surely distribute his money and richesse liberally to the poore that can not get their owne lyuinge And so shold they make of the Mammon of vnrighteousnes the Mammon of righteousnes For he wold auoide the abuse folow the true vse For this is not agreable with Christen maners for a man to abuse his goods richesse prodigally wastefully riotously in excesse of apparel in gorgious buildinges in delicate fare in folishe pastimes in wicked playes and sportes c. As the maner of men is now a dayes both in Cities Townes villages For this is their saying Are not my goods mine owne May I not spend them as I lust my prouision is for my selfe If thou hast nede of oughte get it where thou may I haue none that I can spare All that euer I haue is lytle ynough for me and mine This is the Mammon of vnrighteousnes because it serueth in this case to wickednes yet might the vse therof be both good and godly yea and right acceptable to God if it were bestowed on our poore neighbour But consider this with thy selfe if they haue the Māmon of vnrighteousnes that wil forgo nothing therof to the vse of the poore and nedie Howe much more may their goods be called the Māmon of vnrighteousnes which get al that euer they haue with thefte deceipt crafte subtiltie extorcion c. As almost all craftes men marchants brokers vsurers and suche like dayly do both in byinge sellyng in chopping and changyng in bargaines makyng The riche oppresse the poore the hyrelinges thorowe their vnfaithfulnes paye them home againe These shall not only come without frendes but they shal be accompanied also with many enemies whiche shall accuse them before the iudgement seate of God Suche as in this worlde were vniustly oppressed and durst not so much as ones hysse againste those ryche vnmerciful worldlyngs but crouched vnto them saluted them with honorable names and put of their cappes vnto thē shal at the great daye of Iudgement boldly say to the high Iudge Christ Lord we were in great penurie this mā had exceding great plentie of all thinges howbeit of his so large abundance he socoured vs nothing at all if we bought any thinge of him we gaue him much more then it was worth And by his euill example other dyd the lyke Some did hyre out their houses at the greater price Some vttered their victuals the dearer Some solde their marchandise and wares at such excessiue prices that we could not by them for our necessarie vses so that many of vs fel into extreme necessitie some most miserably died for lacke of sustenance These shal be in the daye the complaintes not onely of men but also of Christ againste couetous men and they shall accuse them of their wicked Mammon But howe shall the matter go then What sentence shall then be pronounced to those vnmerciful people Ueryly euen this-Get ye hence ye cursed into euerlasting fyre which is prepared for the deuill and for his angels I haue ben hongrye and ye gaue me no meat I haue ben thirstie and ye gaue me no dryncke c. The Iudgement sayth sainct Iames shall be without mercie to hym that hath shewed no mercie For if they shal not escape vnpunished that will geue nothinge to other what shall be done to them thincke ye that haue don hurte and wronge to other regardyng nothynge but their owne gayne commoditie and profite howsoeuer they come be it and yet persuade themselfes that they do no wronge This sermon therfore is against couetousnes teaching that a Christen man ought not to be so redy to take as to geue For he is bounde wyllingly and liberally to helpe the poore so muche as is he able And this seruice is don to God which also wyll abundantlye rewarde it Whereas they that serue the deuill and do nothyng but increase their owne which also geue eyther nothynge or very litle to any man shall haue their due rewarde of the deuill All the Sainctes specially in that daye shall testifye againste them and saye These men did nothynge all their lyfe tyme but scrape together all that they could and enlarge their possessions either by hooke or by crooke by right or by wrong they cared not howe we had great nede of their helpe but nothing wolde they geue vs no scarsely wold they aforde vs a good word much lesse wold they succour vs with their money Suche a Prosopopaeian or personall action doth Christ imagine in this place where he describeth the matter as it were in doing howe the poore Sainctes shall be about the Lorde Christ and put foorth their cause againste the vnrighteous and niggardly riche men But the riche men that haue vsed their goods well and haue frendelye geuen to other shall be in greate honour and shall fynde many frendes and specially Christe whiche shall declare set forth celebrate praise and magnifie their benefites and good dedes All these thinges doth Christ set forth here to this ende that we shoulde earnestly and studiously embrace godlines declare our fayth by good workes and therby haue wytnesses of our fayth before God at the last daye that we were not geuen to the vice of couetousnes whiche is most shamefull moste fylthye and must abhominable and nothynge els but idle seruice whose nature and propertie is onely to get to scratte together hourde vp nothing regardynge what becometh of other men syncke they swimme they as Cain sayd to God Am I the keper of my brother Synck my brother Swymme my brother What haue I to do with my brother Euery man for himselfe and god for vs all c. It is said moreouer of christ in the parable that
altogether pure again that God of his liberalitie and munificence will rewarde them in the lyfe to come as we hearde before out of the gospell of S. Mathewe And Paule saith that the passions or suffringes of the Sainctes shall be rewarded in the lyfe to come Therfore when Christ sayth make you frendes of wicked Mammon that when ye departe or fayle they maye receaue you into euerlastinge tabernacles the sence and meaning of these wordes can be none other but this If we be the Disciples of Christ and do good workes that god will rewarde those good workes in the life to come But what saith Paule good workes can not be don but of fayth And Christ saith that we obtaine remission of sinnes and euerlastynge lyfe by fayth Thou must conferre these sentences with this present text But howe can these be made to agreee Uerily none otherwise then that thorowe fayth in Christ we haue remission of sinnes and euerlastynge lyfe and that god for this faithes sake doth approue and allowe our Almoses and other good workes and of his owne liberalitie for his promise sake which we do firmely beleue and sticke vnto will abundantly liberally rewarde in the worlde to come So that although it be laborious and painful vnto vs when we do obey god and worke well yet this hope conforteth vs and maketh vs chereful and encourageth vs to go forward in doing good workes forasmuch as we are most certeinly assured that they shal not be vnrewarded at gods hand in the lyfe after this This is the proper true natiue sence or meaning of this sentēce and a good and substanciall answere vnto the question of good workes God the father of our Lorde Iesus Christ helpe vs and by his holy spirite stirre vp our heartes that this exhortation vnto good workes the liberall promes ioyned to the same beinge done in fayth maye take good effect in vs and so worke in our mindes that in this worlde we maye plentifully sowe the seede of good workes and in the worlde to come reape the fruites of euerlastinge lyfe thorowe Iesus Christe our Lorde and alone Sauiour to whome with the father and the holy ghost be all honour and glorie both now and euer Amen The tenth Sonday after Trinitie sonday ¶ The Gospell Luke xix AND when he was come nere to Ierusalem he beheld the Citie and wept on it saying If thou haddest knowen those thynges whiche belong vnto thy peace euen in this thy day thou wouldeste take heede But nowe are they hyd from thine eyes For the dayes shall come vnto the that thy enymies shall caste a banke about the and compasse the rounde and kepe the in on euerye syde and make the euen with the grounde and thy chyldren whiche are in thee And they shall not leaue in the one stone vpon another because thou knoweste not the tyme of thy visitation And he wente into the Temple and began to cast out them that solde therein and them that boughte sayinge vnto them It is written my house is the house of prayer but ye haue made it a denne of thieues And he taught daylye in the Temple THE EXPOSITION THis Gospell ought diligently to be remēbred weighed considered of al Christiās that they also hereby maye learne to feare God For of all the histories that be contayned in the gospell of Luke it is moste terrible fearefull horrible it ought worthely so to moue vs that we might neuer forget it For in this our gospel is mentiō made how great anger vengeance god shewed against the Citie of Ierusalem the inhabitants of the same for their incredulitie and disobediēce And it is a most certein sure doctrine vnto vs that all such as are obstinate secure and carelesse in their sins despysing the iudgement of god shall euen finde at the hand of god the very same anger vengeaunce so that they shal neuer escape it For if the most noble goodly beautifull citie were not spared because hauyng the worde of god it repented not let all men thincke this for a moste certeintie that except they repent in time amend they lykewise shal neuer escape the dreadful displeasure whote vengeance of god Christ himself is marueilously troubled concerning the heauy destruction of so great so noble a Citie wysheth that it wold call it selfe to remembraunce and well consider aforehande the wrath that is to come and addresse it selfe vnto amendement mourne wepe and lament desire god to be merciful vnto it to forgeue it tourne awaye those plagues that it worthely hath deserued And although Christ speaketh here only of Ierusalē yet he willeth that his commination commonition that is to saye that his threatning warning shoulde be vnderstanded to pertayne vnto so many as haue the worde of god and yet heare it without fruite yea despise it that they shoulde not be carelesse nor thincke with themselfes that god wil forgeue them this fault This punishment shall as surely chaunce to all suche as god lyueth Therfore let vs repent in tyme cease from all sinnes but specially from that sinne that despiseth the worde of god or the tyme of visitation and that heare the sermons and yet truly tourne they not vnto godlines but goeth forth in all kynde of wyckednes whatsoeuer is preached and taught to the contrarie For the paine is not therfore taken awaye because it is differred for a time For here is set before vs a terrible example of the most fearce and horrible iudgement of god against a Citie that he most dearly loued and was counted the holiest Citie in the world and against a people which God had chosen as peculiar to himselfe before all other nations vnder heauen This Citie was the house and dwelling place of god and the people therof were his owne familie houshold For next vnto heauen Ierusalem was the holiest place where god and his Angels dwelte where al the seruice of god was appointed to be done where almost all the Patriarches lyued and were buried where also Christ the Sonne of God was walked in the fleshe died and was buried rose again and sent the holy ghost so that this Citie in holynes passed all Cities in the worlde neyther was the lyke euer founde on the earth neither shal be vnto the worldes end And yet for all that all these thinges nothyng at all regarded seing it receaued not the word of god nor obeyed the same god did so seuerely punishe that offence for the honour of his worde that he woulde rather haue that Citie ones tenderly loued extirped and plucked vp by the rootes then he wolde suffer his worde so to to be dishonoured and the glorie therof defaced If God delt thus with his best beloued citie is it to bee thought that he will spare other cities kyngdomes and nations where he hath not dwelt and where the people
hom Dignus est merâ—en c. Math. 24. The rewarde 1. Pet. 5. Dan. 12. Math. 13. Math. 22. Math. 24. Luc. 12. Esa. 66. Apo. 21. 1. Cor. 2. Esa. 64. Math. 12. Iohn 6. Rom. 1. Iac. 1. Psal. 51. Iohn 3. 1. Cor. 2. Ephe. 2.5 Tit. 3. Luc. 24. Iohn 16. Math. 9. Psal. 119. Iohn 1â— 1. Cor. 4. Esa. 50. Esa. 61. Ezech. 34. Esa. 61. Luc. 21. Act. 6. Psâ—l 68. Tit. 1. Math. 5. Math. â—3 2. Timoth. 2. Tit. â— 1. Cor. 9. Sap. 15. Iohn 17. Math. 13. Phil. 1. Tit. 1. Iac. 1. Math. 25. Phil. 2. 1. Pet. 2. Iac. 1. Luc. 11. Eccle. â— Iac. 1. Iohn 14. Luc. 24. Act. 1.2 Math. 5. Iohn 6. Of the kyng Christ and of his kyngdom Why Zacharye prophcied the low degre of Christ long before his coÌ„commyng Zacharie 9. What is the power of this kyng and his righteousnes and how it is ioyned wyth pouertie The kyngedome of the worlde is no suche power as Christs is The ryghtuousnes saluation of Christ in baptisme in the supper of the Lorde and in the Gospell The lyfe and saluation of the congregation lyeth hid in the pouertie of Christ. The worlde is vnkynd for this lyght Luc. 11. An abhortatioÌ„ to be ware of danger To vs is this spoken of the kyngdome of Christe The example of the apostles The fyrst seruice of thys king halowed be thy name What the Asse and the colt signifieth The seconde worship Thy kingdoÌ„ come The third Thy wyll bee fulfylled Who began the seruice of this kyng The signes of God goeth be fore strange new mutations The apostles asketh of the destruction of Ierusalem also of the destruction of the world Question Where the signes muste be marked Signes in the Sonne Moone The signes in the sea and waters The sygnes in men A speciall conâ—usion in men The wycked despise the sygnes The coÌ„myng of Christ after the signes These signes are not geuen to terrify the congregation These signes are not geuen to terrifie the congregation The cause of ioy by these signes The sainctes also fear these signes but not deathe The last daye the day of daÌ„nation and redemption Myth 24. Christes commyng is terrible that the oppressed congregation myght be delyuered Christes coÌ„myng is lyke the sprynge The figure of the destructioÌ„ of Sodome compared to the destructioÌ„ of the worlde The suÌ„me of the doctrine coÌ„cernynge the last day The Popes doctrine of Christes coÌ„myng The daye of Iudgemente shall come sodeynly What is to be done â–ª that the day of iudgement be not sodayn vnto vs Watche Prayer Repentance The work of God is hyghly to be magnified The question of Iohn by his disciples Deuter. 18. What Iohn mente by sendyng his disciples vnto Christ. Esay 35. Of Christe his kyngdom Christes doctrine Moyses doctrine Moyses doctrine can doo nothynge against deathe An hystorie Workes can not quiete the conscience of a synner The Gospell is a doctrine of comfort What the gospell is Difference betwene the kingdome of Christe and the worldes The kingdoÌ„ oâ— Christes right hand The doctrine of the gospell is wath offence The doctrine of the Gospel forbyddeth not good workes but the trust in them Christ an offenceful preacher wicked worldlings can not abyde the gospel nor the preachers therof Math. 11. Christe alone saueth Iohn 14. The patriarkes and Prophetes were saued by faith iâ— Christ. Withoute Christe there is no saluatioÌ„ Gen. 3. The office of Iohn Esaye 40. Iohn 8. Esa. 20. Iohn declareth his baptisme The Iewes regarde not Iohns doctrine Papistes can not abyde the word of God Papistes seke saluation by theyr owne workes Matth. 116 Good workes Phil. 3. The differeÌ„ce betwene the righteousnes of faith and good workes Papistes sell theyr words Monasteries Good works ought diligeÌ„tly to be done Math. 1. The cause of the feast 1. The tyme of this byrth 2. The place Miche 5. 3. The Emperour of Rome helpeth knowing not what he doth 4 The maner of the byrth Why this hystory is writeÌ„ We are made on fleshe and blâ—d with the sone of God Hebr. 4. The incarnation of Christ Gen. 1.2 Heb. 4. Phil. 2. The humblenes of Christ. 1. That this natiuite might be confortable to vs. 2. And also that he myght make vs humble and meke 1. The honor of the congregation 2. An example of loue and patience Christ not knowen profiteth lytle Prouerb Gods messengers conforte the fearefull SataÌ„ thorow sinne reigneth in men Christ only ouercommeth Satan Math. 1. Luc. 1. Psal. 51. Ephe. 2. Phil. 2. The byrth of Christ ought to moue vs vnto mutuall charitie and loue Note What Christ is Christ is no corporal thing Christ is the sauiour of meÌ„ Miche 5. Gene. 3. Why the Angell calleth Christ a Lord. Christ is true and naturall God Christ is the Lord of Angells also Why the Angells reioyced in the byrth of Christ. Esai â— Ioan. 3. Rom. 8. The Angel is an huÌ„ble spirit Christes people are pore nedy If Christ be the sauiour thâ—n can not the saincts works be By the ministerie of the worde is the doctrine preserued Good preachers helpe much By the Angels doctrine are al false doctrines to be iudged The office of Christ. Note well Withoute Christ god caÌ„ not be knoweÌ„ nor glorified God is diuersly dishonored in the world Originall syn broughte in ambition To glorifye God The worlde dothe chaunge this verse There is nothynge in the worlde but synne Christen men are peaceable Peace what it signifieth The dyuell changeth this verse what is good wyll Papystes The sermon of thangelles was not vnfruitfull The world forgeteth Gods miracles We also to forget the miseries in the Popedome Nihil citâ—us senescit quam gratia Mary forgetteth not Gods word The word of God is not lightly to be regarded Great diligeÌ„ce is to be geueÌ„ to the learning of Gods word Math. 6. He that will serue God must not chaÌ„ge his vocatioÌ„ as Mounkes do Christ commeth not to change externall thyngs Christ chaungeth the heart The example of the shepheards The chaunge of creatures in the last day Galat. 3. The prophetes do alwais require the inward change True godlynes consisteth not in outewarde obseruations Luke calleth Ioseph the father of Christ Math. 1. This meruailyng ryseth of faythe we ought not to be voyde of meruailyngâ— It becoÌ„meth a christen maÌ„ to be proude Howe offence is hadde in Christ. The offence to the Iewes Iohn 8. The offence to Monkes Christen men are offence to other Christ is put foorth to be a risyng Math. 18. 1. Cor. 11. The Gospell is not the cause of trouble but mens stubbournes The Gospell openeth the heartes The Gospell plucketh of the visards of the world and openeth the heartes The Gospell openeth the heartes The holyest hateth the Gospel moste This opening pertayneth to Iudgement The opening pertayneth to confort The greatest vice is to preseÌ„te the word of God to despise it The greateste vice is to persecute
