redy a perfect people for the Lord. That Iohn turned many by the preachyng of Gods word vnto the Lord it is manifest in the EuaÌ„gelical history What great multitudes of people S. Peter as I may speake nothing of the other apostels turned vnto Christ by preaching the word blessed Luke in his Chronicle of the Apostles acts doth partly declare Was not the holle world in a maner turned vnto the faith of Christ thorow the preaching of the word As sainct Paul saith Faith coÌ„meth by hearing and hearing coÌ„meth by the worde of God But I aske Haue they not heard No doubt their sound went oute into all landes and their woordes into the endes of the worlde In matters of controuersie concernyng religion it declareth and sheweth who maintaineth truthe and who approueth falshode It is the true touchestone wherby we easily discerne the true doctrine of Christ froÌ„ the fals corrupte teachyng of Antichrist And therefore it is called of the Psalmograph the faithfull testimonie or wytnes of the Lorde And in all matters of doubt the Prophet exhorteth vs to flee vnto this word of that to learne the certaintie of al matters coÌ„cerning Faith and Doctrine If any man saieth he want lyght lette hym looke vpon the law the testimonie whether they speake not after this meanyng If he doo not this he stumbleth and suffreth hunger And if he suffer hunger he is out of pacience and blasphemeth his king his God So reade we of the noble men of Thessalonica whiche when they herd Paul and Sylas preache that Christ muste nedes suffer and rise agayn frome death for the saluation of the worlde receaued the word wyth all diligence of mynde and yet notwithstandyng searched the scriptures dayly whether those things were euen so as Paul and Sylas preached And therfore S. Paul afterward writing vnto theÌ„ as one greatly alowing this their act saith in his epistle Quench not the spirite despise not prophecyings Examyn al things kepe that which is good And. S. Iohn in his canonicall Epistle saieth Derely beloued beleue not euery spirite but proue the spirites whether they are of God or not c. It geueth wisedom to the simple to the poore in spirit to the huÌ„ble to the meke to the litle ones to the babes This wisdom is the true knowlege of god of his blessed wil. This wisedom caÌ„ we not haue but by the word as God himself saith by the prophet Unto whom shall I haue respect but vnto him that is poore of a lowly troubled spirit and standeth in awe of my wordes The fyne Phariseys the sawcie Saduceis the subtil Scribes the lustye Lawyers the biteâ—hepe Byshoppes the patteryng Priestes as I maye speake nothyng of the eloquente Oratours noble hystoriographers learned Poetes quickewitted Logitians farre syghted Astronomers c. were before the worlde great wyse learned men and yet vnderstode they nothyng of God aryght The symple ideots and vnlearned men had more true knowledge of God then all they as oure sauiour Christ sayd vnto his heauenly Father I thanke thee O Father Lord of heauen and earth because thou hast hid these thynges from the wyse and prudent hast shewed them vnto babes Uerily Father eueÌ„ so was it thy good plesure Likewise sayth S. Paule Not many wise men after the flesh not many myghty not many of highe degree are called But God hathe chosen the foolish thynges of the worlde to confound the wise And God hath chosen the weake thynges of the worlde to confounde thynges whiche are mightie and vile thinges of the world and thynges whiche are despised hath God chosen yea and thinges of no reputation for to bring to naught things of reputation that no flesh should reioyce in his presence S. Iames also saith Hath not God chosen the poore of this worlde suche as are riche in Faith and heyres of the kyngdom which he promised to them that loue hym It reioyceth and maketh the heart mery as the Prophet Ieremie saieth When I had found thy wordes I dyd eate them vp gredily They haue made my heart ioyfull glad For thy name was called vpon me O Lord God of Hostes. The Prophete Ezechiel saith also I dyd eate the boke and it was in my mouth sweter then hony Were not these the woordes of the two disciples that went vnto Emaus after that Christ had interpreted vnto them the scriptures which wer writen of him Did not our heartes say they burne within vs while he talked with vs by the way and opened to vs the scriptures Who is able to expresse what ioy what mirth what solace what confort Adam and Heua receaued after their transgression when they heard out of the mouth of God that the sede of the womaÌ„ should treade downe the serpentes head Who can sufficiently declare how greatly king Dauid being rebuked of the prophet Nathan for his whoredome and manslaughter was conforted and replenished with all true perfect gladnes when he heard out of the prophetes mouthe these most swete and confortable wordes The Lorde hath put away thy synne thou shalte not dye What ioye and confort the synfull woman conceaued in her heart which before was almost swalowed vp of sorowe for her wicked and synfull life past as her teares and outward behauiour do manifestly declare when she hearde these wordes out of the mouthe of Christ Thy synnes are forgeuen thee Go in peace no man is able to expresse The thefe likewise hanging on the crosse and hearyng these wordes spoken vnto him of Christ Uerily verily I say vnto thee This day shalte thou be with me in Paradise conceaued in his heart an vnoutspeakable ioye Many suche examples fynde we in the Scriptures bothe of the olde and newe Testament The worde of God I meane the Gospel of our Lord and Sauior Christ Iesu apprehended and layde hande on with a sure and strong faith bryngeth to the heart and conscience of man peace rest ioy solace confort c. For thys cause it is called the worde of reconciliation or attonement of ioy of peace of confort of helth of spirite of lyfe c. It lyghtneth the eyes It sheweth vnto men the ryght waie howe they ought to walke to please God and to doo those thynges which are acceptable vnto him It deliuereth men from the cloudes of ignorancie and from the darknes of mens traditions and openeth vnto them the glorious God that they may not stumble and walke safely in that way that the Lord hath appointed declinyng neither on the righte hande nor on the left hande as the Psalmographe saieth Thy worde O Lord is a lanterne vnto my fete and a lyghte to my pathewaies For this cause it is termed of the holye writers Light in diuers places of the sacred Bible Our Sauior Christ saieth This is condemnation that the light is come into the world and men haue loued
store house might be full therof and flowyng ouer out of this into that And thereby thei thought them self rightuous and for that cause to be blessed of GOD. So doe our Papistes also excuse theim selues Thei saie that our doctrine is true but yet for all that thei muste not departe and swarue from the holy churche leaste there should rise a sedicion and scisme Yea thei thē selues also do feare that if thei should receiue this doctrine that their owne churche and power should decaie and perishe Whereas neuerthelesse onely the Gospell maketh the true churche of GOD and dooeth represse all vniust power and sedicion Furdermore couetuousnes is the cause and impedimente that thei receiue not the Gospell for bicause thei see that the Gospell is defended with a verie simple garde that is with pouertie and persecution But what will be the ende of this Suche as was of the Iewes Thei defended their lawe priesthode kyngdome and riches so longe and so stubburnely vntill at laste thei were all ouerthrowen and loste all so that now thei liue emong straungers as banished persones and sure of nothyng and can not come to the felowship of this supper For the Lorde purposeth now to bid other geastes and bicause he is despised of them he despiseth them also as it foloweth The good man of the house was displeased and saied to his seruaunte Goe out quicklie into the streates and lanes of the citie c. As though he should saie if ye set so muche by your Farmes Oxen wiues that ye care not for my supper that is if ye holde so faste the priesthod the kyngdome and the richesse that ye put a side me and my Gospell this I tel you before that ye shal loose all together And I in the meane season will prouide me other geastes Wherefore thou seruaunt get thee out into the streates and lanes of the citie and bryng hither the same the poore the maimed and weake And so it chaunceth to the Iewes For when the princes priestes and all the chief emongest the people despised the Gospell for the causes aboue rehearsed GOD receiued the humbe fishers whiche is a poore and a despised sorte As Paule saieth to the Corinthians Looke brethren on your vocacion how GOD hath not chosen many wise men after the fleshe nor many mightie nor many of high degree but he hath chosen the foolish thinges of the worlde to confoūde the wise The weake hath GOD chosen to confounde the stronge The obscure of the worlde hath GOD chosen and the abiectes and those that are of no reputacion to bryng to naught those thynges that are of reputacion c. And accordyng to this sentence whatsoeuer thyng in this people had the preeminence in holinesse wisedome power or riches it is reiected bicause thei despised the Gospell Contrarie wise Christ receiued the simple and obscure as Peter Andrewe Simon and Bartholomewe c. whiche were Fishers and verie poore men Whom no manne thought worthie to execute the smallest offices for the chief Princes and Priestes For thei wer the outcastes and as Esai saieth the dragges of the moste excellent wine So that the excellentest of the people the priestes the riche heades the nobles the glorious were caste awaie for their vnbelief euen as a tunne of good wine where remaineth onely the dregges whom Christ here dooeth call the poore the weake and the blinde Those doeth Christ here poinct to the kyngdome of God and not the Pharasei and his whiche doeth faine that thei set greatly by the kyngdome of GOD and the bread thereof But Christ dooeth declare what suche hypocrites doe meane ye would saieth he haue Farmes and Oxen. But as for this supper of the kyngdome of GOD ye care not Wherefore this supper belongeth onely to the poore As it is saied the poore receiue the ioyfull tidynges of the Gospell For the rulers the holie and the wise despise this Supper and be vnworthie thereof He could not haue spoken more geuously against the Iewes and specially against this man that craked of the breade of the kyngdome of heauen and yet vnderstoode no more of this kyngdome then consisteth in Farmes Oxen and other present thynges of this life that their region might not be depriued of the priesthod and kyngdome whatsoeuer becommeth of Christe and his Gospell For thus thought he that he had no nede of Christ to attain thereby the kyngdome of GOD. But that GOD would saie to hym and to all the Iewes Come ye Iewes and high priestes ye holie men ye princes ye excellent citezens for you is the breade and supper prepared But saieth he thus goeth the matter ye are called but ye dooe not regard Ye excuse your selues and affirme that your excuses be lawfull Wherefore I reiect and refuse you and receiue the vile multitude as the lame the weake the blinde the halte the poore c. And thus farre this Gospell belongeth to the Iewes For he speaketh of the lame and weake that are in the streates and lanes of the citie and he calleth the people of the Iewes a citie bicause that people was well ordered and ruled For thei had the lawe ceremonies rites temple priestes kynges and all thynges ordained of God and written by Moises Now he sendeth his seruauntes in to the high waies and commaundeth theim to bryng geastes wheresoeuer thei maie bee had yea the beggers that sitte by the hedges c. And the Lorde saied vnto his seruaunte Goe out into the high waies and vnto the hedges and constraine theim to come in that my house maie be full These that lye at the hedges are wee Gentiles whiche dwell in no citie whiche haue had no forme of seruice but haue been Idolatours and knewe neither our selues neither God Wherefore all that we haue maie well be called an open fielde where all thynges lye open to the deuill at his owne will Goe thither saieth he and constraine them to come in For this is alwaies the frowardnes of the world to resist the Gospell and not to brooke the doctrine thereof Yet neuer the lesse this feast maker would haue his supper often to be vsed For he bestoweth all this coste and charges that he maie not lacke men to be merie and make good chere with hym although he should bee faine to raise theim out of stones And this is the very cause that GOD made the worlde so large and wide whereas yet now of late he hath had sufficient cause for mannes sinne to make bothe it and mankinde more lesse and narowe But he doeth not so bicause as yet he hath not geastes sufficient to furnishe his supper Wherfore wheras his seruauntes bryngeth the Gospell to vs also this is a token to vs that are Baptized and beleue that we pertaine also to this supper For we are those iolie felowes liyng by the hedges that is to saie blinde poore lame and Gentiles moste desperate But how dooeth GOD constraine vs whereas
strengthned made ioyfull And that is not done by the doctrine of the lawe but only by the gospel This is a chereful happy tidinges that Christ hath satisfied for oure synnes This belongeth to the poore saith Christ this is myne entent For with the righteouse I haue no place which wil not be rebuked as synners which persecute the gospel condemne it as heresi saying that good workes are forbid therby that these words are blasphemous against Moses the lawe Wherfore Christ saith after blessed is he that is not offended by me ye truly blessed For al the worlde is offended with this king wisheth that he might sone be cōfounded For they say that he turneth al vp syde doune that he condemneth the righteous and suffreth them not to be in his kingdom that he is redy to geue heuē to the sinners What kind of doctrine is this say they wherin is no respect of good workes and wherin the wicked haue such an easy way to heauen Christ could not be scotfree from this sclander amongest his owne neither can we be where as we are so bacbited of our aduersaries that we teache agaynste good workes make the way of saluation to easy But in thys place is a sentence Blessed is he that is not offended in me For if thou consider Christes doctrine well thou shalt perceaue that this doctrine is not against good workes as the Papisticall dothe falsely report this by vs. This we teache that these thynges are necessary and earnestly to be cared for that nothing may be done agaynst the word and conscience Wherfore the gospell dothe not disanull the Ciuile power it dothe not abrogate the offices of the Maiestrates Why then doth it offende thee and why doest thou imagine that it forbyddeth good woorkes The Gospell dothe not disalowe neyther forbydde good workes But it forbyddeth thys that when wee muste nowe dye and departe into an other lyfe and when we are broughte to our straightes that then we put no trust in oure own rightuousnes workes that we haue no more succour remaynynge but onely in Christe and muste stycke to his merite and satisfaction only that by him we obtayne grace and euerlasting lyfe For God geueth suche a body vnto vs to this ende that we should not be idle as long as we liue that we walke on our fete put our handes to worke that we speake with the mouthe and see with our eies c. And for this hath he put forthe his worde the tenne commandements that we might compare all our workes with them and not do contrary to his glory and the profyte of our neighbour This gospell doth not onely permyt but also commaunde vs to doo it diligently But now when a man is alone and voyd of all these thynges and gothe out of the world to the iudgement seate of God then dothe the gospel teache the to go an other ways about wherfore if thou haste done that is godly in thy life thou couldest not maintayne otherwaies the name of godlynesse in this life thou muste thanke God for that gifte But in death beware that thou put no truste in this godlinesse as though thou hadst deserued heauen therby but yeld thy self wholly to this king Iesus Christ whose office it is as saith the Euangelist to help the blind lame lepres the deafe and dead to preach to the poore that is to comfort the troubled consciences For he is sent from God the father not to punishe vs for our sinnes but to profite vs to susteyn and comfort vs. They that wil not vse hym after this sort but are offended rather with him and despise him as the Iewes and the hipocrites doo yet to this day Those shall he represse at his tyme. And this is one of the offences that ar to be auoyded Then also is Christ an offence when men dare not cōfesse hym for fear of the crosse and fall from hym in temptation Furthermore it is called an offēce when we haue more respect to our hart and conscience what is their entent than to the gospel That is when the sorow of our worke syn is greater then comfort for Christes mercies sake This is the cōmon offence wherby al christen men at vexed So is Christ euery wher in the world an offenceful teacher as he wil shew more plainly after this gospell that men by this doctrine are offended begin to despise and persecute it And that the worlde shall be iudged for this the sermon of the three cities Capernaum Corazim Bethsaida dothe declare Likewyse the greuous cōplainte of Christ against the Iewes is this where he declareth Iohn that rigorouse teacher of repētance dyd eat only hony and locustes dronke water liued a hard life But what preuailed he therby ye said that he had a diuell But I saith he eate drink shewe my self moste full of humanitie to all men they call me a drinker of wyne The adders are so froward that no man can satisfie them Yf a man lyue at libertie he is blamed yf he lyueth straightly he can not please them What shall we do then to please the froward worlde It wold be pleased very well yf all that it doth were allowed where as neuer the lesse it dothe nothing that good is Suche offences must be paciently suffred For if it wer in such a hard case whē Christ taught him self al things were full of his miracles that the blinde dyd see the lame go the dead rise it yet could nothing preuayle herby but that the word was despised Yea rather Christe the auctor of this doctrine was moste shamefully crucified the Apostles driuen out of Iurie no where safe in al the worlde for this words sake what maruell is it then if the worlde hateth the gospell without mercy resiste it handle it moste vilainously Such was the fortune of Christ his apostles at that tyme so that it may seme more maruelous in them because they did not only preach but also wrought many notable famous miracles Wherfore we must endeuoure oure self to beare this miserie of the worlde and to take this rudenes wel a worth For the fortune of the gospell shall neuer be otherwyse It is a doctrine wherewith men are alwayes offended and thei be not of the common sorte but men very holy righteous wise and mightie in the worlde as experience teacheth Blessed are they that knowledge that this is the word of God they are in good case and haue both confort and helpe against these offences But they that knowe it not are inflamed for their good workes sake they fall from this word to their owne righteousnes and thinke that this doctrine is full of offence and sedition And this yt is to stumble and be offended and yet it chaunceth to them whiche before the worlde are counted moste holy Wherfore we haue a iuste cause to complaine with Christ of the
