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
for to do That when we see oure vncircumcised heartes and oure vncredible disobedience we might not despaire therfore and so caste oure selfe on Christ and say I am a synner who denieth it neither dyd I euer fulfill the will of God Christ hath done this for me Doughtles the lawe can not condemne hym that he hath lefte the least pointe of righteousnes vndone Wherfore I haue nothing to do with the lawe that it should accuse me or condemne me For I am not alone but Christ is with me Hym do I embrace his righteousnes lay I before God for me and my synnes let the dyuell and the lawe therfore do the worst that they can to trouble me for my synnes This muste we vse circumcision and the name of Christ. And he that hath leasure may gather longe sermons full of confort as touching Christ and his kingdom After what maner he shall remit synne iustifie and geue euerlasting lyfe For the Angell doth breifly comprise these long sermons in one word that Christ shall be a sauiour and haue the name of Iesus And to this belongeth especially the singular prophecye of Esa. 9. Where as the Prophet nameth Christ with sixe names A meruailouse one a couÌ„celler vertue stronge the Father of the worlde to come the Prince of peace For all these names belonge to this only that we by hym may obtayn saluation against synne and death and after that righteousnes and euerlasting lyfe And here it behoueth Antichrist to geue accoÌ„pt of his doings with all his rable of sophisters whiche taketh this name from Christ and then describeth hym to men as a cruell and an angry Iudge to whom no man may come but by the intercession of sayntes and good works And here they offend two ways Fyrste in that that Christ is spoyled of his name that he may not be Iesus and a Sauiour Then in that that this name is geuen to sayntes yea and rather to oure workes as though that CHRIST refused to be a Sauiour and were delighted with oure destruction These great deceites of the dyuell are not to be vnknowen when he defyleth oure heartes with thoughtes that GOD is angry and casteth vs awaye and hath no respecte vnto vs in temptations But I pray the howe do these thoughtes agree with this name that the Angell by the commandement of GOD nameth this chyld IESVS If this name then be true it is not Gods will that we should perishe but this is rather his will that we should be recouered from euill Therfore let vs lay vppe this name in oure armary that we may in oure temptations trust vnto the safegard therof in that that the sonne of God CHRIST oure Lord is called IESVS As it was in paradyse declared as touching hyme that this seede should breake the head of the serpent that is should helpe and succoure vs agaynst the dyuell and his kyngdome GOD the Father of all conforte and mercie geue vs alwayes the encrease of this fayth and for this Sauiours sake preserue vs for euer AMEN Vpon the Epiphanie of the Lord otherwyse called the twelfth daye Mathew ij WHEN Iesus was borne in Bethleem a Citie of Iewry in the tyme of Herode the kyng Beholde there came wyse men from the East to Ierusalem saying Where is he that is borne kyng of the Iewes For we haue sene his starre in the East and are come to worshippe hym When Herode the kyng had hearde these thynges he was troubled and all the Citie of Ierusalem with hym And when he had gathered all the chiefe Priests and Scribes of the people together he demaunded of them where Christ should be borne And they sayd vnto hym at Bethleem in Iewry For thus it is written by the Prophete And thou Bethleem in the lande of Iewâ—y art not the least among the Princes of Iuda For out of thee there shall come vnto me the Capitayne that shal gouerne my people Israel Then Herode wheÌ„ he had priuily called the wyse men he enquired of them diligeÌ„tly what tyme the starre appeared And he bad them go to Bethleem and sayd Go your way thyther and searche â—iligently for the child and when ye haue found hym bring me word again that I maye come and worship him also WheÌ„ they had hearde the kyng they departed and loe the starre which they sawe in the east went before them tyll it came and stode ouer the place wherein the chyld was When they sawe the starre they were exceading gladde and went into the house and founde the chylde with Mary his mother and fell downe flatte and worshipped hym and opened theyr treasures and offered vnto hym giftes Gold Frankensence and Myrre And after they were warned of God in sleepe that they should not go agayne to Herode they returned into theyr owne countrey another way THE EXPOSITION THIS is the day of the Epiphanie For this they say that there befell three reuelations in one day but yet not in one yeare when Christ opened hym self to the wyse men that cam from the east by a starre when he was baptized of Iohn in the floud of Iordaen and when he dyd the fyrst miracle in the mariage But whether this chaunced in one day we make no great matter of it But this is specially to be consydered that all these hystories bee to describe a speciall doctryne as is that hystorie of this daye as touching the wyse men For Christ wold haue hym self to be knowen not only amonge the Iewes but also amonge the Gentiles Leaste the Iewes should lay for their excuse that he had kept hym self so close that no man could know hym For where as this was confirmed by prophecies that he should be borne of the Iewes not as a gorgiouse and magnificent kyng but so poore that he could scarsly finde a place to be borne in it could no otherwyse be but there muste nedes rise a great offence by his coÌ„ming And the Iewes were not a litle offended therby Wherfore very necessitie required to make suche an open reuelation of hym self amongest the Gentiles that although great poouertye was with this kynge yet that there might be euident commendations of hym For it is not to be counted a smalle matter whereas the wyse men came from the easte and brynge tydings of this chyld to Ierusalem Euen as Simeon also in the temple and Anna doth commende hyme and the Angels in the ayer and the shepheards in Bethleem All are occupyed in this chylde they extoll and commend this chylde There lacke no gloriouse commendations for this chylde to bringe hyme to light amonge the Iewes and to make hym knowen of them But this reuelation is moste famouse where as the wyse men comme from the farre costes to Ierusalem and doo open the matter only there as touching the byrth of the kyng of Iewes so that Herode and all the Citie of Ierusalem with hym were troubled and moued wherfore the Iewes can not make any
from the curse of the law from desperation from death from hell from the wrathe of God and from euerlastyng damnation and are translated and remoued vnto the heauenly countrey that glorious kyngdome of the moste glorious God Last of all we opened vnto you how we ought by faith to take and chalenge vnto vs those moste singuler and inestimable benefites so forme and frame our conuersation and lyfe after the example of Christ that it may outwardly appere that we be the thankfull disciples of Christ and the faithful and louing children of the heauenly Father And for as muche as we can not doo this of our owne strengthe and power let vs moste humbly pray vnto God that he for Christ Iesus sake may geue vs his strength and spirite that we may liue before him in pure faith vnfained loue in the great day of the Lord appere fautlesse among the dere and welbeloued children of God and so heare out of his mouthe which suffered and dyed for vs this moste swete and comfortable saying Come ye blessed of my father possesse the kyngdome whych was prepared for you from the begynnyng of the worlde To this lord CHRIST our alone Sauiour and most perfect redemer with God the father the holy ghost our moste swete conforter be all honor glorie praise for euer Amen The Gospell on Easter day Iohn xx THe fyrst day of the Sabbothes came Mary Magdalen early when it was yet darke vnto the Sepulchre and saw the stone taken away from the graue Then shee ran and came to Simon Peter and to the other disciple whom Iesus loued and sayth vnto them They haue taken away the Lorde out of the graue and we can not tell where they haue layde hym Peter therfore went forth and that other disciple and came vnto the Sepulchre They ran bothe together and that other disciple dyd outrunne Peter and came firste to the Sepulchre And when he had stowped downe he sawe the lynnen clothes lyinge yet went he not in Then came Simon Peter folowynge hym and wente into the Sepulchre and sawe the lynnen clothes lye and the napkyn that was about his head not lying with the lynnen clothes but wrapped together in a place by it selfe Then went in also that other disciple whiche came fyrst to the Sepulchre and he sawe and beleued For as yet they knewe not the Scripture that he shoulde ryse agayne from death Then the Disciples went away againe to theyr owne home THE EXPOSITION IN as muche as thys daye accordyng to the auncient and commendable custome of Christs church we celebrate the laudable feast and worthy memorie of the moste noble and victorious resurrection of oure Sauioure Iesus Christ it is mete and conuenient that we speake and entreate of the same at this present For the true sanctifying and halowing of feastfull days consisteth in the true worshippyng of God which is none other thing praiers thankes geuing ones done then to exercise the worde bothe in preachyng and readyng We therfore at this tyme wyll make our conference according to the tyme of the glorious resurrection of our moste louyng Lorde and swete Sauiour Christe Iesu. And in this our conference we will firste of all consyder what maner of Resurrection the risyng agayn of Christ frome death vnto lyfe was After that we will declare what vtilitie and profyte what fruicte and goodnesse the moste victorious and triumphant Resurrection of Christe hathe broughte vnto vs as we haue to fore shewed of his Passion and deathe As touchynge the fyrste lette vs not thynke that the resurrection of Christ was a common resurrection frome deathe as was the Resurrection of Lazarus but besydes thys that Christe rose agayne in the fleshe and corporallye he also spiritually became the Lorde of deathe and ouercame it and broughte with hym euerlastynge lyfe so that all that beleue are risen agayne with hym and haue ouercome deathe And by this his resurrection he hath not onely obteined a temporall life but also a spirituall lyfe For as he before by the temporall deathe of the Crosse dyd slea and vtterly abolyshe the spirituall deathe of synne and hell So he lykewise by his resurrection hath not only recouered and broughte agayne the temporall lyfe and quietnesse but also euerlastynge lyfe and perpetuall ioye Wherof wee may learne that Christe is rysen agayne twoo manner of wayes Fyrste after the fleshe by the whyche Resurrection he made hys deade body quicke his despised body glorious His weake and feeble body mightie and stronge his naturall body supernaturall and spirituall Of this resurrection we reade in many places of the scripture Among all Paule hath these wordes in the chronicle of the Apostles Actes where he speaketh on this maner And we shewe vnto you that the promise whiche was made vnto the fathers God hath fulfilled to their children euen vnto vs in that he raised vp Iesus as it is written in the first Psalme Thou art my sonne this day haue I begotten the. And in his firste epistle to the Corinthiās he saith that Christ after his resurrection was sene of more then of fiue hūdred brethren And moreouer that he shewed himself before to the .xii. and to many other brethren as we maye see playnly written in the Euangelistes Secondly there was in Christ also an inward spirituall resurrection in that he escaped from the horror of death hell syn and the wrath of God and came vnto euerlasting ioy life health peace gladnes Of this he glorieth and speaketh by the mouth of that prince like Prophet sayinge Thou haste made the wayes of lyfe knowen to me Thou shalt fill me ful of gladnes with thy countenance Againe Thou hast turned my heuines into ioye thou hast put of my sackclothe and girded me with gladnes All these ar gratulations reioycinges and thankes geuynges that God the heauenly Father hath deliuered his sonne Christ from the horror of hell and death and not him only but also with him and through him all faithfull christians Whereof we shall speake more largely hereafter How the resurrection of Christ was don according to the historie how he rose again on Easter day betymes in the morning before the sonne was vp howe the women found the sepulchre emptie Again howe they were conforted of the Aungell and admonished of his resurrection This with diuers other things appertaining vnto the resurrection of Christ ar diligently written of the foure Euangelistes and ye your selues haue hertofore both heard red them Therfore at this time we will speake nothinge of that matter but we will rather declare set forth vnto you the profites and fruites which Christ hath gotten for vs by his glorious and royal resurrection and opē vnto you how we ought to enter into a newe lyfe with Christ. But before we come vnto this matter let vs speake somwhat of the innocencie and Godhead of Christe by the whiche he
Moon and in the Starres in the earth the people shal be at their wittes ende through despaire The sea and the water shall roare and mens heartes shal fayle them for feare and for lokyng after those things which shall come on the earthe For the powers of heauen shall moue and than shall they see the Sonne of man come in a cloude with power great glory WheÌ„ these things begyn to come to passe then loke vp and lyft vp youre heades for youre redemption draweth nye And he shewed them a similitude Beholde the fygge tree and al other trees when they shoote foorth their buddes ye see and knowe of youre owne selues that Sommer is nye at hand So lykewise ye also when ye see these thynges come to passe be sure that the kyngdome of God is nye Uerily I say vnto you this generation shall not passe tyll all be fulfylled Heauen and earth shall passe but my wordes shall not passe THE EXPOSITION THIS maner hath the Lord our GOD vsed alwayes from the beginnyng when he is about to do any vnwonted thynge he hath alwais sent before great and meruailous signes As when he wold punishe the Egyptians and deliuer his children and make him a peculiar people there were sette foorth before many great and wonderfull tokens of all kinde of plages For the frogges locustes botches and suche lyke dyd greatly hurt the Egyptians vntill at length all their first borne were slayne in one nyght and the remnant of the people drowned vp in the red sea But amonge the Iewes these thinges were good signes where as he led them dry foote through the red sea drowned their enemies and giueth Manna and suche lyke thinges This was a token that God would worke some new practise with this people that it shold be a kingdome and common wealthe This was it also when he woulde punishe the Iewes and ordeyne a congregation For when Christe honge vpon the Crosse the graues wer opened and the dead came out and went into Ierusalem a strange Eclipse of the Moone chanced the vayle of the temple was rent All this dydde signifie some straunge thynge to come and an abolishing of the old as experience proued after that wher as the seruice of the Iewes vanyshed away Christe sette vp a newe kyngdome This had the Iewes lerned often to their owne peryll Wherfore the Apostles here come to Christe with a question What sygnes should come before the destruction of Ierusalem and the ende of the worlde before the onely