spirituall ministers The power of bynding loâ—sing synnes most wickedly abused by the pope Heb. 9. 1. Iohn 1. what synne 〈◊〉 The breaking of mens traditions is no synne before God In the preachers mouthe in sette lyfe death Note well The wordâ— of Christe and of his minister is all one and of lyke power Math. 15. What is synne properly The diuersitie of synnes Psal. 51. Rom. 7. The lawe openeth synne Rom. 7. 2. Râ—g 12. Math. 13. Gen. 4. Secret synne wyll ones com to lighte The doctrine of the papistes concerning remission of syn A godly practise of the auncient churche Contrition â–ª what it is that it deserueth not remission of synne Rom. 7. Contrition wyth out fayth helpeth nothing vnto saluacion A simâ—lytude Rom. 7. What the papistes call contrition Math. 27. Penaunce enioyned of the papistes In the word of Christ is remission of sins to be sought thorow faith The waye to obtayne remission of synnes is to heare the worde of god and to beleue it Fayth in the worde onlye quieteth the conscience Why the gospe is preached Why we are baptised Why christe ordayned hys Supper Euery man ought to receaue the sacramentes for hym selfe The worde the sacramentes ought to go together By faythe alone in Christ are we freely iustified and saued Why faith alone iustifieth without workes In the Popes churche faithe and the worde were neglected Actes â—â— Gal. 5. The doctrine of faythe that Christ is the alone shepeheard Gene â— 3 Rom. 5. Iohn â— The saynctes of god can do nothynge in the worke of our redemption The wolfe is the deuyl and death Christe only helpethe agaynste the wolâ—e Rom. 7. 2. Cor. 3â— Gâ—la 3. Ioan. 17. 1. Pet. 2. Christe the good sheparde is setforth vnto vs for an ensample â— Ioan. 3. Saluacion comethe only by the deathe of Christe Mercenaries or hyrelyngs wolues Trewe shepardes What is required of the preacher of gods worde 1. Tim. 6. Ministers ought only to require meate drynk cloth A general doctrine Luc. 9 17· Myth 10.16 Christe onlye ought to be preachede to the people Fals teacheâ—â— are to be eschâ—â—wed as the deuyll The pope is an hyrelynge and a woâ—fâ—e Christs voyce is only to be hearde and folowed The property of a shepe Howe shepe are to be folowed A fals teacher is neuer to be trusted The loue of christ toward vs. Math. 10. Psal. 1â—1 The voyce of the shepheard christe is the only coÌ„fort of the churche Math. 27· A Christen man in thys lyfe is alwaye subiect to the crose Christe knoweth hys in the myddest of trobles Constancie in the tyme of trouble declâ—rethe a true Christiane Rom. 8. 1. Cor. 10. 2. Cor. 1. 2. Cor. 1.4 Iohn 3.5.8 1. Cor. 10. 1. Iohn 3. Marc. 16. Iohn 3. The word of god only conforteth the true Christian. Math. 23. Marc. 16. What the true religion is A naturall man vnderstaÌ„deth not spirituall thinges 1. Cor. 2. Iohn 20. Luke 24. Trouble dismayeth the weake christeans 2. Cor. 4. Rom. 12. 1. Pet. 4. Math. 5. Rom. 8. This saying A lytle while ought diligently in trouble to be remembred How reason Iudgeth of the crosse How thee worde of god Iudgeth of the crosse Math. 10. Luc. 12. The deuill the world can do no more agaynst the people of god theÌ„ god appointeth and suffereth Psal. 93. A good lesson Reason can not se that our affliction coÌ„meth of the good wyll of god towarde vs. 1. Cor. 11. Affliction coÌ„meth to vs froÌ„ god for our proffite Howe wee should behaue our selues in trouble Note well Heb. 12. Prouerb 3. The ende of Christen meÌ„s trouble is euerlastinge ioye Affliction is a token of godâ—s fauoure â—owarde vs. Why god pvnisheth vs. Examples of affliccion Esa. 53. Psal. 22. Math. 27. Marc. 15. Luc. 20. Iohn· 15. Heb. 12. The cause why god correcteth his children 1. Cor. 11. Psal. 119. Esa. 18. The profites that come by affliction Heb. 12. 1. Cor 10. The crosse semethe intollerable Esa. 37. Iohn 16. Psal. 69. The crosse semeth to haue no ende Iohn 16. Psal. 30. Heb. 12. Iohn 16. Rom. 8. 2. Cor. 4. 1. Pet. 1. 1. Pet. 5. Faythe hellpeth greatlye in affliction Why affliccions are sente vnto vs of god Impaciencye and desperacion are to be eschewed in affliction All our saluacion comethe by the deathe of christe The death of christe getteth vnto vs the holy ghoste victorie ouer satan The office of the holy ghost What the worlde is Rom. 1. Galat. 3. Ephes. 2. Ioan. â— Synne In credulitie is the greateste synne and the roote of all synne Luc. 1â— Rom. 14. What is sinne The iuglynge of the papistes Unbeleif is yâ— greatest sinne and the fauntyne of all euyll The world is the deuyles bondeslaue 1. Ioan. 5. What the worlde is Where vnbeliefe is no worke can please god What faythe is â—ac 2. True faythe is the gyfte of the holy ghost Galat. 5. Delyuerauns roâ—m synne cometh not by workes but by faythe in christe· The blyndnep of mans iudgemente concernyng iustificacion Rightousnes commeth not by workes Galat. 2. Ciuile righteousnes Christes goinge vnto the father is our righteousnes Though good workes iustifie not yet may they not be left vndone for the commaÌ„dementes sake what christes goinge vnto the father is Note well The wycked doctrine of the papistes concernyng iustificacion Math. 16. Christe alone is our ryghteousnes In christe we ouer come the deuyll Faythe Christe hathe perfectly wroughte the worke of our redemption without faith there is no saluation Esai 64. Our saluacion in christ is certen Ioan. 3. 1. Pet. 2. 2. Cor. 5. 1. Ioan. 3. Ioan. 7. good workes Where fayth is not there is no good work Iohn 16. with out faith all thinges are synne Psal. 14. The holye ghoste rebuketh the world of Iudgement Iohn 12.16 Luc. 11. 2. Pet. 2. Math. 13. The true chritians abyde constante and stedfast in the tyme of persecution The deuyl can not preuaile agaynste godes elect â—ac 4. Marke wel The worlde can not abyde to be rebuked Why the holy ghost is called a conforter The goodes of the worlde are transitorie Rom. 1. The scripture abusede of the papistes The holy ghoste taught no newe doctrine Iohn 16 â–ª Iohn 14 The doctrine of the holy ghoste Act. 10. Without the holy ghost we can not but erre Arius Conference of scriptures is necessarie Math. 28. Anabaptists In the aged doctrine is required before baptisme but not in the infantes The errours of the papistes about the Lordes supper Acte â—·9 10 â—1 16.20.2.2.27 The comendâ—cion of prayâ— In trouble we must faâ—l to prayer Iac. 1. Rom. 8. Iohn 17. Heb. 5. The vertue of christes prayer for hys churche God hearethe the prayers of the true christians Wee maye praye in al places and wee shall be heard because we loue christe We maye not differre our praier till we be found worthy of our selues to praye ohn 9. Satan seketh to hinder prayer Iob. 4.25
teachynge of the holy ghost out warde doctrin profiteh lytle With out christ no good thinge cometh to vs. Math. 17. God geueth· God is deserued Gods vndeserued liberalite Loue refuseth no perell Loue excelleth all vertues Loue encreaseth the gyft Baptisme and the lordes supper God geuethe vs all thinges of loue Christ is the gyfte that god geuethe Rom. 8. Rom. 11. 1. Cor. 3. Incredulitie and misbeleue We are more desyrous of worldlye then of godlye thynges Why we sett so lyghtlye by gods gyfte The vnthanâ—â—fulnes of the worlde The worlde neglectethe hys owne saluacion The worlde What the worlde is O loue passyng all loue Rom. 5. Thanckefulnes to god for hys benefites is to be sheewed God forgeâ—uethe the 〈◊〉 worlde hys synnes The ingratitude of the worlde What hathe hytherto bene taughte Why god gaue his sonn Iohn 3. Damnacion cometh of despysyng godes worde Faythe obtaynethe Christe at the hond of God A good lesson Iohn â— Why Christ is geuen vs of God Faythe onlye purchase the christe Note well Marc. 9. Lâ—c. 17. The temptacion of vnbelefe and how it must be Ouercome Note thys for thy conforte Gods worde only puttethe awaye vnbeliefe if it be receaued What the world signifiethe Whi god speketh generallye to all and not speciallye to one alone Iohn 3. The doctrine of workes By grace are we saued only thorow faith The article of the Trinitie Why the feast of the trinitie was ordayned The article of the trinitie is muche withstanded Why Ioâ—â— wrote hys goâ—â—pell Cherinthus Reason deceauethe in matters of god Turckes and Iewes denye christe to be God Colos. 1. Christ proued god One deuine substance and thre persons Colos. â— Heb. 1. 1. Cor. 10. Numer 4. Moses and paule confese christe to be god Act. 20. He speaketh of the popyshe Byshoppes Iohn 1. Gen. â—8 Esa. â—3 Christe called an Angell Malach. 3. Why christ is called an Angell Gen. 3 15.22.2â—.28 Deut. 18. 2. Reg. 7. Esa. 7.9.11 Iere. 30.31 Dan. 9. Esa. 9. Christ is called Iehoua Psal. 6â— Ieâ—e 23. Osee. 3. Christe verye god from euerlastynge Psal. 110. Math. 22. Three persons and one god The holye ghost is eternall and almyghtye god Math. 28. â—ohn 14. An euidentâ— probacion of the trinitie Iohn 15. Ioel 2. Act. 2. Colos. 1. Heb. 1. Iohn 4. Note well God the father God the sonne The workes and office of christe God the holye ghoste The crede of the holy ghost The workes and office of the holy ghost The workes of the Trinitie Act. 2. Cherinthus the heryetike denied the godhead of christ Ecclesi hist. lib. 4. cap. 14. Examples of gods anger against such as denied the godhead of christ An â—nde worthy such an heritike The article of the Trinitie proued manye wayes 1. Cor. â— The blindnes of reason 1. Cor. â— The dignitie and excellency of this gospel Iohn 3. Nâ—mer 2. Gods good wyll towarde man Nicodemus a louer of christ The opinion of nicodemus as touching the doctrine of saluacion Iohn 1. The ryghte 〈…〉 papistes is not comparable with the ryghteousnes of nicodemus Luc. 18. Rom. â—â— Why nicodemus came to christe The ignoranc of nicodemus The corrupte doctrine of the Pope concernyng saluacion Galat. â— Reason Luc. 18. workes saue not An obiection concernynge good workes Note this order The lawe bringeth no man vnto perfection water in this place of Baptisme Marc. 16. The worde and the elemeÌ„t maketh a perfect sacrameÌ„t Anabaptistes â–ª confuted Rom. 6· Titus 3. Christes ordinaunce maye not be altered The spritishâ— sectaries Marc. 16. Howe saluacion is to be taught Iohn 1. No man by hys owne strengthe caÌ„ be saued By our fyrste byrthe we are all damned By faythe in christe are we saued The doctrine bothe of the lawe and of the gospell is necessarye to be taugh in the churche of christe Rom. 7. The doctrine of iustificacion by faythe alone impugned of the papistes Numer 21. Christe figured be the brasen serpent Whenâ—â— ouâ—e damnacion comethe Gen. 3. Rom. 6. Gen. 2. Heb. 4. 1. Pet. 2. By faythe in christ comethe saluation Rom. 4. A newe lyfe The historie of the rich maÌ„ Ephe. v. What is putforthe to vs in Lazarus example Prouer. iii. Hebre. xii Apoca. iii. i. Timo. vi The spirituall and true blessyng The comforâ— of Lazarus The name of Lazarus what it signifieth The historie of Lazarus is diligently to be considered in the tyme of the crosse The riche man The cause of the riche maÌ„nes daÌ„nacion Luke xxi To haue no respect to the poore maÌ„nes nede Esaie lviii Luke xvi Math. xxv Iames. ii The poore must be regarded Luke xvi The greate blindnesse of men i. Timo. vi Luke xxi The woorde of God muste onely be takeÌ„ hede vnto The doctrine of Moises the Prophettes Gene. iii. Gene. xxii Faithe Temporall prosperitie is no sure token of Gods fauour Good works Faithe and obedience toward God is required of euery christiaÌ„ Luke xiiii Math. iii. Who made this supper This supper is the Gospel Why it is called a greate supper Who are the geastes Gene. xxii xxvi and xxviii Roma i. Who wer the seruauntes The stubbâ—â—nes of the Iewes and Papistes against the Gospell Psal. xviii The Farme what it signifieth The error of the Iewes Math. ix Oxen what thei signifieth Psalm xxii A wife what it signifieth To marrie a wife what it is Psal. cxiiiii Why the Papistes are so loth to receiue the Gospell Beholde and beware i. Cor. i. Math. xi Why the Iewes are resembled to a citee The callyng of the Gentiles Why God spareth the worlde Of compellyng to come vnto the supper Math. vxi. Ephe. ii Psalm li. Note well Of the maner of compellyng whiche the Pope vseth Roma i. Luk. xxiiii What it is to compell The beleuyng Iewes and Gentiles are one churche The Iewes Turkes and Papistes abhorre this supper Math. vii Greuous threatninges againste the despisers of this supper Psal. cxiiii A Gospell of singulare greate comfort The iudgemente of the lawe concerning sinners The Iudgemente of reason coÌ„cerning synners Gene. iii. Synne and the nature thereof Before God and the lawe all menne are synners Iere. 18.33 Esaie lxi Luke iiii Ihon. i. Luke xv Why God refuseth not sinners Ihon. iii. Note well The tender affection of Christe toward sinners Loue. Of the marueilous loue of Christe towarde penitent synners Exe. xxxiii The lawe bryngeth no man to saluacion Christe onely saueth Ihon. iii. Esai xxix Math. xv In heauen also is a place for synners if thei repente and beleue Phil. iii. Diuers kindes of sinners What sinners shall haue place in the kyngdome of God Roma viii Gala. v. Impenitent synners What the worde of god teacheth The woorde of God defendeth againste desperation Deferre not thy conuersion to God We ought after the example of Christe to seke vp the lost synners The parable of the shepehearde belongeth co christ The parable of the woman perteineth to the congregacion of christ The vertue of gods word
A similitude The sluggishnes of christeans An example of acouetous man Note well Pro. 19. Preachers must do their duties in preachinge whâ—ther the people amende or not Marke well Wee oughte daylye to encrease in the waye of godlynes more and more Phil. 3. Phil. 2. Rom. 8. We ought liberally to geue vnto the poore Papistes abuse the scriptures of god Note this reason Math. 25. Whyther by oure good workes wee deserue heauen Rom. 4. Iohn 11. Iohn 14. Iohn 3. Rom. 14. Faythe Rom. 8.12 Cor. 12. 2. Timoth. 2. Heb. 12. Rom. 4. Scriptures oughte to be conferred An aunswere to the quistioÌ„ of the iustification of good workes Galat. 16. An example of gods wrath agenst the despisers of his worde The dispysyng of gods worde is a most horrible synne Ierusalem Let vs repent betymes Rom. 11. At what tym Ierusalem was destroyed and with howe greate a multiâ—udâ— Why god differrethe hys plages Rom. 2. 2. Pet. 3. Note well It is a moste greuâ—us synn to dispise the worde of god Repente O England and amende Iere. 9. Ioan. 8. Psal. 109. PareÌ„tes and householders The plage is certen and yet hydde from the wycked The delaye of punyshement hurâ—eth greatly in common wealthes A sentence â—orâ—hy to be remembred 2. Pet. 3. Gods plages differrede are the more greuous Plinius lib. 5. cap. 14. Pro. 10. Osee. 5. Synne Securitie destroyeth the citie Remember this O Englande and beware betyms The seconde parte of the gospellr The priestes sought not the glorye of god but theyr owne gaynes Masse Note Osee. 6. The false doctrine of the Iewishe priestes Humilitie Phariseys Publicanes Christes iudgement of the phariseye and of the publicane two greuous synnes in the phariseye To despysed ther is a great synne Pride abhorred of god Iob. 4. Esa. 14. 2. Pet. 2. Gene. 3. vayne glorye or pride corruptethe all good workes 1. Pet. 5. Iac. 4. Luke 18. What the christen humilitie is Rom. 12. The publican an example of true humilitie 1. Cor. 4. Luke 12. All our glory ought to be in god alone Howe gods gyftes are to be vsed Christe alone is the sauiour The deuyl is the author of all euyll An whole and healthefull bodye is the gyfte of god Why god fulfrethe the deuyll to hurte vs. Ephe. 6. 2. Cor. 4. 1. timoth. 2. Note well God helpethe vs agaynste the deuyll by hys sonne 1. Iohn 3. Gen. 3. Christen men must haue theyr eares opened and theyr tonges losened Rom. 1.10 Iacob 1. Gladly to heare the worde of god is the gyfte of god The papistes are both deaff and dumme God openeth our eares by hys worde Rom. 10. We muste bothe beleue and confesse the worde Why Christ vsed so many circumstaÌ„ces in restoryng thys man to hys healthe Iohn 11. Math. 9. Note thys well Math. 17. Mat. 28. Marc. 16. Luc. 10· Act. 4.5 Disobediente children and seruauntes Disobediente subiectes The vnreuerent handling of the spirituall ministers in these our dayes The wycked worlde heareth gladlyer Robyn Hood then the word of god Psal. 109. Iohn 3. O Englande take hede be tymes and saye not but thou art warned Why christe lokethe vp to heauen and mournethe God is to be praysed for hys gyftes The word of god is christes fynger and spettle The fyrste parte of the gospell The worlde despyseth the gospell of christe Note well They are most miserable whiche haue not the knowlege of the gospell 1. Iohn 5. What maner of men the gospell makethe The opinion of holines puffethe men vp with pride and makethe the vnmercifull The laweyer What it is to loue god Exod. 20. To loue god is to kepe his commaundementes Iohn 14. Malach. 3. Matth. 10. Luc. â—0 To loue god is to loue thy neyghbour The vnkindenes of the worlde The samaritans loue towardes god God is euery where and in all places a lyke present Rom. Gal. Iobn Fayth obtayneth all thingges He that beleueth not obtayneth nothing Iac. 1. Heb. 1. An apte similitude The seconde doctrine of vnkindnes Unkindnes is the greatest synne The maner of the Monasteries Psal. 116. The world is most vnkynde to god The actes of certayne Gretians Pro. 25. Rom. 1â— Math. 5. We muste learne to be kynd of god The nature of Christen charitie The vnthankfull shall not escape vnpunished The whole worlde is set on couetousnes This sermon appertayneth to householders and to preachers â–ª What it is to serue What it is to serue god All gods seruice is coÌ„trary in the worde â–ª What the true seruice of god is Gen. â— Psal. 45. Pro. 1. Nowe couetousnes maye be auoyded Psal. 59. The fable of Midas Psal. 47. Gods blessing and not care maketh men ryche Not laboure but carefulnes is forbydden Laboure and fayth must go together He that despiseth the word of god despyseth god hym selfe Not idlenes but labour becomethe a christian Ryotus persons Prodigalitie and idlenes forbydden Note weâ—â— theâ—e â—yue poyntes A comfort agaynst deathe by Christe Christ is the lorde of death We must not feare death Iohn â—1 The deathe of Christen men is a swete and quiet sleape Iohn 5. Pytie or compassion Charitie issuethe out of faythe Rom. 12. Too sortes of compassion pitie Spirituall pitie reprouethe synne Apte and very proper similitudes Folyshe petie marrethe the citie A good lesson for maiestrates To punishe the wycked is greate 〈◊〉 and mercie What is the sanctifyeng of the Saboth Heare and do 1. Iohn 3. What it is to sanctifye the Sabbothe Osee. 6. To a Christian euery daye is the sabboth The seconde part intreateth of humilitie 1. Pet. 5. 1 Pet. 5. Psal. 113. Saull Dauid God can not abyde pride What it is to be perfect The blyndnes of seruing god in the papecie What it is to serue God Math. 2â— Monkery is against charitie and the true seruice of god Math. 25. Math. 25. The benefite done to oure neyghboure on earthe is done to god in heauen Why god geuethe vs hys gyftes and to what ende Too knowe christe is most necessari vnto saluacion The knoweledge of the lawe sufficeth not vnto salâ—â—cion Psal. 110. 1. Cor. 15 â–ª The lawe Phil â–ª â— Iohn 1. Rom. 3. â— 7 Psal. 51. Deathe â–ª Christ Lorde ouer deathe Math. 11. No man can loue god except he knowethe Christe Iohn 3. Rom. 8. Man hath power to forgeue sinnnes The worde and faythe muste be ioyned together Gods mercie is to be found in Christe alone Note well With out the worde it is an easye thing to beleue lyes What things are to be learned of this gospell God alone forgeueth synne The Minister certifyethe the conscience ther of by the worde Math. 28. Marc. 16. Luke 4. Math. 5. Math· 18. Iohn 20. Of the water of Baptisme Note Fayth an the worde are both the gifts of god In the true churche of Christe is remission of synnes and no where ells Math. 18. Numer 22. Contricion The propertie of the palseye Note well What the kyngdome of heauen signifyethe The longe
obstinate blindnesse of the worlde We haue songe vnto you and ye wold not daunce and at oure lamentable songes ye wold not lament For neither cā the doctrine of the lawe neither of the gospell further and moue men either to lament either to reioyce that is neither will they suffer theyr sinnes to be rebuked neither geue place to confort against their synnes They will neither be blind nor yet see As the examples of oure aduersaries the Papistes are at hand to proue this And now muste we learne the other thing also out of his gospell that the gospell is suche a doctrine as is so vnkindly and horribly despised in the worlde that all men be offended at it seing kinges Princes Pope Cardinalls Bishops Priests Monkes citizens and rustikes that is all the mighty and excellentest in the worlde do not only not receaue it but also scorne and persecute it Suche was the fortune of Christe for all his miracles For what cause had he els to say Blessed is he that is not offēded with me if it chāced so to thee O Christ wheras thou mightest haue stopped all mens mouthes with diuine miracles we maye wel refrayn from complainyng when we are despised for the Gospels sake and laughed to scorne and persecuted This doctrine of offences is very necessary and specially in this our tyme wherin this offence is most greuous The fyrst doctrine is also necessary For ther in consysteth our saluation and euerlastyng lyfe that we knowe howe Crist is the Kynge of comfort which is gladde to shewe his bounteousnesse towarde oure troubled consciences and to comforte them in synne and healpe vs to euerlastyng lyfe For althoughe that the strayghte kyngedome of the worlde is hys also yet it is not his principall kyngdom seyng it shall not euer endure This is the chief and euerlastyng kyngdome of Christe when we falle acquaynted with hys worde which must be preached to the poore that whā we dye we may say I beleue in Iesus Christ my lord whiche can restore and geue syght to the blynd whole lymmes to the lame clensyng to the leapre to the dōbe the vse of speache to the dead lyfe He wyll be my helper he wyll not see me forsaken at my moste nede For this is the cause that he became man and descended into the earthe vnto me He that beleueth this truely departeth from this myserable lyfe to the celestial and euerlastyng ioys The which thing that it may chance to vs our Lord Iesu Christ myght graunt Amen The fourthe Sonday of Aduent ¶ The Gospell of S. Iohn i. THis is the recorde of Iohn when the Iewes sente priestes and Leuites from Ierusalem to aske hym What arte thou And he confessed and denied not and sayd playnly I am not Christ. And they asked hym what then art thou Helias And he saith I am not Art thou the Prophete And he aunswered No. Then sayde they vnto hym What art thou that we may geue an aunswere vnto them that sent vs What sayest thou of thy self He sayd I am the voyce of a cryer in the wyldernesse make straight the waye of the Lorde as saide the prophete Esaie And they whiche were sent were of the Phariseis and they asked hym and sayd vnto hym Why baptisest thou then if thou be not Christ nor Helias neyther that prophete Iohn answered them saying I baptise with water but there standeth one among you whome ye knowe not he it is whiche though he came after me was before me whose shoe latchet I am not worthye to vnlose These thynges were doone at Bethabara beyonde Iordan where Iohn dyd baptise THE EXPOSITION THIS Gospell also is one of the especiallest gospels that proueth a hygh article of our religion which belongeth not to the tenne commaundementes or workes but to a hygher matter teachynge what is Christe and what he hath done Wherefore it is almost one with the gospell of the laste Sonday and conteyneth the same doctrine excepte that the matter is sette foorthe with other wordes and other persones For the laste Sonday ye heard how all the matter consisteth in this poynte that we haue chiefe respect vnto this person CHRIST that nothing besyde be had in so great estimatiō that all our mynd and thought reste in this man For he that swarueth not from hym fyndeth remission of synnes and deliuerance from deth and hel For so is it wholly decreed with God that in this man all thynges should be He is the way truth and lyfe and by hym onely the patriarkes prophetes and Apostles be saued from the beginning of the worlde This knoweth Iohn and sendeth his disciples for this cause vnto hym that they should not lacke so great a tresure and goodnes This doth God wel perceiue that this is our fault to be desyrous to serche out many ways And one for the loue of monkerie becometh a monk an other fasteth an other slepeth on the ground and so euery man foloweth his owne deuise and goeth forth in his owne ways that may bryng him to heuen Wherfore God talketh with vs by the gospell and protesteth that he alloweth not that as seme good to vs But that he putteth forthe his word to shewe vs the true way that is his sonne Iesus Christe Wherefore he that strayeth from hym shall depart voyde of saluation although he fast pray neuer somuche Contrarywyse he that cleaueth vnto him by faith hath remission of sins and life euerlasting neither can the diuel or synne deceaue him of his trust This way did the Patriarkes and prophets walk obtained saluation through Christ ▪ For if any should be saued by workes and by theyr owne rightuousnes surely they must nedes be the prophets and apostles which out of mesure wrought and suffred many thinges But here they do all dispaire of their owne rightuousnes and toke hold by that sede with a firme faith that shold breake the serpentes head But the Iewes wil not walke in this way they could not beleue that ther was such help in a carpenter thinkyng this with them selues we must so worke by fast almes praier that we may be with God it is a foly to thynke that this craftesman can saue And for this cause God toke this order that Iohn shold come as a trompetter before Christe and this is the meanynge of the trompet that all at the sound therof should haue their eies attent and mark that mā well that cometh after Iohn as the true expectation of Israell Wherfore when the Iewes sende Legates and demaunde whether he be Christ Elias or any Prophete He aunswereth I am not When they are instant sayenge Who arte thou then and what recorde geuest thou of thy selfe He aunswerethe I am the voyce of a cryer in wyldernes make readye the waie for the Lorde That is I am a trompetter before the kyng Wherfore be attente to my worde for he shall come after me incontinently whiche was before me and