of the worlde He shal be a kyng saieth the Prophet but yet with pouertie miserie without al princely reputation if the matter be consydered after the custom of the world of princes This Prophete also speaketh of an other power of this kyng For he calleth hym righteous and a sauiour and not riche fortunate or a glorious kyng before the worlde but righteous and a sauior whiche bryngeth with hym iustice and saluation and destroyeth synne and death the enemie of synne and death whiche shall delyuer all from synne and death that beleue in hym and take hym for theyr kyng and are not offēded with the borowed asse They that do this haue geuen vnto them remission of synne and remedye agaynst deathe to the attainement of euerlastyng lyfe And althoughe their body dye and be buried yet is it not to be called death but rather a slepe And this it is that Zacharie wyll teache vs of Christ when he geueth him these two names that is of a righteous and Sauior whiche may be the deathe of deathe and destroy the power of the deuyll and by this meanes deliuer vs that beleue in hym from sinne and death and transpose vs into the kingdom of angels wher is life and saluation He left for the kynges of the worlde their glorie richesse towers palaces Let them lyue in glorie neuer so muche buyld they neuer so gorgeously be theyr apparell neuer so costely yet haue they not this power whiche this poore kyng had For there is no emperor kyng or pope so mighty with all hys power that can delyuer vs from the least synne that is and that can heale a small disease with all the richesse that he hath And what shall I say than that they haue muche lesse any power agaynst euerlastyng deathe and hell But this poore kyng onely helpeth therin and that not only against one synne but against al sinne and not only agaynst my synnes but agaynst the synnes of the whole worlde He came not onely to take awaye diseases but also death and not onely death but also the deathe of all the world Tell this sayth the prophet to the daughter of Syon that she be not offended for his lowe behauiour but that she shut vp her eies and open her eares and let her not consyder howe poore this kyng is in syght but what the word doth teache of this kyng The pouertie is open forasmuche as he commeth on an asse without ridyng apparell But in that he forgeueth synne deliuereth from death geueth saluation and euerlastyng life to them that are sanctified that is not sene wherfore the word therof is only to be herd and to be beleued So saith Zacharie Tel the daughter of Sion that she may knowe and not be moued nor offended that he commeth so pore vnto his people and dyeth so shamefull a deathe For all these thynges be doone for thy sake that thou by thys Sauior mightest be saued against the deuyl death his purpose is to sanctifie thee and to delyuer the frō synne All endeuours are in vayne when we regarde not the sence of the eares but loke to haue it allowed by the eies For this kyng differeth very muche from other kyngs What so euer they do they do it in great magnificence and pompe But in Christe it is not so which fyrst in Baptisme gaue vs this strength wher by we ar deliuered from sinne from death Here the eies se nothing but cōmon water ▪ which is included in the word and pronunciation therof Here the eies see nothing then the breath of a man but this we must be ware that we folowe not the iudgement of the eyes The eies ar to be shut vp and the eares to be opened and the worde to be heard Whiche teacheth that our Lord Iesu Christ shed his bloode for the remission of synnes and euerlastyng lyfe These gyftes are founde for a suretie in the holye Baptisme in the Supper of the Lorde in the preachynge of the Gospell This is true But because of the simplicitie therof they ar not thought to haue so great efficacie by the lauer of water supper of the Lorde But beware thy eies bring the not to this straite It semeth an absurde thyng in the eies of the people that he that came on a vile asse and after was crucified shoulde be thought to haue power agaynst synne death and hell No mans sight was so clere as to see that But the prophet saith it Therfore in this matter there is no nede of eies but of Faithe and eares Wherfore sayth the Euangelist Tell the daughter of Syon And the Prophete sayth Reioyce Syon be glad daunce and leape for ioye O Ierusalem beholde thy kyng commeth What maner of kyng A righteous kyng and a sauior which shall sanctifie thee and saue thee For he wyl communicate his righteousnes and saluation with thee that thou myghtest be free from synne and he wyl dye for thee that thou by his death mayst be delyuered frome eternall death Wherfore let not the great pouertie that is in hym offend thee thy lyfe and saluation lyeth hydde in hym Geue thankes for the benefyte and vse it to thy comforte For all these thynges are doone for thy saluation Wherfore this is our kyng Iesus Christ this is his kingdome and office He handleth no taxes and tributes he careth for no towers nor for worldly magnificence But when we are now come to the marke of deathe so that we can lyue here no longer Then is it the office of this kyng that we by his passion and death may walke into Paradise and say on this maner I am sanctified through my kyng Iesus Christe whiche for that cause came after a vile forme and would be crucified that he myghte sanctifie me and that in me he might slea synne and death He that beleueth this on this wise as he heareth and is preached in the Gospell shal be sure of saluation For therfore was Baptisme ordeined of Christe that by it he might put his iustice on the and that his holynes and innocencie may become thyne by right For al we are miserable synners But in Baptisme Christ doth comfort vs and saith Geue me thy synnes and take thou my rightousnes and holynes Let thy death be taken from thee and my lyfe put on thee Wherfore this doctrine ought gladly to be receiued and the godlynes therof then also it ought to be declared in our lyfe that God myght not seme to haue geuen this lyght in vayne vnto the earthe But it chanceth contrarywise and the world is made oftentimes the worse for this doctrine And here is the very diuel reigning with al his kingdom in the vnkynd worldly man for all this greate grace of God The matter is playne that there is nowe more auarice couetousnes crueltie impudent lechery aduoutrie and wickednes then was before vnder the popedome What is the cause Uerily no other thing then
with his craftes deceytes For not as much as the spirituall wickednes in heauenly things can lie hyd from him As Paul doth boste of this also 2. Corinth 2. that he knoweth the mynde and the thought of the dyuell And here is nede of no other wayse then to compare this doctryne with this chyld whether they do agree The Papacie extolle them selues hyghely for their gorgiouse ceremonies rites But who may not perceaue that al is idolatrie in that they beleue to merite saluation therby that is men put their truste in them to be saued therby and that they be pleasant to God as his due seruice wher as yet it is plainly declared in this place as touching this chyld that he must be oure sauiour Wherfore the Pope and the Bishops may be worthely accused for their false doctrine and wicked seruice For al theirs agreeth nothing with this doctrine of the Angell He that hath this sauiour as a rule is neuer ouerseen is neuer deceaued whatsoeuer he take vpon hym to Iudge Wherfore this thing is most worthie to be prayed for that the light of this childe may neuer go out of oure syght which openeth vnto vs all the wycked prankes of the dyuell and of the worlde that we may be sure agaynst all things and soone confounde with oure iudgementes whatsoeuer is set vp against this childe for the doctrine of oure saluation This matter hath not nede of farre compassinge and many words the meaning is playne It is not so in the sermon of the Angell Wherfore do not thou contrarie this counceller sent from GOD which teacheth me on this sorte that to me a sauiour is borne whose name is CHRIST and not Peter Paule or the rule of Augustin or of Frances not masses pylgrimages to saintes or pardons The proper office of this sauiour is to minister vnto me al things necessary for oure saluation Go not about to take this doctrine from me I wil not suffer my eyes to be bleared with any other This sermon of the Angell is passing all comparison at the whiche a great multitude of Angels mustereth together and setteth vppe quiers of Musike And the syngular order and processe of their verse is as much to be marueyled at as the sermon it selfe For they singe such a Genethliacon and byrth verse as was neuer heard of before in the worlde And the words therof are these Glorie be to God on hyghe and in earthe peace good will towards men THIS hymne consysteth of three partes The fyrst parte is not only so to be taken as thoughe the Churches office were thereby appoynted what is expediēt for it to do But it is also as a Prophecye what effect should herof ensue and that GODS great glory should ryse herof And the meaning of that Angels sermon is no other but that it was farre other wyse before this childe was borne and that ther was blasphemy and Idolatry at that tyme in the worlde For whatsoeuer is without Christ be it neuer so glorious and glystrynge yet can it bee counted no other thing then blaspheming of God Ther can be no wais to worshyp and glorifie God but by this chyld For in Christ only may the tru bounteousnes mercy and humanitie of God be knowen where as he spared not his onely begotten sonne but sent hym into the fleshe for our sake The greatnes of this benefite causeth the herts to cōceaue true loue trust hope toward God to geue him largely thanks This fruit song that Angels to be to come And that now it taketh his beginning wheras god is truly glorified on high not by our workes which cānot reach so high into heauē but by herts which frō the earth are raised surmoūt vpward to the mercyfull God and father with thankes geuyng and great confidence Wherfore loke wher this child is not truely knowen there can not God be truely glorified As the example of the worlde and specially of the people declareth that to be true when all things were ful of idolatrie when they folowed diuers sectes and ordeined so many kynde of worshippinges as there bee groues or hylles in the worlde as testifie the Prophetes of this thyng Yea and this was aboue all other a most damnable idolatrie where as their good entent was to God and to hym they did sacrifice fast vexe their bodies spared not lyfe it selfe yet all was diuellyshe and of their owne imaginations In these thyngs was gods glory bestowed This is the shame blasphemy wher with God is dishonored throughout all the erth wher as Christ is not knowē Of this therfore doth the angels reioyce in the behalfe of all thyngs that this blasphemie is now at an end There is moreouer an other dishonoryng of God which is lesse fine and more sensible then the former when men worship Mammon and suche lyke All thynges of the worlde are full of this idolatrie All men both great and small worshyp this grosse imagerie and in it put al their trust in time of nede Wherfore on all parts God is dishonored and blasphemed both of them that make an Idoll of their owne rightuousnes also of such as worshyp Mammon But now the Angels syng that it shal be other wyse at the appearyng of this light Men shall put no longer trust in their owne rightuousnes they shal not care for their parentes nor for those thyngs that other striue for They shall onely imbrace this sauiour and trust in hym And this shal be the beginnynge of gods true glorie so shall he be truly knowen glorified and worshypped Such glorie lost Adam in Paradise For so are all mens wittes corrupted by nature that they had rather haue the glorie them selues take for an example the Pope and byshops They are very riche yet can they not be brought in mind to promote the word of GOD. And howe can they but greatly esteme it seyng the basest persones that be loue to be glorified Seynge therefore that it is so in the lowest persones that none would be without glorie how muche more must it so come to passe with them that hath such high matters in hande suche holynesse rightuousnes good workes ciuile honestie and behauioure These wyll not well be contente that GOD shoulde haue his honour They will not suffer their owne honoure to be dimynished therby Suche ambition besieged men when the fyrste of mankynde in Paradise were brought of the diuell to that point that they would be like vnto God and we can neuer liue without it Wherfore al men for that gyfts of God as science riches imperie and diuers vertues c. seketh thē selues glorie yea in very trifles this vice cannot be escaped But the angels mean that through the light of this chylde it shal come otherwise to passe and that nowe Gods glorie shall be surrendred vnto him again and therfore they reioyce and syng both for Gods and mans behalf for the true difference of
may be geuen to the diuell and to the world I truely wyll not caste away my ioy for thy sake neither doo I regard muche thy displeasure Away from me I haue more pleasure and delite of Christe then thou canst worke me sorowe Suche a mynde dothe the angelles wyshe vs in this verse The dyuels songe is cleane contrarye wherein GOD is blasphemed and cursed where slaughter is commytted and all thynges so ordered that all thynges are defyled with care and sorowe and moste myserable calamytie And to the furtheraunce hereof doo the Secte maysters bestowe all theyr laboure and dylygence They are the dyuelles mouthe they banne God in heauen they sette Prynces at varyaunce and discorde they thynke nothynge of Amitie and Peace they feyne good wylle in syghte but priuilye they entende myschiefe by moste subtyll deuyses Thys pleaseth me wel saith the diuell And it is thys Glory be to the dyuell in hell and sedition in earth and amongest menne a desperate mynde and full of all care and whote blastynge myserye And manye are founde to be of suche a mynde which hath store of all goodes were it not for thys that theyr myndes are possessed with vexation and diuers torments and grypinges It helpeth them nothyng although they be in the myddle of all pleasure This doth the diuel wish to al his that gods gifts may be vnfruitful vnto them But the Angels songe is contrarie They wyshe a bold and couragious heart that is as vnmouable as the Marpese rocke and that glorieth agaynst all stormes of temptation most bitter tribulation This is the song of the angell that is found in no other bokes For it was not made amongst mē in earth but sēt down frō heauē Our God with his holy spirite help vs that we may holde it faste and fulfyll it in dede thorough Iesus Christ his sonne and our Lorde Amen The fourthe Sermon as concernyng the hystorie of Mary and the Shepheardes THus farr in the hystorie haue we proceded and taught how God sent his angels euē that great Princes to preach vnto two or thre shepheards The which were not only a few but also were rude people to sing vnto them the ioyfull verse as touchyng the chyld Iesus after the whiche nowe foloweth this hystorie And it came to passe that when the angels departed from them into heauen that they sayde one to an other c. BY this dothe it appere that the sermon and song of the angels was not vnfruitfull For the shepherds set not so much by theyr flocke but that they take their iorney to the child whom the Angel called their Lord. And this is one fruite that spronge of the Angels sermon An other is that the very shepheardes are made preachers and shewe to other men all that they heard of this chylde And the Euangelist saieth all that herd these thinges that were declared by the shepheards meruailed But this admiration continued not long with the greater sorte For this thing dothe testifie that such men are belongyng vnto the kyngdome of God that can not kepe long in mynde neither Gods mercye nor wrathe neyther his punyshemente nor benefites So wycked is mans mynde that it quickly forgetteth the examples of God shewed vnto vs and therby prouoketh God always to shew new examples by signes and plagues that he may not vtterly falle out of oure remembrance And so is it to be taken wheras the Euangelist saith All that heard merueiled so that this communication and talke was of no longe cōtinuance but endured only a few monethes how that a childe was borne in Bethleem for whome the Angels triumphed in the ayre for whome wyse men came from the easte to grete and worshippe him But after one or two yeares al this was cleane out of memorie and after that no man cared for it and wheras after thyrtie yeares CHRIST began to come abrode by teaching and doing miracles no man called to remēbrance these fyrst things And we verily are not much better than they For a man may scarsly finde one amōgest a thousand that remembreth the miseries and in especiall that great calamity vnder the which the doctrine and worshipping of God lay oppressed in the Popedome In all places was there tormēting of cōscience no where confort The Iewes were in lyke case Ther was no measure nor ende of complayning and lamenting when they were vexed in Egypte They had scarsely bene foure dayes in the desert after their deliuerāce but they desired to retourne into Egypte being mindefull of their old state Suche is the vnstablenes and vnconstancie of mannes mynde It forgetteth almost in a moment greuouse punishements howe should it long remēber a benefyte And in this case can not the prouerbe seme vntrue Nothing is so sone out worne as the remembrance of a good turne Although GOD sheweth examples of his wrathe by sendinge sycknes and such other euyls yet there commeth no more profit therby than if he should wash a tyle on a howse When there is grefe and payne in the body we are somwhat moued but assone as that is at an ende all is quite forgotten And this it is in all thyngs This is the meaning of the Euāgelist wheras he saith Men dyd meruaile But this meruaile had no longe continuance Yet there were some diligēt disciples to obserue this matter Certayne of great grauitie were there which set not lyghtly by all these thyngs as the world doth For the Euangeliste saith moreouer Mary kepte all these sayings and pondered them in her heart And this is nowe an example how the worde of GOD is truely to be hearde She pondreth it in her hearte and hath diligent meditation theron As they do that kepe Gods word diligently serchyng and puttyng it in practise Suche are dayly encreased more and more in vnderstandinge and surely confirmed It chanceth not so with the negligent which receaue with the one eare and forget with the other Whatsoeuer is put in them it fyndeth no more place of abyding then water doth in a botomles barrell But Mary doth otherwyse she kepeth pōdereth it in her heart She perceaueth that it belongeth vnto her wherefore she prynteth it in her mynde she pondereth it and bestoweth great studie in so great a matter howe it could come to passe that she should be called the mother of this chylde whom the Angels called Lord and as concerning whom they preache so magnificētly And after this sort did these thoughts caste so depe rootes in her heart that if all the worlde had afterward spoken agaynst this matter yet she could not be persuaded to thinke otherwyse But she was very certainly assured herof that her sonne was the sonne of GOD and the sauiour of the worlde The word of God wold haue it selfe so familiar vnto vs that it might by custome be turned in to oure nature As it is in the Balad of Ballades .8 Put me as a token of remembrance