and eternall kyngdome of Christ commeth Christ answereth as concernynge the destruction of Ierusalem When ye shall see sayth he Ierusalem be sieged wyth an host then know ye that her desolation is not farre of And therefore he counsaileth them to flee vnto the mountains for gods wrathe can not then be pacified After lyke maner he teacheth also as concernynge the last day When ye shal se signes in the sonne and moon in the starres and in the sea in the fluddes in men and in heauen when these thynges saythe he begynne to come to passe for we must not deferre it vntyll men thynke that all is paste or make lyght of it as though suche thynges hath chaunced before then take good hede and thynk that there is no time to iest and laugh at these signes For these signes are certayn that the last day draweth nygh And here is a question what signes these shal be and whether they shall fall all together But this oughte not to bee demaunded For Christ sayth hym selfe When this begynneth to come to passe than must ye looke vp And therfore I beleue that certayn thyngs and perchance the most part shal then come to passe when that day beginneth to be opened Wherfore this is sufficient that Christe teacheth where these signes must be marked and looked for in heauen in the sonne moone and starres in men and in the sea When some of them shal be sene ye must not loke that all shall come to passe But we muste make vs redy in season that we maye be prepared to the receauyng of this day Two maner of signes are sette foorth and shewed in the Sonne and Moone Fyrste when they haue Eclipse And although this be of a naturall motion for by art may it wel be knowen before the signe chance yet it is a signe as it is playnely expressed in Mathew But likewise also may there be signes in the sonne that could not be knoweÌ„ before but chaunceth sodeynly before they were perceyued of the prognosticators or any thing thought vpon As the Eclipse at that time when Christ was on the crosse For the reason of the art is this that the Eclipse of the Son is at the coniunction or at the beginnyng of the Moone But when it is in the opposition as it was then or in an other day of the moneth now it is not naturall wherfore that eclipse was a great signe And although we haue sene no such yet it may chance sodenly before we loke for it We also these .xx. yeares haue sene many strange things which all ar counted strange seldom As that a bough did coÌ„passe about the sonne of a great bignesse that the sonne semed so to come downe that there were more sonnes then one yet it is very lyke that some such thing is signified hereby which we neuer proued nor saw before Wherfore we haue sygnes sufficient in the sonne that we nede not to be carelesse but to looke for the true and healthfull comming of our Lorde The other signes that Christ speaketh of are great rorynges and noises of the sea wheras these thinges neuer chance coÌ„monly but with great destructioÌ„ For euen as a maÌ„ when naturall death approcheth is first vexed with sycknes and beginneth to be diseased with the feuer pestiâ—ence or with some other disease All these thynges are tokens that he must leaue this lyfe so the world also shal as a man wold say waxe sick so that heauen the sonne the Moone the starres men waters and all thinges maye signify and geue warning by a notable infirmitie and sickenes and by miserable affliction before it vtterly perishe As touching the signes in men I thynke that they are fully declared in our tyme that the most detestable pope with his doctrine hath promoted and set forwarde these signes because the fearefull consciences haue bene much vexed for as muche as they taughte this that it was a greuous synne not to go to Confession not to pray fast and here Masse c. But in suche vexation no manne coulde learne howe to rydde hym selfe out therof For the trewe comforte that is the remyssion of synnes throughe Christe was abolyshed And there at laste was sette vp a very place of tourment nowe by thys Satisfaction now by that So that I may well beleue that was the chiefest myserye in the earthe As in deede I sawe manye the whyche coulde not byde this
doing this message So ought we to do also We ought to vse our giftes wtout pride to other mēs profit saluatiō to despise no mā The exāple of Christ as touchīg this is more euidēt He regardeth euery man so much that as he cam poore nedy into this world so he taketh vnto him the pore nedy that seke helpe that hath nede of hym for this cause is he called sauiour The great estates of Ierusalem neuer thought that Christ pertayned vnto them The bare shepheards haue nede of this and therfore are iudged worthye to heare first this short sermon of the angels as touchyng the byrth of our sauiour Christ. Wherein the Angel wold vs to vnderstād the a sauiour is geuen vs against syn death and the dyuel For these are the words of the sermon Feare ye not this day is borne for you a sauiour which is Christ the Lord. These are no mannes words neither haue they their beginning of mannes hart For the wisest that be know nothing of this But these words are put out with a godly reuelation And we thāks be to God are chosen to this felowshippe For it is al one whether thou readest or hearest these words of the Angell as though thou hadst heard them presently of the Angell For the shepheardes sawe not the Angels only they dyd see a light brightnes they heard the words of the Angels whiche yet are rehersed in sermons and read in bookes if we had the grace to learne them put them in practyse Now if any mā should cōpare this word of the angel with that word of Moses which he heard of the angels in mount Sinay he shal fynd great differēce For this it was there Al things wer applied there to terrifie mē almost both body and lyfe was in daunger by thūder lyghtning such other things But here do the Angels preach to banishe feare to make men cherfull to put away dread and to truste for saluation and to begin to looke for better and that they might be of a good courage specially for this childes sake which is called oure sauiour is so named of the Angell and entitled Christ the Lord. For whatsoeuer ther is writē it is that we should always hope wayte for him that is called Christe For the law could do no thing against syn death works and euery mans righteousnes preuayled not All the saluation was sett in Christ that he might be trusted vnto in trouble This doth the angels beholde and testifie that it is he in whom dependeth all hope of saluation and remission of synnes Then muste we cast away al doctrines religiōs wherby saluation eternall lyfe is wrought without Christ. For if Christ be he thē cā not Mary his mother Peter Paule nor Austyne Frances nor Dominike with his rules wheras in the Papacie their doctrine led men to intercessions of saintes and obseruations of Mounkerie But how doth this agre with the angels sermon Yea or how doth it agre with the verse that is songe in the Church Wherin we that glorifie Christ condemne the Pope all his Iusticiaries of a moste greuouse wickednes wheras we syng after this sort If this childe had not bene borne for vs surely ther could haue bene no way foūd to saue vs If all them that are without Christ are damned what helpeth the Mounkes rule or the Priests Masse to saluation All things are subiect to damnation Ther is no exceptiō because the speach is vniuersal If they loke for saluation they haue it not by Mounkerie massinge faste and canonicall howers but by Christ which hath that name is called a sauiour This sermō of the Angels was lefte in the Papacie with that verse that is vsed in the church vnto this tyme but no man vnderstode it For there lacked true and faithful preachers therfore wher as no preaching and wher these words are not set foorth effectuously There be these things both song reade but no man vnderstandeth them For no man cā denye this but that all the other things were in the Papacie Baptisme the Lords supper the texte of the Gospell the prayer of the Lord the articles of the faith the ten commandements And euen now the Papistes haue all these things with vs sauing that they haue changed the supper of the Lord and hath peruerted his testament But al these things are domb with thē Wherfore when they reherse reade or otherwyse vse them they neither vnderstād the words nor the ceremonies Al the fault is that they regarded not the doctrine that by it men might be certified of the meaning of the words that are dayly vsed in hearing reading singing But he cā not wel stirre vp other that is a slepe himself The preacher must be earnest vigilāt For if he be cold he will make his audiēce wearie be they neuer so attēte as we may se this true by the Pope for he was dalying in al kind of Idlenes pastance Wherfore he cold not take hede to this sermō And although he set it forth with versicles lessons as we do yet they know nothīg of it nor vnderstād it And bi this meanes both these things are amōg the papistes They reade in the Gospel that a sauiour is borne they singe it in the Church that if this child had not bē borne no mā could be saued that this saluation is for al men Yet neuer the lesse they cal on the virgin Mary they faste they worship saints they go on pilgrimage to their relikes they hire bye masses What is this then to make an other sauiour not to be cōtent with the testimonie of this sermō but to set vp Mary other sayntes yea and the beggerly works of men in the rome of this sauiour borne child Wherfore we haue no small cause to pray to God for couragious earnest preachers to enkēdle the light of this doctrin that we not only heare reade but also vnderstande wher suche preachers be not ther is no other hope but that we falle therby in peril as it is now What good can a nutt do if thou can not come by the kernel what profiteth a treasure if we haue no power to bryng it abrode The sermon of the Angel is euident inough To you is borne a sauiour Yet it is not so pythye that an old papistical doctor cā perceaue it For if he did perceaue it he wold not councel men to mounkerie to pray vnto sayntes to purchase the merites of men to seke other sauiours But wher God sendeth a diligent wittie preacher that can stirre vp the vehemencie of such words in the mynds of the hearers he geueth a great power by this doctrine to iudge of all false doctrines deceytfull spirits Neither is it possible although the dyuell tourneth him self in to all sorts but that he must nedes be perceaued and reproued
vpon thy heart as a bracelet on thy arme Here it requireth a signe or marke not onely that it may flowe aboue in the heart as fome doth in the water or spettle in the tongue which is caste out but that all thynges might be surely printed in the hearte that it might be so surely graued therin that no man might abolishe it no other wyse than if it were geuen by byrth and nature whiche can be extinguished by no power Suche was the hearte of Mary whiche kept these words as sure as though they were graued therin And all that doth receaue the word on this wyse hath the true marke of CHRIST the true cautery and signe They will not suffer the word to be wreste out of the hands of their harte Whatsoeuer sectaries or scysmatykes rise agaynst it ye or the dyuell hym self as they haue once beleued and knowen of this chylde so they kepe it constantly But we must marke this also If we will desire that Gods word should enter after this maner in to our hartes we muste also take more hede Lett vs learne of this lytle example How oftentymes one thing is taught and repeted to childern vntill they beare it away And thynke we that such great matters be gotten with so lytle care By and by assone as the sermon is done we go vnto other busynes we care not for that that we hearde we vse deaffull ouerthwartnes in all things We ought fyrst to seke the kyngdom of God and to haue diligent studie theron But we think that that may be done laste we do all oure owne busynes fyrst as concerning oure wordly welth and pleasure c. If this were not we wold sett by Gods word as much as we do oure busines But men can not be persuaded so to do Wherfore it is no marueill if ther be such great infirmitie that we quickly forgett altogether as it appeareth in temtation Yet Christian men know their duetye They counte nothing better or more precious then GODS word Wherfore their myndes dwell only in it And although they haue muche wordly busines to do yet their mynde inclineth to this wherin lyeth matters of greater weight And this farre haue we spoken of the example of Mary whiche the Euangelist thought worthy to be rehersed because it is of no small commoditie and profite It foloweth The shepheards retourned glorifying and praysing God in all things which they had heard and seen as it was said vnto them AFTER that the shepheards hade spred abrode the fame as touchyng this chylde IESV so that it could now be vnknowen to no man in all the towne of Bethleem they retourne to their flockes they glorifie and prayse GOD. For the Angels gaue them this commandement in their verse This doctrine therfore besyde all other is to be taken as most worthy to be remembred that the shepheardes after they had gotten the great light and knowledge of Christ they go not to the desert they take not vp their lodgyng in a monasterie or abbey after the maner of Mounkes and Nonnes But they see to their vocation and bestowe them selues to serue and helpe their neighboure For they that leaue this kynde of lyuinge in this body and take on them to lyue after an other sorte be neuer made such by faith As the Mounkes were of this opinion that they could not be saued excepte in the ende they shewed them selues to be vnlyke other men For excepte they wore other apparell and dyd eat after an other sorte and also watche c. they thought thē selues also to be prophane vnreligious as other Wherfore they inuēted out an vnused trade of liuing peculiar to them selues for their apparel meate tyme place This did they count Christianitie naming it religiō And in dede it was religiō but yet of the diuell For he also hath his religious But Christ came not to change externall things and to subuert his creatures and make new Wherfore the body may be appareled fed and constrayned to labour as nede and necessitie requireth For the creature is to be vsed by Gods ordinance without any chaunging He came not to chaunge any thing therof It is permitted to mannes free will to chaunge apparell and meate when the matter require it And as for this chaunge it may be done in beastes also This chaunge is a thing of no great estimation neither was it is necessary for CHRIST to set it foorth How much more is it against reason that such mutation and change should be estemed for Gods seruice and for a religious obseruation But herein consisteth the true mutation for the which came Christ that men should be chaunged inwardly in their heartes Before this openinge of the Gospell at oure tyme I thought that God had no regard of me and that the gouernance of my saluatiō consisted in my self I knew nothing herof how synne or death ought to be ordered And therfore many fell vnto Mounkerie But there is not so great vertue in a cowle apparell eating and faste c. death is not slayne herby syn is not put asyde by this For both they remayne vnder a cowle as well as vnder other garmentes But this thing is here gone about that the heart it self may purchase a new light and a new token of remembrance as it was said before that it may be surely persuaded that GOD hath respecte vnto it and regardeth it For he sent his sonne into the flesh that I by hym myght ouercome death and obtayn euerlasting lyfe This is the true change For before my heart knew not but now it knoweth And this chaunge is now brought by CHRIST that the heart and mynd may be renewed and that an other vnderstanding will and affection might rise therin For where as before there was great loue of mony and riches now after that Christ is knowē not these things only but also body and lyfe and all other things are rather to be put in perill than that Christ should be forsaken and his word Before thou woldest not bye Christs fauour for an half peny now there is nothyng so hygh of pryce that thou woldest set more by than Christ. Before thou thoughtest that thy saluation consisted in a fryers wede now thou hatest it worse than a madde dogge or an adder Before we counted it a great synne if we hade eaten fleshe on frydaye nowe doo we abhorre and execrate their wickednes whiche made it deadly synne to doo it This is an inwarde chaunge whiche belongeth to the heart whereas is an other will and affection of the heart than was before and yet it forsaketh not his vocation but kepeth his old kynd of lyfe as the example of the shepheardes teacheth vs to do At the fyrst the shepheards neuer thought that a sauiour was borne But after that they knew it by the Angels they make haste to the towne and seke the chylde And when they had seen hym and declared