vnto the gouernour of the feaste And they bare it When the ruler of the feaste had tasted the water turned into wine and knewe not whence it was but the ministers whiche drew the water knew he called the bridegrome and sayde vnto hym Euery man at the beginnynge dothe set foorth good wyne and when men be dronke then that whiche is worse but thou hast kept thy good wyne vntyll nowe Thys begynnynge of myracles dyd Iesus in Cana of Galilee and shewed his glorie and his Dysciples beleued on hym THE EXPOSITION THis is the first miracle that our Lorde Iesus Christ wrought wherewith as Iohn saith his wyl was to open his glorie vnto his disciples that by such a signe and myracle they might knowe hym and beleue for a suretie that he is the sonne of God and the true Messias Forasmuche as he can doo that that no other man coulde do that is to change a creature and to make wyne of water These thynges are onely in Gods power to doo whiche is the lorde of all creatures They are not in mās power Wherfore this signe and miracle is to be referred and applied to this ende that we truly learn to know Christ and that we may flee vnto hym with a sure trust when we see oure selues in pouertie and in any straight combrance to aske helpe and succour of hym whiche we shall perceaue at due tyme. This is the chiefest part of this Gospell But forasmuch as this is a common doctrine in all sygnes and miracles which Christ wrought we wyll take this matter nowe specially to bee entreated that Christ wrought this signe especially at a mariage that the doctrin as touching matrimonie myght not grow out of vse in the congregation For it is a thyng most necessary All men know in how great contempt matrimony was had in the Popedome with how great praises they extolled virginitie and chastitie which neuerthelesse coulde be sene in fewe of them But howe God hath requited these mariage haters the spiritualtie and hath reuenged the wrong and vilanie done to his ordinance it is easy to shewe So that they hated not only mariage but also cleane extinguished the loue of womankynd out of their heart And there was so great contempt and suche hamousnes of these synnes that it was meruaile that God droue not mounkes Nunnes and Chanons with all suche lyke into hell with a blast of lightnyng But that we may iudge otherwise of Matrimonie and that we may not be agaynst it or flee it as the Pope dothe this Gospel may much profite vs thervnto For that that the Lord shewed his firste miracle in a mariage in an vnknowen towne called Cana when he was thirtie yeares olde being nowe baptised of Iohn and takyng on hym the office of preachyng By the Popes Canons and lawes Christe shoulde well and orderlyke haue doone this yf he had opened his glorie in the mariage before that he was called to the office of teachyng and anoynted of the holy ghost But this is an excellente exaumple not onely against the dreames of the Pope whiche are caste and thrust out of our church with clapping of handes and hissyng but against the sectes to come which counte this the chief religion to despise and forsake matrimonie to go into wyldernes desert places where as is a more quiete lyfe and lesse dangerous then is in matrimonie In the whiche are greate braulynges chydyngs and much trouble with thy wife with thy children seruants euil neighbors c. The monks set forth their life for an holy life But if they say the truth it wer rather to be called a swete quiet and an idle lyfe wher they haue liued in great abundance plentie wher as y◠miserable maried hath in the meane time striued with miseries and hard getting of their liuing and yet they were clean banyshed and put beside this title by these pope holy monks that this kynd of lyfe in matrimony might not be in the kyngdom of God go into euerlastyng life And although this exāple that Christ hath put forth vnto his congregation be magnificent glorious euident yet hath it nothing preuayled with the wicked It was rehersed in the church but there was no man there that could gather so much light therby that he could truly ponder the matter on this wise If it be such a great matter to go to the wildernes and to the cloister why came Christ to the mariage If it be suche an vnholy thyng to be occupied in the worlde to become a maried persone why dyd Christ with his presence and first miracle honour mariage These tragicall myseries myghte haue bene mytigate if this state of monkerie and heremitage had ben put foorthe but a fewe yeares But nowe sithe they are not onely against mariage but also abiure them selues from it by an othe for euer that is no holy kynd of lyfe but it is a folowyng of rest and idlenes contrary to Gods commaundement and ordinance We therfore lerne know in this place how greatly the lord god honoreth the fift cōmandement For parents matrimonie are not without a familie without gaines without housholde stuffe without other meanes of encreasyng the substāce All these thynges therfore hath cōmendation by this fact of Christ as holy thinges with the whiche true godlynes may wel be ioyned that all by Christes example may not despise these things but haue them in great reputation and magnifie them as thinges cōmaunded of God and that the doctrine of this Gospell may instruct the youth to vnderstand that God is highly pleased in the gouernance of a familie and that there is no neede of newe institutes as the monks hath corrupted the path of godlines For the housholder that applieth all thynges in the gouernyng of his house to the feare of God doth wel instructe and fashion his familie lyueth in suche a kynde of lyfe as is acceptable to God Yea the wife also that prouideth for her chyldren all things necessary for that age let her not seke an holyer kynd of life The seruātes also are subiect to their bodily maisters when they diligently execute their worke and commandement of their maister and do hyghly please God and if they hold fast by this principle that they continue in faith the vylest and basest workes that they do are more acceptable to God then all the fastes howers prayers masses of the monkes yea and whatsoeuer they boste of as most chief amongest al their ceremonies rites Wherfore all these thynges that are belonging vnto mariage are not to be counted vile neither is the example of the monkes to be folowed whiche iudge all these thyngs worldly and vnholy in respect of their owne Christ with this his dede dothe signifie where as he is present with the marying persons that he fauoureth all this kynde and that God requireth that all thyngs appertainyng to the housholdes gouernāce myght be had for
it shoulde serue for the encreasyng of the Apostles faith as all his works hath chiefe regarde therunto And this is it that Christe euen this tyme also sheweth such a countenance of himself vnto his churche as thoughe hee nothynge regarded it and as thoughe he hadde forgotten vs as he dothe here in the shyppe He sleapeth and regardeth not the tempest the disciples the shyppe But yet he is in the shyppe be he neuer so muche a slepe And these be the temptaions that vexe the Churche where as CHRIST sufferethe the fluddes to ryse agaynste the shyppe that is hee suffereth the deuyll and the worlde to bee so troublesome vnto his Christians so that hereof riseth feare that all thynges shall come to naught And we also at this tyme see the very same things come to passe The Pope with his rable hateth the worde he stirreth the high powers continually against vs. The Turkes ar set forward by the diuell We are in the shyppe There be tempestes and the wyndes among the which we can not looke for safegard And it is possible that the Lorde may wynke at these thynges and shewe no token of helpe for vs. And yet this sleape of hys is in the shyppe But here we must take a good heart and think that we must not vtterly dispair because the Lord is with vs in the shyppe And although he faineth that he regardeth vs not yet this ought we to declare that we do not let him go out of our syght but that we thynk constantly of hym that he may make the sea calme although it be now neuer so muche opprest with waues tempestes So must we doo also in oure priuate temptations when the deuyl layeth thy synnes to thy charge and feareth thee with the wrath of God yea threatneth euerlasting damnation also And herin must thou not thynke but that Christ is at hand and yet a slepe and that thou must not sette it lyght and be negligent to go vnto hym and wake hym by prayer when he is founde as the Disciples do in this place They thinke it better to saue them selues then to suffer Christe to slepe They thynke thys ▪ Now haue we nede to haue Christ waked or els we are vndoone Wherfore they cease not from callyng vntill they had hym wakynge Folowe thou this example also For bothe must nedes be done If thou enter with Christ into the shyp the tempest wyll not bee lackynge Christ layeth him down to slepe that we myght fele temptation in dede For yf he shoulde not slepe and afterward represse the tempest we should neuer well perceaue what is true christianitie yea and we myght soone be brought in belefe that we were saued by oure owne power But here is faith strengthned through temptatiō that this confession myght be made a thyng necessarie No power of man coulde here haue preuayled this deliuerance came onely by GOD and his worde Besyde this doctrine Christ is described and sette forth vnto vs as a very man and accordyng to mans nature whiche consisteth of body and soule and therfore had nede of the naturall actions of eatyng drinkyng sleapyng and such other thyngs that are without synne euen as we haue That we myght bee defenced agaynst the dotage of the Manichees whiche iudged Christ to haue but a counterfait body and not a very body And as he declareth him selfe to be verye man by this that he slepeth as an other naturall man dothe so dothe he declare his godhead and almyghtinesse in this that he maketh the sea calme agayne by the worde For thys is no worke or dede belongynge to mans power Herein is gods power requisite that the violence of suche a great creature of God may bee restrained by his word That for that cause we might the more esteme this miracle forasmuche as here it is open howe God and man is one person in Christ. For the which cause he both can and wyll helpe in all combrance and affliction all suche as call vpon hym And if this can not be doone without the felynge of feare and peryll as well he declared before we must be content therewith For not so muche as the wicked can bee withoute affliction And therefore they are neuer free frome an euyll conscience and fynally they goe to damnation with all that they haue The thirde part is as touchynge the fruite whiche ryseth of suche a Faythe that is that other consyderynge thys myracle fall to repentaunce and say with greate admiration What man is this that the wyndes and the seas are obediente vnto hym It is lyke that these hytherto tooke hym but for a carpenter neyther thoughte they that ayde agaynste the perylle of deathe oughte to bee asked and desyred of hym Nowe they atteyne to so farre knowledge of hym that he hathe greate and sure myghte to helpe where as in man there is no helpe And this is the continuall nature of these thynges by howe much the temptation is the more greuous so much the fruict is greater in the ende Nowe is the rage of the worlde very great against vs so that almost we can hope for none other thyng then very destruction and that the tempest and the sea shall haue the victorie to our destruction But so that we haue this grace to sticke sure to the woorde and Faith we shall see a more ioyful end then we could thynke in heart The hate of the Pope Turk is greater then a man wold beleue wherwith they persecute the congregation for the whiche cause we grone mourn as a woman in her trauaile whiche hate neuerthelesse shall bring with it some comfortable thing that we neuer hoped for So ought euery man to thynk surely in his own behalf also that when he is enuironned and belayd round about with temptations that in the ende the fruict shall be moste certain swete and pleasant Wherefore howe greate the doctrine of this Gospell is and howe muche necessarye ayde it hathe for to further true godlynes that may be knowē by these thynges whiche are setforth and intreated of as touchyng the whole course of vertue and godlynes And if we be sure to be in the congregation amōg the godly let vs take shyppe with Christ and there let vs not refuse to abyde the tempeste and this moste greuous and troublous estate in the sea of this worlde And when this greuous trouble commeth foorthe lette vs kepe our selues diligently within our hold and defence of faith and of the word of God and lette vs thynke truely that the tempest and temptation shall not only haue an ende but that the conclusion shall folow with suche a prosperous successe of all thynges and with suche abundance of ioye that it shall soon recompence all myserie whiche we felt in suffering with the ioy of the victorie and with the approued power of faithe of the word so that we can not be sory for the labours and afflictions that
deuil haue snarled made vnquiet thorow some sinne or offence These men thus troubled tormeÌ„ted in their coÌ„sciences mindes come vnto me or vnto some other ChistiaÌ„ they lament their most miserable state they declare their greif paine desire instructioÌ„ coÌ„fort In this behalf may I bicause of the coÌ„maÌ„dement of Christ yea I am bouÌ„de so to do coÌ„fort streÌ„gthen my brother declare vnto him the grace fauoure mercie of god thorowe the merites of Christ to all theÌ„ that be greued heauy loden with the burden of sin And by this meanes is the deuil cast out of him not by me which also am a sinner but by the word which is leaste vnto vs of Christ here in earth Likewise when thou art troubled in thy mind disquieted in thy coÌ„science so that thou caÌ„st not sufficieÌ„tly receaue coÌ„solatioÌ„ nor stedfastly beleue that god is merciful vnto thee wil forgeue thee thy sin resorte thou vnto the lordes Supper For Iesus Christ our Lord hath instituted the sacrameÌ„t of his body blod vnto this ende that wheÌ„ thou in those holy misteries receauest his body blod thou sholdest not dout but certeÌ„ly be ê‘suaded that his bodi was betraied his blod shed for thy sins wher this faith is ther is the deuil driueÌ„ out coÌ„pelled to seke other restiÌ„g places thus is this worke of castiÌ„g out deuils coÌ„tinually iÌ„ the church of Christ thorow the worde the ministration of the Sacraments â–ª which church thorow Christe her heade euermore fighteth striueth against this serpent and with all maine impugneth his force violence no lesse then Christ himselfe did if not more as the Lorde him selfe sayth verely verely I say vnto you he that beleueth in me shal do the workes that I do yea greater then these shall he do because I go vnto the father The reason is this The church hath a larger office then Christe For he taught only amonge the Iewes in a streight place or small circuite and conuerted fewe He taught also not fullye fowre whole yeares But the church thorow the helpe of her heade which is on the right haÌ„de of god is coÌ„tinually in this office when it preacheth the gospell distributeth the Sacramentes euermore reproueth the wyckednes of the deuill and now driueth him out of this place now out of that place so that it suffreth hym to haue no reaste doinge thys thorow out the worlde wheresoeuer the worde is preached the sacraments truly ministred And yet haue we not so driuen him out neither are we in all pointes so free and set at libertie from hym but that we muste dayly fyght against him for asmuche as sainct Peter sayeth he goeth aboute lyke a rorynge Lyon sekynge whome he maye deuoure and continually beware of hym Resiste the deuil sayeth sainct Iames and he shall flee from you This greatlye greueth the deuill therfore as we cast him out thorow the doctrine of the worde Sacraments so likewise leaueth he nothing vnattempted if he cannot vtterly subdue vs yet at the leaste to take our lyues from vs thorowe persecution Thus hath it bene and shal be vnto the verye ende of the world It chaunced so vnto Christ he droue the deuill out of theÌ„ that desiered hym The deuill sought to be reuenged on him therfore moued he the Iewes to crucifie hym and at the last by death to dispatche hym out of the waye Yet had neither the deuill nor the Iewes the ouerhand For Christ ouercame them both As concernynge the Iewes they were so cast out of their countrye that there is no hope at all of their returne The deuil whiche is the prince of the worlde is iudged and condempned and shall at the last daye by the Christians accompanied with Christe their head be so caste out of both heauen earth that he shall neuer trouble them more For Christ hath not onely driuen the deuyl out of this man of whom the gospel of this present sondaye maketh mention but he hath appeared as S. Iohn sayth that he shoulde destroye the workes of the deuill so that the deuyll hath no power ouer them that beleue But they that beleue not on Christe they remayne vnder the power of the deuill and must at the last come vnto destruction with the Iewes In the Papecie the deuil thorowly stablished as ye knowe his kyngdome and set it meruelouslye with greate wealth riches and dignitie in somuche that although thorowe the singuler mercie and grace of god there remained in it the holy Sacramentes and the worde yet was there not at all any true knowledge either of the Sacramentes or of the worde as al men herof can beare witnesse And yet in the very Papecie the deuil founde not all thinges mete for his kingdom For euen in the ministration of baptisme was he cast out when the Infantes were baptised in the name of the blessed Trinitie and so brought vnto God For nothing can make voyde the promes of God Neither is the holye Ghoste therefore of the lesse power in the worde and in the Sacramentes althoughe the person be wycked and without the holy ghost whiche ministreth the worde and the Sacramentes we therfore are most indebtedly bounde to render vnto god most hartie thaÌ„ckes for this his singuler goodnes towards vs whiche hath geuen vs suche power and strengthe againste our moste cruell enemy and extreme foe the deuil though he buffeteth vs again it is no merueill For how can he abyde this that we miserable sinners should so disquiet hym beinge a proude and myghtie spirite only with the worde that he can haue no place to rest in Therfore he maketh against vs all that euer he can by raysinge vp in euerye place persecutions and other tentations against vs. But that thyng ought not to seme greuous vnto vs for the hope that wee knowe that we shall not onely dryue hym oute here but we shall also at the last daye as we toforesayde iudge and condemne hym vnto hell fyre for euermore These thinges well diligently considered we ought to haue in great estimation and honour the worde of GOD and the Sacramentes and not so vilelye to thincke or speake of them as many do commonlye nowe a dayes and speciallye the wise and prudent of this worlde The Sacraments I graunt are outwarde ceremonies as the eyes see The very worde also is an externall thynge whiche is receaued by the eare and redde with the eye As the Christians also are bodely menne But these thinges are not therefore to be despised The reason is this When a Christen man handleth the worde of GOD accordyng to the commandement of Christe then is that power present whiche the deuill can not abyde In that therefore the worde and the Sacramente do outwardlye appeare so homely and base we ought not to dispise them but rather geue thanckes vnto