fyrst the Iewes and the people of Israel shold receaue it and then the Gentiles That is that it shal be to the ruine and fall of a great parte as we declared vpon the third sonday of Aduent But neuertheles in the mean season herby shold come resurrection and abundance of Saluation to many Besydes this there be dyuers other lessons which we purpose to runne lightly ouer as it were by the waye This hystorie befell when the chylde IESVS was a moneth and a half olde and brought into the temple after the maner of the Iewes and redemed of the Lord by an offring as the first begotten wer wont to be As it is wont to be taught in the day whan Christ is offred in the temple Then cam Simeon into the temple by the holy ghost and began to preache of this chylde that he shoulde become a saluation and lyght not only to the Iewes in one place but to all the Gentiles in the whole world The Euāgelist saith that Simeon caused the father and mother to meruaile greately at his Sermon that he made as touchyng the chyld He called Ioseph Christes father speakynge after the common sorte of other men But the Euangelist was circumspect and warie inough be fore wher as he wrote testifying that Christ was conceiued by the holy ghost and born of the virgin Mary Wherfore that is to be noted that no man take hereof an occasion of erroure in that Luke in this place and the scripture in an other place dothe vse the very same wordes as the other doth in declaring the matter For this was the priuie working of God That the virgin Mary wared great with chylde whiche thing it was Iosephs dutie to beleue after that the Angel opened it vnto him in his slepe And in that that the old man Simeon commeth whose eyes were dimme for age and preached so magnificentely of this chylde doubtlesse there were many that iudged that his wordes came not of a right mynde that it was no meruaile that an old dotysh man spake so dotyshly But the testimonie of the Euangeliste sheweth the contrarie Suche was his sermon saith he that the father and mother were taken with great meruail For as touchyng this matter they were not so well instructed of the aungels as they are in this place of Simeon that is that he should be a lyghte to the Gentiles Wherfore there can be no place for that exposition here which sheweth that this meruailynge signifieth doubte but it is more rather a token of a greate faithe For this is the disposition of faythe the greater it is the more admiration and meruaile it causeth and the more vncredible ioye it bryngeth But where as is no fayth all thyngs are colde without affection withoute all motions And that we may take this for an exāple we haue heard now a fewe days of Christes natiuitie and byrth that this chylde is made our fleshe and bloud that he myght be our sauiour to delyuer vs from synne death and the kyngdome of the diuell And if thou haste true beliefe this faith can not bee withoute admiration Neither can the eye be satisfied by seyng neither the hearte by thynkynge of this chylde Wherefore this is a prayse bothe of the fathers and mothers faythe The mother was excedyng glad that this chylde was put foorthe as a lyght to lyghten the Gentiles in comparison of whome all other kynges and princes shoulde be but very darknesse and nyght which hath no store of coūcell or healpe for other men for asmuch as they are oppressed and bound them selues wyth synne and death If we were not of such a corrupt nature we shold not be voyde of meruaile when we heare these tydinges but oure myndes woulde bee exalted and puffed vp with a prowde ioyefulnes and woulde boaste on this sorte I am a christian and baptised I doubt not but that I haue the maistrie ouer synne and deathe thorough Christe and that Heauen and all creatures shall turne to the best for my saluation Howe greatly dothe a greate gyfte of some greate manne delyghte a poore man But what is that in comparison of this If the Turkes dominion whiche is nowe the greatest vpon the earth were myne yet were that in noo poynt to be compared with this that I haue a portion in the inheritaunce of Christe to lyue with hym for euer But howe many are there that are truely delyted herewith All we haue learned and knowe this but wee beleue it not as it is easye to proue For wee meruayle not therat Wherfore this faith muste nedes be very colde and scarcely half alyue For they that beleue truely are not only glad but also are prowd with gladnesse And lette no manne meruaile at this that pride in Christians is commendable For this is their excellent manfulnes that they haue hyghe myndes agaynst the dyuell and all aduersitie For they knowe that through Christe they are lordes ouer them all Thou muste euer haue respect to that lytle people and chose their felowshyp that neuer falleth but embraceth this kynge and ryseth to saluation Wherfore be not offended yf many peryshe by heapes For this is the very course of all thynges accordyng to the prophecie of Simeon The Pope banneth and curseth our doctrine after suche an horrible sorte as neuer was heard of and goeth aboute with all his myght to destroy it Not because he feareth to be seduced thereby For he vnderstandeth very well that it is the truthe but it is of verye malice and stubbornesse wherewith he is moued agaynst vs. There bee other that are offended euen they that take it heauylye and are greued when they heare that thys chyld is a Sauiour For what say they shoulde thys be nothynge that I doo Should all they be damned that hitherto haue folowed thys kynde of doctrine and religion as I haue Thys is a principall offence of the whiche Simeon speaketh in this place Therefore when soeuer thou seest these thynges call this to remembrance foorth with that they are not doone after Gods commaundemente For the Chylde whome Mary hathe brought foorthe is an offence and a stumblyng block at the whyche the wyse of the worlde and the holye shall stumble and fall headlonge Wherefore where so euer hee is not receaued we muste passe by wyth closed eyes and deafe eares neyther must we change any thyng of our purposed order The Iewes in thys matter geueth vs an euidente example They were greatly offended when Christe disputed with them and spake vnto them on this wise Ye shall dye in youre synnes They iudged this to be the sayinge of a foole For howe shoulde this people be ignoraunt of the truthe and wyll of GOD that hath Moses and the Prophetes Shoulde thys nothynge preuayle nor healpe vs to saluation Are we condempned to suche myserie that a carpenters sonne shal teache vs the way of saluation These men stumbled and brake their necks and were throwen
matters when he coulde not by fyne and subtile meanes But as for worshippynge hym selfe and Idolatrie he maketh a light matter of it And that that he could not worke by guyle he assayeth to brynge it to passe by power might For there is no redier waye to destroye and peruerte the truth then to geue the setters foorth therof rule and worldly dominion The example of the Pope sheweth what great strength force this temptation hath wheras he estemed so greatly the occasion to take the kyngdome vpon him that he hath euer sythens behaued himselfe as an obedient seruant in all points to the deuil for that For it must needes be that as they which are appointed to beare any office in the kyngdom of god can not come vnto dignitie and power excepte they haue a certayne kynd of lyfe appointed to them so the deuill maketh roome for them in his kyngdome that they maye lyke wise make roome for the deuill in the kyngdome of God They muste crepe vp to this kyngdome by the pretence of religion And this is the very worshipping of the deuil when religion is pretended and yet all is done and applied to outward holines and hypocrisie well allowed by reason And in so doinge they performe two thinges First they paye the deuil his rewarde for his kyngdome and then obtaineth greate authoritie with reason for the beawtiful shewe of coūterfet religion And this is the subtiltie of the deuil in this temptation He setteth forth the kyngdome of the worlde to be a wayghtie thinge profferyng it apon a cōditiō that he may be worshipped how be it there is no great peril in this temptation But when he goeth so to worke that religion hereby may seme beautifull to reason and worthie of kyngdomes and all highe renoums and promotions eyther that through religion thus transformed great patrimonies of kyngdomes and other thinges maye be retained and kept now is this a deuyllishe condition of worshipping Wherefore it is necessarie to haue redie before oure eyes a description of godly worshipping and holines That as often as we be moued by the stirringe of the deuil to thinke that the true religion shold be so fashioned that it might please reason or haue the profittes commodities of wordly thinges ioyned therwith and not be vexed and troubled with the kyngdome of the deuil that then we may haue recours to the true maner of worshippinge For who do not perceaue that ther appeareth to sight greater praise and commendation in mennes traditions then in all the obedience that is geuen to Gods word For wher is it counted so holy a thyng to be a maried person to fynd maintaine his children to do houshold busines to shew obedience fidelitie therin As it is to weare this wede or that not to dwell or lyue as other do not to eate flesh on friday to kepe vigils and prescripte fastes to visite saincts relikes c. This obseruation of traditions is so beautifull and glistring to sight that the heads of the world as emperours and kinges are in loue with them highly reuerence them The Pope by suche seruice inuented by mans traditions rose to such renome with all his secte so that it might better be called a trym then a true religion For he should neuer haue rysen to such power by the true seruice of God pure doctrine of sincere godlynes But this made mē loke vp vpon thē when they went aside into an abbey forsoke all the world as they say applied them selues to Gods seruice laying a side al worldly cares For these were the cōmādatiōs of the monasticall lyues although we know that it was nothing so But to be brief this was a diuellyshe temptation For this religion came not of Gods cōmandemēt neither is this the true seruice worship of god which yet neuertheles is only to be worshipped to be serued as Christ saith here And whē the worship is not geuē to God only forthwith it falleth turneth to the worshyp of the diuel which rewardeth his worshyppers as he promysed here to Christ. He geueth thē the cōmodities of this lyfe as fat prebends lordships and suche lyke But he that wyl worshyp God let him folow the cōmaundement of his word If they be children let them honour their father and mother if they be seruants let them do their dutie and seruice in the familie with diligence fidelitie If they be masters of housholds let thē beware of all kynd of offēces let thē do their dutie cause their seruāts al persons in their familie diligently to apply their mind to godlines And this is the seruice that is due to God and to his word not to diuers persons For his word is playne wherin he commaundeth such thynges to be done Therfore whatsoeuer name before the world such offices and duties haue that are done to fathers mothers to masters of housholdes to neighbors to children and to citezēs they are all counted Gods seruice because they are cōmanded by Gods word which saith Thou shalt loue thy neighbor and shalt in thy outward works declare the office dutie of loue vnto him In that the Pope regardeth not this cōmandement and appointeth certain peculiar worshippings of god deuised of his own brayn as the wearyng of coules the necessary vse of certain meates oile and fyshe to bee eaten in steade of fleshe and butter and suche other triflyng traditions it is altogither diuelyshe For they agree not with the cōmandement of God Yea they make as muche vnto the true iustice before God as it doth vnto the building of a substancial house when children make them houses of papers And this is the reason There can no worshyp be geuen vnto God but that only which is agreable to his worde Therfore where the cōmandement of God is not we worship not God but frewyl and only alone foolyshe fancye And vnto suche worshippers God saith Ask thy reward of hym whō thou seruest For I commanded thee to obey thy parents and the higher powers and to loue thy neighboure But this thou regardest not but doest that whiche I neuer commanded and yet wylt thou that should be taken as a true worshyppyng of me But it can not so bee Of these thinges it is euident that the Pope and all his are playne Idolaters and worshyppers of the deuyll For he dothe not onely despise the word but he also persecuteth it and yet wyl he be counted a good religious man for these outward worshyppynges that he hathe deuised in shauen crownes in coules in vowes in fastynges in meates in massyngs and such lyke And yet from this wickednes he can by no meanes be brought The cause is The diuell hath shewed and promised him the kyngdomes of this worlde And this is the cause why he mocketh vs with our doctrine and woorshyppinges of God For wee mainteynynge the true religion lyue
GOD that he hath geuen so greate vertue power and strengthe to so weake instrumentes For what are we poore men in respect of the deuill Therfore if his power were not repressed by Godes power by his worde c. We were not able somuche as one moment of an howre to stand againste hym But what doth God he kyndleth that poore litle strawe thorowe his worde that heauenlye fyre that it maketh suche a lyght and brightnes in the worlde that the deuill knoweth not wheare to abide so that he must this daye flee from this place to morowe from another place and so vtterly at the last be driuen out In consideration wherof sainct Paule calleth the Gospell the power of God whereby men obtayne euerlastynge saluation that is to saye suche a might and strength as is named the power of God and restoreth man from synne vnto righteousnes from death vnto life from hell vnto heauen from the deuils regiment vnto the kingdome of God These things must we Christians learne and thancke god for them highly esteme his holy worde blessed Sacraments as our moste precious reliques iewels As for the vnfaithful they are not worthye to behold the greate power and maiestie of gods word according to this saying Tollatur impius ne videat gloriam dei Let the vngodly be taken awaye that he see not the glory of god And as Esay saide of the Iewes ye shall heare and not vnderstand ye shall see and not perceyue We therfore are muche bounde vnto God that we haue both knowen and felte the greate maiestie and power of his worde And in this behalfe we ought greatly to reioice that although we be poore and beggerly synners yet we be endowed with suche power as the deuill is not able to abyde Thus see we that this worke amonge the Christians is perpetuall I meane to caste out deuilles to make the dumbe to speake and the deaffe to heare althoughe it be not done corporally For this is a matter of greater wayghte and of more excellencie to caste the deuill out of mens heartes and to driue hym out of their bodies For he sytteth faster in the heart thē in the body But Christ driueth him out corporally also that we with our eyes maye beholde his power and the soner beleue that he will driue him also out of that place where he muste stedfastly syt I meane the hearte yea and that by playne and homely thinges as by the worde by baptisme by the Sacrament of his body and bloude c. These singuler gyftes and noble graces hath God geuen vnto vs and therfore ought wee continually to thancke hym and to vse the same vnto oure comforte againste the deuill that wee by that meanes maye dryue hym out of oure heartes and not be dismayde thoughe he suffer vs to haue no rest in this worlde but continually heape vpon vs afflictions troubles persecutions hatredes of men tormentes of tyraunts and at the laste death For these thinges shall he be paide home at the last daye when without anye returne he shall for euer be caste out into hell fyre there worldes without ende to remayne This is the fyrste part of oure gospell for the whiche we are moste endebtedly bound to geue vnto GOD moste heartie thankes and to reioyce in the same Nowe followeth it in the gospell what the worlde iudgeth of so greate and waightie matters And here are set forth vnto vs in this Gospell three kyndes and sortes of menne whiche diuersly take this miracle of Christe The firste is the best sorte I meane them whiche maruell at this worke of Christ and without doubte geue thanckes vnto God for it These be but fewe in nomber and suche as be of no reputacion whose eyes are opened to see the glorie and power of Gods worde to knowe the same And this thinge semeth vnto them suche and so greate that they can not merueill ynough that the worde so quicklye and easely can turne so many men and by the power there of caste oute the deuill For this cause can not they heare of this matter ynoughe But besydes these there are two other sortes Their heartes are so hardened that they seing see nothyng at all neyther perceyue they that thorowe the mightie power of God the dumbe and deaffe do as wel nowe speake heare as any other man that he whiche before was wont to be madde and out of his wittes is now in his hole mynde and doth all thynges soberly quietly and in good order But let vs nowe consider these ij sortes of people seuerally or euery one by them selfes The firste of these ij sortes beholde this noble worke and maruelous miracle of Christe but they are so blynde madde and doltyshe that after the maner of spyders they gather poyson of this flowre whereof the other of whom we spake afore gathered good swete hony for these men do not onely not interpret this castinge out of deuils a certein arte or singuler gyfte of God but they also boldly pronounce that this worke is not of God but of the deuill and done by arte magike Shoulde this be a miracle saye they yea it is the worke of the deuill and done by Nicromancie so stockblinde are they and so hard hearted that they cannot see the wonderful worke of GOD but ascribe altogether to the deuill And this setteth forth their insolent arrogancie and excedynge greate pride in that they call the prince of the deuilles Beelzebub which soundeth in our English tōge an hūble bee or a great flye Howe can the deuil be more despised They haue so good an opinion of their owne holynes and spirite that they cōpare the deuil flyes together Uerely I can not esteme the deuill so lyghtly neither could Paule which calleth him the prince and God of this worlde But these good holye folke thincke the more they can despise the deuil the more shal they make the art of Christ in casting out the deuils to be despised What great matter is this saye they that the greater flye casteth out the lesser Thus they blaspheme the worke of Christ although they haue nothinge to saye againste the truth But this they consider not that they them selues haue a legion of deuils in them For they are full of blasphemies of murders of lyes of deceauinges c. They fulfyll the deuils wyll vnto the vttermoste in that they thincke that the deuill hath nothing to do with them and that they are in no danger of him Euen thus goeth it nowe a dayes also the gospell God be thancked in this our time is taughte purely syncerely with all quietnes modestie And this is our comforte that some good men do truly receaue this doctrine are glad of it wonder at the great mercie and goodnes of god and most heartely thācke him for it Contrariwise some there are that fele no swetnes at all in the preaching of the Gospel and