excuse of their ignorance as though they knew not that this kyng was borne For they were troubled by the tydinges of the wyse men yea and for a greater witnes also they declare to Herode and to the wyse men the place wher Christ should be borne Wherfore they are conuicted both by their owne record and also by the record of the wyse men that this kings byrth was not vnknowen vnto them The doctrine therfore of this example is put forth to vs that we should looke for no other ways No man can come vnto this chyld or fynd hym but he that foloweth the word as a leader and neuer goeth from it the bredeth of a nayle For if we let passe the word we stumble euery where This chyld is to lytle regarded and to muche despised Wherfore it is not possible but the reason muste nedes stumble and be offended euerye where when it considereth with how great pouertye this chyld was borne into the worlde For what other thyng is all his lyfe els but very pouertye myserie affliction calamitie contempte reproche He therfore that setteth a syde the word and careth not what he heareth or what be preached of this chylde but will onely take his eies for his iudges in this matter can be no more ioyned with Christ than the Iewes were And this thinge is most perillous when it is done in the conscience As the example of the papistes doth testifie whiche omitte the worde applie their mynd to suche Imaginations that they phantasie Christe to be such a one as they conceaue of their wit and reason They allowe not this in hym that he onlye sholde be their sauior wherfore they patche therto their workes and looke for saluation as well by thē as by Christe They praye vnto Marie also that she maye recōcile her sonne to them And in suche prayer they holde opinion that she is a Sauiour where as it is not so in dede but a very false imagination For what soeuer is bestowed in the serche of Christ without the word all that goeth to the dyuell whiche afterwarde causeth men to thynke this that Christ is a iudge and appoynteth moste cruell punyshementes for men but he that wolde not be confounded in his presence must be well defenced with the intercessions of Sainctes of Mary Wherfore this was a maner in the popedome to put more trust in theyr supplications then in Christe hym selfe And it can neuer come to any other poynte where as the worde is caste asyde And verily the dyuell because he vnderstandeth that hys chief safegard of al his matters consisteth therin he laboreth all that he can to make men forsake the worde and to folow their own imaginations For he perceaueth that by this means he shal be sure to haue the victorie ouer vs. Wherfore nothynge is more necessarye then to hold fast by the word to haue no other trust as touchyng matters that belong vnto godlynes and holynes than as the worde it selfe prescribeth but this is not so easye for men to beleue and to persuade them selues There be many that can not be entreated to beleue the wordes of the Lordes Supper They will beleue no more then their reson and sence can perceaue Thei beholde the worke it selfe without the word and they see no other thyng than bread and wyne But this is nothyng els then to behold the outward shale and to let passe the thyng which is in Christes wordes The wise men also had first high cogitatiōs as touchyng Christ when it was opened vnto them by God euen that a kyng of the Iewes was borne They take their iorney forthwith to Ierusalē thinkyng that they shold fynd this king there in his noble court and gorgious palaice For what other thing could reason conceaue in suche matters But when these thoughts are without the word they come soone to nought neyther do they find the child at Ierusalem which neuertheles was the holy citie and habitation of God They must nedes haue the word to bryng them to Christ. This is the true starre and sonne which leadeth to this chyld Wherfore this example of the wise men is to be counted a singular an excellent thyng where as they remoue out of their eies and hearts all their thoughtes which they and other men had and folow the worde which was put forth to them out of Micheas the prophete For they ar abashed and offended when they be sent into an other place frō Ierusalem where the true seruice of God was and where God abode hymself from God himselfe and his temple vnto Bethleem a vile town wheras neuertheles they cam not to salute any person of lowe degree or any workeman but the kyng of Iewes They folow the word streight way and care nothyng for any other thoughtes They haue onely respect to this what Micheas sayth they sticke sure to that This faithe is a thyng of no common example For if I had ben in this case I wold not haue departed from the Temple For where is it more like that the kyng of Iewes should be found which is so famous than where God hath his habitation where the priesthode and all the religion hath his fundation But it goeth otherwyse with this kyng He alloweth it not that his place should be amonge the priestes at Ierusalem as he is neither at this tyme founde with the Pope and his congregation But he gothe about rather to abrogate and take away both the priesthode and the kyngdome where as they had so great confidence in these thynges in that they were the Priestes Leuites and people of God and had his temple This dothe Christe thynke that it ought not to be suffered For suche a defilyng of the Temple priesthode and of all the seruice myght not be suffered or if they would stubbornely procede in suspendynge it Moyses and all the seruice was to be disanulled for that prophanation and defylynge As at laste it came to passe But the obedience of the wise men commeth of true godlinesse and therefore they haue theyr dooynges confirmed by GOD soo that theyr waye is shewed vnto them frome Ierusalem vnto Bethleem and to the house where the chylde was by a Starre And they hadde no lyttell neede this to be confirmed least they shold be offended by that strange sight Pouertie was euidente euery where Ioseph and Marye were not at theyr owne home The Chylde was layde in a maunger There were there no thynges necessarye How shold this be with suche a great kyng It might rather be counted a thynge woorthy to be laughed at But the good wyse men bee not offended with suche thynges but regard rather the saying of the Prophet and the signe of the Starre Wherfore how soeuer the matter gothe they geue and perfourme that honoure due vnto the kynge they fall downe before the chylde and worshyp hym they open theyr treasure and take foorth a kyngly present And this
is the hystorie In the whiche this is the chiefest poynte that GOD calleth the Gentils also to his kyngdom and maketh them his people although they were not circuÌ„cised neither subiect to the law as the Iewes were This is a great benefite neyther is it mete that any christian men should be vnkynde for it For it is a sure euidence for vs Gentiles that wee may not despayre as though we had no part in Christ but that wee maye thynke surely that Christe pertayneth to vs as well as to the Iewes although we are not his people as the Iewes are For ther is no doubt of this but that the wise men were Gentiles whych had neyther priesthode neither seruyce nor word of God nor circumcision and yet notwithstandynge all this they come although they were strangers without any commendation or settyng foorthe of them selues to the felowshyp of Christs lyght and acknowledge him And he acknowledgeth them also he alloweth theym for theyr worshippyng and reuerence done to hymself All these thyngs belong to the confirming of vs that we may shew our selues thankful to God for that that he hath set vp such a kingdom in the erth through Christ into the whiche wee that were not his people are receaued not of merite and deserte but of mere grace Then must we learn in this historie also what is our duetie to doo to Christ agayn euen to resist manfully all offences as these wise meÌ„ did and to confesse Christ before the worlde as they dyd to seeke hym and worship hym as our Sauiour And because his kyngdom for the weake and simple syght therof is opprest with many and great difficulties to bestowe oure goodes and substaunce gladly to the maintaynynge thereof And we haue store enough to open oure treasures as the wise men dyd vnto Christe and to offer presentes vnto hym For this is it written That ye doo to the least of myne ye doo it to me Wherefore he that healpeth the nedy the myserable the wretched he that fyndeth charges to this that fitte men may be instructed in the studye of learnyng and in holy Scripture that in processe of tyme they maye doo profitable seruice to the congregation he offereth to the nedy chylde Iesu which as soone as he was borne was not only poore and nedy but was constrained also to flee into banishment into Egypte to escape the tyrannie and perill of his enemye Wherfore the prouidence of God by those wyse men prepared wayfarynge victuall for the chylde his parentes in their iorney It is very like by the wordes of the Euangelist that it was no small gyft whiche sayth that they opened theyr treasures But seyng it is euident how great the good wyl of the wise men was towarde the chyld who can doubt but that their magnificence and liberalitie was great Which thyng ought to admonish Christen men not to despaire wheÌ„ they suffer persecution and when they are tossed vp downe by banyshement For God can so lyttle abyde that christen men shoulde perishe for hunger that he will rather stirre men that dwel farre of to bryng succour and aide for them As we are sufficiently confirmed by the exaumple of his onely begotten sonne as touchyng this matter We must ioyne also with this hystorie that that is put forth in the prophecy of Micheas wherin is conteined an euident description of Christ with a syngular doctrine and lesson by it selfe Whose wordes are these And thou Bethleem of Iuda art not the least amongest the thousandes of Iuda For out of thee shall come he that is gouernour in Israell In this sentence as the Iewes testifie themselues God gaue a playn and euident prophecie that Christe should be loked for at Bethleem and that there should be the first swathling bands of his apperyng in mans nature This is that chief renoume which setteth forth this litle town of Bethleem more magnificently then is the most noble excellent citie Ierusalem And this is the cause why the Euangelist semeth to change the woordes of the Prophete The Prophete calleth it small The Euangelist wyll not haue it counted smal For the Euangelist beholdeth not the outward syght as the Prophete dyd but the spirituall glorie Because the Sonne of GOD is borne there To the whiche honor there is none of all the honours that euer was geuen to any Citie to be compared Wherfore they are magnificent and glorious woordes wyth the whiche the Euangeliste commendeth Bethleem Out of thee sayth he shall there come foorthe a Capitayn for me which shall fede my people Israell And this is a most sweete Prophecye whiche describeth Christe vnto vs on suche wyse that although before the world he be a man despised for his pouertie and borne in an obscure and an vnknowen place yet is he that captayne and prince of Israel that is ouer the people of God But what maner of kyngdome this is to be taken for I declared before in the sermon of the Angell whiche hym self also calleth Christ the Lord. Not suche a one as is a tyrant and that wyll vexe men wyth his cruel imperye For euen for that cause sayth the Prophete Bethleem that arte smalle As though he shoulde say If thys Lorde woulde haue hadde imperiall maiestie that he myghte seme terrible vnto other he might haue chosen an other place for his byrthe But here is no princely prouision no armour no riches no waightyng men no appointyng of offices And that the very fyrst principles myght foorthewith declare what a kyngdome this was to come he chose not Ierusalem as the moste holyest nor Rome as the most mightiest but he was content with a poore towne that it might foorthwith be declared therby that he should becom a lord not after the common facion but poore and nedy in the sight of the world howâ—eit riche in spirit and in all spirituall giftes For this is his title to be a Lord a Prince But yet all the sight when he is borne and when he is born in Bethleem and what soeuer thyng is apparaunt to the senses as touchynge hym was lyke no princely pompe Wherfore sith he is a Lord and Prince and yet not glorious before the worlde but poore and nedye what other glorie can it bee than euen as hee is myserable in respecte of worldlye Felicitie so contraryly he is myghtye and greate in those thynges wherein the worlde is founde to bee needye and a starke begger And here of it is that he is excellente in rightuousnes where as the world is oppressed with sinnes that he is eternall wheras the worlde is casuall he is the lorde of the dyuell where as the dyuell hath the worlde yoked vnder his moste cruell bondage He is good whereas the worlde is all naught he hath God mercifull vnto hym where as the worlde struggleth with the wrath of God He is the lorde of euerlastynge lyfe where as the worlde is appointed