rulers as Emperours Kynges Princes Lordes c. So to appoint them as shall be thoughte moste conuenient and mete for the mayntenaunce and conseruation of the publique weale But this spiritual regiment and Ecclesiasticall power is apppointed only for synne wher the matter of sinne is there hath this regiment and power place otherwise it hath nothyng to do For of this muste we greatly take heade that we make not a confusion in these ij regimentes as the Pope and his byshoppes haue done whiche haue so abused the spirituall regiment that they haue also gotten vnto them the temporall regiment and ciuill power and are now become temporal lordes yea and of such power that they make Emperours Kynges Princes Lordes c. To be their subiectes yea their slaues but Christ gaue this neuer in commandement to his disciples neither sent he them forth to medle with temporall matters and with the Kyngdomes of this worlde But he only appointed vnto them the ministerie of the worde and with it the regiment of sinne so that their offices is nothyng els then to preache the Gospell of Christ and to declare remission of sinnes to all suche as are penitent broken in hearte troubled in minde disquieted in conscience c. Again to retaine holde and bynd their synnes that are impenitent and stubborne and go forth to sinne without repentaunce or conuertion vnto a better lyfe This retayning of binding of sinne hath the Pope also miserably abused peruerted yea farre otherwise then is ment appointed to the ministery For he hath so interpreted handled the matter as though he had power by vertue therof to make lawes not only in the church but also in the ciuile regiment as it pleaseth him But that is not the meaning of Christ. For I as a minister sent of Christ to preach ought not to prescribe vnto the houshold preceptes of ploughinge and Carting of maryeng of ordring thy famely and housholde c. For god hath geuen the reason to know how thou shouldest behaue thy selfe in all these thynges If thou doubt in any worldly matters there are Iuristes men of lawe worldly councellers ciuile wise men such lyke which can right wel supply thy lacke and geue the good and profitable councel in this behalfe The cōmission that is committed vnto me my regiment mine aucthoritie and power is only concerning sinne to teache thee that thou shalte for euer perishe in thy sinnes be damned excepte thou beleue in Christ embrace him with strong fayth as thine alone Sauiour redemer which only and alone hath purged thy conscience from dead workes and clensed thee from all thy sinnes by his precious blood Therfore the whole somme of this doctrine is that we perfectly know what sinne is Synne signifieth not Lordshippes riches Kyngdomes housholde matters and such lyke but sinne is called a burden which so greueth and troubleth the hearte and conscience of man before God that he loketh for nothyng in the worlde els then the fearefull anger of GOD and euerlastinge damnation For we speake here of the true and earnest synnes whiche GOD counteth sinnes and before his iudgement seate deserue euerlastinge damnation not of fayned and forged synnes brought in of the Pope of the Byshoppes as when a man kepe not the faste that they in their lawe haue commanded or when a man eate fleshe on such daies as they haue forbidden or when a moncke weareth not his monastical cowle but rather a lay mans garment or when a Prist marieth a wyfe cōtrary to his popyshe and folishe booke and suche lyke These are synnes before the pope but not before God neither cā they condemne any man forasmuche as God in his lawe did neuer forbid them They are synnes deuised by Antichrist the Pope and by his Antichristian members the transgression and breakynge whereof ought to trouble no Christen mans conscience But we speake heare of synnes whiche are synnes in dede not fained which no man hath inuēted but wherin we weare borne and lyue euen those synnes which are directly againste the cōmādemēt of God against the whiche gods precept beareth witnes and not only the traditions of men with such sinnes saith the lord shall the Apostles ministers of the worde medle either to remitte or to retaine them As for the gouermēt of worldly corporal tēporall thinges it pertayneth nothing vnto them neither ought they to vsurpe any iurisdictiō in this behalfe but to leaue all these things holy and fully to the tēporall rulers In the Apostles or preachers mouth lye the synnes of all the worlde the power of the deuil and the very tormentes of hell that when thou arte impenitent and wilt not repente thee of thy sinnes but rather delight in them and go forth to prouoke the maiestie of God vnto anger thorowe thy wyckednes they should retayne thy synnes and geue thee ouer to the deuill and to euerlasting dānation Again on the other parte there are set also in euery Apostles or preachers mouth the passion death and resurrection of Christe with their fruites Again saluation heauen and euerlastyng lyfe not in respect of their owne person but of the sentence and iudgement that they pronounce vpon thee whiche the deuill himselfe can not abide at the commaundement of Christ that is that thy synnes are remitted and forgeuen thee if thou repent and beleue in Christ. And this is suche a power suche a dignitie and authoritie that in comparison of it all the power of the worlde is nothinge that euery Apostle and true disciple of Christ hath authoritie and power to geue iudgement of the whole worlde concerninge the eyther remitting or retaynyng of synne and that sentence or iudgement is of as great force strength as thoughe Christ hymselfe had pronoūced it as these his wordes in this place do testifie As my father sent me so send I you This then is one thing that the Ecclesiasticall power and regiment is only ouer synne and that synne can not be called a corporall or worldly thinge but the greife and disquieting of the conscience whiche accuseth and condemned vs before God whiche thynge serueth to this ende that we should not be deceaued with folyshe counterfaite synnes whereof I spake before but discerne that whiche is synne in dede frō that whiche is no syn before God For if thou sholdest desire to be released from the folishe doltishe synnes or transgressions of mens traditions as though thou haddest offended in not obseruing them so shoulde it also folowe that in obeying and kepynge the same thou wouldest seke to be iustified whiche is high abhomination before God as the transgression of mens traditions and preceptes cōdemneth not so likewise the obseruation of them saueth not They worshippe me in vaine sayeth Christe with the traditions and commandements of men Therfore must we marke well this diffinition that that is synne whiche the lawe of
workes that they myght be deliuered from their synnes and haue quiete consciences But at the last they were compelled to graunt that neyther garment nor monasticall order nor prayers nor fastynges nor Masses nor Pylgrimages nor anye other kynde of paynefull dedes coulde appease and quyete the griefes and tourmentes of theyr conscience Why so Because that synnes can neyther be retayned nor remytted by any other waye then by the worde as we haue tofore hearde Therfore who soeuer embraceth not this word wherin alone is Remission of synnes he muste nedes be vnder that worde wherein synnes are retained For there is none other waye or meane to forgeue synne but the worde Therfore whatsoeuer a man dothe yet shall his synnes be retained excepte he commeth to the worde For the Lorde our GOD hath sette the forgeuenes of synnes in no worke that we do but in thys one onely worke that Christ hath suffred and rysen agayn from deathe And this worke by the woorde hath he putte in the mouthe of hys Apostles and preachers yea in the mouthe of all christen men if nede require that by it they may distribute and declare remission of synnes to so many as desire it If thou wilt fetche forgeuenes of thy sinnes from thens thou shalt not be deceaued of thy purpose For the cōmandement of Christ is at hand that synnes shold be forgeuen If thou wylt not fetch forgeuenes of thy synnes from thens I meane from the word of God thy synnes shall styll be retayned and holden doo what thou wylte For as it hath bene many tymes sayde Wythout the worde there is no Remission of synnes CHRIST hath put thys woorde in the mouthe of his Apostles and mynisters yea in tyme of nede in the mouth also of al the Christians to declare the same vnto the comfort of all troubled consciences He that will not fetche it there and beleue the worde he shall dye in hys synnes doo what he wyll For this commaundement is strong and sure that the Lord taketh away from the whole worlde and from all works the forgeuenes of synnes and repose it onely in his word there hangeth all the matter But this is not onely to be vnderstanded of absolution or of the preachyng of the worde but as it was sayde in the begynnynge Christe comprehendeth the whole ministerie in this commandement that remission of synnes should be declared and distributed to the faythfull bothe in the worde and in the sacramentes For to this ende is the Gospell preached that menne may knowe theyr synnes afterward thorow faithe bee iustified and so for euer after leade a godlye and vertuous lyfe We also to this ende are baptised that oure synnes should be forgeuen vs thorough the death of Christe Agayne the sayde Christe hath ordeyned his holy Supper vnto this ende that we shoulde beleue that his body was betrayde for vs and that his bloud was shedde for vs and that wee shoulde not doubt of the remyssion of our synnes And that faith myght be constant sure and throughely perswaded that oure synnes are forgeuen vs thee and me and the whole worlde if the whole worlde would repent beleue and amend Christ hath ordeyned not that one for an other shold be baptised and receaue the Lordes supper but that euery one should be baptised receiue the lordes Supper for him self and require priuate absolution if he can not be sufficientely confirmed and comforted by the publike preachyng so that no man ought any thyng at all to doubt but that as hee heareth Remission of hys synnes in the name of Iesus so lykewise hee dooth receaue it and is vtterly made free frome his synnes before GOD in heauen Therefore the woorde and the Sacramentes are not to be separated for Christe hathe ioyned the worde and the Sacramentes together so that wythout the woorde the Sacramentes can brynge no consolation or confort at all yea withoute the woorde we coulde not knowe what the Sacramentes were nor vnto what ende they serue Therfore it is not only a great blyndnes and erroure but also a moste greuous myserie that the Papistes prate muche of the forgyuenes of synnes and yet vtterly forgette the worde wherin all the whole matter consysteth and telle the people a tale of a tubbe that they muste gette them Remssions of theyr synnes by theyr owne workes by theyr owne inuentions But seyng that oure Lorde and Sauiour Christ Iesu hath placed forgeuenes of synnes in the worde And as it hath often ben sayde hath commytted the same to his Apostles and to the Ministers of the woorde yea and to all Christians in tyme of necessitie to bee pronounced and declared so foloweth it that we must beleue the forgiuenes of sinnes that this forgeuenesse of synnes commeth vnto vs onely by Faith geuen to the worde and promise of Christe as this is the foundation of oure doctrine that we are freely iustified and saued by faithe alone in Christe For this can no man denye that the word of Christe whyche he put in the mouthe of his Disciples can not be comprehended nor gryped with handes nor yet with the woorkes of fastynges prayers almosse dedes pylgrimages or what soeuer kynde of work it be besides It is Faith alone that laieth hand on this worde and receaueth it and the heart only is the very true cheast wherin the word can be included or shutte in so that by this it is most playne and euident that we are iustifyed by Fayth alone seyng that Remyssion of synnes is onely comprehended in the woorde and the worde can not otherwyse bee apprehended and layd hand on than by Faithe alone But this knoweth not the Pope with all his sectaries neither doo they vnderstand this doctrine of Christe yea they are so blockyshe and doltyshe so mad and so farre estranged from the knowledge of Christen doctrine that they neither can nor will vnderstande it and so blynde that they wyll by no meanes se it yea so stubborne and so styffe necked that in no wyse they wyll receaue and beleue it Therfore bothe Faithe and the worde were neglected and nothyng regarded in the Popes churche The people were taught commanded to trust in the merites of their own righteousnes and woorkes But GOD confounde Sathan Antichriste Pope and all Sectaries which wyth their wycked doctryne of woorkes laboure to obscure yea and vtterly to extinguyshe the glorye of GOD the merites of Christes deathe and Resurrection the Iustification of faythe c. It shall therefore at all tymes bee mooste necessarye and conueniente that wee conferre the Popes doctrine wyth ours whyche is the trewe and sounde doctrine and that we neuer forgette the abhomynations whyche hee hathe broughte into the Churche of Chryste and wyth fyre faggotte sweard halter drownynge and all other kynde of force and tyrannye goeth foorthe to defende the same that we bee not ledde agayne oute of the trewe waye nor seeke remyssion of our
to do the same must nedes be occasion of great feare and dreade inwardely For herof it doth folow that a man thinketh that he is condemned alredy of God to death orels that he shall forthwith suffer the paynes of deathe Wherfore the Pentecost of the Iewes is a remembraunce of a great and necessarie thyng yet the consideration therof can not be pleasant and acceptable For the example of the people dothe declare what thys mysterie woorketh inwardly When they desyre Moses to be a mean betwene them and God and when they thought it necessarie in theyr heart to haue a meane yet could not fynde who might be this meane and mediatour But GOD hym selfe hathe promysed a Mediatour whyche is a Prophete lyke vnto Moyses c. And by thys he doothe declare what shoulde bee the Whytsontyde of the Newe Testamente that it is fulle of comforte swetenesse ioye and peace For thus sayeth the Euangeliste as it is rehersed that in the daye of Pentecoste whenne the Iewes dydde kepe holye the feast of theyr lawe at what tyme that the Apostles and Disciples were gathered togyther sodeynelye there camme as it were the sounde of a vehemente wynde and fylled the whole house and there appered vppon them clouen tongues as it hadde bene of fyre and so the Holy ghoste was opened there bothe to the syghte of the eyes and the hearynge of the eares For in the sounde was he hearde and seene in the fyre as Christ hadde promised before and Iohn Baptist prophecied that they shold be baptised in fyre and spirite But all these thynges haue theyr signification and meanynge The tongues doothe sygnifie the office of preachynge whiche thenne shall woorke with effecte when the holy ghost worketh therwith that therby maye be enkendled a newe lyght inwardly And forthwith after this sounde and fyry tongues he sytteth on eche of them and so dothe inflame their heartes and with such a blast and motion perceth their vnderstandyng that in a momente of an hower they knowe bothe God and his sonne Iesus Christ they vnderstand the scriptures and waxeth so bold in heart that they dare openly professe the true knowlege of God so that thei can speake with all languages where as before they knewe but their owne For out of Sion it behoued that the lawe shoulde procede and the woorde of the Lorde oute of Hierusalem and that afterwarde the Gospell shold be heard in al lāguages And forasmuch as the Gospel shuld be publyshed not only in Iury but also in all the worlde therfore the holy ghost dothe instruct his apostles with languages that it myght bee vniuersally sette foorth throughout all the earth This is our Whitsontide and Pentecost in the new Testament wherby the trewe knowledge of God is ordeyned not with feare and dreade but with ioy and peace whereby there ryseth suche a conscience at the length which turneth not from God but abydeth all things for Christs sake as the apostles by theyr examples doo shewe Not only Christ at his laste supper prophecieth of this Whitsontyde but also the Prophetes Dauid Esaias Hieremias Ioell Zacharias and other Wherfore we shall not lose our labour but rather bestowe our tyme very well yf we at a certayne appoynted tyme enstructe men of the holye Ghost teaching what he is and what is his propretie and what is nedefull for vs to doo that we also maye obteyne the same spirite And fyrst of all we muste not thynke that the holy ghoste was then firste in the congregation and neuer before For hee is God eternall and almyghtie as Christ sayth that he cometh of the father Wherfore he is of one substance and nature with the Father and there be many euident testimonies that the holy ghoste hath always bene effectuous in men and hath lightned them and broughte them into the waye For Christ hymselfe and Peter also sayth that the Holy Ghost spake by the Prophets and the Euangelistes doo testifye of Anna Zacharia Elizabeth Iohn Baptist that they had the holy ghost Wherfore we must thynke and beleue none other thyng of the holy ghoste then wee beleue of Christe which hath ben for euer and forthwith after the fyrste promyse made in Paradyse exercised his office and stode in battaile against the deuil and began to breke the head of the serpent This worke was long agone began of the sonne of man and euer diligently done and at laste fully accomplyshed at what tyme he became manne and dyed on the Crosse and the thyrde daye rose agayne from the deade Therfore the workynge of the Holy Ghoste was therewyth and the holy Ghoste was alwayes in the worlde gouernyng mens hearts and stirryng vp their faith by the word in them he kyndled a lyght and them he cōfirmed and brought into all truthe But yet he dydde at lengthe perfectly and absolutely fulfylle thys greate woorke vppon thys Whytsondaye wherein hee was not secrete and priuie as hee was before But hee declared hym selfe openlye that all that dyd see myghte perceaue and confesse that the holy ghoste was present For where as there were some amongest theym in thys place that iudged the woorkynge of the holy Ghoste to be dronkennesse it was doone of an aduysed and purposed madnesse For they are proued false by theyr owne reason wherby they may knowe that diuers languages commeth not of dronkennesse or of newe wyne It shoulde make muche with oure matter to consyder why the reuelation of the holy Ghost was deferred vnto this daye For euen as after the delyuerance of the old people there folowed immediatly the couenant betwene GOD and the people so after our delyuerance whyche commeth thorough Christe doothe this pledge of the Holy Ghoste ensue whereby we myght be made certayne and confirmed as concernyng the couenant betwene God vs. For fyrst was it mete that this deliuerance shoulde be made and confyrmed thoroughe CHRIST and that he should entreate the Father to sende vs the Holy Ghoste And by hym onely are we made parte takers of thys greate gyfte as wee sayde in the daye of the Ascension prouynge it by the thre score eight Psalme That hee ascended on hye and receaued gyftes for men For thus doothe Peter also expounde that saying in his sermon of this daye where as he saieth Wherfore Christe beynge exalted on the ryght hand of God when he had receaued the promise of the holy ghoste of his father he dyd shedde foorth this as you now see and heare And this is the fyrste worke of his but hath bene alwayes in the worlde wyth dewe administration and workynge But yet on this daye at the laste dyd he openly declare hymselfe where as he shewed foorth hymselfe with greate vertue and strengthe so that by this reuelation we maye knowe what a greate thynge CHRIST hath wrought and brought to passe for vs thorowe his death and resurrection