therfore they blaspheme it and persecute it euen vnto the vttermost Our aduersaries thē selfes graunt this to be the worde of god that the Sacrament of the body bloud of Christ shoulde be ministred in both kyndes Again that Christ did forbid neither mariage nor meats Yet they condēne these thinges as heresie It is wonder that the Sonne waxe not darcke that the earth doth not open swalow vp the teachers of such blasphemies Yet they go stoutly on are wtout al feare so that where the true Christiās feare the deuill they feare him nothing at all For the Christiās haue learned by experiēce that the deuil is able to corrupt euē the righteous and to destroye the worke of God if he be permitted Therfore they call him not Beelzebub but with Paule they cal him the prince God of this worlde For we haue experience of his power in this wyse When he hath made any man his captiue bonde slaue hath caste him into errour or heresie he holdeth him so faste in his clawes that he very hardly can with infinite sermons be called frō his errours vnto the true persuasiō of Christen religiō Again those whom he hold captiue hath them lincked with the bōdes of fornicatiō or adultrye of wrath of couetousnes of enuye of hatred of such like vices he holdeth thē so fast that there is almost no hope at any time to escape And if he perceaue that fewe bondes suffise not he putteth moe vnto thē Therfore the Christiās do not set the deuil at naught nether do they make light of hī nether cal they hī a fly but a mighty lord a prīce god of this world whiche filleth the whole world with murders warres errors heresies scismes dissēciōs desperatiō troubles miseries c. But the pope his secte beleue not this althoughe they both see it haue daily experiēce of the same Wherefore this is meruelous a thing not to be forgotten that the Phariseyes blaspheme Christe and his worke For hereof doth it appere that although their bodies were not possessed with the deuill as this poore mans was yet in their spirit the deuil had much more power ouer them seing after the maner of our papistes they do not only not vnderstand the worde but they also moste slaunderously blaspheme it and most cruelly persecute it And notwithstandyng it troubleth them nothyng at all but they persuade thē selues that they haue done well as Christe sayeth the time shall come that whosoeuer kylleth you shall thincke that he doth noble seruice vnto God And this thinge is seth forth vnto vs to teache vs that if we do determine to caste out deuilles and to teache the worde of God we should loke for no better thinges then chaūced vnto Christ in this place Some shall maruell some shall iudge our doctrine as vngodly deceauing the people by leadinge them into diuers errours some again shal condemne it as heresie and doctrine of deuils Nowe ought we to be well fortressed and fensed againste these sclaunders offendicles or stomblyng blockes It is a greate greiffe vnto our heartes that the Papistes do so blaspheme our doctrine and yet they are so careles that they care no more for the deuill then they do for a flye For suche was the fortune of Christ also in the highest miracle that he dyd when thorow the fynger power of God he dyd caste out deuilles Then fell they vnto suche blasphemies that they sayd it was the battel of flyes and that the deuill wrought it for Christ. After these come the thirde sorte not moche better then the laste but that their wyckednes is not so opē fayning that they would beleue if Christe wold worke suche a miracle as pleased them but they lacke no miracle to beholde for they see one plainely before their eyes but they iudge that an earthly or base no true signe They would if he looked to haue any authoritie with them that he shoulde shewe some heauenlye signe that is that he shoulde make a newe Moone newe starres or suche like these are meruelous wise that will take vpon them to prescribe appointe god what signes wonders and miracles he ought to do They woulde haue him like a Iuglar to satisfye their fansye and to do suche miracles as please them As though God had nothinge to do but to serue theyr lustes folishe desires Such shal a mā find also ī these oure dayes specially among the kynges princes and other rulers of this world For what other talke haue the wise of this worlde amonge them then this what shal I receaue this doctrine whiche a sorte of poore beggarly felowes professe They that first taught the Gospell were in dede vnlearned fyshers but nowe what are they but a sorte of fugitiue and runnagate monckes and a swarme of periured priestes I coulde right well allowe this doctrine if the Pope the Emperour the kinges the princes and other noble men did teache it and embrace it These men also appointe God howe he should behaue himselfe set forth suche doctrine as may please them yea that both by suche and after suche sorte as they thyncke good So that God must do what it pleaseth them to appoint yea such are to be founde euen among them that professe the Gospell For in these oure dayes many which will seme to be Gospellers maye be founde both in the courtes of Princes and also in Cities whiche shame not to appoint the preachers what they must preache and teache yea and that to this ende that as the Prophet sayeth they may speake pleasaunt thinges such as maye delight and not offende For when the preacher accordinge to his office reproueth sinnes and vices whereof certaine persones are gyltie then they streight waies crye out These things as matters tending vnto sedition are by no meanes to be suffered of the maiestrat The Gospell maye be preached without such spitfull raylinges vpon menne so that when a preacher speaketh the truth and rebuketh synne he muste be counted straightwayes to rayle vpon the maiestrat to moue sedition These men are puffed vp wyth as muche pride as they were whiche sawe this miracle and yet regarded it nothynge at all excepte Christ would worke suche miracle as they them selues appointe They are growne vp vnto suche madnes and so swell with pride that they thincke it not sufficient to haue their Realmes in subiection except they also haue iurisdiction rule and power ouer the worde of God other his holy misteries But this is not the meaning whē the scripture saieth the the higher powers ought to be had in honour not to be spoken euil of nor rayled vpō As though because of that the tēporal maiestrate were aboue god his worde But the rulers are no lesse bounde to be obedient to God to his worde thā their subiectes are If they do it
wolde god as the euerlasting truth performe according to his promes sende the Sauiour suffer him to be crucifyed and slaine as witnesseth S. Peter in the Chronicle of the Apostles actes writtē by blessed Luke God saith he hath performed those thinges whiche he before declared by the mouth of all his Prophetes That Christe should suffer c. Christe also speaketh thus after his resurrection with the two Disciples that were iourneying towarde Emaus It was necessarie that all thinges shoulde be fulfilled that are written of me in the lawe of Moises in the Prophetes in the Psalmes What testimonies there are of the passion of Christ in the scriptures of the olde Testament ye may easelye see in the Euāgelicall historie of the passion death of Christe whiche I wolde wyshe you diligentlye to note for the confirmation of your faith in this behalfe The last cause is the induration or excecation and blyndnes of the Iewes which thorow their great cōtumacie stubburnes thorow their impenitēcie or vnrepētaūt heart being forsaken of god were punished blinded that they should heare and not vnderstād that they should see with their eyes and discerne nothynge as it is written in the scriptures By this meanes they flewe the sonne of God and so prouoked the fyerce vengeance and hote wrath of God against them as the Apostle sayth The wrath of God is comme on them euen to the vttermost For althoughe God from euerlastinge had determined that his sonne Christ shoulde suffer and dye and it could none otherwise be but as God had before decreed yet were not the Iewes excused For they founde no cause of death in hym And although they did not know that he was the sonne of God yet they knewe this for a certentie that he was a godly and innocent man whome they of mere enuye and malice slewe as Pilate againste hym selfe testified this saying I fynde no cause of death in hym Therfore they sought an other thyng then god did whiche appointed his Sonne to suffer and to dye that he by his sufferance and death myghte deliuer them that beleue from synne death deuill and hell and that he by his resurrection myght be glorifyed and become of moste worthie renoume But Satan with his mēbers the Scribes and Phariseyes sought an other thyng euen to slea Christe to bringe Christ to shame and vtterly to roote hym out of remembraunce both hym and his doctrine that there might be no more mention made of hym And so the wicked Iewes thorow their enuie their blinded heart and their vngracious coūcel executed contrary to theyr wyll and deuice the decree and determination of the heauenly father wherby thorowe the mercie of Christ dying for them health and saluation chaunced to so many as beleue Yea the vugodlye Iewes worthelye blynded were deceaued of their purpose and aduaunced Christ whome they determined vtterly to destroye vnto glorie as it is written The Lorde bringeth the councell of the heathen to naughte and maketh the deuices of the people to be of none effect But the councell of the Lorde shall endure for euer and the thoughtes of his hearte from generation to generation When we earnestlye consider these causes then shall we see how miserable and damnable synners we are verely euen suche as coulde none otherwise be saued but only by Christe so that for vs and for our saluation he muste neees dye yea and that the most ignominious and spitefull death of the crosse Again we shall see the moste brenninge heart and incomparable fyre of the loue of our heauēly father and of his sonne Christ which hauing no regard to our synnes nor yet that we were his enemies died for vs that we shold not perishe in our synnes Moreouer we see how faithfull and true god is and that all his wordes and promises will take place and procede against all the violence force power strength crafte and suttiltie of the deuill and the worlde and that heauen and earthe shall sonner fall perishe and cōme to naughte then one iote or title of gods worde shal be founde vntrue and false By the first we learne of the lawe howe greate and horrible a thynge synne is before the eyes of Gods maiestie for the abolishing wherof the onely and innocent sonne of God must be scourged and dye so bytter ignominious and spiteful death yea and that onely to take awaye other mennes synnes By the second we learne the Gospell and the louing gentle and mercifull hearte of GOD toward vs whiche for vs for our saluation sent his only begotten sonne that incomparable treasure into this world and suffred him to be nayled on the crosse By the third we learne assuredly to truste and beleue the promise of God and not to feare the vngodly and wicked persecutours forasmuche as we see that he hath so faithfully and so abundantly performed by his sonne all that euer he promised Again he hath confounded and brought to shame the deuill and all his children of this worlde and hath made frustrate and voyde all their deuices councels and imaginations in so muche that where as they thought with this their worke vtterly to kyl confounde and extinguish Christ they haue moste of all aduaunced Christe vnto his great honour and glorie and by this meanes brought to passe that all the faithfull shall receaue saluation by this crucified Christe For howe could Satan and the stifnecked Phariseyes thincke that Christ by death vnto life by buriall vnto resurrection by ignominie and contempt vnto glorie and honoure shoulde be brought and made king and ruler ouer all creatures both in heauen and in earth But mightie is the lorde our God to performe his promise and to confounde the worlde with his God the deuill as he both doth and shall do euen vnto the very ende of the worlde But now followeth the third thing which we ought to consider about the passion of Christ. This is howe great paine and affliction Christe suffered inwardly outwardly Of the externall passion outward suffring we haue abundantly in the Euāgelical history where we rede how he was taken be spitted whypped beaten crowned with thornes and at the last crucifyed put to death Of the inwarde passion and suffrynge that he had in his hearte and conscience when he must striue with death which was before his eyes hell and deuill Luke writeth in his gospell on this maner he was in an agonie and prayed the longer his sweat was lyke droppes of blood tricklynge downe to the grounde Of the whiche wordes the excedyng greate horror and torment whiche Christ suffered in his conscience may be estemed and iudged and how horrible the sight of death of sinne which he toke on him of hel and deuil was before hym seing that his sweate contrary to al reason of nature was bluddye and so came from hym Againe in that the cōfortour creatour of all the
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
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
holy ghoste doth rebuke the worlde because it hath sinne for asmuch as it beleueth not in Christ that it hath no righteousnes because it knoweth not neither hath any conforte therin that Christe is gone to the father so likewise doth he rebuke it of iudgement because it knoweth nothing hereof and therfore feareth where nothinge is to be feared if it wolde heare him and receaue his worde For this is an extreme miserie and a lamentable plague to haue syn no righteousnes and besides that not to knowe of any consolation and conforte againste sinne death and all other euilles In this also sayth Christe is the office of the holy ghost that he should preach of iudgement and procure to be pronounced and set forth by the gospel that the prince of the worlde is iudged and that therfore he can not hurte them that beleue in Christ and put their cōfidence in his goinge vnto the father He maye vexe them with diuerse tentations but he can neuer preuaile againste them For although he be the prince of the worlde yet the prince is iudged he is spoiled of his pallace armour and with the chaines of darcknes as Peter speaketh is he bounde of Christ. There is no cause why Christen men should feare him or all his kyngdome For if the prince be iudged the world also whiche is his kyngdome muste nedes be iudged and depriued of all his power This the vngodly knowe not Therfore althoughe somtime they heare the worde and begynne to beleue yet so sone as the worlde rageth and goeth about to persecute they straightwaye are a frayde and fall awaye both from Christ and his worde as Christ saith in the parable of the sower parte of whose sede fell vpon the stones But the Christians are constant and stand stedfaste lyke a stronge and an inuincible bulwarcke For this voyce whiche rebuketh the prince of the worlde is alwaye in their heartes and eares Why sholdest thou feare why shouldest thou be faint hearted geue ouer to these tentations knowest thou not that the Prince of the worlde is iudged He is no more a lorde or a prince Thou hast a Lord that is mightier then he euen Christe Iesus whiche hath ouercome and bounde this prince Therfore let hym threaten bragge and boaste let him be as madde as he luste yet feare thou not For he shal hurt thee no more then that cruell beaste whose violence and crueltie is repressed and restrained with stronge and mightye chaines If thou wilte only beware that thou comest not nighe vnto hym and so willyngly cast thy selfe into daunger thou nedest not feare Thou arte without peril He shall do thee no harme Wherfore this only is required that the Christiās do not make light of the enemie kepe them selues in the feare of God diligentlye praye and the enemie that is iudged shall neuer hurte them Contrariwyse he that wyll not take hede but be secure and carelesse he shall sone be caste hedlonge into diuers perilles of this prince although iudged And of this cōfirmation strenghtening they haue moste nede which are the instrumentes of the holy ghoste in the worlde and do rebuke it of synne and righteousnes For there is no accusation that the worlde can les beare then of synne whiche is a thing most haynous and of righteousnes that it hath none at all Where this publique accusation is as it ought to be that world waxeth wode maketh an hurly burly and attempteth all kinde of violence tyrāny againste the ministers of the worde But the holy ghost by this iudgemēt setteth forth cōsolatiō For if this were not the preachers could neuer endure againste the violēce of the world but must nedes feare tremble And for this cause specially is the holy ghost called Paracletus that is to say a cōforter or an Aduocate which in aduersitie trouble stādeth by the preachers cōforteth thē encourageth thē boldly stoutly to cōfesse the truth forasmuch as they heare that the prince of the worlde is iudged And this is the doctrine of the office of the holy ghost euen what misteries of most worthie matters he shall declare and most specially set forth vnto men in this worlde He can be no Christen man that not only not knoweth these moste excellent misteries but also that when he knoweth thē doth not set more by thē then by all the goodes in the worlde For as for all other thinges they are transitorie and passe awaye but these thinges are euerlastinge which shall neuer decaye as Paule sayth The gospell is the power of God vnto saluation for so many as beleue This going awaye therefore whereof Christ here speaketh is greatly to be estemed and to be reioyced in as a moste singuler benefite for the whiche we are bounde dayly to geue god oure heauenly father most hartie thanckes and to desire him with feruent prayer that we maye dayly more and more fele in our selues thorowe fayth the fruite of this his inestimable benefite namely remission of sinnes and euerlasting righteousnes again the consolation and conforte of this iudgement that the prince of this worlde is iudged Nowe goeth Christe forth in his sermon and saith I haue yet many thynges to saye vnto you whych you can not nowe beare But when that spirite of trueth shall come he shall teache you all trueth How the Papistes interprete this sentence of Christ it is well knowen All their traditions innouations and alterations they defende by this saying of Christe and make the holy ghost author of them al as though Christe had to fore spoken of them But this is not true For this is the righte vnderstanding of Christs wordes that the holy ghost shall teache the Apostles and the churche and instruct them concerninge suche matters as Christe him self had to fore taught them whiche by the reason of their carnal iudgements they could not vnderstād nor attaine vnto the knowledge therof No new doctrine but the same doctrine that Christ tofore had taught shall the holy ghost teache as Christ declareth more plainely by these his wordes He shall not speake of him selfe but what so euer he shal heare that shall he speake and he will shewe you thinges to comme He shall glorifye me for he shall receaue of mine and shal shewe vnto you Again The conforter whiche is the holy ghost whome my father will sende in my name he shall teache you all thinges and bring all thinges to your remembrance whatsoeuer I haue said vnto you The holy ghost openeth and lightneth the darke mindes of the Apostles with the golden glisteryng beames of his godly influence He maketh plaine vnto them and vnto the whole church the true doctrine of Christe concerning sinne righteousnes and Iudgement He maketh them to haue a righte iudgement of Christes kyngdome whiche they looked for to be a carnall and glorious kingdome in
the edifying of the saintes to the worke and ministration euen to the edifying of the body of Christe till we all come to the vnitie of fayth knowledge of the sonne of god vnto a perfect man vnto the measure of the ful perfecte age of Christ. For we se by daily experience howe cruell an enemie the deuil is to the worde and specially in these our dayes and how he calleth vnto hym for helpe the Turke the Pope and all the tyraÌ„tes of the worlde that they coming to gether hurly burly with speares and Iauelinges in their handes against the lord and his annointed may put out of the waye the worde of God and make hauocke of the Churche of Christ. But the more the Pope the Turke shewe their furie and crueltie against the churche of Christe and his holye worde the more doth it prosper and florishe and daily more and more getteth the victorie ouer the enemies whiche with out all doubte shall shortly come to confusion The gates of hell â–ª sayth Christ shall not preuaile against my church or congregation Again whosoeuer falleth on this stone shall be broken in peces but on whome soeuer it falleth it shal al to grinde him Baptisme the Lordes supper and the worde all the tyrantes of the worlde can not take awaye no nor yet destroye that congregation whiche exerciseth them faithfully and truly And this is no lytle fruite nor smal commoditie of Christes Ascention For to this ende went he vp into heauen that he might sende the holy ghost and set forwarde the ministerie of of the gospel here in the worlde Moreouer these also are called giftes that god gouerneth and defendeth his churce conforteth it in aduersitie preserueth it in persecution kepeth it in the trueth and defendeth it against errours and moueth it vnto prayer and other godlye exercises as Christe faith in the gospel In that day ye shal aske in my name For this can no man do without the helpe of the holye ghost And to be shorte whatsoeuer we haue and receaue al are the giftes of Christ and all are the fruites of his Ascention For for this purpose did Christe ascend into heauen that he shoulde stablishe suche a kingdome and make vnto hym selfe thorowe the holy ghost a Churche euen suche a churche as the gates of hell shall neuer be able to preuaile against it This doth Luke very aptly signifie in his Euangelical historie when he recordeth that Christ being redy to ascend into heauen lifted vp his handes and blessed his disciples not as the popishe byshoppes are wont to do by wagginge their fyngers ouer the people that kneleth downe before them but he praied and wished wel to their ministerie which he then enioyned them that they should preache the gospell to euery creature that is to say to all kynde of men to all nations to all people For the gospell is not commanded to be preached for plantes stones byrdes fishes c. But for men for reasonable creatures as it is said He that beleueth and is baptised shal be saued But stones and trees can not beleue Therfore pertaineth vnto theÌ„ neither preaching nor baptisme But faith baptisme belong only vnto men therfore doth the preachinge of the gospell pertayne vnto theÌ„ alone but Christ vseth that figure maner of speach saying Preache the gospel to euery creature that by this he may comprehende al degrees conditions of men that no Emperour no kinge no prince is so mightie but he must heare beleue and receaue the gospel or els thinke himselfe as he is in dede damned To this commandement doth Christ lyfte vp his handes and blesseth them that is to saye he doth not only wysh that they may prosper haue good successe in the execution of their office but he signifieth also that he will helpe theÌ„ defende them be present at their ministerie geue good encrease to the same as he saith by the Prophet The worde that coÌ„meth out of my mouth shal not turne againe voide vnto me but shal accomplishe my wil prosper in the thing wherto I sent it Therfore wheresoeuer the gospel is taught Christe lyfteth vp his handes and bringeth forth his blessinge that it maye bringe forth fruite and not returne in vayne And this is without doubt a great conforte that Christ at that very tyme when he should ascend lyfteth vp his handes blesseth the disciples For by this he euideÌ„tly declareth that his AscentioÌ„ bringeth vnto vs most swete coÌ„solation coÌ„fort great helpe against syn deuil death and hel diuerse noble giftes vnto the edifyinge of gods church fynally his blessinge good wil and fauour yea and also after this transitorie life euerlasting life with immortall glorie vnoutspeakable ioye For to what ende should Christ haue geuen so louinge and gentle a token of his louing and gentle good will toward vs by lifting vp his handes and by blessyng vs if he had borne vs no good will nor wold haue suffred vs to haue place with him in his kingdoÌ„ Seing then that he lifted vp his handes wysheth well to them an to their newe enioyned ministerie it is a moste euident argument sure signe and manifest token that he beareth a singuler good will towarde vs and that his desyre is we should euer be partakers of this blessing and receaue therof greate consolation and conforte thorowe the preachinge of the Gospell whiche is the power of god vnto saluation for so manie as beleue it Thus haue I sett foorth vnto you this â—rticle of Christes Ascension wherby ye vnderstande how full of swetnes and conforte it is and what great and singuler profite cometh to vs by it ye haue hearde that forasmuche as oure owne fleshe and bloude euen the sonne of God sytteth on the right hand of God synne death and deuill are without power that they haue not so greate libertie strength that they can hurte vs. For although they be oure capital cheife enemies seke all meanes possible to destroye vs yet are they such enemies as are but prisoners bouÌ„de slaues Ye haue hearde also that thorow the Ascension of Christ the holy ghost is geueÌ„n vnto vs that he may lede vs into all truth defende vs againste errours conforte vs in our afflictions praye with vs moue vs to prayer and finally garnishe vs with all maner of spirituall and heauenly gyftes For this cause is Christe ascended into heauen and sitteth on the right hande of God that as Paule sayth he maye fulfyll all thinges that is to saye geue and graunt vs all thinges whatsoeuer we haue nede of vnto saluation and euerlasting lyfe Therfore let vs follow the example of the Apostles as Luke sayth let vs worship with them the Lord Christ Iesus yea and that with great ioye and geue most huÌ„ble entier heartie thaÌ„kes to our heaueÌ„ly father
desyre hym that he will conserue kepe vs in this grace at the last geue vs the ioyeful enheritauÌ„ce of his moste glorious kingdome for Iesus Christ his sonnes sake our alone Sauiour and our alone redemer our alone aduocat and our alon mediatour our alon lawfulfiller and our alone peace maker to whom with God the father and God the holy ghost be all honour glory and praise both nowe and worldes without ende Amen The Sonday after the Ascension ¶ The Gospell Ihon. xvi WHen the comforter is come whom I wyll send vnto you from the father euene the spirite of trueth whiche procedeth of the father he shal testifie of me yee shall beare witnesse also because ye haue ben with me from the beginninge These thinges haue I sayde vnto you because yee shoulde not be offended They shall excommunicate you yea the tyme shall come that whosoeuer killethe you wyll thinke that he doth God seruice And such thynges wyl they do vnto you because they haue not knowen the father neyther yet me But these thynges I haue tolde you that when the time is come ye may remember then that I tolde you THE EXPOSITION IN this gospel are specially to be considered two thinges The first is coÌ„cerning the holy ghost The second is of the persecution whiche shall come to the confessours and professours of the gospell before the worlde As touchinge the holy ghost we confesse that he is almightie euerlasting god Christ calleth him by a special name euen the conforter And by this he declareth that true godlines can not be without the crosse and affliction For what nede should there be of a conforter if there were no troubles no persecutions But Christ describeth setteth forth the persecutioÌ„ to be such that the godly shal not only be slaine whiche is a most haynous offence but also they shal be counted such people as are verye aduersaries open enemies of all true religion godlines and therefore by no meanes to be suffred but by the iudgement of all men to be taken out of the earth by the most cruel death that can be deuised as pestiferous persons and intollerable heretikes hated both of god man so that the punishment of the Christians shal excede all other And they are somtime also troubled in their conscience by thincking that they haue ben to muche vehement and haue gone to farre or that they might haue done spoken more circumspectly warely and so shold lesse danger haue chaunced they haue liued longer done more good Thus are the ChristiaÌ„s troubled outwardlye of the tyrantes of this world inwardly of the weakenes of their conscience In consideration herof doth Christ call the holy ghost a conforter as though he should saye I know into what great troubles miserable afflictions blouddy persecutions other vnrestful griffes ye shall fall howe the whole worlde and all that euer is in it shal be againste you But I wil prouide helpe for you se that ye shall not stick in the myre nor be left confortles Yea when there appeareth no confort at al no helpe no succour ye your selues also thorow the weakenes of your coÌ„science shal be troubled inwardly theÌ„ wâ—il I send vnto you the holy ghost which is the conforter that he may coÌ„firme make stroÌ„g your mindes that ye despaire not encourage you to abide by that which he shal say vnto you Now are there two maner of coÌ„solatioÌ„s or coÌ„forts The one is a worldly coÌ„fort which is but an vncertein vaine coÌ„fort For it dependeth altogether on riches power glorie frendship good wil of princes great men but saith Christ none of al these shal you my disciples haue yea these thinges shall be against you not with you NotwitstaÌ„ding let it not dismay you that ye finde no coÌ„fort at the worldes handes For that coÌ„forte is of no great waight neither is the coÌ„tinuaÌ„ce therof long Som sodeÌ„ mischauÌ„ce displeasure of great meÌ„ sicknes agewe plague pestilence misfortune maketh sone an end of worldly coÌ„forte But I saith he wil prouide for you an other conforter euen the spirite of truth which shal then coÌ„fort confirme and strengthen you when ye shall be combred and opprest with terrours fears infirmities miseries calamities outwardly before the worlde inwardly in your mynde For for this cause hath the holy ghost this name that he is called a coÌ„forter not an accuser or troubler For where sadnes perturbation is it is a token that the holy ghoste is not there And this conforter is also called the spirite of truth For he coÌ„forteth not as the world doth where nothyng is sure coÌ„stant but his coÌ„solation or confort is perpetual euerlastiÌ„g which no maÌ„ is able to destroie But here again is a scrupule or doubt for the conscience answereth Thou speakest muche of conforte but I fele it not I fele rather the contrarie that the worlde is mery and ful of pleasure But the ChristiaÌ„s mourne are euer vnder the crosse Iohn Baptiste is beheaded But Herode and his harlotte Herodias are frolike and mery And euen so goeth it with vs. The worlde enuieth vs a bytte of breade and euery man thincketh that whatsoeuer mischiefe he doth to a Christian it is well done when in the meane while the pope the Cardinalles the Bishoppes and all that hate the gospell lyue all in pleasure and iolytie in reaste and peace in idlenes and heartes ease and without all affliction trouble Is this therfore a conforte Christ answereth that it is a conforte but we must make a distinction betwene confortes The worlde also hath his coÌ„forte for if it had not it could neuer be so secure careles mery and without all care but that is not the conforte whiche coÌ„meth from the spirite of truth but it is a deceitfull confort For it maye sodenly come to passe that in those things wherin the worlde reposeth his conforte and staye there may be founde no coÌ„fort nor helpe at all But the holy ghost which is the conforter of the Christians is the spirite of truth whiche inwardly conforteth vs with most certein sounde and sure consolation Therfore although Iohn haue not that conforte that Herode with his whore hath but is caste of them into prison where he lieth most miserably afflicted and withoue all consolation tyll at the laste he looseth his head yet the holy ghost conforteth coÌ„firmeth him secretly in his hearte speaketh vnto him on this maner Be of good courage O Iohn and let no aduersitie dismaye thee neither be thou disconforted that thou art so miserably vniustly caste into prison and that the wycked worlde doth so hate thee and reuile thee Thou knowest this that all worldly thinges can not continew long it now hath the ouerhand but the tyranny therof shall not longe endure For