to hell This is the imperie of this chylde and for this condition and state doth the fruite redound vnto his people He wyll geue no bodyly saluation but as farre as the soules helth and his glorie requireth for he is poore and nedy Wherfore let no man come to the kyngdom of Christ to the entent that he may enlarge his goods and encrease his substance Ye may loke for this of the Pope and of men of that sorte He aduanceth his creatures to imperie he getteth them riches parteth amōg them all Prouinces as Daniell prophecied But the princely power of this childe is to be felte only in this that thy synnes may be forgyuen that he maye iustifye and saue thee that he may geue his holye spirite and transpose thee out of the kyngdome of the worlde and of death into the kyngdome of God And to this now is Faith requisite and as I sayd before that thou kepe sure the worde of God For he that letteth passe Gods woorde and foloweth his owne thoughtes shall lose Christ neither shall he knowe hym for a king but for a Iudge he shall be in hatred and feare as the dyuell is For they are wont to feare hym also when they feele them selues gyltie for their synne least he shoulde take them to be punyshed wheras Christ in the meane season confesseth hym selfe to be the lord and prince of his people to delyuer theim from synne and to transpose them into the kyngdom of grace For his people are no other but myserable synners which tremble at the felyng of theyr synne and are afrayde and would fayne be in Gods fauour So that herby may the playn description of the Prophet be perceyued Fyrst that he shal be no bodyly prince nor yet exercise spirituall punyshementes agaynst wyckednes but to geue saluation to all men that beleue in hym agaynst synne the deuyll death and hell For of suche a prince there is sure hope of Saluation And thus farre doo the Scribes recite the saying of the Prophete and no farther They feare peraduēture lest this be to muche For they perceaue well that this is Herodes entent to seeke some way howe to slea and to take this kyng of the Iewes out of the way Wherfore they reherse not the whole sentence before Herode and they do almost professe by worde that at this time they acknowledge no other kyng of the Iewes besyde Herode And yet is it in the Prophete that a Prince of the Iewes shoulde come and shoulde procede oute of Bethleem Therfore they leaue this vnperfect neither dare they to pronounce any farther But the Prophete although he was not lyuyng at that tyme yet dothe he procede and describe what maner of captayn or kynge this should be whiche belongeth also to his persone in these wordes Et egressus eius ab initio a diebus aeterni tatis And his out going hath ben from the beginning and from euerlastyng This dyd not the Scribes reherse to Herode no neither they them selues dyd vnderstand it For ther is more obscuritie therin than was in the words before And that his byrth should be in Bethleem and he him selfe be a captaine ouer all Israell it is not obscurelye spoken and there is a sure signe that he shal be a man But wheras the Prophet sayth furthermore His procedyng is from the begynnyng and from the dayes of eternitie It signifieth that he is the eternal and euerlastyng God whiche had not his beginnyng in Bethleem Of a trouth he was born in Bethleem and this is one maner of procedyng But there is an other also beside this Which is sayd to be from the beginnnyng and from the days of eternitie The wordes of the prophete are not to be changed Fyrst he sayth Out of the shall procede Here do the priestes and scribes testify that to procede to be borne signifieth all one Wherfore the same word afterward must nedes signifie the same thyng when he saith Whose procedyng is from the old dayes and from eternitie that is before that tyme that dais and houres were Wherefore if thou wilte know frō whēce this child is borne mark this prophecie He is born saith he frō Bethleē But what more hath he no other birthe then this the prophet saith furthermore yes he was rather borne before al creatures heauen earth the sonne and moone But that may be determined by no wordes and it is nothyng els then that he was borne without begynnyng eternally before there was any tyme or dais This did neither Herode neither the Iewes vnderstand neither wer they worthy to vnderstand it And this is the prince king which was born at Bethleem a very man which neuerthelesse hath this name also Procedyng from the old dayes which proceded and was born before the world that is which is a true and eternal god and also a true a naturall man And this is the cause of so great stir rynges motions in the worlde For it can not vnderstand this to be procedyngs and birthes without discention that this child also should haue his procedyng before there was sonne or moone The Iewes could not abyde this and afterward there sprang vp many heresies whiche spake agaynst it But this matter is left to be consydered of the which hast gods word put foorth vnto the. Out of whome then was he borne if he was borne before the world Uerily of no other but of God only This must reason nedes confesse if it beleue that God made heauen and earth For what other thyng could be before heauen and earth than God If this childe then proceded was borne before heauen and erth was made it must nedes folow that he was borne of God and is very God For besydes God and his creatures was there nothyng And this is surely a sentence which conteyneth the ground foundation of all things For if Christ were onely a pure man death wold haue confounded hym with all other mortall men For in that that he was born of a virgin it hath not so great strength against death But this is a greatter miracle where as God made Eue of a ribbe thā in that that a virgin brought forth a chyld For a virgin is of that sexe and kynd whiche is borne to bryng foorth children Wherfore that thing coulde not represse the dyuell nor deathe because he was borne of the Uirgin Marye But all the healpe consysteth herein that the virgin Mary is not onely great wyth chylde but also with suche a chyld which was borne before the worlde Wherefore the dyuell deathe and all the kyngdom of the dyuell is ouercom in that they proue maistrie with suche a manne whiche hadde hys procedynge or begynnynge beefore the worlde If it were not for this and if he had his procedynge out of Bethleem only he coulde haue the vpper hande ouer death no more than we all he should be in danger therof aswel as his
mother Mary and Iohn the Baptist and other excellent sainctes But his procedyng is named to be from the old days Wherfore death could not shewe suche strength in this chylde wherwith hytherto he kylled all men For wher as he was God he coulde not synne neither bee made gyltie by the lawe neither be killed of deth neither damned of the diuel And yet for all that forasmuche as he had his procedynge in tyme out of Bethleem and was borne into the worlde as other chyldren were he coulde not but dye Hereof it is that death and the dyuell layeth snares for theym selues which consyder no more then the procedyng out of Bethleem And after this procedyng the chyld is in daunger of death But when he was now in his Sepulchre he trieth his righte by these woordes I was borne before the world and so by the diuine and godly power he breaketh the bandes of death of synne and of the diuel that they can take no hold vpon him at all Suche a memoriall would this Prophete set foorth as touchyng this kynge that we shoulde not be ignorant of his two maner of procedynges or as we saye of two maner of byrths For he is such a person whiche is bothe a true GOD and also a very man but yet on suche wyse that he is not two persons but one So that he confesseth that CHRIST is the sonne of Mary whiche sucked at her brestes and encreased in the body as other men dyd But yet neuerthelesse he was borne before the worlde without beginnynge so that nowe these two seuerall substances of manhoode and godhead be withoute separation vnited togyther in one persone and ioyned togyther This dyd not the hygh priestes tell Herode neyther was he worthye to knowe so greate mysterie This byrthe is excedynge meruaylous whiche if we desyre to knowe we muste take our begynnyng of our discipline and meditation out of his procedyng in Bethleem As this also is the order of the Prophete as soon as he reherseth the carnall byrthe Yea and hee maketh more large mention as touchyng this than as concernyng that byrthe that is eternalle For hee that wylle meddle wyth matters belongyng to God without peryll muste begyn at the lowest and first of all learne what thynge he doothe in the earthe and howe hee reueleth and openeth hym self to men Then shal he go foorth with out stumblyng as the order of the Prophetes description appoynteth and shall know that this chyld was borne from euerlastyng Then shall it not bee terrible but pleasant cōfortable But the ouerthwart nature of men marreth confoundethe all thynges because that all begyn their discipline at predestination Sithe God knewe all thynges before why dyd hee not take hede that man should not haue fallen And if thou takest this waye to the knowledge of God thou shalte fall downe headlong For this was the fall of Lucifer whiche coueted so hygh renoume that he coulde not comprehende hym selfe for pride But if thou wilt go the right waye to the knowledge of God take thy begynnyng at Christes swathing bands As the prophet setteth foorth this order that a man should fyrst go to Bethleem and afterward clymbe vp into heauen and to eternitie As Christ hym selfe teacheth where as he sayth Philyp I am the waye he that seeth me seeth the father He that despiseth these principles and tendeth or goeth forthewith to the hyghest as to searche what is the gouernement of God how he punysheth This reward of his folishnes he taketh euen to stumble to his damnation As the wise man saith He that is a searcher of the maiestie shall be oppressed of his glorie Wherfore this is the true waye for hym that desyreth the true knowledge of this chyld fyrst to come to Bethleem Then when he hath sufficientely beholden and considered hym in the maunger this will succede of it selfe that he is not onely the sonne of Mary but also the sonne of God borne of God before there was any creature created of God And so the matter shall be without perill For when thou canst truly comprehende this man Christ thou shalt know God also If thou beleuest in hym thou beleuest in God If thou callest vpon hym thou callest vpon God ▪ If thou blasphemest hym thou blasphemest God And this is the Prophecie as touchynge the chylde Iesus in Bethleem But consyder also therwith the peruerse and vnresonable reason of Herode and of the Scribes Herode persecutethe this chylde the Scribes despyse hym This way of God is worthy to be had in mynd whiche putteth foorthe a moste euident scripture to men wherof they may talke syng and speake dayly in their communication and yet they vnderstand not a word thereof For is not thys a straunge and monstrous thynge that the Scribes recite thys Prophecie Herode after the iudgemente of the Prophecie sendeth to Bethleem and addeth therto hym selfe saying Make dyligente searche for the chylde and whenne ye haue founde hym brynge me woorde that I maye come and worshyppe hym And yet they vnderstande not one iote of the meanynge thereof They are alwayes kept busye with the shadowes they neuer attayne to the bodye of the matter Neither goeth the matter anye otherwyse at this tyme amonge the vnkynde yea and that not onely amonge the Papistes whyche haue the Bible as wel as we whiche reade it and knowe it as wee doo but also amonge men of our part They reason of the Gospell but they vnderstande nothynge therof at all For if they vnderstode it they woulde with all their hearte declare it in theyr lyuyng As the Scribes and Herode reherseth this Prophete by mouthe But yf they had vnderstande they woulde haue surely gone with the wise men to this chylde and woorshypped hym But in that they doo not so and in that they despyse these greate thynges as the brute beastes doo it is a token that they knowe not that thynge whyche they teache other Wherefore Christians haue this aboue all other that they doo not onely heare but also vnderstande the woordes and conceaue an exceadynge meruaylle and pleasure thereof Wherefore althoughe that the worlde the Pope and our proude Citisens and husbandmenne doo farre passe vs both in rychesse strengthe and dygnitie yet wee knowe that we passe theym agayne farre in thys and that thys is theyr incredyble punyshemente that notwithstandynge they doo heare Gods woorde talke of it and teache it vnto other yet doo they vnderstande nothynge at all thereof As theyr owne lyfe maye bee an euidente proofe of thys that they haue eares as the Iewes had and heare not they haue eies and yet see not Let vs pray to GOD that he wil through the starre of his moste holy worde lead vs to his son Iesus Christ and preserue vs for euer agaynst all offences of his goodnes Amen An other sermon of the Baptisme of Christ vpon Twelfth daye Math. iii. THen came Iesus from Galile to
attempt the interpretation therof It is conteyned in this hystorie how the matter goeth when the chyld Iesus is loste out of the heart But we for this tyme will let passe this hyghe mysterie and will deferre it vnto an other tyme. And will now take that vpon vs to expounde which is moste playne and euident As touching the last feaste this haue we sayd that it is named the Epiphanie or appearing of Christ. Which thing was done to the entent that this chylde new borne should not be kepte priuie but be opened to al men For otherwyse should we haue no vse of this chylde if we had not gotten the knowledge of hym And for this cause other hystories are put foorth out of the whiche it appeareth howe Christ hath reueled and opened hym self As when Iohn baptised hym in Iordane and he opened his glorie by a signe in the mariage of Canaā euen that he is suche a Lord that hath full power of the creature And that he should not only be knowen amōgest men but also be coūted famouse for a power farre passing the power of mā And because he is knowen to be such a lord whose power is most hyghest almightie we ought to take hym for oure Sauiour vnto whome we should haue refuge in all difficultie aduersitie looke for helpe of him And to this thing doth this present Gospell belonge For this is also a reuelation by the whiche CHRIST doth declare that he is a child not after the common sorte but after a peculier manner and trade whereas he commeth away hym self pryuily from his mother he regardeth not obedience whiche otherwyse all other chyldern owe to their parents after Gods cōmandement This matter chanced by such an occasion The parents as other Iewes were bound euery yeare to kepe the passouer They came to the temple of the Lord to Ierusalem And wheras they had brought the child Iesus with them whē the feast was done the child folowed not the companie of his parents but taried in the temple At the begynninge the mother was not so sorowful for him peraduenture because he was wont in tymes paste to go to his kynsefolke For Christ folowed nothing in the fyrst yeares but after the common capacitie of that age he was not grym and sadde otherwyse than it was agreable to a chylde In runninge and playe he shewed not hym self vnlyke to other chyldern excepte that that there appeared not suche sedes of vyce in hym And hereof it is that Ioseph and Marie were sone persuaded that he was with his kynsfolke and are not carefull for hym But when they had iorneied one daye at euening they inquire in the Inne for the chylde And when they found hym not amongest their kynsfolke they were greatly moued For this chylde was committed peculiarly to the mother And Ioseph also hadde no litle cōmaundement to see diligently to this chylde But yet was Mary the only mother Wherfore she toke this matter moste greuously and feared very greatly for that she found hym not where she sought hym And it is easie to iudge that it was no smalle feare Doubtlesse they returned by night the nigheste way but they finde not the chyld What they thought in this case and what heart they hadde iudge thou of thy owne felinge although it be not lyke For one day was passed ouer without care in the whiche he was loste vpon the second they make inquisition in the thyrde daye at length they fynde hym And as for two nyghtes together they slepte not but passed it ouer with carefull thoughtes And doubtelesse the mothers mynde was greuously wounded with suche moste bytter suspitions reasoning this with here self God hath taken away thy Sonne from the he will not suffer thee to take anye longer ioye of this gifte bycause thou haste kepte hym so negligently Ioseph toke it for a punishement of Gods wrathe bycause he tooke no better hede to this only chylde This therfore is most worthye to be marked that Christ wolde declare his priuiledge that he is not bound with lyke force as other chyldern be to be subiecte to the parents But that whatsoeuer he dyd he dyd it for an example of a free will and not constrayned by the rigour of the lawe For he was not only the sonne of his mother but also her God and Lorde Wherfore he is not here subiecte to his mother as we shall heare nexte where as he sayth Woman what haue I to doo with the So doth he here also and declareth that he is not a pure man whiche can be constrayned by necessitie to obey his parents But this doth he openly professe that he hath a hygher parent to whome he is more bound then to Mary Ioseph How is it sayth he that ye sought me Knew ye not that it behoued me to be about those thinges that belōged to my Father As though he should say I am youre sonne but yet on suche wyse that I am more bounde to obey the heauenly Father Wherfore he is made open and manifeste for oure behalf that we might wel know hym and repose and lay vp within vs the true example of hym that he is not only man but also God Wherfore assone as his mother said vnto him Sōne why dyddest thou deale thus with vs He aunswereth I am not disobedient vnto you I haue not despised you as ye thought Wherfore he defendeth his right against his mother and bycause of his parents sorow and great vexation of their mynde their case semeth so muche the worse For they might haue called to mynde the words of the Angels and shepheards as touching this chylde and might know that although this chylde folowed not them yet he ought not to be blamed as disobedient but it was their part to thinke of a greater obedience whiche ought to be shewed to the heauenly Father And for a necessarie cause was this example to be put forth of Christ against oure reason ouerthwart maner which doo alwayes iudge that the seruice inuēted by man is better than the seruice appoynted by God Wherfore this rule is here to be learned that when the matter commeth to this point that we muste either denye God of his seruice or els oure parents and magistrates we muste aledge CHRISTES worde for oure defence and say I muste rather be about these thinges that belonge to my Father whiche is in heauen Besyde this case I will gladly do all that I can to fulfill my duetie towarde my Father and mother toward the powers and satisfie the familie and maister But in this state I muste declare that I haue an other Father whiche ought more to be obeyde This thing had CHRISTS parents forgotten in this place wherfore Christ calleth them agayn into the way and admonisheth them as touching their duetye Wherfore Christ putteth foorth an example for reason Whiche when it ought to obey and serue God excuseth it self by this pretence that God
to shew obedience and modestie to their parentes For this pleaseth God and as the fyrst precepte sheweth he requireth that of all people that they obey their parentes with all their heartes To this very tyme do I remember that there was in tyme paste a question Of what sort was Christes chyldhode And the Monkes fayned a boke of the infancie of CHRIST And there is tolde a fable of a certayne byshoppe that he would haue knowen this And for that cause he had a dreame in the whiche he sawe a carpenter preparynge wodde to buylde and by hym a lyttell chylde caryeng the chyppes of wood vntyll at laste a vyrgine in graye clothynge hauynge in her hande a cauldron came vnto them and called bothe the manne and the chylde And here the byshop in his dreame semed to folowe them and to hyde hym selfe within behynde their gates that hee myghte knowe what meate it was that they dydde eate And that when the mother had set meate before the chyld by him self alone the chylde asked what this mā behynd the gates wold haue and that the byshop was cast in suche a feare by these wordes that he was waked out of his slepe But if thou wylt haue true knowledge as touchyng the chyldhod of Christ haue respect in this place to the wordes of the Euangelist whiche are these And he was subiect to them That is to say He was obedient to their commandement and thought nothyng to base for hym to doo And this ought to make all children seruantes ashamed when they heare this hystorie of the chylde Iesu. For they obeye neither maisters neither parentes in the familie For this do men pretend both by thought and worde that they woulde gladly folowe Christ if they knewe how As the Franciscan friers wyll haue them selues knowen by this in that they folow sainct Francis in vesture watchynges and suche lyke But forasmuche saye they as no man hath knowledge of Christes chyldhode the matter is without example They say not true in this that no mā hath knowlege therof For here is put forth an ernest testimonie of it And he was subiect vnto them By these fewe words the Euangelist compriseth all the chyldhode of Christ and all the tyme of his adolescencie and youth yea rather al this whole space vnto the thirtieth yere But what is the meanyng of this And he was subiect vnto them Uerily nothyng els but that he looked in the first precept as in a glasse of all his doynges Now this commaundement sheweth what chyldren and seruauntes are boūd in the familie to do to their parents for their seruice in setting things necessarie in procuryng them in the houshold and in the fulfyllyng their commandementes And the childe Iesus thought that this was belonging to his duetie And here nowe ought al children to vnderstand their renoume and honor in that they haue Christ the author of all their woorkes where as they folow Christes steppes and do their taskes that are appointed them of their parentes if so be they only delight in doyng their duetie as they see that the child Iesus especially endeuoured hym selfe to doo There is no neede to haue longe commentaries or gloses as touching the actes of Iesu in his chyldhod if we consyder but onely this what taskes and works parents do require of their childrē in families For they haue an euident testimonie in this place that he went not into any wyldernes or cloister But he cōmeth to Nazareth He highly estemeth the ciuile felowship he obeyeth his parents and as other children are so is he subiect to discipline The vnsauery and foolyshe flocke of monkes maketh mēcion of the chyld Christ in their writings that he made lytle byrdes and small beasts But these are not works of obedience neither was he commaunded so to doo of his parentes For the obedience of a chylde is of an other sorte and in other thynges that is to make prouysion for the famylye and that the gouernance thereof may not be neglected not in the smallest matters that there be The Euangeliste maketh mencion hereof and wyth one woorde of obedience declareth the wholle duetie towarde the parentes that the meanyng thereof may be certayne and withoute doubte Neyther lette any manne thynke otherwyse but that this whole obedience of the fyfthe precepte is sanctified and consecrate by the chylde IESVS So that it oughte to seeme vnto vs a thynge moste to bee regarded that wee departe not voyde of this mooste perfecte vertue But the worlde hathe no eares it hearethe no good counsayle Wherefore menne dydde laye asyde trewe obedience and regarded onely mounkerie and the relyques of sainctes they vysited them with great labour and coste Euery man thoughte that they woulde do better and more precious thynges than the chylde Christe dydde We dyd not perceaue that the workes belongynge to an householde bee sanctified by this glorious persone the sonne of GOD Which in his youth thought it no shame to doo fylthy and seruile woorkes at his parentes request Wherfore we ought to thynke nothyng more excellent more precious than this hystorie and hyghly to esteme this our felicitie when we shewe suche obedience For the example of Christe is not obscure vnto vs. And all thinges that are thus doone by the folowyng of Christ are a thousand tymes more better and more holyer then all that euer monkes haue doone or doo or euer shall doo For the monkes haue not Christ for their capitayne whiche as the Euangeliste affirmeth went not into a cloyster but he went with his parentes home and was obediente there vnto them But thys is the summe of the Gospell CHRIST the Lorde is aboue all and yet he humbleth hym selfe for an exaumple to vs. He dothe obeye his parentes that wee myghte haue full knowledge of bothe offyces Fyrste that we maye shew obedience to God thenne vnto oure parentes and Magistrates and that wyth greatte Faythe and Reuerence God graunt that the example of the chyld Iesus may admonishe vs to do our duetie perfectly and that we may pay vnto God that belongeth to God and to Cesar that belongeth to Cesar and to the parentes that belongeth to the parentes Amen The seconde Sonday after Twelfth day ¶ The Gospel Iohn ii ANd the third day was there a mariage in Cana a citie of Galile and the mother of Iesus was there And Iesus was called and his disciples vnto the mariage And when the wyne fayled the mother of Iesus said vnto him They haue no wine Iesus said vnto her Woman what haue I to doo with thee Myne houre is not yet come His mother said vnto the ministers Whatsoeuer he saith vnto you doo it And there were standyng there sixe water pottes of stone after the maner of Purifyenge of the Iewes conteynynge two or three firkyns a piece Iesus said vnto them Fyll the water pottes with water And they fylled them vp to the brymme And he sayd vnto them draw out nowe and beare
signe ought to be receaued and that we ought to beleue in him as in the true Messias For the Prophesies agree herevnto that Christ shall come with such signes into the worlde And that Christ had respecte vnto this he testifieth by his owne wordes saying Offer thy gifte as Moses commanded for a testimoniall vnto them As though he should say They muste nedes confesse that thou art cleane that thou art truely clensed of the leaprosy But in that that they will not know me for their Messias they bewray theyr vncurable stubburnes which shall be duely punished at their tyme. Yet in the meane season this testimonie against them shall profite other that they may receaue me and beleue in me The Pope of Rome wolde stablyshe confession by this commandement because synne may be compared with leprosie therfore that the Iudgement of the priest and purifyinge from synne is requisite But there is no sure establishement for this sentence For what haue we to do with that that God commāded the Iewes as touching the busynes of leprosie We haue no suche Priests at this tyme. And if we hadde yet this is euident that the Priests clensed not the leapers but that they bare record of their clensinge when they were cleane But I pray you what maketh this for confession whiche was referred to the remission of synnes For the leapers should not offer their leprosie but a cleane body when they offer theyr gifte to the Priest But these thinges are not worthie to be aunswered to at all of a wyseman He that will nedes confesse let hym fulfill his phantasie But we knowledge only that confession to be necessarie when mannes mynd cōfesseth freely his synnes before God This is the confession of the heart whiche deceaueth not as doth the confession of the eares of the mouth And yet such confessiō before God clenseth vs not frō synne nor iustifieth muche lesse the confession of the eares can do it But this doth only clense and iustifie euen the fayth in CHRIST Iesu. The worde is apprehended by fayth and in his name is remission of synnes receaued as the promisse offereth it vnto vs. And let this be sufficient as touchyng the fyrst example The second miracle as concerning the sick chyld is also a testimoniall of the doctryne of CHRIST That these thinges may be knowen to be vndeniable If God with signes and miracles be redye to helpe this man so gloriously then that this doctryne is syncere true and fautlesse and that this is very Messias or Christ. And besyde all this it is an example of a singuler and true faith in the Centurion As Christ hym selfe testifieth as touching his fayth that he found not the lyke in Israel This fayth is hereby tried that where as this Centurion was no Iew but a gentile yet it sendeth hym to CHRIST and beleueth steadfastly that Christes will is not contrarie to his and that as he is able so he will helpe hym For if he had not thought this with hym self he wold neuer according to the wrytinge of Luke had helpe of the elders of the Iewes to intreat Iesus for hym But in that they send vnto hym it is a sure token that he hoped to obtayne his matter And with this faith he ioyned great and incredible modestie and humilitie in that that he counteth him self vnworthy to come vnto Christ and to aske any thing of hym But fyrst he sendeth the elders of the Synagog and afterward when he heard the Lord to be comminge he sendeth his fryndes to mete hym that he should not take the paynes to come any further and that he is vnworthie to haue suche a great man to come vnto hym And that he nedeth not so muche to wearie him selfe syth the Lord cā bryng to effect with a word that that he desyreth although he be not present therat And he thynketh with hym self that this is so sure that he taketh his owne example for a confirmation thereof and sayth I verily am a man subiect to power hauing vnder me souldiers and I say vnto one go and he goeth and to an other come and he commeth and to my seruaunt do this and he dothe it Wherfore if my word that am but a man can doo so muche how muche more shall it be done if thou do but speake the worde And in so doyng he doth not only beleue but therewith also put foorth a true doctryne of faith and of her nature Wherfore this also were to be wyshede that oure faith of CHRIST might be of lyke sort whiche might helpe vs with so great vertue of his word although we see not his person It is an example of exceding faith that this man can be so diligently attente vnto the word of Christ. Fyrst he doubteth nothing of the fauour of Christ towarde hym Then he desyreth no more but that Christ shoulde speake the worde This doth he looke for with as sure truste and persuasion as though he had obtayned all redy the perfecte recoueringe of his chyld Wherfore thou that now hast the worde studie to folow him in this point For there are now extant very large promises that God will be mercifull for Christes sake And that we for the faithes sake in Christ haue remission of oure synnes and lyfe euerlastinge But we for the moste part lacke this faith wher with this Centurion was endewed as we see which thinketh that if he obtayne a word of hym he nede not care for the reste It will forthwith ensue that the word doth promise We can not obtain so much of oure selues And herof it commeth that we regard not the word but in the meane season haue oure recourse to carnall succour wher as the word is almightie and as the Centurion doth testifie here it can not deceaue That that he promesse is sure to haue good successe But this fayth is so much the more worthye to be meruayled at bycause the Centurion is an Heathen to whome the promise was not lykewyse made as it was to the Iewes Wherfore he can not challenge that right which was only belonginge to the Iewes as to the people of God For this is the nature of faith that it maketh humble myndes that thinke not prowdly of them selues nor are high minded and therfore they sticke only to the mercie and grace of God And this ought to be consydered of vs in this example and that for a speciall cause that when anye thought of oure owne synnes and vnworthynes shall vexe oure myndes yet that we caste not of all hope but constantlie embrace the word of God and beleue in hope contrarie to hope This is acceptable to God and this he requireth of vs. For without this there coulde be no grace if that we wold not applye oure selues to the promise without merite or any worthynes at all As this Centurion can not alledge as the Iewes that God oweth any thing to hym And this maketh