decreed of the holy ghost to worke in vs by the worde sacramentes He therfore that litle regarde these thinges to him shall the holy ghost never come For to this entent are we baptised receaue we the Supper of the Lorde and heare the worde of God For we know that all these thinges are as instruments by the whiche the holye ghoste doth accomplishe his operation in vs. As examples doth shewe The three thousand soles whiche were conuerted this daye of sainct Peter had neuer ben conuerted if they had not hearde the worde before After that they heard the worde and their heartes were therby moued they came to baptisme For Christ so commanded So the chamberlain of the Quene of Aethiops could not obtaine the holy ghost without the worde whiche Philippe spake by the interpretinge of scripture When his heart was touched by the preachynge of Philippe it behoued hym also to receaue baptisme that the holy Ghoste myghte worke therby Wherefore if thou be desirous to haue the holye Ghost first of all thou must pray to the father for it and after that thou muste geue diligent hede to the worde and preachinge thou must often call to minde thy baptisme what God promised thee there and what maner of couenaunt he hath made ther with thee Thou must often come to the Lords Supper For by the worde and sacraments the holy ghost doth kendle oure heartes with a new light of fayth that we maye not onely heare the worde as the harde hearted Iewes dyd heare but that we maye vnderstand it also that therby we may become new men and get vs new heartes Furthermore we must beware that we do not let the holy Ghost in his worke by fylthy and shamfull liuinge and that we caste hym not out of vs by wanton an sinfull maners For one place can not serue both for the holy Ghost and the deuill Therfore when the deuill tempteth the with couetousnes wrath lechery and other synnes flee straight waye to prayer as thou woldest to an anker in a tempeste that GOD maye preserue thee against temptation and kepe the obedient vnto hym For it is necessary to abstayne frō sinne the workes of the fleshe eyther that the holy ghost may remayne with thee styll after thou hast receaued hym or that thou mayst obtayne hym that was neuer in thee or if by infirmitie thou chaunce to fall thou mayst ryse again retourne to the newnes of liuing And then specially shal we perceaue that the holy ghost must nedes take place in vs and helpe vs against the deuil death and hell wheras contrarie wyse they that continew in voluntarie synnes willinglye by a lytle and a lytle fall more and more into the deuils power liue with out all repentaunce and neuer are part takers of the holy Ghost whose proper office it is as I sayd before first to sanctifie vs thorowe faith and remission of our synnes and then to be an helpe vnto vs against sinne that we may shewe obedience to God But we saide before that we receaue only the first frutes of the holy ghost and that fleshe and bloud doth yet remaine in vs shall as longe as we liue abide in this worlde And herof it is that they whiche haue receaued the holy ghost are neuerthelesse weake and doth fal often Let no man here be offended and thinke as the Anabaptistes do whiche are of this opinion that no man can fal which haue receaued the holy ghost This opinion shold be true if euery man would folow the holy ghost alwayes For than shold we neuer fal But that is not possible because of the craftes and giles of the deuil and the offences of the worlde and the infirmitie of the fleshe Wherfore it is alwayes necessarie to praye that the lord wil not take his spirit from vs but that he wil of his goodnes kepe vs in his grace dayly encrease in vs this gifte of the holy ghost and to forgeue vs our trespasses as we pray in the lords prayer For the holyest that be can not liue without such trespasses but yet by fayth in Christe are they pardoned that they hurt vs not Ye haue hearde therfore what is your true whitsontyd and pentecost Whiche is much more glorious than the whitsontide of the Iewes For the holye Ghoste is shedforth vpon all fleshe that we by the Gospell may knowe God and maye be sanctified and iustified by the holye ghost both in bodie and spirit if so be that we fulfil the office of true religion by prayer by hearynge the worde and bringing forth the true fruites of the spirite Whiche thing the holy ghoste graunt vs all to do thoroughe Iesus Christ our Lorde to whome with the father and the holy ghoste be all glory for euer Amen The second Sermon on whitsonday ¶ The Gospell Ihon. xiiii IEsus sayde vnto his Disciples yf ye loue me kepe my commaundementes and I wyll pray the father and he shall geue you another comforter that be may abide with you for euer euen the spirite of trueth whom the worlde can not receyue because the world seeth hym not neyther knoweth hym But ye know hym for he dwelleth with you shal be in you I wyll not leaue you comfortlesse but wyll come to you Yet a lytle whyle and the worlde seeth me no more but ye see me For I lyue and ye shall lyue That day shall ye knowe that I am in my father and you in me and I in you He that hath my commaundementes and kepeth them the same is he that loueth me And he that loueth me shal be loued of my father and I wyll loue hym wyll shewe myne owne selfe vnto hym Iudas saiethe vnto him not Iudas Iscarioth Lord what is done that thou wylt shewe thy selfe vnto vs and not vnto the world Iesus aunswered and sayde vnto hym If a man loue me he wyll kepe my sayinges and my father wyll loue hym and wee wyll come vnto hym and dwel with him He that loueth me not kepeth not my sayinges And the worde which ye hear is not mine but the fathers which sente me These thinges haue I spoken vnto you beyng yet present with you But the comforter whiche is the holy ghoste whom my father wyll send in my name he shall teach you all thinges and bringe al thinges to your remembraunce what soeuer I haue saide vnto you Peace I leaue with you my peace I geue vnto you Not as the worlde geuethe geue I vnto you Let not your hartes be greued neyther feare ye haue hearde how I said vnto you I go and come againe vnto you If ye loued me ye would verily reioyce because I sayd I go vnto the father For the father is greater then I. And nowe haue I shewed you before it come that when it is come to passe ye mighte beleue Hereafter wyll I not talke many wordes vnto you For the Prince of this
the world is full of periurie and blasphemye To this so odious a beast and monster and extreme enemie of God geueth god his sonne and that of pure loue The gift of God is specially commended hereby that God dothe not let or spare to doo good for our so great wickednes and frowardnesse But what soeuer is done and cōmitted against him he regardeth it not No not in that that his name and worde is so blasphemously handled and such stubburnesse is vsed agaynst his commaundement For where as the gift is so excedyng and the geuer so great the geuer might of good reson be offended for the frowardnes of him that receaueth it But God ouercommeth hym selfe and putteth out of syght all the synnes that we work eyther against the fyrst or the seconde table of Moses But because of these synnes and this myserie wherwith we synners are encombred and so encombred that we could neuer escape without the help of God doth God put foorth this loue and bestoweth this gift freely vpon vs. Is not the mercyfull Lorde therfore worthy to bee loued again And ought we not to put our whole confidence in hym which forgeueth vs our synnes yea the synnes of all the world and doth not recken them although they are innumerable For seyng that the sinnes of one man are infinite who can numbre the syns of the whole worlde And yet is this sentence trewe and certayn that God forgeueth the worlde all their synnes For wheresoeuer is the loue of God there is also remission of synnes We shoulde haue here ready hertes to haue diligent meditation on this loue wher as God geueth to the world that is his enemye euen his owne selfe so that we shold loke for no other thing of hym but mere grace and mercy Whatsoeuer chāce in this lyfe yet shold our hope be in this loue and our faith remain constant in the mercy of God for Christ. Suche thoughtes must nedes be full of great ioy as I and many other godly mē do protest that we haue liued in all kind of abhomination and idolatrie haue ben defyled with dyuers syns This vngodlynes hath not God punished in vs after our deseruyng but hath declared his loue and hath by the gospel opened again his sonne which he had geuē to the world before that now we may heare again the holsom doctrin vnderstande that God is not angry with the worlde but loueth it in that he gaue his sonne to it But alas howe execrable is our ingratitude what excedyng dulnes of vnderstādyng is this that we can not consider this great goodnes of god For if we wold truly consider it ther shold rise in vs the affection of such ioy that we wold not onely shewe highe obedience vnto God but we would also gladly suffer all thynges for his sake But we may thank our vnbelefe for this which regardeth not this great ioye but in the meane while setteth his pleasure in worldly trifles and seketh for vain daliāce Thus farre haue we shortely rehersed these fower thynges who is the geuer what is the gifte howe it is geuen and to whome Whyche thynges are all so great that no man can expresse them sufficientely by wordes now foloweth the entent wherfore god gaue this gift Truly not that we should eate cloth our selues get a liuyng therby and muche lesse that he shold be vnto vs a poyson or pestilence as we teache also of Baptisme and of the Lordes supper that al these thinges might be counted wholsome vnto vs But it appereth plainly that he was geuen to this entent that all that beleue in hym shold not perishe but haue euerlasting lyfe Here is it declared with playne woordes that in this matter there is no respect had vnto riches or worldly desires but that we myght therby be delyuered from death and synne and that we mighte not perishe This is the onely busynes that the Father of mere loue hath enioyned his sonne to do euen to ouer come the deuyl and hell and to deliuer vs from eternal death into the whiche we fel headlong by sinne This is the cause and entent why this gift was geuen Wherin we haue iust cause to beleue and trust stedfastly For we heare by the mouth of Christ that he hymself is geuen vnto vs and that the power of the diuell is weakened and ouerthrowen and power to pacifie the troubled conscience is restored to vs for the attainment of euerlasting life and saluation Death shal be abolished al ioy shal rise for this sure faith wherwith we beleue that God is merciful vnto vs that he loueth vs of very loue gaue his son vnto vs that we shold not perish but haue euerlastīg life The words be such that they can not be sufficiently cōprehended with thought Wherfore a christiā must daily pray that god by his spirit wyl make these words swete pleasant to our hertes and kendle and inflame them in our myndes Suche kind of teaching and discipline might easily make true doctors of diuinitie to teach vs truly of Christ and to iudge al other doctrines and to abyde all things with out murmuring that it shal please God to lay on vs. But where as it is so that we heare this doctrine and yet care not for it whether it take roote in vs or no and whether it bring forth fruite or no alas so are we neuer the better And there is no doubte but that the damned in the latter Iudgement shall chiefely be confounded in theym selfe for thys faultt that they despised thys preachynge and dydde not regarde it But nowe lette vs go foorth and see what is the waye to come by this gifte For all thyngs are not of lyke force to obteyne this gyfte Christ himself dothe shewe that playnly by his worde when he saith that all that beleue in him shold not perishe but haue euerlasting life This is an euident profe that onely Fayth that is the trust in the grace and mercy of God is the very hand wherwith we must take vnto vs thys gyft For euen as God geueth by loue and mercy so we do take and receaue by Faith and can receue no otherwise As for thy merite for doyng this or that it hath no place For our workes are nothyng requisite to the obteinyng of this gyfte onely is it necessary to shew our selues ready through Faith and euen as it is geuen of God by loue so we ought to receaue it by Faith in Christ. As for an example We heare here that God is merciful and redy to forgeue and that he doth declare his loue and charitie by this towarde vs when he sendeth his only begotten sonne into the fleshe and layeth our sinnes on hym accordyng to this sayinge of Iohn Beholde the Lambe of GOD whych taketh away the synnes of the worlde that by this gyft and loue oure heartes may be confirmed against synne and the
sayth he but they shall be iudged of their own mouth For this gyft was geuē to all the world and they by their vnbelefe and mistrust of Gods word will not receyue it Yet if a man consider well he shall perceaue that Baptisme and also the Communion of the body and bloud of Christ were ordeyned to the intent that euery man should take this gift free franke as his owne And thus muche haue we spoken generally for the vnderstandyng of this sentence whiche can neuer be sufficiently declared and perceaued For it is the principall doctrine by the faith whereof we dye and obteyne saluation in the whiche Christe doothe describe plainely to oure greate conforte that he hym selfe is wholly geuen vnto vs from the father of pure loue whiche loue he as a mercyfull God performeth to the wicked and vnkynde worlde And here it is playnly sette foorth to all menne what a greate tresure we Christians haue We learne here also what God and the worlde is and howe that we bee made partakers of this grace onlye thorough fayth as Christe sayth all that beleue in hym haue euerlasting lyfe For the doctrine of workes whiche after this fayth ought to ensue by the power of the holy Ghoste is to be placed in an other matter What a Christian ought to do as the obedient Sonne of God and as one shewing himselfe kinde and mindeful for so great a gyfte of eternall lyfe and loue of God as touchyng that I say Christe teacheth nothynge in this place Wherefore we will nowe entreate no farther of this matter that we are saued only by the mercie of god and that we obtaine this grace only by fayth with out vertu without merits and without our workes For all the whole matter that is requisite and necessarie to the gertinge of euerlastyng lyfe and remission of our sinnes is altogether and fullie comprehended in the loue and mercie of God thorough Christ. God graunt vs his grace that we maye beleue and trust hereunto surely and that we may abyde and suffer all thynges with a glad and a redie heart and that we may so die that we may be saued for euer Our God graunt vs this thoroughe his sonne and our Lorde Iesu Christe Amen The first Sermon on Trinitie Sonday Of the feaste MAny thinges shold be spoken as touching this feast For first of all the Gospel is very fruitfull and preacheth of great matters And it is necessary also to speake of the cheife article of our religion for as muche as we Christian men onlye and none beside vs do beleue in god the father and in god the sonne and in god the holy ghost This is the principall article in our congregation which was not inuented by man neither came euer to mans mynde But is only opened vnto vs of god by the worde Wherfore euen as God by other feastes thorough the eare is gloriously set forth by his workes which he hath don that by thē his good will and pleasure toward vs might be knowen as the feast of the Natiuitie of Christ is celebrate kept holy at that time whan Christ became man and the resurrection of Christ whan this man that was god raysed himself from the dead and Whitsontyde when the holy ghost came downe in a visible forme began his operation and so forth so that all feastes do declare with what god is as a man woulde say appareled So this present feaste was therfore ordained that it might be knowen as nigh as it is possible out of gods worde what God is in his nature and substance of hymselfe without any maner of visers or shewes And here are all creatures Angels and heauens to be ouerpassed with a highe contemplation and all inferiour thinges to the whiche we are commonly accustomed are also to be set asyde And these thinges only are to be heard whiche God pronounceth of hymself and his proper substance and nature And here doth appeare what is the wisedom of the worlde and the folyshnes of God For whan the worlde heareth that one eternall God is three distincte persons this it can in no case alowe but iudgeth all mad that either teache those thinges or beleue so as they teache Wherefore this article in the new testament in the whiche it is very euidently set forth hath ben sharplye withstanded resisted So that this was the occasiō as witnesseth the histories that Iohn the Euangelist wrot his gospell For by by there sprong vp the hereticke Cherinthus which had learned of Moyses that ther was but one God Whereby he gathered that Christ could be no God as God himselfe could not be man Wherfore he did vse this sylogisme and sophisme of reason and thought that euen as he hymselfe could vnderstande and gather by reason the thynge that it was so in dede in heauē and could none otherwise be But away with this iudge false estemer of things I meane reason Blind reason where as it is not sufficiētly able to knowe it selfe yet wil it not stycke to be so bold as to iudge of god For yet is there none foūde that can know for a suretie what this is that men see with eyes speake laughe with mouth And yet we stāde so highe in our owne conceite that we will speake dispute of God and of his substance yea and that of our owne proper reason without helpe This is a great folishenes I can not parfectly determine what is seing or laughyng and yet I will take vpon me to knowe and geue sentence of that wherof I knowe nothing at al wherof god only ought to pronounce Yet the worlde setteth muche by this folishnes the Turkes the Iewes mocke vs christiās as half mad because we beleue that Christ is god But if this were wisdō who might not pronounce thinke with the Turkes Ther is but one god Christ is not god But when scripture and the word of god is put forth this thinking and pronouncing is nothing worth But we muste speake or at least wise stammer of those things as the scripture doth point vs that is that Christ is very god that the holy ghost is very god yet that ther are not three gods neither three natures or substāces as we nūber three sons three men three angels or three windowes For so is not god distinct in his substance but there is one only substance of god Wherfore although there be three persons god the father god the sonne and god the holy Ghost yet in substance they can not be deuided or discerned For ther is only one god consistyng of one indiuisible substance For so sayth Paule of Christ whiche is the Image of the vnuisible god the first begotten of al creatures for by hym were all thynges made that are in heauen or in earth visible and inuisible whether they be thrones or dominations or principats or potestats