Secondarilye this is to be noted that as the scripture geueth a peculiar name vnto CHRIST and calleth hym the worde of GOD So doth it also geue a proper name to the sprite callynge it Spiritus Sanctus that is the holye Ghoste whiche by his grace doth sanctifye the heartes whiche were before vnholy and defiled with synne This name bringeth greate conforte to all good Christian men For they perceaue that they are weaker then the deuill and vnable at all times to resyste hys temptations And as they are verye sorowfull that they fele the euyll spirite sore sette agaynste them so are they put in good hope that by CHRIST they obtayne the holye Ghoste whiche pardoneth theyr synnes and styrreth them to obeye God truly But howe the holye Ghoste dooth bringe thys to passe it is shewed in Iohns Gospell The holye Ghoste shall reproue the worlde of synne of iustice and of iudgement For so are the properties of the Trinitie discerned in the articles of our faith that GOD the father gaue vs bodye and lyfe and made vs to his Kyngedome And after that oure parentes became the firste synners and vnder deaths danger and we also as by enheritance succeded vnto their synne and forfet The sonne of god was made man and thorough his death restored to vs that that was loste deliuered vs from sinne and death This deliuerance doth the holy ghost set forth by the Gospell and so instructe the heartes of men to beleue therin that is to haue sure confort therin that CHRIST died for them and that they maye not doubt but that they are reconciled to God the father by that death so that he wili no more remember their synnes but will forgeue them for Christes sake This doth signifie the sanctifiynge of the heartes or the purifying by fayth as Peter speaketh in the Actes of the Apostles And wher as is suche remission of synnes by faith so that we do not despaire althoughe diuers sinnes remaine but take sure conforte thorowe the death and resurrection of CHRIST There foloweth at the lenght the second sanctifyinge of the holye Ghoste wherein oure bodyes also are sanctified by the holye Ghoste as when we geue ouer oure selues no more to sin nor be delighted therwith but abstayne and studie to do those thynges that please God as Paule teacheth He that stole set hym steale no more but rather let hym labor with his owne handes that that is good that he maye haue to geue to the nedefull c. This is the propertie of the holy Ghoste to begin in vs a newe and true obedience towarde GOD that we maye resiste synne and mortifye the fleshe and so obtaine remission of oure sinnes by faith But this sanctifying is not parfect by and by with the first For if the fyrst were not the second coulde not muche preuayle For fleshe and bloud are full of infirmitie but the deuill is excedynge mighty against vs and we haue receaued onely the firste fruites of the spirite Wherefore this obedience can not be parfect and there is no sanctifyinge to attayne vnto ryghteousnes before GOD and euerlastynge lyfe than the sanctifyinge of fayth wherof is spoken before For thereof dependeth the whole matter wheras the second sanctifyinge when it hath done all that it can confesseth his owne vnprofitablenes and stycketh onelye to the sanctifyinge whiche commeth of Gods grace and mercie Hereof then is it plaine why the holye Ghoste is so called because it doth make holy and sanctifye that is by the word it stirreth vp in vs fayth towarde CHRIST that thereby we maye obtayne remission of oure synnes Besyde this office of sanctifyinge the holy Ghoste hath other offices as he hath other names in scripture For Zacharie calleth hym the spirite of prayer because he encourageth the heartes to truste surelye in GOD and to call vpon hym in their necessities Also CHRIST calleth hym the conforter whiche helpeth oure heartes by stirringe vs to take paciently all thynges that they shoulde be feared by no misfortune or combrance of the worlde Also he calleth him the spirit of truth because to withstand lies and heresies and to confirme the pure word and true faith he is alwayes bent Wheras contrariwise the deuill by our reason and false doctrine woulde caste vs hedlong into errours and lyes These are the proper offices of the holye Ghoste besyde that he garnisheth the heartes of the faythfull with diuers vertues and gyftes and is suche a conforter that bydeth with vs alwayes where as all the worldlye conforte is but for a tyme and at laste forsaketh vs. Seynge then that the holye Ghoste dooth worke suche greate thynges in vs. This also is to be learned Whiche is the waye to attaine to suche greate gyftes and howe they maye begynne to growe in vs and that we maye receaue the holye Ghoste and thereby be sanctifyed and saued As touchynge this thynge CHRIST hymselfe doth teache vs. Luke xj Wheras he sayth on this wise Seynge that you that are euyll can geue good thynges to youre sonnes howe muche more can youre heauenly father geue his holye spyrite vnto them that aske it of hym Yt is a sentence worthy to be rehearsed teachynge fyrste that GOD woulde that the holye Ghoste shoulde be obtayned by prayer of hym and that he geueth it to them that wyth humble prayers desire it of the father Wherefore when thou haste a desyre in thy mynde to obtayne the holy Ghoste of GOD continewe in prayinge and doubte not but thou shalte obtayne This is the redye waye to obtayne the holye Ghoste For CHRIST hym selfe dooth teache thee so to doo and to call vpon GOD the father often for the holye Ghoste but this prayer as all other prayers muste be made also in the name of IESV and on suche wyse muste we praye GOD that he for CHRIST his Sonne sake wyll geue vs the holye Ghoste And to the attainement thereof haue greate helpe in that that Christ ascended to the father for no other cause but to receaue these gyftes of the father and to geue them vnto vs. Wherfore in our prayers we can not doubt for it is not onely commanded of God that we shoulde praye for the holye ghoste and also promised that we shall obtayne but also his wil is redie to geue it For as muche as Christ therfore sitteth at the right hande of God the father to distribute amongest vs these gyftes For he also receaued them of the father as it is writent in the .lxviij. psal Not for hymselfe but for men to geue them vnto them Besides prayers there are other things also necessary to the obtayninge of the holye Ghoste For we muste haue a feruent studie to read or heare the worde of God and to vse often the Sacraments that all these thinges ioyned to gether may make opē the way for the holy ghost For this is once for all
are playn that God loueth vs. Wherfore for this loues sake ought we greately to esteme all thynges that he geue vs. And especially those gyftes whiche are ordeyned and geuen of hym to vs for our saluation and confirmation of oure faithe as Baptisme and the Supper of the Lord is c. For all be it that the worlde doth not regard these thyngs yet they ought to be estemed for oure chiefe felicitie that by them we myght put asyde all sorowe and be ioyful in heart forasmuche as these thinges are of a fatherly loue and beneuolence ordeyned for our saluation Wherfore Christ in this place sheweth not only that the father will geue vs any thinge but also he describeth the way how the father will geue vs that is of a fatherly and of a godlye loue And as hytherto wee haue spoken of the geuer and of his louyng mynde so is the gyfte it selfe no lesse to be estemed For God geueth not riches here nor kyngdoms nor any creature but geueth his onely begotten sonne which is no lesse than the father If wealth and prosperitie causeth ioy howe great ioy ought this gift to be to them that it is geuen vnto For as God the geuer is excedyng great and his loue also wherof the gyfte procedeth So is the gyft that he geueth which is his onely sonne For he geueth hym selfe wholly in this gyft as Paul saith to the Romains seyng God hath geuen for vs all his sonne how can it be that with him he should not geue vs all thynges also Sinne death hell heauen rightuousnes and life al are ours for that that the sonne as by gyft is ours also in whom are all thynges Wherfore if we beleue truly and receiue this moste excellent gift by faith it must nedes be that euery creature fautie or not fautie muste be ours and geuen to our cōmoditie as saint Paule saith in an other place Al things ar ours whether it be Paul or Apollo or Cephas either the world or life or deth And you ar Christs Christ is Gods For if we cōsider this gift well we shal perceiue that it passeth all that is either in heauen or earth and in respecte wherof all the goodes of the world are but as it wer a graine But here doth incredulitie misbeliefe trouble vs as Christ himself dothe afterward complayn and also incredible darknes and ignorāce as whē we heare of this so great a gift yet we do not beleue it the words of such great matter goeth in at the one eare and rūneth out at the other neuer perceth to the heart When men conceiue any hope of purchasing possessions or of bying landes they can neuer haue their heart at rest for the feruent care and gredy desyre to obteyne the same But where as it is declared here that God hath geuen vnto vs his sonne of mere loue we are slouthfull and sluggyshe without all desire to receiue it What is the cause that we sette so lyghtly by suche an hygh gift and do not embrace it worthily as we ought to doo The deuyll truly whiche casteth a myste ouer our heartes that we care not for the worde and promise as touchyng this gifte but in the meane tyme we bestow all our cares in worldly thynges Wherfore in the beginnyng I sayde that these woordes oughte dayely to be rehersed and vsed when we rise in the morning when we go to bed at nyght that we might print them in our hearts geue God thankes for this so great benefite For all things are so great that they can be no greater the giuer the loue of the geuer and the gift it selfe that is geuen vs of mere loue not of merite and is so geuen that it remaineth with vs not as borowed nor lent nor recompensed For the whiche also is nothing geuen agayne neither is any thinge required therefore but that thou shouldest ioyfully embrace it and so declare thy mynd But alas what an vnworthy thynge is this that neither heartes neither handes there be to receaue this gyfte as it is proffered that this should be our Christ and shold remayne with vs for euer vnto euerlasting lyfe But herein chaunceth a very leude and greuous thing that they to whom this gift is offred although thei haue great nede therof yet they regarded it not but refuse to receiue it If a riche man shold proffer a gift to a nedy begger that he might therby liue in more welth more at ease and yet that riche mā wold require nothing for himself but that the poore wolde receiue this excellent gift gladly Now if the begger were suche an vnthriftie person that he wold not take the gift but wold set more by his owne miserable state than by this gifte might ye not count him worthily to deserue yet more greater wretchednes thā he was in before but here to this beggerly world the is void of al life saluatiō is profered the son of God And god demādeth nothing els of vs but to receiue it to take it as our own but this is our madnes that although we be starke beggers yet we think scorn to be prouided for Iudge thou therfor here of what a greuous syn is vnbelefe It is not agreable to mans nature to be agaynst oure owne profite and gaines and not to receaue it when it is proffred Hereof it appereth how madde the worlde is that it hath no ioy and felicitie in this gift of God and putteth himself in such great blame that it wil not receue and take to his vse that that is proffered If it were neuer so little gold that were proffred we woulde be ready to receaue it with bothe handes yea and with al the other lymmes of the body also Wher as the sonne of God is proffred for a gift al men ar in doubt whether they may embrace hym or no and beare themselfe in hande that they haue no nede of hym Wherfore he hath his proper name geuen hym to whom the gyfte is proffred and is called the worlde which is worthy to be hated and specially if it bee compared with the gyfte For so littell dothe he deserue this loue and gift of God that nothyng can be more againste God nor nerer vnto the deuyll than the worlde is And yet this is the very testimonye and witnesse of Christ saying God so loued the worlde that he gaue his only begot-sonne Print this thyng well in thy mynd After that thou haste heard what God is and what is the gift that he geueth freely of mere loue learne this thynge also what is the worlde truely a great multitude of men that hath no faith that thinketh God vnfaithful of his promise yea and blasphemeth curseth and persecuteth his worde whiche are also disobedient to father and mother murtherers aduouterers traitours theues wicked persons c. as dayely examples shewe vs playnly that
All thynges were made by hym and in him he is before all things al things do consist in him Thou hearest that Paule doth place al creatures beneth or vnder Christ If therfore he is aboue all creatures it foloweth that only god is ther. For exempt out of the nuÌ„ber of al creatures is nothing but onely God Wherfore he calleth him the image of the inuisible god For he can not be the image of god except he be likewise almighty likewise eternal likewise wise iust good c. for otherwise christ could be no such image that shold be like his father if he were but lacking one of these things Wherfore both doth coÌ„sequently folow first if the sonne of god be the image of the father than must he nedes be in al points in the same diuine substance with the father Furthermore ther must nedes be a difference of persons for as much as the sonne is not the father neither the father is the sonne For that that begetteth can not be that that is begotten yet ther is one diuine essence or els the sonne could not be the image of the father And here now must we râ—ast For we can speake no plainlier we do only stut and stammer at it The matter is to highe for our capacitie and can not be pronounced of in this lyfe Yf the Iewes and Turkes mocke vs as thoughe we diuided heauen betwene three brethren whiche rule altogether so myght we also do if we woulde lay asyde the scripture But they do vs wronge to say so by vs. We make not three men or three Angels but one diuine substance and plaine vnitie in respect of all thinges whiche are in earth For the bodye and soule are not so lyke as God is like hym selfe But if any man enquire further and aske vs howe he is called on God Here we answere after scripture and say He is named god the father God the sonne and god the holy Ghost For so scripture teacheth that GOD eternally without beginning begote the sonne Before all Creatures before the constitution of the worlde before the foundations of the earth which is also himselfe lykewise eternall almightie and iuste c. Wherefore Paule also calleth hym the image of the father Therfore Paule sayth Let vs not tempte Christe as some haue tempted hym and perished by serpents And we may see in this place how Paule and Moses do agree as though they spake with one mouth Moses sayth that the Lorde saide this people hath tempted me ten times And in this place onely is the name â—eâ—ragrammaton whiche is only attribute and geuen to God because the only true God hath so said But Paule pronounceth precisely who was this god euen Christ. Hym saith he do we tempte euen as certaine of them tempted him Let him scof out this matter that will surely I can not For Paule saith that it was Christ whom they tempted But Moses saith that it was the onely true God But at that tyme was not Christe borne nor Marie his mother no not so muche as Dauid was borne And yet notwithstanding this Paule saieth that the Iewes which were than in the desert and not yet come into the lande of Canaan tempted Christe and admonished vs to beware that we should not do likewise least we fall into lyke punishement These wordes do proue certainlye that Christ is that man of whome Moyses wrote that he is the onely eternall almighty God Therfore Moyses and Paule doth confesse with one mouth although the wordes be diuers that Christ is true and eternall God Lyke testimonies are in the new testament that very man whiche can not be denied but that a man may firmelie proue by them that Christ is God and therfore that he is begotten of the father and hath a certaine difference from the father thou mayst call it with what name thou wilte we call it a person although this name is not sufficient But otherwise we can not name him For we haue no proper vocable so that the father and the sonne are not one person and yet are they one vnseparable and indiuisible substance and nature that whatsoeuer is spoken of the father maye also be spoken of the sonne excepte this that the father doth begett the sonne eternallie and not the sonne the father So Paule also sayth to the Ephesians at Miletum wher he byddeth farewell Take hede to you and to the flocke in the which the holy Ghost hath put you that ye fede the congregation of god whiche he hath purchased by his bloud This is also a plaine sentence that CHRIST whiche by his bloud purchased the congregation is GOD. For this is of a certaynetie that the church belongeth to none but to God For she acknowledgeth no man for hyr God Wherefore if Christ hath purchased it and it be his it must nedes be that he is God But truly it is certayne that he hath purchased it by his bloud wherfore it must nedes folow that Christ is true God eternally begotten of god the father borne into the world of the virgin Mary temporallye and corporallie For so saith Paule here vnto the pastours Take hede to your selues it is no small charge that ye haue to fede the congregation of god that is to saye a multitude whome god hath purchased by his bloud And this it is to put teachers in remembrance of their hard function dutie For although we haue not the ornameÌ„ts and apparell of bishoppes yet is our ministration better and more certain than theirs God graunt that we may execute it better then many of them do There be many moe lyke sentences in the Gospel of Iohn as touchyng the godhed of Christe and yet that the father the sonne are distincte persons Which caÌ„ not be ouercome by the iesting of the Iewes Turkes Ther is in the new testament great store of such testimonis wheras the matter is plaine very certain Ther be many also in the olde but more darke then these of the new As Iohn in his gospel alludeth very properly to Moyses where as he calleth Christ for his eternall natiuitie the worde For so doth Moyses entreate the matter that god before the makyng of all thinges had the word with him that it was almightie as he is that god by this word made all things Here must it nedes be that there is a diuine substance betwene god and the word For both be coeternal and yet for all that he that speake the word and the word it selfe that is spoken be two distinct persons So doth the Patriarke Iacob put difference betwene persons God saith he that fedeth me from my youth vnto this present daye the Angell that deliuered me out of all euil blesse these children and make them multiplie vpon the earth Here he nameth Christ an Angell not because he is an Angell by his nature and substance For this were