vs. For it is neuer suffered in any place of the worlde long without persecution For the dyuell can not abyde it It is a very busy and styrryng kyngdome of hys He suffereth not his seruauntes to be ydle as we proue and feele by the Papistes dayely more and more Thyrdely he muste take diligent hede in this poynt also that the thornes trouble it not that is that he regard not his substance rychesse pleasures concupiscence of the flesh and eies and the pompe and pryde of lyfe so muche as he dothe the woorde And worldly trauayle is not more to bee estemed then the worde of God But as CHRIST saythe Fyrste seeke the kyngdome of GOD and the ryghteousnesse thereof When the heart is becom studious strong religious with the fear and loue of God then it is pure and apt to this purpose to yeld fruict in pacience and long sufferance For the crosse tribulation affliction caÌ„not be lacking at al. For as Paul saith all that will liue godly in Christ shal suffer persecution Wherfore pacience is a necessary remedy in christian men and so is praier For fyrst of all our greatest incommoditie is that wee are tangled and combered wyth suche lettes we can not by reson of our natural inclinatioÌ„ neglect and despise worldly things Besides all this the deuil letteth no occasion passe but deuiseth all meanes possible to take the word from vs and to put in the place therof couetousnes pride wrath and other thinges of like sort As there be exaÌ„ples to shew For ther shold be many excellent persons in the coÌ„gregation if they wer not hyndred by auarice ambition lechery so that they can not regard Gods word Wherfore it is very expedient diligently to marke our vicious nature and not to lyue so carelesly as the most part doo but to entreate God for the gift of the holy ghost which he promised for a suretie to geue vs. The father geueth that holy ghost to all that aske it that he may remoue froÌ„ vs all suche stops and staies and that he wold cut a sunder these thornes and snares that we may heare and kepe the worde of God and bring forth true fruicte of faith in Christ. By the which faith we may shew not onely obedience to God but may become also his children and heires For this is the chiefest cause why this seede is spread and the Gospell preached throughoute all the worlde euen to yelde suche fruictes into euerlastyng lyfe Nowe after this description of true godlynesse and hope of good encreace therof this doctrine is not to be let passe in this parable Let it not seme any meruaile vnto vs that Gods worde shoulde not euery where yelde fruict For that we learne by the distinction that Christ maketh of fower kynds of hearers wherof one onely is good the other thre ar fautie Yet they ought not to hynder or let the fourthe in doyng theyr duetie For the maner of Gods worde is suche neither can it be otherwise It is put forth to men for their saluatioÌ„ But in the most part of men it nothing preuaileth as this parable specifieth Howebeit the worde and the precher is not in the fault as the ragious and furious Papists thinke they may boast against vs in that behalfe for that there rose also many sectes and offences with the settyng foorth of our doctrine But if this made any thing against vs what wold they saye to the example of Christ Iohn and the apostles Were not all thynges in their tyme also full of greuous offences and trespasses Do not hystories record that there were that hearde Iohn and yet sayd that he had a diuell Herode hym selfe that so greatly estemed hym and was delighted with his doctrine as the Euangelistes testifie at last caused hym to be â—mprisoned beheaded They heard Christ the sonne of God and yet crucified hym Why saiest thou not nowe that Iohn Christe and the Apostles were false teachers for that there was suche incredible stubbornes and malice that verye fewe were conuerted by theyr woorde But here they dare not speake what they thynk lest they should openly betray them selues to be Antichristes They think that they haue a lauful cause therfore to raile vpon our doctrine What is the cause of oure doctrine and by what right we may maintayn it and set it foorth I will not shew at this tyme I haue only respect that it is Christes worde For thus he sayth The sede is the worde And verily it can not fall into a wicked Papistes heart to saye that this worde that Christ speaketh of here is euill and corrupt But now what saieth Christ as touchyng the pure and good ground what encrease coÌ„meth therof The fourth part saith he commeth to good and groweth to ripenesse Who therfore can doubt but that the worlde continueth in wickednes without amendemeÌ„t although the worde and the doctrine be pure true and without faulte I pleade not the cause as I sayde before for our doctrine But we at the least proue this that oure aduersaries the Papists can not but confesse whether they will or no that the wickednes of the worlde can not bee amended thereby or taken awaye althoughe that bothe pure doctrine and preachers come vnto it The very example of Christ besydes Iohn and the Apostles sheweth sufficiently that the matter can not be brought to suche case that all shall beleue and embrace the worde It is the greater parte and it wyll be alwaies euyll lewde and vnfruictfull and very fewe be conuerted and brought to beleue Now if it so chanced to the sonne of God what meruaile is it if it chaunced so to Iohn and to the Apostles and now to vs also at this time Shal the fault therfore be layde to the doctrine Why doo they not as well blame and denie the good sede that fell vpon the way the stones and the thornes But they should rather folow the truth and refrayn from railyng and backbityng His worde is the sede that is sowen And that is neuer euyll neither dooth it of his owne pure nature bring forth any other fruicts then good And if fruicts folow not thereafter beware thou blame not God and his word The fault is in the ground wherin the good sede is hurte corrupte and made vnfruictfull Wherefore this is but a sclander of the Papistes where as they mysreport our doctrine for that it is assaulted with so many offences and sectes Let them condemne them selues rather and such other that wil not receiue the worde with a true heart For the fault is not in the word but in the hearte and mynd They are corrupt also stirred by the diuel to forsake Gods worde As Christe sheweth in an other parable of a good ground which is sowed with good sede and yet it can not be without tares If ye demand how this commeth so to passe the diuel saith Christ soweth theÌ„ in the
aduanced by God yet be they soone broughte downe agayne Wherefore when the Angels Cain Ismaell Esau Elias and the Iewes waxed proude and applyed theyr preeminence and priuiledge geuen vnto them to knowledge Gods goodnes thereby fyrste to their own priuate pleasure and commoditie and then to the oppressyng of other they were reprobate cast out of Gods fauor notwithstaÌ„dyng their fyrst birth-right and outlawed out of Gods kyngdom into the kyngdome of the deuyll And this practise of God is described in the Psalme 103. Who is lyke vnto the Lorde oure God that hath his dwellyng on high and yet humbleth hymselfe to behold thynges in heauen earth He raiseth the symple out of the durst and lifteth the poore out of the myre And the virgin Mary in her songe He hath put down the myghty from their seat and hath exalted the humble and meke This is Gods maner He wholly resysteth the proude neyther doth hee enryche and beautifie menne with his gyftes that they therby shoulde become extorcioners and oppressours And lest he should seme to be ouercome of the proude he aduanceth nowe and then â–ª most basest persons to high honor and contrarywise throweth down kyngs from their thrones and bryngeth them hedlong to extreme calamitie whereout they can neuer escape Wherfore among the Iewes the fyrst borne hadde great priuileges in the priesthode and kyngdome was due to them by gods ordinaÌ„ce But when they proudly abused this honor God dyd not alwais ratifie this lawe Ruben also was the firste begotten but he is so cursed of his father Iacob that he obteined by his birthright neither kyngdome nor priesthode Abraham also as men thynke was the youngest amonge his brethreÌ„ But GOD bestowed on hym that was due to his brother And this may ye learne by many examples that the first borne dyd for the most part degenerate And there was no other cause of this then pride whiche thought this I am the first begotten wherfore my priuiledge is chiefe in this house I am Gods holy one and his peculiar good Wherefore lette no manne be proude yf he excelle in any gyfte of God more then other If thou be endewed wyth the gyfte of learnyng vse that gyfte to Goddes glorye and to the profyte of thy neyghbour Boast not thy selfe so muche thereof as though thou receauedst it â—â—t They that passe other in holynesse beautie rychesse or any other gyfte Lette hym beware of thys as muche as hee woulde of death that he chalenge not those thyngs as his own and so cast hym selfe out of Gods kyngdome by commyttynge sacrilege For GOD in the fyrst moste excellent and auncient Patriarkes hath declared howe greately he was offended with pryde and statelynesse where as they all for the most part degendred Iohn the Baptist continued accordyng to his fyrste birthright and almost none els But all other for the most part were of suche intollerable arrogance that they obteyned not this chiefe commoditie of thys renoume vntyll at laste the Iewes by theyr fall and ruyne gaue vp their ryghte to vs Gentiles For nowe the byrthryghte of the churche before God consisteth not in ciuill and corporal matters as the Pope boasteth countyng himselfe chiefe Bishoppe wheras he is scarsly a dreame But the priuiledge of the Churche is in baptisme in the worde of GOD. For although our bodelye and corporall birth maketh greate diuersitie in vs yet by baptisme we are all equall For we are all borne out of the churche whiche is an vndefiled virgin in spirit For it hath the pure worde of God his SacrameÌ„ts And the church is pregnant and great with child and alwaies bringeth forth Christians which are the first frutes proper goods of God And one man no more than an other God will haue vs acknowlege our honour and renoum in this that we through baptisme are borne the sonnes of God and his proper goodes He did not so by all nations he shewed not the iudgements of his mercie and grace to them whether they be Turkes or sarasens For they regard not these priuileges of the first begotten Neither will they hear or see these thinges that make vs first borne before God And for as muche as we obtaine this honour from God and his grace all Christians a like we ought not by our fault so to behaue our selues that the thinges that are geuen to our coÌ„fort against the wicked shold through pride be our destructioÌ„ It is the greatest renoum of Christs churche For she as a mother by baptisme the worde and faith bringeth forth Christians the meÌ„bers of the church Wherfore in all those things if christiaÌ„ men will haue respect to their birth condicion they shal haue no occasioÌ„ to be proude For whatsoeuer they be it coÌ„meth of the grace of God by baptisme faith the worde which are equallie belongyng to all Christian men makyng no man more Christian then an other before God through his mercie All before God are priests and kynges And of this renoum can neither Turke nor Sarasyn boast Yet is not this renoum graunted to our ambition to corrupte seduce as the Pope doth that vsurpeth the supremacie ouer all christendome without the commandement of God by the instinkte of the deuil only For this is a continual and vnchangeable rule among the ChristiaÌ„s as it is taught in the parable of the hired laborers that no man in dignitie and worthines prefer hymselfe before other For there is but one baptisme of all And wher as there must nedes be teachers and pastours yet these be but ministrations and offices that haue no power to make the children of God For baptisme and the worde and fayth in the worde causeth vs to be the children of God and the first borne Wherfore it is well set foorth in the churche for a doctrine that the example of the firste borne in the olde Testament and their pride shoulde teache vs that GOD can not suffer pride And he that wolde be safe from this daunger must nedes humble and submitte hymselfe But this tale were as well tolde to a deafe man as to the worlde For it abuseth the most folishe and vaine thynges that be to pride And for as muche as the worlde will in no wise folowe better councell GOD ceaseth not to withstand the stubborne and proude They are by daylye examples caste downe euen as Lucifer and his angels were out of heauen And this is one part of this gospell as muche as belongeth to the historie and the presentynge in the churche After this doth the Euangeliste reherse what chaunced when they presented Iesus as theyr firste begotten sonne in the Temple and redemed hym wyth a gyfte We wyll take that in hande at an other time to entreate of And nowe let vs pray vnto GOD that he will preserue vs by his grace againste all pride and kepe vs in obedience and lowlines to his most godly wyll Amen