Amen An other Sermon on Trinitie Sonday ¶ The Gospell Iohn iii. THere was a man of the Pharyseis named Nicodemus a ruler of the Iewes The same came to Iesus by nyght and sayde vnto hym Rabbi we knowe that thou arte a teacher come from God for no man coulde do suche miracles as thou doest excepte God were with hym Iesus aunswered and sayd vnto hym Ueryly veryly I saye vnto thee except a man be borne from aboue he can not se the kingdome of God Nichodemus sayde vnto hym Howe can a man bee borne when he is olde Canne he enter into his mothers wombe and be borne agayne Iesus aunswered Ueryly veryly I saye vnto thee excepte a man be borne of water and of the spirite he can not enter into the kyngdom of god That which is borne of the fleshe is fleshe and that whiche is borne of the spirite is spirite Marueyle not thou that I sayde to thee ye must be borne from aboue The wynde bloweth where it lusteth and thou hearest the sounde thereof but thou canst not tell whence it commeth nor whyther he goeth So is euery one that is borne of the spirite Nicodemus answered and sayd vnto hym Howe can these thinges be Iesus aunswered and sayd vnto hym Art thou a maister in Israell and knowest not these thynges Ueryly veryly I say vnto thee we speake that we know and testifie that we haue sene and ye receiue not our witnesse If I haue tolde you earthly thinges and ye beleue not howe shall ye beleue yf I tell you of heauenly thynges And no man ascendethe vp to heauen but he that came downe from heauen euen the sonne of man whiche is in heauen And as Moises lyfte vp the serpente in the wyldernes euen so muste the sonne of man be lyfte vp that whosoeuer beleueth in hym peryshe not but haue euerlastyng lyfe An other Sermon on Trinitie Sonday ¶ The Gospell Iohn iii. THis is a speciall good gospell in the which is declared what is the true and only way to euerlasting life It appereth that it was apointed to the feast of the Trinitie because it maketh so plaine a distinction difference betwene the persons in setting forth the high work of God that god worketh amōg vs men whē he iustifieth saueth vs. For it is certainly pronoūced as touching the father that he loued the world gaue vnto it his only begotten sonne These ar two distinct persons the father the son ech of them hath his propre worke The father loueth the worlde and geueth his sonne The sonne is become a gift and as Christe saith here the sonne geueth hymself to be lift vpon the Crosse as the serpent was exalted of Moses in the desert that all that beleue in him should not perishe but haue euerlastynge lyfe And to this worke also commeth the thirde person the holye Ghoste which by the water of baptisme doth enkendle faithe in our heart and so regenerate vs vnto the kyngdome of heauen Which doctrine is full of swete confort ought to fyll vs with a great truste in God when we see that all the thre persons al the godhead tendeth to this end to preserue vs against deathe and the deuill and that Iustice euerlasting lyfe and the kyngedome of God myght be prepared and made redy for vs. What cause shold we haue therfore to feare in the presence of God for our syn How can we doubt of his good will toward vs For if he had ben willyng to condemne vs for our synnes as we always feare the father would neuer haue geuen vs his onely begotten sonne the father the sonne would neuer haue called vs to baptisme the lauer of regeneration vnder the gouernaunce of the holy ghost And this only thinge do I notifie here as concerning the testimonies of the Trinitie For as touching this article and the doctrine that thervnto belongeth we haue spoken in our former sermon more plentuously Now therfore wil we entreae in order of this gospel and all the partes therof Christ entreth into a long disputation with Nicodemus the chiefe of the Phariseis among the Iewes and that of a matter that Nicodemus coulde not vnderstande the doctrine therof because it semed strange vnto him for lacke of custome therto and because he was accustomed to an other kynd of doctrine Nicodemus beyng no euyll man declareth bothe by word and dede how highly he estemeth Christ where as he setteth so much by him whom his own companions hate so extremely and commeth vnto hym albeit by night to testifie this openly before Christ that he acknowledgeth the power of God to be in him and doth not condemne him against his conscience as dyd the other Phariseis and Scribes Neither is it to be counted blame worthy in this man that he doth acknowlege Christ for the man of God and thinketh him worthy to be receiued of all men for that that he is sent from god What is the cause then that Christ doth seme to receaue this man after an vngentyll sort which gaue suche an excellent praise as concernynge Christe Uerilye there was a verye deadly error in this man whiche ought not to be ouer passed of Christ least that he should seme to consent to Nicodeme in such a great matter wherof yet he was most blamelesse For as touching the knowlege of god he shewed himself here to be very perfect and certain in this that he pronounceth that he knoweth that Christ was sent from God to be a teacher in that he toke the miracles which Christ dyd for the very workes of God But Christ doth declare by his answere wherein he reproueth Nicodemus opinion as touchyng the kyngdome of God what this knowledge preuayleth Nicodemus therefore thynketh this that he knoweth what is the kyngdome of God bycause he knowethe God and vnderstandeth how al things are wrought and gouerned by hym It were true that if he knewe GOD well he muste nedes knowe hys kyngdome But bycause the firste is false CHRIST rebuketh him in the laste that is that he knoweth not what is the kyngdom of God as he thynketh that he doth Wherfore all the disputation standeth in this poynte what is the kyngdome of God and who dothe see it and know it Nicodemus neuer had other opinion before this tyme but that the kyngdom of God had his description in the lawe that out of it might be vnderstande the holynes and sanctitie of God the whiche ought to be performed and fulfylled of all mē yf they wold liue with God most holy in his kyngdom He neuer thought how the synne can not be takē away by the lawe and that the lawe should be but a testimony to declare to vs our synne that it myght be a begynning of a hygher knowledge as concernynge God and hys kyngdome in vs. For he that is ignorant of the kyngdome of grace is ignorant bothe of God and also of his kyngdome Wherfore we muste
doe sore vexe vs while we se to our dignitie and to suche as bee ours that we maie make prouision for theim with all the commodities of this life And when men haue gotten these thynges now thei labour no farther as though thei had gotten all But when thei haue not that thei endeuour with all studie and care to come thereby But in the meane season thei haue no regarde of this thyng that is moste necessarie vntill thei fall sodainly into this snare euen into this iudgemēt and damnacion And this is the cause why Christ putteth forth the example of the riche manne to withdrawe vs from the care of thynges present and to make vs geue more hede to euerlastyng life For if this rich man had not geuen ouer his heart to worldly prosperitie but had rather trusted in the liuyng God he had neuer come to this place of tormente and destruction But now contrary to the precepte of God He drowneth vp himself with riches and forgetteth his state to come He applieth all thynges onely to his desiers and lustes and will suffer no other thyng to come into his mynde Contrary to this teacheth Christ that we should watche least we suffer with the riche man euerlastyng death as a recompence for this little ioye These twoo examples are suche as neuer ought to fall out of memorie that firste of all in tyme of trouble we might haue a suer trust and comforte Then also that in the prosperitie of this world we fall not into daunger of euerlastyng death And to this also doeth that belong ▪ that Christ speaketh after that the riche manne perceiuyng his owne cause to bee paste remedie yet careth for his brotherne and desireth that Lazarus might be sente to his fathers house least that if thei continue in their olde conuersacion thei also should fall into like punishemente But Abraham denieth hym that and saieth Thei haue Moises and the Prophetes let them heare theim But when the riche man proceded alledged that there should ensue muche profite by this message if the deade should goe preache to theim that liue Abraham answered If thei heare not Moises nor the Prophetes neither will thei beleue if any should come to thē from the deade Now this riche man vnderstandeth that he that will escape this hath neede of repentaunce and perceiueth ▪ that that maie chaūce to other as it chaunced to hym that although the worde of GOD and the Preachers thereof abide with men in the worlde yet it doeth not moue thē neither to repentaunce neither to amendement of life Wherefore he thinketh it beste for his bretherne if one frō the deade that could tell of thinges inuisible should come vnto theim Neither would this seme to vs also other wise then the matter requireth if suche a Prophet should come emongest men But Abraham can not be perswaded to allowe this and therefore he saieth He that will escape this paine muste haue respecte to nothyng but to the Prophettes and that this is the onely waie to escape the daunger of eternall damnacion But he that will heare neither Moses nor the Prophettes it were in vaine if one should rise from the dead or if an angell or GOD himself should preache For suche would neuer bee brought to beleue This is an high praise of the worde of GOD and of the ministerie thereof whereas men are necessarily bound to it so that thei ought not to thinke that there is any other meane to auoide this pestilence and destruction But what doeth Moises and the Prophetes teache these two thinges specially First thei shew the promised sede of the woman that should breake the serpentes head that is should depriue and strippe the deuill of all his power and make good the damage taken in paradise Unto this seede that he is the sonne of GOD and bryngeth diuine power and righteousnesse to vs in the yearth bothe Moises and the Prophetes are whollie applied and of this thei teache and commaunde that when this cometh the Gospel is preached that men should heare geue credite there to He that after this sorte heareth Moises and the Prophetes firste of all he will despeire of his owne workes and power and will trust onely in this seede that it onely is the blessed seede and that it dooeth restore to vs that are accursed the blessyng So then faithe in Christe Iesus is the onely and true waie whereby we maie be deliuered from synne and death and get saluacion This sauiour with his comforte was not regarded of the riche man He tooke his wealth end felicitie to be a sure token of his owne righteousnes For as men are wont to gather by aduersitie that GOD is angrie with them so like wise whē thei are in prosperitie thei take it for a token of Gods fauour whereas yet temporall blessyng is of no great weight And commonlie it chaunceth that the vngodlie are more fortunate then the Godlie But if thou canst heare him that geue thee good councell beware thou trust not in thy riches but trust onely in hym of whom Moises and the Prophettes speake or els thou shalt haue none other ende then had the riche manne whiche had Moises and the Prophettes and yet beleued not The seconde thyng that Moises and the Prophettes teache is this that forasmuche as al trust of righteousnes and of saluacion consisteth in the promised seede we shewe obedience to GOD and dooe that he biddeth and flee that he forbiddeth For that is as muche as to feare GOD and to kepe his commaundementes But he that had rather obeye his owne lustes then Gods lawe he can not glorie in this that he is the soonne of GOD and careth for GOD but rather he can neuer be without this care wherein he feareth least GOD should come sodainly and iudge hym emong the damned So that these twoo thynges must nedes be ioyned together that is faithe obedience toward GOD. Faithe is required to deliuer vs from our synnes and to make vs the children of GOD. Obedience or Charitie and her workes are also required that we might shewe suche obedience as belongeth to children and that wee prouoke not GOD to wrathe by our synnes and that wee haue a good conscience whiche thei can not haue that continewe still in open synne without repentaunce And finallie feare GOD and keepe his commaundementes and yet truste not in that righteousnes before GOD. But onely trust in Iesu Christe then shalte thou be out of all perill For suche faithe onely is able to preuaile against sinne and death And for as muche as GOD hymself hath commaunded obedience he doeth alowe it although it be vnperfite For that is not alone by it self but is ioyned with faithe by the whiche wee are pardoned of that that is lackyng in obedience And so Moises and the Prophettes are to bee heard that we maie learne thereby faithe in Christ and true obedience This
is the stay we leaue vnto that we are the children of lyght If we do but only kepe this name diligently and not go from the knowledge of this light althoughe all thinges be not the perfectest nor done with the greatest prouidence and forecaste as the matters of the childrē of this lyfe are yet are we not excluded from the possession and glorie of this light if we haue but only beginne to take in hand the workes of godlines that we may be nombred among them that are called the children of light For this is certein and sure that in the prouision of thynges we shall neuer be of lyke diligence with the children of this worlde so long as we liue Therfore this ought not to discourage vs though oure olde man go slenderly forward vnto godlines wheras the children of this world runne spedily without any stay vnto hell neither let vs suffer our selues by any obstacles or lettes to be drawen out of the waie but rather let vs go forwarde dayly somwhat in modestie lenitie softnes gentlenes mercie compassion in suche other workes of godlines For if thou haste but ones begūne there is a good hope halfe the matter is done when it is ones well begunne And although thou procedest but slowly yet geue not ouer neither go thou out of the waye but styll folowe on after the example of S. Paule if by any meanes thou mayste comprehend that wherin thou arte comprehended of Christe Iesu. For that bringeth forth the children of light in that we are comprehended of Christ Iesu reconciled to God the Father thorowe hym as he calleth also in the chapter that goeth before Christians great lightes in the worlde But as concernyng these lyghtes thus he putteth forth his example This one thing sayth he I do I forget those thinges which are behinde and endeuour my selfe vnto those thinges whiche are before and accordyng to the marcke appointed I preace to the rewarde of the high callinge of God thorow Christ Iesu. This is therfore our cōforte that he wil not condēne vs that are made the children of light by the grace of god in Christ with the children of this worlde whiche ronne hedlong vnto hell although we be yet weake for asmuche as we alwaies striue and to thuttermost of our power labour to obtaine the rewarde of the high callyng of God For although he might well and worthely reproue vs because we beinge the children of light ronne so slowly in our course Yet he by his grace in forgeuynge vs our synnes doth supply that which lacketh in vs whiche his grace as the wyde heauen is extended ouer all our lyfe so that it lyeth hydde with all her imperfection and poore state vnder his heauen of Gods mercie and grace continually If we stycke fast to this purpose we shall at the lest fynde some frendes there but specially the highest frende of all which is able to geue heauen and euerlastyng saluation euen our Lorde Iesus Christ. And this is the doctrine which is to be learned out of this our gospell euen that we vse iustly and truly the Mammon of iniquitie or the wicked Mammon that is to say our goods and worldly possessions and make vs frendes of them namely that we transpose them vnto the benefites of other vnto the helpinge of such as be in necessitie as this steward maketh him frendes of an other mans goodes But here som doubt and demaunde how this doctrine agreeth with the doctrine of iustification by fayth alone The papistes busye them selues in this place beyonde all reason and expounde it on suche sorte as thoughe euerlastynge lyfe were gotten by workes and that only fayth can not do it seynge Christ saith make ye frendes of wycked Mammon that when ye shal departe they may receaue you into euerlastynge tabernacles Although the Papistes are not worthy to be answered as touchyng this question or any other for they do not nor wyll not accept it whatsoeuer be answered but they go styll forwarde to exercise their tyranny against the truth of gods worde and the faithfull professours of the same yet for theyr sakes in whom there is some good hope of amendment I will answere somwhat to this doubte or question Firste of all the Papistes them selues must nedes graunte that these frendes of whome CHRIST speaketh here are men whiche are conuersant among vs. For otherwise could we geue them nothyng But how shall they geue vs heauen that as yet are not in it them selues And yet this is true that they geue heauen For they are the wordes of Christ which can not be chaunged nor called into question make ye frendes of wycked Mammon saith he that when ye fayle they may receaue you into the euerlasting tabernacles But how this cometh to passe Christ teacheth in the gospel of s. Mathew where he saith that he himself at the last day wil come forth testifie that whatsoeuer we haue done in our life time to his poore members we did it vnto him and that he wil abundantlye recompence it with the reward of euerlasting life not that ye haue deserued the same by our workes but for his promis sake as he saith Come ye blessed of my father possesse the kyngdome whiche was prepared for you from the beginning of the worlde But here is a difference to be made in this question For the right and true frend which is both able also wil geue vs heauen is Christ This is without all paraduenture As for the poore beggers whome we haue holpen with our goods in this worlde they shall not do it But here ryseth an other question whether we by our almose and other good workes are able to deserue heauen and euerlasting lyfe This question is sone answered Paul saith whatsoeuer is not of faith is synne It foloweth therfore that God doth not allowe thee almose of the vnfaithfull again that he will not geue heauen and euerlastynge lyfe for that But they that beleue in Christe and afterwarde declare their fayth by theyr workes their workes please God for their faiths sake and he will also rewarde suche workes in the lyfe to come But yet for all that this doth not herof folowe that euerlasting life is geuen vs for our workes sake For that is annexed only vnto faith as in the gospell he doth oftentimes testifie He that beleueth in me sayth he shall neuer see death I am the waye the truth and the lyfe God deliuered his sonne that all that beleue in him should not perishe but haue euerlasting lyfe This is a true certein and sure solution For Paules sentence is as we heard before Whatsoeuer is not of faith is synne Therfore if any almose shall please god there must nedes be first of all fayth in Christ. That fayth hath euerlasting life folowynge it It obtayneth remission of sinnes and causeth that God aloweth our workes althoughe they be imperfect and not