least couetuousnesse whiche is the worshippyng of Idolles should crepe on a manne before he beware But now let vs entreate of the examples by thē self And first of all the exāple of Lazarus teacheth vs that we iudge not godlines without fruite for the painefull life For the kyngdome of heauen whereto godlinesse would vs to haue chief respect is with this condicion that it can not bee in this life without persecution and affliction For no christian man ought to thinke with hymself when he is vexed that God therefore careth not for hym or that he forgetteth hym For this is the maner of God that whom he loueth them he chastineth that thei by this chastment maie lesse licenciouslie sinne Whereas if it were not for the punishemente thei would liue more carelesse and haue lesse regard to flie synne Wherefore a godlie manne ought not to thinke that affliction is an euill token But let him rather gather thereby that GOD loueth hym and careth for hym as saieth the wise man The soonne that the father loueth he chastineth Wherefore menne are herein greatly deceiued whiche of this present fortune will iudge of the will of GOD. In deede all these giftes are the blessyng of GOD housholde stuffe riches health perfite senses c. but all these thynges are not immortall For at length we must departe from them and thei can not be had with vs from hence And this is the greatest perill ioyned thereto when the riche of this worlde do not trust in the liuing GOD but in fraile riches so that at length thei departe voide of all godlines and haue riches and other like giftes of GOD as for occasions to synne And there can bee no other waie to auoide perill in this then either that thei iudge thē self or els suffer GOD to iudge thē by diuers tribulacions least thei become voide of their duetie dooyng in godlines praiyng faithe and studie of his worde But the true and perfecte blessyng of GOD whereby gods goodnes maie and ought to be perceiued is not onely of present thynges but also of eternall riches that GOD hath called a man to the Gospell wherein we learne how GOD is mercifull for his soonnes sake and pardoneth synnes and will saue vs for euer and in the meane tyme whilest we bee here he will defende vs of his goodnes against the deuill and the tyrannie of the worlde He that doeth consider this gift truely although he be destitute of temporall thinges although he bee nedie sicke despised or otherwise troubled c. yet shall all these thynges seme light vnto hym For in comparison of eternall thynges thei are verie small If he lacketh money yet is he sure of Gods mercie I◠his bodie bee sicke he knoweth that he is called to euerlastyng life and that it is promised to him bothe in worde and Baptisme And so in all other tēptacions whatsoeuer chaunceth inwardly thus doeth he comfort himself this will endure but for a tyme the best is to come whiche can be taken frō me by no misfortune For GOD is mercifull to me for Christes sake whiche also is my father and will put me in an euerlastyng enheritaunce And this was the cōforte of this miser Lazarus There lacked no sense of paines in his bodie wheras he mourned ofte and wepte Yea his hearte also had his prickynges by the whiche it was broken and discoraged whē he sawe himself oppressed with many burdens of sickenesse pouertie contempte whereas the riche manne had store of all thynges But here also brast out the moste greuous tormente of al where as he was cōstrained to heare the testimonie of Gods lawe against hym in his moste calamitie and makyng for the wealthie riche manne For these thoughtes troubled hym sore when he thus reasoned in his harte If thou haddest doen thē thou shouldest now haue liued therein this riche man hath liued therein and therefore he hath doen them The aucthoritie of GOD is in the voice of the lawe How greate this temptacion is none knowe but thei that hath proued it But he had a sure cōfort against this when he saied thus in his hearte I se that this is the will of GOD after this meanes to mortifie my sinfull fleshe seyng it is so I knowe it shall not longe continewe within a fewe yeres this will come to an ende and all thynges shal be in better case when the lorde shall take a waie the manifolde troubles of the iuste and deliuer theim therof For the promesse is sure that GOD is mercifull vnto me and that for Christ his sonnes sake he doeth pardon synnes and riddeth theim from the cursse and take theim to his mercie and grace that putte their trust in hym Wherefore although this presente state be hard yet will I paciently take it If men care not for me nor can finde in their heart to geue me their leauynges whiche thei are not wonte to deny to their dogges yet this is my comfort that GOD is mercifull vnto me and suffereth me not to lacke the eternall goodes In the meane tyme I will bide these hard and bitter thynges vntill at due tyme a better case shall come And it is like that Lazarus had suche thoughtes first as a man may gather by his name For Lazarus in Hebrue is Eleazar signifieth God helpe so that in no man he trusted but in GOD onely Then is this also a token thereof whereas the Euangelist saieth that Lazarus was carried by the Angelles into the bosome of Abraham For this is nothyng els but that Lazarus embraced with a suer faith the promes made vnto Abraham that is that all should be blessed in his seede and thereof he tooke hearte of grace in this state so that if he had been holde as accursed of al the worlde yet he doubted not but he should obtaine this blessyng through the blessed seede And this maner of saith caused him at his death to bee carried vp into the bosome of Abraham And Christ would vs to looke diligently on this example For christian men must looke for no other but to suffer neede and trouble with Lazarus He that is without comfort can not haue pacience and yet will despaire at last For the nature of fleshe and reason can not be chaunged excepte there be helpe in the worde of GOD and in the studie thereof For thus dooe menne thinke alwaie that in aduersitie GOD forgetteth vs and regardeth vs not for els would he helpe vs and succour vs. And there is not suche wisedome in our myndes as to comforte our selues with the hope of that that is to come Wherfore there riseth murmuring against GOD and iudgyng of hym whereof at lengthe ensueth the blasphemie of desperacion And so at the laste we fall frō GOD hate hym and looke for no saluacion at his hande ioyning to our present miseries eternall paines also The example of Lazarus is put forthe for the Godlie to
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
of our lyfe If the Iewes had done this the Romans although neuer so stronge and myghtie hadde neuer bene able to doo any thynge agaynste them yea they had neuer moued warre agaynste them But seynge they remained and continued in theyr synne obstinatly without any repentance and saide Tushe there is no ieopardie What should God cast away this citie wher his dwellyng place is wherin also alone his honour worshyp is maintened It will neuer come to passe Because of this vain bosting and vnrepentance God so plagued that their citie that ther was not one stone left vpon an other so that it is now vtterly destroyed and brought to naught and made an example for all them that obstinatly synne and wyl not amēd that the lyke peynes and plagues shall also chaunce to them but to other that receaue the word of God and repent it is a comfort and doctrine that they may lern when God hydeth the payne it is for their peace and that God will forgeue them their synnes if they only cease nowe from their wickednesse and returne vnto God For it is no meruayle though we synne But to defende oure synnes and obstinatly to perseuere and continue in them Thys by no meanes can GOD abyde hee wyll rather make hauocke of all togyther namely when he commeth on his gracious visitation and woulde gladdely call vs vnto repentance Thys Citie therefore was vnhappie neyther dyd any thynge destroye that but the glorious and noble title in that it was called the citie of GOD the house and dwellyng place of God Thys made the Iewes carelesse so that they thought on this maner Shold this citie come to naught It will neuer com to passe God can not cast it away Therefore though all the kyngdomes of the worlde came against it they shold neuer preuayle God wyll not suffer his citie dwelling place to be destroyed This title made thē so bold that for the redresse of their synfull lyfe they regarded not the visitation by the worde And by this meanes was God compelled that forasmuche as they refused to be visited vnto peace they shoulde be visited vnto deathe and destruction We Englishe men also are at this present daie of speciall grace and mere mercie visited of God by his worde but we in euery condition shewe our selues vnworthy of this syngular goodnes of God Some impugne the manifest truth of gods worde bothe by wordes and writynges Some abuse Gods worde vnto the maintenance of their couetousnes pride vnclennesse excesse and other moste greuous synnes It is therfore to be feared that excepte we spedily repent some great plague wyl sodeinly fall vpon vs whether it be by pestilence or by hunger by ciuile warre or by the inuasion of foreyne enemies Therfore let vs not forget this example that Ierusalem was so miserably destroyed because it receaued not the word of God but despised it that we mai lern gladly to hear the word of God and though we sinne yet that we should repent and amend And this is the first part of the Gospell After this the Euangeliste maketh mention that Christ wente into the Temple and did cast out all byers and sellers and sayde My house is the house of praier but ye haue made it a den of theues This dyd Christ with a meruailous great power and it is to be reckned with his other miracles which we are not able to folow For except it had ben so without doubte so many myghtie marchantes or occupiers had easily ben able to withstand Christ that they shold not geue place vnto him alone which without any weapon only with a whip as the Euangelist saith toke this weightie matter in hande In that they gaue place and made no resistence it sheweth euidently that Christ spake such wordes vnto the Iewes as he dyd to the Iewes in the gardein when they fell backward vnto the ground But thys act of Christ we Christians shall not folow Therfore let no man vse the storie to this ende as thoughe the Eclesiasticall ministers had any corporall or temporall iurisdiction as Christ exerciseth here such power For if Christ had not farre excelled the power of man hee alone agaynste so many coulde not haue done muche But we may not haue so great respect vnto the work as vnto the cause This expresseth Christ in these wordes when he saieth My house is the house of prayer but ye haue made it a denne of theues what cause had Christe that he should speake suche a fierce and harde sentence to the Iewes For without doubte they dyd not robbe nor steale in the temple But this was the matter The money changers had here their money dyd exercise bying and sellyng of shepe oxen doues c. for the sacrifices For euery Iewe could not bring with hym from home that he woulde sacrifice The priests deuised things for their owne auātage as the papistes did in time of blindnes that there should alwais be at hande plentie of cattall and peraduenture money also for to offer For the tēple also had her money as histories shew This semeth a thing more worthi of praise then of dispraise For seyng that God appointed and commaunded this seruice who durst be bolde to condemne this forasmuche as all these thynges made to auance and sette forth this seruice and worshipping of God that it myght be moste glorious and goodly But there was an other matter The priestes in dede made this pretence that they dyd all thynges to sette foorth the seruice of God but they wold not so greatly haue regarded that if they had not had so great profite by it Therfore what so euer they dyd they dyd it not for Gods cause but for theyr owne lucre and gain This couetousnes moued them that in all theyr doctrine they commended nothyng but sacrifices as our monkes and Priestes commende theyr sacrifice of the Masse that by it synnes are put away and the grace of God obteyned This made the people to swarme in goyng to Masse as though they had ben flockes of shepe But in the mean season while they sought their owne priuate commoditie and in their doctrine extolled their Missall sacrifice they vtterly omitted and left vntaught the true seruice and acceptable worshipping of God whiche is to feare God to beleue in God and to kepe his worde and by this meanes they encouraged men to go foorth in theyr wicked lyfe with great securitie and without any remorse of conscience Euē so played the Iewishe priestes They taughte the people that if they dyd kyll and sacrifice muche al things shoulde goe well with theym as we maye gather of the Prophetes whyche was the cause that they spake so muche agaynst sacrifices And this is a very great synne in deede when suche a robbery is committed that not the bodies but the soules are slayne for euer which is whē men are taught to put their confidence and trust in their owne
may be most magnificent And this is sufficient for the firste part that we may know surely what is gods seruice and that the bonde seruice of Mammon may not hynder vs in greater seruice that wee are bounde to doo Nowe lette vs see a conforte and consolation as touchyng this howe we may cast auarice and couetousnes from vs. Firste saieth Christe that no man can serue two maisters and he geueth them bothe theyr names One is God that is the true lord and master whome we are wholly bounde to serue and honoure The other is Mammon this is not the true maister where Christe forbyddeth vs to doo hym any seruice that is to say to be carefull for the lyfe howe it maye get his lyuyng and for the body howe it may be apparailed And he applieth all his sermon to this end that we shold caste away suche care and that because it is not only vnprofitable wherof we haue no nede and wherby we nothyng preuayle but for that it hyndereth gods true homage seruice Wherfore we muste beware of it and see diligently that wee serue God and persuade our selues certaynly that he doth nowe knowe what we haue nede of and that he wyll fynd it vs gladly if we do but onely require it at his handes And it healpeth muche to the attainynge of thys faith to call to mynde those thinges which God hathe now geuen vs without our helpe For he made vs not we our selues he gaue vs body and lyfe Now let the world iudge this yf all the sustenance that is wer cast together in a heape would it not esteme the lyfe more So lykewise is the body more to be regarded then all the apparell in the worlde Is not this then a great madnes and foly worthy of Goddes wrothe we can not but confesse that we haue receaued all these thynges that are chiefe of all from God and yet doubt we whether he wil geue vs these base and vile thynges This might well be iudged a contumelie or reproche if one that hathe felte any ryche mans liberalitie in a great thinge would not truste for the same in a littell thing Lykewise is God handled of vs when we mystrust whether God will fynde vs foode or no. But how this pleaseth GOD Christ declareth when he straightly cōmaundeth that we doo not this least we commyt idolatrie And as we may know by the condition of our body lyfe and of all our membres that God is bounteous and liberall and hath geuen vs very many thynges So hath Christ also set before vs the examples of other creatures whereby we may learne to truste in God and to caste all our care on hym For the byrdes of the ayre be before our eyes in the element to oure greate reproche that where as we be excellenter creatures then they yet we geue not so great honour to God as the byrdes do which by nyght take theyr rest in theyr nestes without care In the mornyng they flye foorthe cherefully they sytte vppon the boughes of the trees They make goodly sweete noyses they prayse and geue thankes vnto GOD and then seke for their lyuynge and fynde it But we can not abstayne frome thys cursed and execrable care The byrdes haue no landes no barnes no storehowse or spence yet they doo synge they doo prayse GOD They reioyce and bee ioyefull For they bee sure of thys that there is one whyche prouydeth for theim His name is heauenly Father Why thenne doo not we lykewyse whyche neuerthelesse are better in this poynte that wee can woorke gather in the harueste laye it vppe in barnes and reekes and preserue it for other necessarie vses yet can we not abstaine frome care Wherefore we oughte neuer to forgette the exaumples of these byrdes They are merye and cherefull without care And why shold they take thought and care seyng they haue God to theyr nourysher whose store is so greate that it can not bee conteyned in the worlde Wherfore he hathe prouender and foode at hande euerye where Suche a one saieth CHRIST woulde the Father of heauen be toward vs if ye wolde geue place to his liberalitie thorough Faithe But here doo we see by experience that the world is a fylthy synke of moste filthy and couetous men whyche truste not in God serue not God but serue Mammon and onely endeuoure to increase theyr substaunce If they are not deceyued of theyr hope they are gladde But yf theyr substaunce bee not to theyr mynde they are sorowfull they vexe them selues they are consumed nyghte and daye wyth cares But thou dooest not thynke thys that yf all ryuers flowed with golde and yet wee lacked lyuelode as meate and drynke that the lyfe could not be preserued with golde For we lyue not by golde Is not thys a shamefull worshipping of golde whyche the Ethenykes mocked also by the fable of Midas He hadde so great desyre of golde that he wyshed that all that he touched myghte be made golde But when he obteyned his petition the meates and all other thynges whyche hee touched for an other purpose were tourned into golde and so he was punished for his couetousnes when he shoulde nedes die for hunger because all thynges were changed into golde Wherfore let euery man flee auarice and abhorre it asmuch as he can For neither golde nor syluer nor perle nor any suche thynge hath power to nourishe And yet the madnes of the worlde is so greate that beside liuelowd they require also golde and siluer as thoughe it had no nede of gods gyftes but haue nede rather of this that is not geuen of him He therfore that is a Christian Let hym se diligently vnto hymselfe that he be not oppreste with auarice but let hym learne to put his trust in GOD whiche hath declared so muche both in vs and also in other creatures that he wyll prouide for vs and wil leaue vs destitute of no good thynge As the psalme also maketh notable mention as concerning the yong crowes to the whiche he geueth meate For this is the ordinance of God that wheras he geueth life he suffereth not that thinge as sustaineth lyfe to be lackyng And if he doth that in Catle and beastes howe muche rather will he do it in vs Christians to whome he hath not onely geuen lyfe and bodie but also his onely begotten sonne that they maye lyue not onely here but also in the kyngdome of GOD this woulde CHRIST that we shoulde learne and that we shoulde forsake that execrable incredulitie and distrust which auarice stirreth vp It were a very foolishe thynge if a man woulde in a solitarie place make hymselfe bare and leaue that he might adde somewhat to his stature This man should be a mockynge stock to all other So doth the world sayth Christ when it is vexed with pensiuenes in gettinge of riches No man shall waxe riche by care All that consisteth herin that God maye blesse and not in our
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