it not yet properlye he toucheth the thynge that was meant by the name so that he consenteth in all points with the Angell whiche brought this diuine name from heauen causynge hym to be named Iesus because he shoulde saue his people from their synnes Simeon calleth him the saluatiō of the Lord that is whome the Lorde himselfe ordained to be a sauiour And as touching this name I haue spoken before of the childe Iesu that wheras God hath ordayned the maiestrate the parēts and such other necessary offices to be our sauiours in corporall and temporall affaires as the phisitions in sycknes lawyers in expoundynge what is euery mans right So yf this chylde had not cōme with an other kynd of saluation Simeon could neuer haue had suche great confidence in his matters as to expound that his death was but a licence to depart or a salfe conducte to go in peace he could neuer haue regarded synne and death so lyghtlye Wherfore sith Simeon confesseth that he shall depart in peace out of this life bycause he hath sene the saluation of God he defineth plainly that he is a sauiour againste sinne and death For how colde he els haue suche sure confidence of peace in a sauiour that was a man This description is not lightlye to be regarded For it cōprehendeth a great wayghtie matter in fewe wordes It is but one child whom Simeon so nameth Wherfore it is herby euidently proued that whatsoeuer is beside this childe seme it neuer so commendable through the name or outwarde shewe therof yet can it haue no power to bring to saluation or to put awaye death and synne But whosoeuer suffereth it to be applied vnto hym for saluation worketh his owne damnation Wher Simeon by this worde mindeth to abolishe and derogat all rites and ceremonies and all the obseruations of the lawe that no man shold put any hope of saluation in them and that whosoeuer trusteth in the lawe in his workes shall neuer obtayne to be saued For wheras he by a notable praise calleth this child the saluation of God it is easye to gather therby that all ayde and remedie againste death remaineth onely in hym Wherof then commeth this hope in the Iewes that put suche trust in the law and his workes What meaneth the Pope and his adherents so highly to extoll Masses Pilgrimages pardons as though saluation came by them syth this is the name of this child only neyther may it be geuen and communicat to any thyng or creature besydes The only wordes of Simeon may be taken for an argument against these wicked persuasions and opinions For mine eyes saith he hath sene thy saluation I say euen that thou almightie father hast ordayned hym to be a saluation to synners For the worlde must nedes finde out saluations againste sinne The Iewe thinketh it saluation if he obserue the law The monke and religious man thinketh it saluation if he bynde himselfe to a certaine kynd of life by a vowe and some chose certaine of the sainctes to be their patrones and defenders against synne and hell All thinke that purchasyng of saluation cōsisteth in their maner of lyuing But who can number the workes that procede of mēs traditions and Idolatrous seruice in the popedome wherin consisted their chiefe hope of saluation Yf they had well considered this verse of Simeon they shoulde haue perceaued that this ought to haue ben auoyded as a most haynous sacrilege and robbing God of his dewe honour and they wold not haue ordained any other sauiours thā was determined by the saying of Simeon They wolde haue suffered hym onlye to haue this glory whom God had appointed so to be in whome no man that trusteth can be disapointed For to this ende came this child and for this purpose was he sent of God euen to bring saluation vnto vs. Wherfore in this saluation whiche God hath prepared there is suche store of sauing helth that the conscience may therby haue perfect quiet and neuer more dreade the crueltie of death or violence of synne or the ragyng tyrannie of the deuill for as muche as he hath the sauing health of God prepared redie that is the almightie and euerlasting saluation whiche lacketh no kynde of succoure and helpe to saue vs againste synne and death and geue vs abondance of lyfe and rightuousnes Let vs only with this Simeō embrace this child that is stycke vnto hym with a true faith that we maye conceyue a sure comfort by hym For when this is surely printed in our heart that this child is that prepared saluation ordained to helpe vs againste synne and death then doth ensue therof suche peace of cōscience that syn and death skeareth vs but in vaine For our sauiour is redye to helpe vs against it And to entreat more at large of the saluation that commeth by this child let vs take the record of Iohn the Baptist discribynge hym thus Behold the lambe of god that taketh awaye the synnes of the worlde In these wordes is described the sacrifice vpon the crosse for syn and the conqueringe of death by his resurrection to iustifie vs and to make vs rightuous Wherfore to the obtainment of this saluation he by his death and resurrection geueth vs helpe against sin and death And albeit that a Christian man must not omitte to do good workes yet is not saluation obtained therby neither remission of syn but this is only obedience due vnto god which god requireth And he that will not performe it is not deliuered from his sinnes for his disobedience For this is the only true way to obtayne that euen that he that seeketh howe to be deliuered from syn and death sholde whollie flee to this saluation that is prepared for vs of god that it might take our synnes vpon hym and make satisfaction for them so deliuer vs. He that doth this may say with Simeon Whatsoeuer feare or dreade by death and other perils is set before vs this is my sure comfort againste them all that thou Lorde lettest thy seruaunt departe in peace He that trusteth to anye other thynge shall in steade of peace fynde anguishe and extreme miserie in suche a tyme. For he shall not haue this sauynge health but in death and damnation shall he perishe Neither muste we make anye suche difference betwene vs and Simeon as thoughe he myght more boldlye truste in this saluation because he had power to take the childe in his armes and to beholde hym and we not so because we haue no suche power For as touchynge the effecte of the matter the bodely presence is not auaylable or hath no great importance Many other Iewes doubtlesse dyd at that very time beholde CHRIST and yet obtayned no saluation therbie Only this was effectuouse in Simeon and furthered hym to saluation for that he thorowe the inspiration of the holy Ghoste embraced this childe whiche nothynge differed from other children by reason and
sence as that onlye sauiour whiche was promised to the fathers Abraham and Dauid And in this are all Christian men equal to Simeon For the very same Christe is offered to them by the worde of the Gospell for their saluation whom Simeon coulde no other wayes knowe to be the saluation then by the worde And wheras he behelde hym wyth his eyes it was the gyfte of GOD proper to hym and not to vs and yet he obtayned not saluation therby but that was geuen vnto hym to be saued for that he beleued the worde as touchynge this child Which is as able to saue thee as Simeon And for this cause Simeon rehearseth in the verse folowynge all them to whome this saluation belongeth least it shoulde seme to pertayne vnto fewe sayinge Whiche thou haste prepared before the face of all people This child is a saluatiō against death syn this maketh Simeō to departe in peace But he is moued by the consideration of this sauinge health to open vnto al other by geuyng so euident commendation of it for what purpose God hath prepared this saluatiō This saluation saith he is not only ordained for my sake But many belong vnto the felowshipe and fruition of this sauing health For God hath prepared this saluation before the face of all people so that this child is not my sauiour only neither his mothers but the sauiour and saluation of all men Simeon sayinge is large and great He pronounceth him to be the sauiour of all nations as well as of the Iewes notwithstandyng that there was a great difference betwene them by reason of Moses lawe and the diuine ceremonies But when he cōsidereth this child he can make no difference For both haue like nede of saluation to be deliuered therby from death sinne For the obseruynge of all the lawe nothing preuayleth in deliueringe from synne and death By this sauiour only is all saluation prepared This sauiour is not suche a one that came for some for some not God hath prepared sayth he this saluation not before the face of certayne but before the face of all people The whiche sentence is all one with the promesse made vnto Abraham where as he promiseth blessynge to all kyndredes in his sede Neither can the Iewes be excluded frō all tribes neither from all people But they that are blessed were not blessed before but liued in gods curse Wherfore the meaning of this is no otherwise to be taken but that if this be the saluation of all people than is there none at all that can be saued whiche lacketh this saluation And this is one thinge that Simeon maketh all men equall pronouncyng that as well the Iewes as the Gentiles are suche as shold be damned for their synnes excepte they obteyned saluation by this sauyng healthe The second thynge is well to consider the pythe of these wordes and to conceaue a delectation and comfort by them The cause and spryng of all our misery is this our conscience can not denye hyde and cloke synne And synne muste nedes abyde Gods wrothe which is the most peinfullest styng of death to fear the iudgement of God For we can not denie but that sinners must abyde punyshment Now through this perceuerance and felyng of this dreade there is no hope of pardon and grace If these thoughtes be well considered they be so heynous that they count God to be a cruell and an vnmercyfull iudge that will remyt no part of the rigour of the lawe but execute it with extremitie Thus can we conceaue no other opinion of God and thus are we ouerladen with the heuynes of the burthen and opprest with the rodde of the taske-maister and beaten with the shoulder wande accordyng to the saying of the Prophete But Simeon doubtles hauyng respecte to the sayenge and description of this Prophete as touchynge this chylde describeth God after an other maner than any mans conscience is wont to conceaue or thynke of hym For if it were the wyl of GOD to punysh sinners with extremitie without grace and fauour then were it a vayne thynge to truste in mercye shewed in this Sauiour Nowe are the woordes of Simeon playne that God hathe prepared saluation before the face of all people Wherein all men may bee saued Wherefore hereby maye it bee euidentlye perceaued what is the will of God accordyng to Paule 1. Tim. 2. euen that God would haue all men to be saued not onely with bodily saluation but with euerlastyng saluation prepared agaynst synne and death For to this ende is that saluation ordeyned which God hath prepared for all people Who therefore woulde dreade this God Who woulde tremble at his iudgemente seynge that he declareth so openly that it is his wyll we shoulde be saued and seyng that he hath prouided all thynges necessary for our saluation And wher as many peryshe and be damned not obteynynge thys saluation God is not the fault therof but the stubbornes of man whiche despiseth Gods wyll and careth not for this saluation of God whiche is ordeyned of God to saue all men If there were a remedy prouided for the succoure and reliefe of all beggers and nedye folke and yet some woulde not vse that benefyte and remedy prouided for them the faulte were not in them that prouided for the sustētation but in thē that should haue receaued it In like maner goeth it with men in the world The saying of Simeon is true God hath prepared this saluation before the face of al people yf the Iewes iudge them selues vnworthy to receaue it yf the Pope and the Turke despise it and thou canste not fynde in thy heart to accept it if now it cometh to passe that thou and all these be damned ye can blame none but youre selues which refused the saluation and grace of God If this saluation seemeth not agreable to thy reason thou mayst searche with thy self where it may then be had But thou shalt not fynde in all the saluations in the worlde succour agaynst synne and deathe yf thou let passe this saluation Wherefore if thou carest earnestly for thy saluation imbrace this chyld Know for a suretie that God is mercyfull vnto thee and pardoneth thyne offences for this chyldes sake and so shalte thou well perceaue that thou art saued For he is the only saluation agaynst synne and deathe But if this way of saluation pleaseth thee not accuse thyne own stubbornesse whiche causeth thee that thou canste not escape Gods wrathe and damnation For GOD is not in the faute God hath prepared saluation Which is a sure token that he would haue mercy on synners and delyuer vs from our destruction And he hath not prepared it onely but also proffered it to all people that all myght remembre that all theyr saluation consysteth therein Not onely Marie Paule Simeon Peter but all people ought to trust in hym Who soeuer hath nede of helpe agaynst synne
wherein euery man must beare a burnyng candell And so by this meanes the Papists passe ouer the daye wyth shewes and triflyng games and yet they cloke al theyr doyng wyth an holye pretence of Goddes seruyce Wyllynge that it shoulde bee taken for a memoryall of the commynge of Ioseph and Marie wyth the chyld into the Churche They make dyuers expositions also what the candelles shoulde sygnyfye And if a man shold demaunde of them why they doo all these thynges Here they doubte not to answere that it was a maner of the Gentiles at the Calendes of Februarie to cary about fier brandes both in cities and townes And that Pope Sergius ordeined that it should be turned out of a Gentile ceremonie into a christian ceremonie And here ye maye see how welle they doo that learne of the Gentiles howe to honor God and so ordeyne their christianitie therby For the most part of all their seruice is grounded on suche a foundation that either they folow lyke apes the law of Moses or els while they go about to correcte the abhominations of the Gentiles they ordeyne by lawe in the churche more greater abhominations And they are euen well rewarded for their foolyshnes For why would they not heare Simeon preachyng of this saluation and lyght of synners and glorie of the righteous Now is it conuenient for vs to haue respecte to this lyghte and to geue God thankes for it and always to be myndfull of this doctrine of Simeon as touchyng this chyld God our heauenly father blesse the gyft of this lyghte and graunt vs saluation therby Amen The Sonday called Quinquagesima ¶ The Gospell Luke xviii IEsus tooke vnto hym the twelue and sayde vnto them Behold we go vp to Ierusalem and al shal be fulfylled that are written by the Prophetes of the sonne of man For he shal be deliuered vnto the GeÌ„tiles and shal be mocked and despitefully intreated and spitted on And when they haue scourged hym they wyll put hym to death and the thirde day he shall ryse agayne And they vnderstode none of these thinges And this saying was hyd from them so that they perceyued not the thynges whyche were spoken And it cam to passe that as he was come nigh to Hierico a certayne blynd man sate by the high way syde beggyng And when he heard the people passe by he asked what it meant And they sayd vnto hym that Iesus of Nazareth passed by And he cried saying Iesu thou sonne of Dauid haue mercy on me And they which went before rebuked hym that he shoulde holde his peace But he cried so muche the more thou sonne of Dauid haue mercy on me And Iesus stode styll and commaunded hym to be brought vnto hym And when he was come nere he asked him sayeng What wylt thou that I doo vnto thee And he sayd Lord that I myght receyue my syght And Iesus sayd vnto hym Receiue thy syght thy faith hath saued thee And immediatly he receyued his sight and folowed hym praisynge God And all the people when they sawe it gaue prayse vnto God THE EXPOSITION THere be two partes of this Gospell The first is a prophecy wherin Christ sheweth his disciples of his passion to come And these be the wordes whiche are repeted by the Angels to the women at Christes sepulchre wheras they said RemeÌ„bre that he said vnto you before when he was in Galilee The sonne of man must be deliuered into the handes of synners and be crucified ryse agayne the thirde day For this iourney of Christe is now from Galile to Ierusalem where as he was crucified The second part is a miracle of the restoryng of syght to the blynde Thyrdely the Euangeliste saythe that the Disciples vnderstoode not the Prophecie of Christe They suspected that it was an allegorie and that it oughte to bee taken otherwise thenne it was spoken They coulde by no meanes beleue the wordes to bee trewe as hee spake them They gathered the myracles whiche Christe wrought when he raised vp the deade and gaue sight to the blynd that god was surely with him And that the kyngdome semed hereby to become his and that they shold be lordes dukes Earles in that kyngdom vnder hym For what daunger in the world or what case would put downe suche a mighty man that coulde with his worde take awaye death and all euyll Neyther could they thynke but that there was fellowshyppe vnitie and coniunction betwene God and hym and therfore that hee coulde not be so forsaken of God that any euyll shoulde haue the vpper hande of hym And what man that is ignorant of the greate secretes of God coulde iudge otherwise But in the mean time herby is it signified that this is the nature of al good works that when they be shewed before they come to passe they passe mans capacitie But when they ar fulfilled they ar perceiued and appeare open to the sences And thus dothe Iohn oftentymes reherse that the disciples of Christe perceaued afterwarde that Christ had spoken vnto them Wherefore Faythe is of necessitie required to the worde of God For when God speaketh he dothe it after his maner on suche wyse that hys wordes are of suche thynges as are farre oute of the capacitie of naturall reason And so longe is faythe requisite vntylle the thynge bee fulfylled whyche was spoken of before As for an example The word of God teacheth vs of the resurrection of the fleshe Reason vnderstandeth it not they that take reason for their guide as the wise of the world doo they mocke and scorne christen men because they consente to this article so soone that there should be an other life after this Likewise it can seme nothyng agreable to reason that god shoulde become man and bee borne of the virgine Marye All these thynges are to be receaued only by faith vntill that in the lyfe to comme they shall be felte and perceyued in very dede It semeth a great foly to reason that by the water of baptisme Gods grace and fauour shoulde be obteined without desert or merit or that remission of synne should be geuen by absolution and preachynge of the Gospel It counteth christen men to be very folyshe in this poynt What thynkest thou sayth reason shal be done by these small trisâ—es Thou must rather do such thynges as are comendable before God for their peyn and greate trauayle that muste bee taken in doynge theym We nede not to goe farre to proue this The Popes doctrine tendeth wholly to this ende to make menne obtayne remission of synnes by their workes For it semeth but a fable to reason that men should be made acceptable to God meete for Gods kyngdom by Baptisme The word it self is but a despysed thing And the professoures therof are but weake synners Why shold not reason therfore thynke it a madnes to commyt lyfe riches and all thyngs els to this worde We may thank reason only for that