house But the people that sawe it marueyled and glorified God whiche hath geuen such power vnto men THE EXPOSITION WE ought especiallie to marke out of this gospel the word of grace which god hath communicat and geuen among vs that we might pronounce it amongest our selues Thy synnes are forgeuen thee that we might merueil at it with those that are present here and geue GOD heartie thankes for that he hath geuen man suche power For it is doubtles a great power wher as Christian men may say one to an other brother mine feare not god is merciful vnto thee only beleue the promise whiche I pronounce in the name of Iesu. And so the matter shall be as sure as though that God had pronounced it himselfe Thy sins are forgeuen thee This power began by Christe as we haue heard and afterward remained with vs men and specially with thē that are ministers Howe be it neuerthelesse euery Christian man hath this power when thou felest desperation through sinne to say vnto thee why art thou sorowful I as a Christian man say vnto thee that thou doest wrong to thy selfe For god is not angrie with thee These wordes ought to haue no lesse estimation with him that his greued than if Christe hymselfe had pronounced them out of heauen neyther ought they to be any thyng lesse estemed for the person that pronounceth them For all the effecte consisteth herein that thy hearte shoulde apprehende and beleue the promisse and thinke it to be moste certaine that GOD will be mercifull vnto thee for Christes sake as is the example of this man that was sycke of the palsie Christ doth first adhort this man to fayth be of good confort saith he and doubt not Thy synnes are forgeuen thee As soone as the sycke of the palsie beleued this worde his synnes were without doubt forgeuen hym So doubtelesse do we obtayne remission of our synnes in the congregation when the minister or any other Christian saith vnto thee GOD is not angrie with thee Beware that thou do no wronge to thy selfe For he hath forgeuen thee all thy synnes for Iesus CHRIST his sonnes sake Now is it thy duetie to beleue this promise with all thy heart and rather to suffer all euill and harme than to doubt of it For if thou boubte absolution doth thee no good no althoughe GOD hymselfe with his angell should pronounce it ouer thee For wher as fayth is not there is god reproued as a light vaine person as though it were not true that he promiseth God saue vs from suche vnbeleife and mistrust whiche is the most greuouse sinne How be it the deuil is a very subtill craftesman to brynge vs to this that we might counte God a lyer that is that we shoulde be loth to beleue gods promise But when the heart doth embrace the promise God is glorified with the greatest glorie whiche pleaseth him most For he is affirmed to be true that he can not deceaue although he promise all thinges that are vnpossible Wherfore this pleaseth Christ speciallie in this man and therfore he speaketh so gentilly vnto him my sonne Thou art vexed wyth syckenes the deuill hath endamaged thee with the palsei and God for thy sin hath suffered it so to be done ther ensueth vpon this also a dread and an euill conscience so that thou thynkest that Christ is angrie with thee that thou hast no way to escape For it is naturallie geuen when the punishment of God is on a man to feare dread in conscience but thou must not geue place to this feare Thou must not thynke this that God hath no regard of thee and that thou canste not tell whether he wyll haue mercie on thee or no and that no sinner ought to be brought to GOD al these thoughtes are wycked Thou muste not haue respect to sinne or to the punishement of synne but to that that CHRIST speaketh euen that thy synnes are forgeuen Wherfore the sycke of the palsie must thinke this that althoughe he suffereth the palsei for his sins yet that his sinnes are forgeuen Such a fayth can be hindred neither by the palsei neither by any disease On this wise ought faith and the worde to be ioyned to gether For none of them both can be without the other He that beleueth and hath not the word beleueth as the Turke as the Iew doth They thinke that god is merciful and fauorable But they lacke a promesse For out of Christ god will not be mercifull If any man hath the worde is without faith there also is the worde of no efficacie so that faith and the word are knit to gether with suche a sure knot that they can not be sundered by no meanes A phātasticall person beleueth that the ende of the world shal be within this moneth but this is but a counterfayted faith For it is without the worde The Turke beleueth that he may hope to be saued through Mahomet but it is a lye For ther is no worde for the profe therof The Pope beleueth that Christiās may get righteousnes and saluation by their owne workes but this is a fayned faith For there is no such worde or promesse So is it possible that there should be a fayth but because there is no worde therfore can it not be a true fayth But we Christians lacke not the worde For we haue the pure and syncere worde But we fele a want in our fayth In that we can not so beleue the word as we ought This doth the deuill and original sinne worke in vs and withdraweth vs from the word vnto lies For all we are naturallie borne with this sin that we are glad to geue credence to lies Wherfore it is a hard pece of worke to shake of this vnbeleife although we haue this worde present For the fleshe and the deuil withdraweth vs alwaye from the word For cōsider thou this with thy selfe if I could trulye and perfectly beleue this which Christe speaketh here to the sycke of the palsie and also that that is spoken to euery one of vs in baptisme In absolution also in common sermons how that ther is no wrath of God to be feared no indignation lefte to be dreadded thinkest thou not that it would be an excedyng ioye vnto me and that all thinges shoulde seme full of ioy and pleasure But for as much as we do not so it is a sure token that the olde man and the deuil do all that they can continually to hinder our faith Wherfore thinke this for a suretie that both of them be necessarie First the worde must be heard thē must it also be beleued that without al doubting as much as is possible and after al this must all those thinges be hoped for which the gospell promiseth that are necessarie either for the spiritual or for the temporall lyfe And they that haue no worde may easelie beleue The reason is Because
of his worde as we wolde of a power that is almightie For he that hath that hath all and can doe all thynges And he that hath it not can do nothynge againste synne death and the deuill For loke what Christ doth here with the sonne of the ruler wher as he defendeth him by his worde againste death that lyfe shold not be oppressed of death the very same doth he make to worke in vs all by his worde if we do but receaue it and purposeth not only to deliuer vs from corporall euils but also from sin and eternall death Wherfore we muste folow the example of this ruler that in our peril euilles we may here require health wheras the almightie worde hath so redie and present power and wil to helpe vs. For wher as this ruler maketh haste hateth all delay Christ maketh muche more haste and differreth not the helpinge vnto the comming of the father but rather in this very houre and moment he wil haue the sycke child made whole So we also must not doubte but that Christ will be most redie to helpe vs if we do but aske it of him and trust surely for it of him For to this intēt was he sent and came into the earth to deliuer vs from sin death to destroye the tyranny of the deuill and to open the kyngdome of god for vs. For this very cause the father our most merciful god sent him for this cause he came into the earth Wherfore he that asketh helpe of hym shal not depart without helpe as we see in this ruler which only intreateth for bodelye helth Howe much more redie shall his wil be wheras is more perill and where as helpe is more necessary for vs wher as the matter of euerlastyng lyf is in hande This is the first as touching the which it is the vse to instructe and teache when suche kynde of miracles be taught For therfore dyd Christ worke them and afterward they were preserued in monuments bookes that we might know the power and will of Christe and haue our refuge vnto him in all trouble and perill The second whereof we must teach in this history is that a notable example is sett forth vnto vs in the whiche we may know certainly truly what is faith Our aduersaries the Papistes teache none otherwise as touching faith then that it is a certein knowledge concerninge Christ and what he hath don But in this the true Christians haue no more than the deuil hipocrites haue For these also know of Christ of his miracles actes But as concerninge Christian faith the scripture speaketh on this wise that by it we obtaine remission of sinnes righteousnes euerlastinge life For this saith Paule we suppose that a mā is iustified by faith without the workes of the law And the Prophet Abacuk saith The righteous lyueth by faith And Christ saith to Mary whose sinnes were forgeuen Go thy wayes thy faith hath saued thee Wherfore this faith is no faith of the deuil of hypocrites in the congregation whiche know only the history holde it as purely sincerely as Christians do For this could not be hid priuie frō the deuil what he dyd suffered in the earth But although this is necessary for a Christian to knowe yet this is not the true faith by the whiche we obtayne remission of sinnes and life euerlastinge But in this place it is described by an exāple what is true faith euē to thinke surely that that Christ speaketh promiseth is most certaine without all faulte For these two are ioyned together when god promiseth that we shold ēbrace it with faith doubt nothing but that it is most true And that it is most certaine although we do not perceaue it or see it And loke wher the promise is we embrace it with faith that is a true Christian faith as we see in this ruler He commeth to Christe and desyreth him to go downe with him and to helpe his son The ruler tooke it very heuily and was greatlye afrayd For he dreaded greatly least that if he brough not christ betimes his son shold die afterward ther shold be no hope of helpe By this he declareth what maner of faith he hath wher as he knowledgeth christ for his helper For without this meaninge he woulde neuer haue come to Christ. Wherfore this ought to be counted a greate thynge that wher as by nature he despeired of recoueringe of lyfe for men had no longer hope of lyfe in hym Yet he taketh a longe iorney to Christ with that hope that if he myght bring Christe to him before he was deade he should not be past cure But yet could not Christe take this for faith because that although this was a certaine knowledge of Christ yet was it not such as for the setting forth wherof he came into this worlde For he will not be taken and acknowledged onely for an helper in bodilie necessities yea and that so he be present but such worde is set forth as touching him in the promise and reuelacion of the gospel that we may fele that his godly power is present against all euill but speciallie againste spirirual euill If he hath diuine and godlyke power them must his worde be thought almighty And to this point doth he adhorte this ruler that he might rather haue respect to the cause of the miracles then the miracles themselues and that he mighte begine at last to hope for saluation out of the word although ther had ben no miracle shewed For in the miracles is ther alwayes present ayde required But this is true faith that despeireth not of the promise of the worde although ther be no signe of present ayde and succoure And this must be the fayth of al sainctes that god may be glorified and not our will And that if god sheweth not himselfe appliant vnto vs as soone as we will and after what way we wil yet that we shoulde not ceasse from praisyng hym as the hypocrites doe Wherfore he requireth such a faith that can abide patiently althoughe gods miracles be not done at his becke But this faith can not be excepte there be respecte had to this word as touching Christ whiche is that the deadly malediction and curse is by hym taken awaye so that al that are incombred with bodilie euils and with death although they are destitute of other signes in their deliuerance yet should not despeire as touching the final last deliuerāce through the death and resurrection of Christe And Christ commandeth that all shold loke seeke for this signe and as for the other he wold not haue vs careful for them For as touchyng this cheif signe he hath put forth his expresse worde and that without any condition that al might certainly beleue to haue remission of synnes deliuerance from death life euerlasting for Christes sake And he wold that
all his other miracles signes should serue geue place to this that is cheif Wherfore these thinges must be loked for in none other then in them which know that God is to be praised in this great signe aboue all and doth so vse this that neuerthelesse they may cheifly regarde the first and cheifest signe And if it pleaseth God to omitt the inferiour signes for the true procuring of that cheif signe let vs beware that we be not importune and that we thinke not that they must be done of necessitie For God requireth that the cheife should be counted such amōgest vs al that al shold beleue surely that they shal be saued for the most euident and pure couenant of God Neuerthelesse in the meane season god doth not suspend and prolonge the ende successe of these present temptations specially amonge the weake but yet so that they strenghthen themselues by litle litle to the spirituall vse and learne to obey god in al thinges that please hym and put his worde before them And althoughe the promise of this is to be loked for without a signe sensuall feling for a time yet let them not faint and geue vp but vse the holy ghost as a president and confortour although Christ departe with his signes and miracles And this is the true faith as I said before whiche stycketh vnto the word of Christ as touching saluatiō euerlasting life also as concerning the sure preseruation of the church also of euery one of vs all so that it be done without the temptation of God and we wholly depēd of his wil which therfore hath so boūd himselfe to the principal saluatiō which is certaine that he might haue all other thinges depending on y◠faith and trust therof and that he may be iudged to administer them wel vnto vs although he fulfil not our desirs in all pointes And betwene these two which belonge to the common ecclesiasticall trade he graunteth as a man would saye personal priuileges to this kyng euen a peculiaer word as touchinge the saluation of his son The which syth it is put forth so plaine euident it ought to be embraced with as sure faith as that that is put forth to all as concernyng remission of sinne and euerlasting life in the name of Christ. For loke of what thing the word is put forth with a promise that it shall certeinly come to passe that must certainelye be beleued For as GOD is tempted whan that a signe of a determined and appointed promise is required So is he not truly glorified when the appointed worde is not beleued as it was in Achas but this ruler doth glorifie GOD when he beleueth the determined word of CHRIST and forthwith obtayneth helth for his sonne as he knoweth of his familie at his retournyng home Learne therfore in this place what is true fayth euen to doubt nothing of the word of Christe of his promise but to beleue surely that as the worde promiseth so shall it come to passe although it be not sene perceaued For this is the cheif nature of faith to embrace and beleue that that is not present For thinges present are not beleued but are seen felte The riche man although he beleueth that he shal not die for hunger this yere yet is this no faith But he that hath no store nor substāce yet sticketh surely to gods word that god as a father wil prouide for his liuing but yet so that he caste not away the feare of god but serue his owne vocation he beleueth truly and it is not possible that such a faith shold deceaue him For it is grounded on gods word which is almighti promiseth that if fyrst we seeke the kyngdome of God the righteousnes therof that all other things shall be cast vnto vs. So all we do proue this that we are so corrupted by sin that we lyue voyde of all righteousnes But when the worde preacheth vnto vs remission of sinnes and righteousnes this can none otherwise be apprehended but by faith Wherfore the state of a Christiā is such that although he sustaineth the body of sin yet he is pure righteous wtout sin through faith the worde And this doth fayth worke in him the worke cā neuer do it as the brainlesse papistes teach For as touching the workes althoughe they be neuer so good yet are we vnprofitable seruāts as Christ saith And as I haue said as touching righteousnes so is it also as cōcerning lyfe We are so infected by synne and drowned vp in it that we can not be sure of lyfe for the space of a momēt So that this may truly be said with the wise Paynimes and Ethnickes that nothing is more certaine to a man then death As we proue that to be true not only by our examples but also by the example of others also that is how soone men are inuegled and enuironed with sycknes and other dangers And yet haue we the word set forth to vs which putteth vs in hope not only of lyfe but also of euerlasting life This do not we that beleue touche with our handes we fele it not we grope it not but it is promised to vs in the worde and we beleue it And it is sure that this faith shall not deceaue vs. For it is grounded on gods worde whiche is omnipotent and euerlastynge To be shorte this is the nature of faith As the worde doth promise thinges that are vnuisible and thīgs to come so doth faith beleue these inuisible thīgs and surely loketh for them to come The reason is It knoweth that the word of god is almightie that god is true and without lyinge wherfore fayth hath diligent respect vnto the worde If it perceaue the word it embrace it boldlye and careth nothinge eyther for the worlde or for the deuil For it is sure of the end and what shal befalle although the deuil the fleshe and the worlde make neuer so muche a do But wher as it perceaueth that the worde is lackyng it setteth not this much by the outward apperāce by that threates nor by any violence whiche is done of the worlde so that it maye perceaue that to be true and will suffer all extremitie rather then to be constrained to receaue any falshod And if in the Popedome we had had suche respecte vnto true faith we had neuer fallen into such horrible Idolatries and errours Wherfore it is a very necessarie and profitable doctrine for vs to be taught and certifyed as touchinge true faith that is that we should haue the worde of god and promise and stycke surely therunto and beleue that it shall surely come to passe For to beleue any thyng without the worde of God is no Faythe but a vaine opinion which can neuer well escape As if thou shouldest beleue that thou shouldest be Emperor of Rome Thou mayst this persuade thy selfe but yet so
her faith But this is a meruailous sayeng of Christ yf wee wyll weygh the matter aryghte He confessethe that power proceded from him ▪ And when the woman cōfesseth the matter openly before hym he doothe not impute it to hym selfe but to the fayth of the woman that so greate vertue and power goeth frome hym when notwithstandyng thys healthe proceded not frome the womanne but frome Christe But Christ doothe this to thys ende that hee maye shewe vnto vs how greatly this thyng pleaseth hym when the Faythe is suche as moste certainely hopeth and looketh for health and helpe of hym alone As though he shoulde saye onely prouide thys that ye may bee well endewed with Faythe in what soeuer daunger ye bee For my mynde is muche more ready to helpe then your desyre is to craue it I doo much more redyly delyuer you from death then ye desyre lyfe This to bee true Christe declareth it plainely in this place seyng that he so bothe liberally and gladly suffreth vertue and power to procede from him in healpynge this woman Therfore we ought to learne by this example that in all peryls and daungers we shold set our Faith only vpon Christ and looke for all healpe at his hande onely But what doo we We heare this at sermons in the temples we are put in remembrance therof at home neyther doo wee wante his miracles at thys daye yet canne not our Faithe be excited and stirred vp to beleue hym Menne wyll not beleue tyll they haue great abundance of all necessarye thynges As long as we are in healthe we hope and beleue well of the helpe of God But if pouertie and sycknesses ones come we haue no Faithe at all We lament we crye we complayne as though there were no healpe to be had neither in heauen nor in earth although we heare dayly both in sermons and otherwise that God wil haue mercy on vs for Christes sake and deliuer vs from all euill if we flee vnto hym with strong Faithe and doubt nothyng of his mercifull promise made vnto vs in the blood of Christ. But how doth this agre with the womans act whiche peraduenture ones or twise had heard of Christe and of his myracles and yet commeth she with so stoute and strong faith vnto Christ that if Christ had ben in the highest part of heuen this Faith would haue brast thorowe all thynges yea and haue brought Christ downe into the earth for to haue holpen her For as we haue oftentymes sayd God can not there deny helpe where he is truely and with a right faith sought and called vpon Wherfore we are alas for sorowe to muche wretches whiche hauyng the worde of God so playnly yet suffer not our faith therby to be excited stirred vp and confirmed But all the faulte of this matter is in the diuell and in oure corrupte and wycked fleshe For if thys were not we shoulde neuer be so vntowarde to beleue that Christ would helpe vs in all our necessities and combraunces were they neuer so great and many For as it is sayde Faythe can not deceaue vs. Therefore Christ dooth here ascribe it to Faithe that he made thys woman whole Thy Fayth sayeth he hathe made thee whole Go in peace be thou whole from thy disease So lykewise shall faithe in Christe rayse vp from death vnto lyfe vanquyshe the deuyll destroye synne and bryng euerlastyng saluation Although CHRIST doothe suche woorkes yet are they the works of Fayth for without faith such workes are not wrought as ye know that neither Christ nor the sacramentes nor the word of God profite any thyng without Faith Faith muste doo all thynges or ells they must be lefte vndoone I speake of things pertainyng vnto saluation For what soeuer is not of Faith is synne And thus much of the first miracle The second miracle is of the rulers daughter that was dead Luke recordeth that thys mayde was so olde in yeres as the woman was diseased of the bloudy issue that is to saye she was .xij. yeres olde for so long had the woman be troubled with her sycknesse All thynges were prepared for the funerall The minstrelles whyche by theyr syngyng and playinge as the maner of that people was gaue tokens of the buryall were there present There was a great noyse of them that wept cried as the maner is in preparation for so noble a buriall In the meane season the Father of the mayde when all thynges were paste hope for what hope can there bee when lyfe is gone out of the body maketh haste vnto Christe nothyng doubting but if Christe were present the mayde myght easylye be restored vnto her lyfe For so declare his wordes He fell downe at the feete of Iesus sayth the Euangelist and sayd My daughter is dead I pray thee come and lay thy hand vpon her that she may be safe and lyue For although Marke and Luke saye that he came to Iesus when hys daughter laye a dyenge yet they also declare that before Christe came to the rulers house the mayde had geuen vp the Ghost and notwithstandyng they signifie that the father dydde not caste awaye his Faithe but surely beleeued that CHRIST woulde restore vnto her bothe lyfe and healthe Who hathe euer sene or hearde of suche meruaylous people A woman whyche in no place of the worlde coulde fynde healpe conceaued suche a fayth hope truste and confidence in Christ that if she might but touche the hemme of his garment she should be healed And this her persuasion was not so farre out of the waye but that as she beleued so came it to passe in very dede In like maner the maides father when his daughter was dead was certeinly persuaded that if Christe did but laye his hande vpon the dead mayd she should receaue her lyfe againe It is easie to be beleued that a man by his hande may rayse vp one that is fallen a sleape But to rayse vp one frō death no hande no diligence no paine taking no noise c. Is able to do it Would not reason thus thincke But the ruler thought not so for if he had he would haue tarried at home and neuer haue taken that iourney vnto Christ but he surely beleued that Christ both was able and also wold restore his dead daughter vnto life And here may we see how acceptable pleasant a thing ▪ faith is to Christ which faith notwithstāding reason the worlde iudgeth plaine folishnes For although Christ was occupied about necessary busines was in disputation with the disciples of Iohn yet all these things set a part when he perceaued this faith of the ruler he turneth vnto him foloweth him satisfieth his desire according to his faith in somuch that when he cōmeth into the house seeth all things prepared for the burial fearinge lest that present sight shold tourne the fathers minde that the example and incredulitie of the men that were there