Psal. 143. Rom. 11. Galat. 3. Epicures We muste praye contynually Luc. 18. 1. Thess. 5. Eccle. 18. A christen maÌ„ is euer in danger therefore ought he euer to pray Every christen man is a priest Cause to pray Iohn 8. A short declaration of the lordes prayer The first peticion Math. 9. The second peâ—icion The thirde peticion The fourthe peticion The fyfte peticion The sixt peticion The seuenth peticion We oughte to be feruentlye geuen to prayer Math 6. Psal. 50. We muste praye in the name of christ Prayer not made in the name of christ is no prayer God hearethe only those prayers that are made in yâ— name of christ Note well Ioan. 14.16 In Psal. 108. Libro de Isaac etamina What it is to praye trulye Prayer onlye râ—dressethe all our mesiries Rom. 8. 2. Cor. 12. God dothe all thynges for the beste Math. 6. Math. 26. Marc. 14. Luc. 22. A good lesson Math. 8. We maye no appoinc god in oure prayer how and wheÌ„ hee shall helpe vs. Iudith 7. Esa. 30. Thren â— Psal. 9. God wyl help all them in coÌ„ueniente tymâ— that pray vnto him Praier is our onlye staye in thys worlde Ioan. 16. Forget not this o EnglaÌ„d How the church of christ maye be safly preserued froÌ„ the deuil and Antichriâ—ste â–ª Euery christeÌ„ man is a souldiour Ephe. 6. With preaching praier the kingdome of Antichriste is ouercome 2. Corin. 10. An exhortarioÌ„ vnto prayer A wicked imagenacion Iohn â—5 Christes kingdom is spiritu all Math. 10. Luc. 22. Act. 1. The holye ghost teacheth to praye Zacha. â—2 Faythe is the gyft of God Rom. 10. Praier without Faithe is no prayer Two thinges speciallye taught in this sermon The historie of christes ascension Act. 1. Act. 1. The state of glorified bodies Rom. 4. Christ by his ascension declareth the his kyngdome is not of thys worlde Iohn 18. Actes 1. Why Christ came down from heauen Psal 68. Ephe. 4. Phil. 2. Ioan. 16. Ioan. 14. Gen. 5. 4. Reg. 2. Iohn 6. Iohn 10. Act. 2. The differenc of christes ascension and oures â—oan 3. Ioan. 18. The maners of thys world discribed Thoughe our bodyes be on the earth yet our myndes ought to be in heaueÌ„ Coloss. 3. Luc. 11. Synne hath made vs bond slaues to the deuyll and deathe Christes humilitie Christes glorious tryumph ouer synne deuill and hell Rom. 8. By christ are we made free from synne â–ª deuyll death damnation Why christ is ascendede into heauen Rom. â— Synne 2. Reg. 11. 2. Reg. 12. All thinges worke for the best vnto theÌ„ that loue god Psal. 51. Deathe 1. Cor. 5. Osee. 3. The deuyll 1. Pet. 5. Note well Synne death and deuyll are taken prisoners of christ The fruite of christes ascencion Christ hath receued gyftes for men Ioel. 2. Iohn 16. Act. 2. The workes of the holye ghost Rom. 4. Psal. 32. Psal. 68. Ephe. 4. Enemies of godes worde Psal. 2. Persâ—ecutyon maketh the worde of god to florishe Math. 16. Math. 21. God defeÌ„deth his churche Iohn 16. 1. Cor. 4. Iac. 1. Math. 16. Luke 24. Christe blessed his disciples what christes blessing was Math. 28. Marc. 16. Marc. 16. What it is to preach the gospell to euerye creature Esa. 55. Whersoeuer yâ— gospell is preached there the blessinge of Christe is What christe mente by blessing his disciples Rom. 1. Luc. 24. The holye ghoste is almighte and euerlasting god The miseries of the true christians in thys worlde both outwardly inwardly Why the holy ghost is called a conforter Note well Two kyndes of conforte The conforte of the worlde The conforte of the holye ghoste An obiection Ihon. 16. Math· 14. Marâ— 6. Luc. 9. Antichristes disciples are in better case in this world then the disciples of christe Christes humilitie the answer worldly confort is vncerten The conforte of the holy ghost is most certen and sure 1. Iohn 2. Iohn 16. The holye ghost is god The rewarde of the godlye in this lyfe How the holy ghost coÌ„forteh the faithful inwardly Phil. â— The holye ghost teacheth no newe doctrine The wytnes bearinge of christe only coÌ„forteth the troubled and weak conscience Note Iohn 14. lib. de Isaac et anima Galat. 1. Epist. 2. Iohn The holye ghoste confortethe by the worde Rom. 10. What ChristiaÌ„s shal loke for this world vnconfortable thoughtes are of the deuyll Rom. 4. A swete conforte Math. 2â— Of the crosse and affliction Luc. 24. The true and false churche The pope and hys Secte is not the true churche Ciprians erroure Exod. 20. Deut. 5. Math. 6. The excommunicate and curse of the false churche is not to be feared How the false churche maye be knowen What it is to knowe god Iohn 1. What it is to knowe christ What it is to know the father The doctrine of the true churche The doctrine of the false churche whi we ought to do good workes Apoc. 2. The tokens of the true churche The true chureh taketh all troubles pacientlye and thankefuly Pentecoste â–ª what it signifyeth Exod. 20. 1. Cor. 10. Exod. 12. â— Cor. 5. Heb. 9.10 The PeÌ„tecost of the Iewes Rom. 7. Iohn 7. Exod. 34. 2. Cor. 3. The lawe accuseth 2. Cor. 3. Exod. 19. Deut. 8. The Whytsontide or PeÌ„thecost of the christians Actes 2. Luc. 24. Act. 1. Math. 3. What the fyrye tongues signifye Esa. 2. Math. 23. Marc. â—6 Why the Apostles speake with diuers languages Act. 5. Act. 20.21 Psal. 6â— Esa. 60. Hiere 3. Ioel. 2. Zachar. 3. The holye ghost hath alwayes ben of the churche Iohn 16. 2. Pet. 1. Luc. 12. Christe the sonne of god Gen. 3. The reuelacion of the holye ghost on whitsondaye why the holye ghost was opened on whitsonday By christ receaue we the holy ghoste Psal. 68. Act. 2. The holye ghoste is god from euerlastyng Why the spirite of god is called the holye ghoste Iohn 6. Diuers propertis of the trinitie The proper office of the holye ghoste Act. 15. The seconde sanctifying of the holy ghost Ephe. 4. Zach. 2. Other offices of the holye ghoste Iohn 14. Iohn 15. How the holy ghoste may be obtayned Luc. 11. Prayer The holye ghost is to be obtaynede by prayer We muste pray in the name of christ Psal. 68. Act. 2. Math. 28. Marc. 16. Act. 3. The lyfe is godly to be ordered The office of the holye ghoste Math. 6. Psal. 51. The dignitie of this gospel To loue christ and to beleue in hym are all one thyng The nature of loue It is necessari that Christ beloued Loue doth all thinges Loue procedeth of fayth What is christes worâ— The lawe of god is to be obeyed How god is to be knowen Note well A great coÌ„fort Deut. 30. Rom. 10. What it is to be in heauen What it is to haue god dwellyng in vs. Esa. 66. Act. 7. 1. Cor. 3. â— 2. Cor. 6. Loue maketh all thynges lyghte Spollers of church goods That Christ keth god spea speakethe vexacion geueth vnderstaÌ„dynge Wyth out the in warde
is excluded from Baptisme the sacrament and the worde is bounde also in heauen By this power that we men in earthe doo lose and bynd sinnes god is not spoiled of his glorie neyther ar we made Gods therby as the prophane and wicked mynded men doo oftentymes say of this matter For we haue no more than the ministerie and office Wherfore God hath coupled vs together by this ministerie that alwaies one of vs shoulde conforte and confirme an other And that the other shoulde thynke hym selfe bounde to beleue as farre as the worde is purely preached vnto hym that is to say remission of synnes in the name of Christ. And this is the very bryngyng vnto God and remission of syns He that dieth in thys beliefe dieth to his saluation But hee that dyeth as he is taught in the Popedome with a confidence and trust of the intercession of Sainctes dyeth euyll and to his destruction For hee lackethe those defenders whiche God ordeyned agaynst the violence of death that is the trewe pastor the pure worde and absolution So great miserie the deuyll brought in by the Pope yea and nowe begynneth to bee the author of an other infection by the sectaries For they can not abyde the worde This offendeth his eyes Wherefore the Pope toke it clean away and in his place brought in the monkes rules masses pilgremages pardons and suche other This can the dyuel well away with For it hyndreth his kyngdom nothyng The Anabaptistes furder the matter which speake very contemptuously of the water of Baptisme The Swenckfeldians also mooste vilely and wickedly contemne the outward preachynge of the worde All haue loste the worde wherfore they are to be auoyded and this is to be learned that remission is no where els but there as the woorde is That woorde is in Baptisme in the Supper of the Lorde in absolution in publike preachyng Wherfore remission of synne is there also and let hym be accursed that sayeth otherwise But wher as the word is there is faith requisite And then the membres begyn to be fastned which the syck of the palsey could before moue by no means But loke wher the worde is not the palsey is neuer taken away and it is vnpossible that any true mouyng should ioyn the membres together This wold I the more earnestly dryue into you because the Pope and sectes are the authors of suche great disorder in the Congregation The Pope bryngeth neyther to the worde nor sacramentes The sectaries can not but speake contemptuously of the worde and sacrament and nothynge preuayleth with them but the holy Ghoste And we knowe thys that the holye ghoste wyll not doo hys worke without the woorde and sacramentes Wherfore we can not despise the woorde and sacramentes but we wyll obserue them for the chiefe thynges that we haue God graunte his grace that we maye preserue this pure doctrine and continue in it to the end and be saued Amen The .xx Sonday after Trinitie Sondaye ¶ The Gospell Math. xxii IEsus sayde to his Disciples The kyngdom of heauen is lyke vnto a man that was a kynge which made a maryage for his sonne and sent forthe his seruauntes to call them that were bydden to the weddyng and they woulde not come Agayne he sent forth other seruauntes saying Tell them which are bydden behold I haue prepared my dinner mine Oxen and my fatlynges are kylled and all thynges are redy come vnto the mariage But they made light of it and went their wayes one to his farme place another to his marchaundise and the remnaunt toke his seruauntes and intreated them shamefully and slewe them But when the kyng heard thereof he was wrothe and sent forthe his men of warre and destroyed those murtherers and brente vp theyr Citie Then sayde he to his seruauntes The maryage in dede is prepared but they whiche were bydden were not worthy Go ye therefore out into the hye wayes and as manye as ye fynde bydde theym to the maryage And the seruauntes wente foorthe into the hyghe wayes and gathered together all as many as they coulde fynde bothe good and badde and the weddynge was furnyshed with geastes Then the kynge came in to see the geastes and when he spyed there a man whiche had not on a weddyng garment he saide vnto him Frende howe camest thou in hyther not hauyng a weddynge garmente And he was euen spechelesse Then sayde the kynge to the ministers Take and bynde hym hande and foote and caste him into vtter darknesse there shal be weepyng and gnashynge of teeth For many be called but fewe are chosen THE EXPOSITION IN this Gospel ye heare that the kingdom of God is lyke vnto a mariage vnto the whiche many are bydden that not onely come not and regarde not but that also reuile and kyll the seruants that call them Here must we first learn what this word Kyngdom of heauen signifieth euen that it is no worldly kyngdom but a kyngdome in heauen where as God onely is kyng That doo we call the holye churche whiche is nowe For Christ dothe therfore vse the parable of the mariage because that he beyng the kynges sonne taketh the churche to be his spouse Wherfore the kyngdome of heauen is to be taken on suche wise that it is in earth and yet it is no politicall or earthly kyngdome but spirituall and eternall For the state of the Christians that are in this lyfe is suche that they are halfe in the kyngdome of God that is in soule and spirite and after theyr fayth Wherfore when thou heareste of the kyngdome of heauen thou must not loke to heauen but thou must seke after it in the earth amongest men and that in all the world where soeuer the Gospel is beleued and the true vse of the sacraments ministred So that proprely the kyngdom of heauen is nothyng els then the kyngdom of Christ the kyngdome of the Gospell and of faith For whersoeuer the Gospell is there is Christ. And wher Christ is there is the holy ghost and his kyngdome whiche is the true kyngdom of heauen For the which cause all that haue the word and sacramentes and beleue continue in Christ by faith they are heauenly princes and sonnes of God And onely this remayneth that God moue away the half wall which is put betwene that is that we die then shall all thynges be heauen and saluation This therfore must be lerned first that the kingdome of heauen is the kyngdome of Christe where as the worde Faith is For in this kyngdome we haue lyfe in hope and are cleane from synnes free from death hell Sauyng that the body of synne is lefte whiche is not yet abolyshed and yet shal be abolished when al thinges shal be lyfe saluation and heauen To this mariage sayeth Christ God hathe called the Iewes his people dyuers tymes before his commynge by his holy Prophets For it was their office specially bycause they cōmanded the Iewes to waite for
the mariage that is they put this people in a sure hope that Christ would set foorth the gospel throughout all the worlde and procure that remission of synnes and euerlastyng life shold be preached in his name To this ought men to be exhorted and they shoulde waite for the gospell and trust in it that they myghte be saued by Christ. But Christ saieth here they wold not come as the Iewes in the desert would haue returned into Egypt After that he sent other seruantes when the tyme of Christes comyng was whych shold open hymself with teachyng with myracles and great wonders For Iohn and Christes disciples sayd that all thynges were ready and that there was nothynge lackyng but that they should make them selues redy to the mariage But they could not be persuaded by the messengers to comme They regarded not saythe Christ and one went to his farme an other to his busynesse and merchandise c. It is a very vnworthye thyng to despise this feaste euen remission of synnes and euerlasting lyfe and yet to hope for saluation For if it were not so they woulde neuer so gredilye haue gone to their farme or merchandise and vtterly set at naught so noble a mariage But this is alwaies the state of the Gospel as often as it is preached the world waxeth worse then it was before They vsed no suche merchandyse before But as soone as this callyng to the Gospell was set vp they falle to merchandyse wyth all theyr studye It canne not bee otherwyse Wherfore lette no manne be offended for these present maners for that they geue them selfe so to couetousnesse bothe in the citie and also in the countrey for that they bee so insolente and prowde and handle their shepheardes and curates whyche call theym to this feast more vnwoorthily then they handle other men Lett no man thynke that this peruerse maner shall haue good successe Neither wil I hope for much better state then other haue Let not this offēce moue thee muche For it is the long sufferance and pacience of God yet wyl he not suffer it to escape vnpunyshed So nowe GOD can suffer men in theyr licentious lyuyng to despise the Gospell and faithefull warnynges to brynge in the dearthe of all thynges to encrease theyr owne substance he wynketh at this and maketh as though he sawe it not But whenne God shall sende the pestilence that men may dye and falle downe as flies or leaues in the harueste whenne he shall stirre vp battaile so that the violent souldiours shall breake into thy house and destroye all thynges and beate thee and handle thy wyfe and chyldren vilainously ▪ before thy face whenne thou shalte cry out at their cruell doynges and complayne of the greate wrathe of GOD. Then shall it appeare what God thynketh of thy auarice insolence and great madnes For thenne shalt thou bee reproued on thys wyse If thow couldest despise the counsayle of God before thoroughe thy couetousnesse and insolencye nowe muste thou holde thy selfe contente with these thynges whyche thou haste stirred vppon thee by thy licentious and longe outragious lyuynge For GOD suffereth not hym selfe to be mocked longe Wherefore menne myghte doo well yf they woulde ceasse betyme and amende as Gods worde dothe diligently exhorte vs to doo But we woulde haue lycence to doo bothe euen nowe to despyse the woorde of God and to folow our lustes and yet that God should absteyne from punishyng vs. But it will not be as this Gospell teacheth farther of this matter Some of them that were byd were so bolde that they tooke the seruauntes reuyled theym and kylled them By this doth Christ specially meane the citie of Ierusalem whiche kylled the Prophetes and at length the sonne of God But what commeth therof The kyng when he hearde thereof was wrothe and sent his warriours euen the Romaynes These could not but serue Gods turne and kyll these murderers and burne their citie so that the Iewes were sold better cheape then byrdes euen thirtie for a penye There lacked no lamentation cōplaynyng when God toke vengeance but for as muche as they refused to come when they were called to repentance and the mariage of the sonne therfore God refuseth nowe agayne to heare them which thyng beware that it chance not to thee There ar many thinges inough with the which we offende god as ire vnpatience auarice care of liuyng lechery hate and other vices All these are synnes yet are all these thynges nothyng in comparison of this synne whiche is contemnyng of gods worde And yet it is the moste common synne To bee geuen to auarice to steale to committe whoredome and fornication are not so common synnes For all the world is in danger of this synne the citizens and husbandemed sette not this muche by the gospell All sleape at this seruice as a man may se in the churche When one loketh this way an other that waye and in so great a multitude scarsely ten or twelue come to thintente to learne any thynge Yea and furthermore besyde all this this encreseth the matter also that it is such a cōmon synne so deathlyke so greuous so hellyshe and diuellyshe that it can not be noted as other synnes bee All count this for a lyght matter to be presente at a sermon and to take no hede yea rather a great parte geue them selues to bousyng and bybbyng in tyme of the sermon and regard it not and thinke it no matter at all No man is moued with this no man is greued therfore that men are so coldly affected with the worde but it is not so in other synnes For other synnes as slaughter adulterie theft c. dothe make men oftentymes contrite and sorowfull so that they wold wishe it vndone For no man can counte these thynges well done But not to heare the word diligently to despise it to persecute it no man count these matters of conscience Wherfore it is suche a synne for the whiche imperies commonalties and cities must be destroyed For when it is not acknowledged nor receaued no repentance or amendement of lyfe can ensue So chanced it therfore to all kyngedomes and to Ierusalem And England also shall greuously be punyshed for this synne For this synne cryeth daiely to God neyther dothe it suffer God to rest before he saith in his wroth I gaue you my sonne the highest price that I had and wold gladly haue had communication with you to teache and instruct you to euerlastyng life but there is none that is desyrous to heare Wherefore I can not withdrawe the punyshment as it is in Iohn This is damnation that lyght came into the world and men loue darkenes more then lyght For theyr workes ar euyl As though he would saie I would gladly wynke at the other syns but this is damnation that the worlde condemneth that I haue sent euen my worde and it careth not for it This greueth me they are full of sinnes and I would