deuyl is the cause that men remeÌ„ber not the word and doctrine Luc. 21. Gen. 3. Howe dangerous a rhynge it is lyghtly 〈◊〉 regarde Gods worde Math. 13. What maner of thynge a good hart is Math. 6. Fruicte in pacience 2. Tim. 3. Luc. 11. The word is not euerye where fruictfull Math. 11. Math. â—14 Marc. 6. Luc. 9. The word of Christ himself was not euery where fruitfull The cause why the worde is not fruictfull Math. 13. Leui. 12. The fyrst begottâ—n male muste be presented to the Lorde Exod. 13. Nuâ—â— â— The Turke taketh the first borne Exod. 11. Christ an example of obedience Of the fyrste borne The first begotteÌ„ by pride waxed worst Lucifer Cayne Ismaell Esau. The Iewes Dauid 1. Reg. 16. Carnall prerogatiues ought not to be applied to pryde Psal. 103. Luc. 1. 1. Pet. 5. Gen. 49. They that beleue in Christ are the first be gotten Math. 20. Ephes. 4. God hateth pride Iac. 4. â— Pet. 5. Iob. 4. 2. Pet. 2. Howe Christ is reueled Luc. 1. Math. 1. Luc. 1. Luc. 2. Math. 2. Luc. 2. The reuelation of SimeoÌ„ came by the holy ghost Gene. 49. The state of Christes churche in this worlde is poore and miserable Death maketh hartes to feare Rom. 6. Simeon learned not this way to dye by man Math. 1. The law and good workes caÌ„ do nothing against sin death The worlde ordaineth his sauiours besyde Christ. The saluation of God canonly saue How this sauiour saieth Iohn 1. Good works Simon hath no more prefermeÌ„t in this saluation then we haue Christ is the saluation of all men Simeon putteth no difference betwene the Iewe and the Gentile Gene. 22. What reason thynketh of Esai 9. 1. Timo. 2. The cause why all are not saued Note well There is no saluation but in Christ alone God is not the author of any mannes damnation Christ giueth lyght to the Gentiles Iohn 3. A syngular comfort for al synners The diligent study of Simeon in the prophetes Gen. 49. Dan. 9. Esa. 49. Rom. 3. Galat. â— Halowyng of candels The Papists borowe the most parte of their religion of the Iewes of the Gentiles Luc. 24. The disciples of Christ vnderstande not Christ. The workes of God are not vnderstanded before thei â—â—me to passe Faythe is requisite The example of Dauid 1. Reg. 17. Baptisme the resurrection of the dead God is almyghty can doo what he wyll Math. 19. Luc. 1. Reson ought not to Iudge Gods works Math. 13. Iohn 20. Luc. 15. Luc. 18. The word of God deceueth not although it seme impossible Note Howe we must praye We must be instant in prayer The praier of the blynd Iohn 16. Prayer prouoked God Luc. 1â— Prayer with out faith is a mockyng of God Luc. 4. TemtatioÌ„ is 〈◊〉 for Christians Diuersitie of temptation Howe we must staÌ„d sure when we are tempted Christ lead of the spirit Note well Our proper imagination without the worde is nothyng Rom. 14. Math. 15. The first teÌ„ptation that he shoulde haue no trust in god Two sortes of bread Psalm Iohn 6. The second temptation is to make to trust more in god then his worde requireth Psal. 91. Mat. 27. Deut. 6. To teÌ„pte god The deuill vseâ—h scriptures Math. 19. Anabaptistes Baptisme Iohn 3. Marc. 16. WheÌ„ that angels defeÌ„deth vs not The third teÌ„ptation is to make theÌ„ cast awaye true religion for riches poore Riches corrupted religion A change of the spirituall kyngdome in to a wordly of the wordlie into a spirituall Worshippyng of the deuill The popes religion is rather trymme then true A general admonition What is worshâ—ppinge of God God ought to be worshyped accordynge to his word and not after meÌ„s traditions Deut. 6. The dignitie and excelleÌ„cie of this gospel The deuyl is moste buly at the hower of deaâ—h The woman of Cananee diuersly temâ—â—ted 1. She is a Cananite Math. 10. A greuous stomblynge blocke Faith obteyneth al thynges of Christ Why this historie is sette foorth All thynges must be asked of God alone for Christes sake 2 Christ answereth nothing We must continually prayr and not cease â–ª Note and practise 3 Christ denyeth to helpe The constancy of this woman Marc. 7. Continue in prayer 4 Christ recouÌ„teth the woman as a dog Faith is before God a thyng most excâ—llent Faithe interpreteth all thyngs to the best Iohn 1. Roma 3. By fayth and prayer Christ is ouercome â—ohn 6. Why Christe shewed himself so hard to the woman Faithe obteyneth all thynges of God PerseueraÌ„ce in prayer Gen. 49. God for triaâ— of our faythe sometyme deferreth his helpe Gods promise is to be apprehended with strong and coÌ„ +stant faith Iohn 16. God geuethe more then we can or dare aske Ephe. 3. An extremities God heareth oure of hande When God â—eferreth to heare Abacuck 2. The Pope the Turk extreme enemies to the Churche of Christ. Iohn 36. Prayet made in fayth obteyneth all thynges of God Christ ouercometh the deuill Christ at this daye casteth out deuils by the worde and SacrameÌ„ts Esay 55. Baptisme Iohn Rom. 6. The declaration of Gods mercy to penitent sinners Math. 17. Iohn 20. Mat. 11. The Supper of the Lord. Math. 26. Marc. 14. Luc. 22. 1. Cor. 11. Luc. 1â— Iohn 14. Colos. 4. A Christiane must coÌ„tinually fight agaiÌ„st Satan 1. Pet. 5. Iac. 4. Iohn 12.16 Christ and in hym all Christians haue gotten the victory ouer the deuill and the worlde 1. Iohn 3. The papecie The wickednes of the minister hindereth the dignitie of the worde or sacraments nothing at all The worde the sacrameÌ„ts oughte to be had in greate reuerence The worde of god driueth awaye Satan Rom. 1. Esay 6. It is a greater miracle to driue the deuil out of mens heartes then out of their bodye Three sortes of people iudg of this miracle The first meruell at the worke The second blaspheme Beelzebub what it is in Englishe 2. Cor. 4. The godly reioyce in the gospell the vngodly blaspheme it The aduersaries grauÌ„t many thinges to be true yet they go forth to persecute 2. Cor. 4. The power of the deuill is not to be set lyght by The papistes in persecuting the true ChristiaÌ„s thincke they do God great seruice Iohn 16. The thirde seke signes from heauen The wise of the world are offeÌ„ded at the word because the preachers therof are so homly poore creatures The glorious worldlinges can not abyde to be reproued for their wycked lyuing Rom. 13. 1. Pet. 2. Exod. 22. TeÌ„porall rulers owe no lesse obedience to God hys worde then subiectes do Esa. 53. Iohn 16. Preachers haue authoritie to rebuke the sinnes of all men without exception Preachers may be no meÌ„ pâ—easers Gala. 1. Marcke this well O thou preacher Christ confuteth his aduersaries Discorde The kyngdoÌ„ of the deuill Why so fewe receue the worde Why the deuyl preuaileth not agaynste Gods electe Acts. 9. Obiection Exorcistes Answere ii Thess. ii The deuyll worketh miracles to confirme
this vice is geuen by nature that we are glad to beleue lies for because our heart is proue therto By this meanes the Pope and his sectaries beleue constantly in the masse and in the seruice and intercession of sainctes in monasticall vowes ceremonies fastes c. But it is a false and fayned fayth and by your reuerence ful of whoredome baudrie The heart is full of fornication False faith causeth spiritual whoredom But on the contrari part we which thankes be vnto god haue the pure and chaste spowse for the word is doubtlesse sincere and true do not beleue constantly wher as neuerthelesse we sholde beleue cōstantly But they can not beleue so constantly seing they haue not the worde All the cause therof is in oure olde man in the deuill for that that we thorow originall sinne depart from the worde and truth vnto lyes Out of this gospell we must first learne that we haue nede of the worde And then that we embrace it with a sure faith And that afterwarde doth therof ensue remission of sin and euerlastyng lyfe so that we are surely ridde from all difficulties and dangers both in this life and in the life euerlasting But when the worde is lackyng ther is a faith also as the Anabaptistes Arrians Turkes Iewes Papistes haue a fayth But it is a faith without the worde which is ingenerat in vs by nature through the fall of Adam This is a lying fayth which by nature we may kepe more surely then the worde of God After that Christe had preached this to the sicke of the Palsye and forgaue his sinnes The scribes thinke that Christ blasphemeth God in that he forgeueth sin This part is necessarie also and of greate wayght For this is euident by the example of all phantasticall persons that all are in this errour that they know not howe synnes be forgeuen Demaunde this of the Pope and of his doctours add they can not tell thee what absolution doth For all the Popedome holdeth fast by this doctrine and it is surely holden vp therby that grace is powred into them that he that would obtaine it hath nede of contrition confession satisfaction But when it is demanded what is the office of absolution and of the keies they answere that it is an exterial administration which is obserued in the church So saye the Anabaptistes also what shall baptisme preuayle to the obtayning of remission of sinnes sith it is but a litle water The spirit is requisite To be short no secte maker no monke no priest could see this that remission of sinne is a power geuen to man As it is here in the gospell Wherfore learne thou this and say I know that God doth onely forgeue the sinne that I confesse yet this is also to be knowen by what I may be certified that my synnes are forgeuen or what is the meane by the whiche my sinnes are forgeuen And there say If I desire remission of sin I must not go into some corner and say O god forgeue me my sins And thē loke for som Angel whom god shold send vnto thee to say that thy sinnes are forgeuen For god promiseth that he will come vnto vs that baptisme may be amonge vs and his word most holy that it might be said I baptise thee in the name of the father of the son and of the holy ghost He that beleueth and is baptised shall be saued But thou sayste that baptisme is water onely It is true but this water is not alone but Gods worde is with it Therfore when I come to the minister whiche hath the peculier commandement of GOD or to any other Christian and desyre remission of my synnes There doth the minister pronounce I in the stede of GOD declare vnto thee through Iesus the remission of all thy synnes And here mayste thou surely truste that thy synnes are forgeuen For baptime and the worde will not deceaue thee This dyd they not teache in the Popedome neither doth any of their preachers vnderstand this Wherfore geue you thankes to God for this benefite light and learne diligently that God alone forgeueth sinne But how verely no otherwise then it is here in that he hath geuen men such power As Christ begynneth that in this place and afterwarde geueth commandement that frō henceforth it shold alwayes be obserued and kepte in the congregation vnto the ende of the worlde that repentaunce remission of sinnes sholde be preached in his name So is remission of sinnes amongest men to be required or in the worde and no wher els For ther only may it be founde This suffereth thee not to ascend into heauen therfore But whē thou desirest remission of synne receaue baptisme if thou be not yet Christined or if thou be see that thou doest call to minde that promesse and be not harde of of belife Go also and be at one with thy neyghbour then aske absolution And as thou hearest that remission of sinne is pronounced vnto thee in the name of Iesu so beleue and thou shalt obtaine thy desire So that baptisme absolution the publike worde the sacrament maye not seme a lyght thing vnto thee but that remission of sin may be asked and required therby For to this intent God hath called and ordained thy Pastour and Curate thy father and mother thy Christian neyghbour hath put his word in their mouth that thou shouldest aske confort and remission of syn of them so that this maye so be counted the commandement and ordinance of god that we shold geue credence to the wordes of men when they according to Christes worde and commandement vse their ministration and office For these are not the wordes of men but of God Wherfore these wordes are to be beleued constantly and not to be despised When the minister baptiseth a childe accordyng to Christes commādement There thou hearest the wordes pronoūced of a man But they are the wordes of God neither must thou take them any otherwise then if god had pronounced theym hymselfe So whenne thy synnes are forgeuen thee in absolution thou mayest no more doubte then yf God hadde spoken theym hymselfe For GOD hym selfe pronounceth this sentence that thy synnes maye be forgeuen thee Wherefore learne in this place the waye howe to aunswere these phantasticall persons when they crie on this wyse What is water but water We know thys also But they are ignorant hereof that the worde of God is ioyned with suche water Wherfore it is no longer pure water but diuine water whyche the mynister geueth not of hymselfe but God commaunded it so to be geuen to the intente that by it we myghte haue a new byrthe to enter into the kyngdome of God and Remyssion of all oure synnes And as GOD geuethe the worde whyche is hys and not oures so dothe hee geue also Faythe vnto the worde For bothe of them are the gyftes of God Faithe and the worde
Wherfore Remyssion of synnes is the woorke of GOD although God woorketh it by man Thus then must Remission of synnes be required in the worde which is put in mans mouthe and in the Sacramentes whiche are ministred by men and no where els For it can be found no where ells Who can not vnderstande this that my woorkes are farre otherwyse whyche I doo than the worde and woorkes of God What madnesse thenne moueth the Papists to attribute the Remission of their synnes to theyr workes Wherefore whenne they in the laste daye shall comme foorth with their workes CHRIST shall aske theym and saye Where is my worde then I ordeyned in my Congregation Baptisme the Sacramente of my body and bloode absolution the open preachyng of my word that men myght by them obteyne remission of their synnes and be partakers of my grace Why haue not ye vsed this way and trade Here might ye haue had a sure way of remission of synnes but in your workes there is no certayntie Wherfore you must marke this doctrine diligētly what is proprely the remission of sin how we may be assured therof wherof we muste aske it receyue it Uerily in this ye must haue respect only vnto the holy church wher the word sacraments are ther is it found not in heauen as the Phariseis thynk supposyng that Christ blasphemeth God because he remitteth syn But beware thou of that and say God hath bestowed remission of synne in Baptisme and in the worde yea he hath put it in euery Christian mannes mouthe when he conforteth thee and sheweth to the the grace of God that thou mayste receaue and beleue it no otherwyse then yf Christ hym selfe had pronounced it by hys owne mouthe as he pronouncethe to the man that was sycke of the palseye Wherefore these heretikes are greately deceaued where as they sunder the woorde frome Remission of synne Thys myght be doone yf it were the woorde of man but it is Gods worde and Gods water He that goeth about to take that frome man and to defraude hym of it takethe awaye frome manne also remission of synnes neyther is there any remedye agaynste it Wherefore the Anabaptistes and other heretikes do loose also the Remyssion of synnes Baptisme the Sacramente the holye Congregation and all christian woorkes because they caste awaye the worde that they heare of theyr mynister and care no more for it then yf it were the voyce of a beast God spake ones by an asse and yf he should yet speake by an oxe or by any other beast he ought to be hearde Why should it not preuayle than when men speake by the commandement of God For althoughe thou doest heare the voyce of a manne yet doste thou heare God and receauest for a suretie Remission of thy synnes frome GOD if thou embrace it onely with Faithe I thought it good to make mention of this matter in thys place that ye myght make stronge your selues agaynste sectes and that ye myghte bee prepared agaynst theyr assaultes For as I said in the Popedom they knewe nothyng lesse then this doctrine For this they thynk in the popedome that baptisme came to an ende nowe longe agone But if they haue nede of remission of synne then that contrition confession and satisfaction are requisite For thus dydde they describe penaunce But thys diuinitie is suche that the dyuell canne well awaye therewith For it hurteth not hys kyngedome This is trewe that contrition is requisite and that we must be sorie for our synnes but we obteyne not remission of synne thereby For Remission of synnes commeth onely hereby yf that I haue respecte to the worde and promyse of God and embrace that with a stronge faithe But they inuert this and turne it vp syde downe They omytte the worde they regarde not what the Minister pronounceth by the commandement of Iesu CHRIST they haue respecte onely to theyr contrition and penaunce But by this meanes they lese bothe Christe and all his benefyttes Neyther is it possyble that they shoulde conforte or solace as much as one troubled conscience For they lette passe the woorde in the whiche onelye remayneth all hope of saluation and bryngeth menne to contrition and rightuousnesse But lerne you this as concernyng Remission of synnes to conforte both youre selues and other also For as muche as God in Baptisme in absolution in the open preaching of his word in the sacrament doth talke with vs by his minister and by al other christians to this must credence be geuen and then for a suretie we obteyn remission of our synnes whiche remission in the Popedome was dead and buried For as touchynge it there is not a woorde mentioned in all the Popes bulles onely they make rehersall ▪ of contrition and referre the remission of synnes vnto it And thus haue we remit synne Now let vs briefly touche the hystorie The sycke of the palsey is an example of all synners For this is the propretie of this disease The members can not do their offices and when a man goeth aboute to drawe his fete or his handes to hym the farther they falle frome hym Wherefore Aristotle in his Ethikes compareth suche a man to wylde and fierce youthe whyche can by no meanes be tamed But he that wyll wel vnderstande this disease muste take it to be spoken of hypocrites that wyll be iustified by theyr woorkes For the more that these labour to drawe nyghe vnto God and to pacifie hym the farther they ar cast from him And when they thynke that they do hym moste pleasure they displease hym most For they haue no Faythe He therfore that coueteth to be ridde of this euyll let hym come to this man which deliuereth on this wise when he saith My sonne be of good comfort thy synnes ar forgeuen thee By such a worde is strengthe restored to the membres that they maye healpe one an other For where as is remission of synnes there shall ensue very true good workes for sinne is taken away This was Christes especial meaning with the sick of the palsey He laye downe sicke in his bed for his disease woulde suffer hym to do no otherwise he was as a killed hog and vnprofitable in all his mēbers But when Christ biddeth him to rise he riseth and is strong and lustie where as he was wont to be caried from home now he beareth home his owne couche This wold Christ that we herof shold take and behold an example and signe of that that he hath power in earth to forgeue synne He speaketh playnely in the earth that we shold not loke for it from heauen or as the Pope taught to hope for remission of syns in purgatorie by other mens workes and merites For so it is in this place that remission of synnes is a power which is geuen to men in earth at Baptisme at ministryng of the sacramente in absolution and in open preachyng Contrarywise whatsoeuer is bound that is