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
owne commoditie makyng them of angry woordes moste comfortable wordes She denieth not the wordes of Christ but graunteth them to be trewe Thou sayth she callest me dogge I grant I am a dogge neither doo I desire to be in better case then dogges are Let the children haue those thinges that are most fyne plesant and daintie Onely lette me haue the crummes that fall frome the table and are not regarded of the children This shall right well suffise me Here snareth she Christ in his owne woordes And by this meanes commeth it so to passe that she whyche dydde humble her selfe to be compared vnto dogges is nowe receaued of Christe amonge the children This is a most singular and notable example sette foorthe vnto vs to declare that we ought to be not waueryng but constant in Faythe and continually to call vpon yea as I may so speake euen make wearye Christ with oure prayers and not to leaue of tyll we haue obteined oure desire Lette vs be moued nothinge at all with the contumelious and reprochefull woordes of Dogges Ethnyckes Paynymes c. For dogges are not wythoute maysters neyther are they wythout theyr meate And the Heathen also haue a GOD. With thys harde holde and stronge fayth of the woman is the Lorde Christe taken and ouercome so that he aunswereth and saythe O woman haste thou so muche strengthe in thee to resyste suche so many and so great tentations Uerily great is thy faythe Be it vnto thee accordyng to thy desyre and faithe For it semed vnto hym a rare thynge and seldome founde in any other As touchyng the Iewes he knewe ryght welle that they were offended streyght wayes euen with one worde when he sayd that they must eate his fleshe or els they could not be saued But thys woman not withstandyng all these vnkynd wordes and ouerthwart answers of Christ continued styll in her promyse nothyng doubtyng but surely beleuyng that at the last she should obteyn her desyre But one thyng is not here to be passed ouer I meane the cause why Christ shewed him selfe so hard to this woman Ueryly not to the end that he would not healpe her nor graunt her her requeste but that by this meanes the womans fayth myght be proued and sette foorth vnto other for an example and that the Iewes whych were chyldern and heyres myght learne of thys Cananite whyche was no heyre howe they shoulde beleue in CHRISTE and repose all theyr affiaunce confydence and truste in hym For thys is the thynge that Christe requyrethe wherein also hee chiefly delyghteth Therefore hauynge triall of thys womans faythe he coulde no longer hyde and kepe secrete hys mercy and louyng kyndnes from her but sayde Go thy way Bee it vnto thee accordyng to thy desyre And by this meanes he makethe not only her daughter whole but he also of his owne free will promiseth moreouer to geue vnto her what so euer shee wille or desire yea and geuethe vnto her also the dignitie and right of the sede of Abraham And all these thynges are brought to passe thorough faith so that now she is become the daughter of AbrahaÌ„ an holy womaÌ„ And herof may we lern that though God somtyme when we pray vnto hym do make delay in grauntyng vs our desyres yet we should not be weary but continue still in prayer faythfully beleuing that he wyll at the laste graunt vs our requestes and abundantlye satisfie our desyres For although he seemeth sometyme by outwarde apparance to neglect not to respecte nor regard our prayers yet in his heart he beareth alwayes an heartie good wyll toward vs whiche in his tyme he wyll openly declare and bryng all thynges vnto good effecte so that we cease not to pray vnto him nor geue ouer our suite as we may se not onely by the example of this woman but also of many other Ioseph beyng in prison .xiii. yeres cryed vnto God for helpe But the more he cried the worse wente it with hym And soo goeth it nowe adayes with the Christians When they haue long cryed and called vpon God they feele no reliefe or ease of their paynes at all but the longer the worse euen as it came to passe with Ioseph If God had sooner delyuered Ioseph it had ben to the greate ioye and comforte of Iacob his father but then shoulde the dignitie of Ioseph neuer haue ben so greatly beautified and auanced His abode was longe in pryson but it was abundantly recoÌ„penced For after this his so long emprisonmeÌ„t he was made the myghtiest lord greatest gouernour in all the lande of Egypte nexte vnto the king Neyther do we rede in the holy scriptures that any of a subiect captiue came vnto higher dignitie vnder hys prince then Ioseph Euen so â—ouyngly and fauourably wyll God deale with vs although he heareth not streight waies our prayers nor granteth vs our requestes Let vs holde faste his promyse with a constant faithe Lette vs not waxe wearie of praying but stylle contynue in supplication and prayer vntyll he haue mercy on vs. For he wyll at the last vndoubtedly come and perfourme his promyse For thys hys worde must always abyde true Whatsoeuer ye shall aske the Father in my name he will geue it you Our nature can abyde no delayes but woulde haue oure prayers hearde and graunted out of hande We must therfore enarme our selues with strong Faith against suche tentations Let it so be that God a long tyme semeth to denye our requestes and maketh delayes a great number of yeares yet must we diligently take heede that wee by no meanes suffer oure faythe and hope to be taken away from his promise For the end wyll be he wyll geue vs more then we haue asked as we may see in the storye of this woman If she hadde asked mo thynges without doubt CHRIST wold neuer haue denyed them vnto her By this example therfore we are taughte that it is not alwayes for our profite when we praye streight wayes to be hearde When we be in greatest danger and almoste paste all hope then God heareth vs out of hande As when we be in peryll of drownyng or in daunger of ennemies There is no taryance to be made where peryll with destruction is at hande But where the matter maye be deferred there lette vs knowe that GOD doothe it to exercyse and to trye oure Faythe yet so that hee wyll in his tyme come and healpe as the Prophete Abacucke saythe If the Lorde make any tariance see that thou paciently abyde his commynge For he wyll surely come and not tary In these oure dayes also he seemeth to make delayes He suffereth the Pope and the Turke to doo what they wyll agaynste vs. We crye and lament He heareth not and maketh as though he knew vs not In the meane season we are myserably handeled as though we had no God at all But the matter wyll one daye
otherwise falle oute Therfore lette vs moste certainly persuade our selues that our cause is moste true and moste vndoubted before Christ our Lorde and before GOD his father although it appeareth not nowe that God careth for vs any thyng at all but that the deuyll and all his haue the vpper hande ouer vs treadeth vs vnder foote and triumpheth agaynst vs. Rather assure thou thy self and say I know for a certaintie that God wil not forsake his churche and that he wyll euer be at hand to helpe and defend it if she be diligent with feruent prayer to call vpon hym for ayde and succour Our state and condition is certaine and good because of this his promise Whatsoeuer ye shal aske the father in my name he wyl surely geue it you Wherfore I wyl not dispute whether I am electe and woorthye to praye but I wyll moste certaynly perswade my selfe that his promyse is certayne sure and mooste vndoubted when soeuer that I do praye and be constant in the same And that he wyll deale with me and with his whole Churche accordyng to his word and promise Which doctrin is both nobly and notably set forth in this our gospel worthy at al times diligently to be consydered For it describeth and liuely setteth forth Faythe wyth her exercise whyche at the last obteyneth all thynges at the hande of God if we faint not after the example of this woman For she although diuersly proued and tried fainted not in her faith neyther ceased she by feruent and continual praier to call vpon Christ euer persuading her selfe euen in the middest of those stormes that Christ was gentill louyng and mercifull at the last wold vndoubtedly helpe her geue her her desyre which thyng as ye haue herd she obteined The Lord our God bee mercyfull vnto vs and geue vs grace to folow the faith of this woman and to holde fast his worde and promise without wauering or doubting to continue in the same vnto the ende Amen The thirde Sonday in Lent ¶ The Gospell Luc. xi IEsus was casting out a Deuil that was dumb And when he had cast out the deuil the dumbe spake the people wondred But som of them sayd he casteth out deuils through Beelzebub the chiefe of the deuyls And other tempted him and required of him a signe from heauen But he knowyng theyr thoughtes sayde vnto them Euery kyngdome deuyded agaynst it selfe is desolate and one house doth fall vppon another if Sathan also be deuided agaynst hym selfe howe shall his kingdome endure Because ye say I caste out Deuylles through Beelzebub If I by the helpe of Belzebub cast out deuylles by whose helpe do your chyldren caste them out Therefore shall they be your iudges But if I with the fynger of GOD caste out deuyls no doubte the kyngdome of God is come vpon you When a stronge man armed watcheth his house the thynges that he possessethe are in peace But when a strâ—nger then he commethe vpon hym and ouercommeth hym he taketh from hym all his Harnesse wherein he trusted and deuydeth his goodes He that is not with me is a gaynste me And he that gathereth not with me scatâ—ereth a broade When the vncleane spirite is gone out of a man he walketh through drie places seekyng rest And when he fyndeth none he sayeth I wyâ—l returne agayne into my house whence I came out And wheÌ„ he commeth he fyndeth it swept and garnyshed Then goeth he and takethe to hym seuen other spirites worse then hym selfe and they enter in and dwell there And the enâ—e of that man is worse then the beginninge And it fortuned that as he spake these thinges a certayne woman of the company lyfte vp her voyce and sayde vnto hym happye is the wombe that bare thee and the pappes whiche gaue thee sucke But he sayde yea happy are they that heare the worde of GOD and kepe it THE EXPOSITION THe Gospell of this present sonday setteth forth vnto vs the story of a certain man possessed with a dumme deuill which Christ did cast out and healed the man so that the dumbe maÌ„ spake vnto the greate admiration and meruellynge of all the people that were present In this our gospell many thinges are contayned vnto our greate consolation comfort But oure cheiffe principal coÌ„solation is this that Christ casteth out the deuill that by this meanes we may certainlye knowe that Christ hath greater power then the deuil all his kyngdome And that this worke which was theÌ„ corporally done doth not yet ceasse but is shal be coÌ„tinually exercised while the churche endure For all things that are geuen to the curch of Christ as baptisme the Lordes Supper the worde absolution or declaration of the merciful promises of God vnto penitent synners and all other thynges that pertayne vnto the ministery of the worde as instrumentes are prouided vnto this ende that by them the kyngdome of the deuill may be destroyed agayne that menne maye be receaued out of Satans kyngdome into the kingdome of god and in fine that by them the deuil may be put out of men For as it is written in the Prophet my worde shall not returne voyde or withoute fruite As the raine that falleth vpoÌ„ the grounde that is drie is not without fruite for grasse or blades come forth and all thinges ware grene so is the worde of god alwayes fruitful with some for the holy ghoste is with the worde and by the same worde lighteneth kyndleth purifieth the heartes and by this meanes deliuereth them from the tyranny of the deuill And although mans reason can not coÌ„prehend it howe the deuil is theÌ„ cast out it maketh no matter For the worlde is not worthie to see so much as a sparcke of gods power but remaining in darcknes to cursse to blaspheme all thinges that belong vnto God as they do here vnto Christ. But we that receaue embrace the worde ought to know to coÌ„forte our selues herewith that god hath geueÌ„ vs power here vpoÌ„ earth whereby we may coÌ„tinually cast out the deuil Let vs take an exaÌ„ple of the child that is new borne Euery child that coÌ„meth into the world is borne in the deuils kingdom where he thorowe sinne as a Lord ruleth exerciseth all kynde of tiraÌ„ny But wheÌ„ this child according to the coÌ„maÌ„demeÌ„t of Christe is brought vnto baptisme whereby sinners are borne again into the kiÌ„gdom of god as Christ saieth Except a maÌ„ be borne a newe he caÌ„not see the kingdom of god For that is borne of fleshe is flesh that is borne of the spirit is spirite Then must the deuill nedes geue place the child be deliuered out of his kyngdom For in baptisme the grace of god is promised geuen to the child because he is baptised into the death of Christ In like maner may it be said of theÌ„ that haue troubled consciences whoÌ„ the
Christ whiche confydēce without al doubt shal not deceaue vs but bryng vnto vs no lesse bounteous blessynge then these men receaued For Christ is alway at hande to helpe succour and relieue them that faithfully put theyr confidence and truste in hym Cast thy care vpon the Lord saithe the Psalmographe and he shall nouryshe thee Yea CHRIST is of suche power that if there remayne no more then fiue loaues yet can he soo blesse them that they shall suffise fiue thousand men besydes women and chyldren And moreouer of theym also leaue so muche that it shall farre excelle in quantitie the former stoare For the fyrste was scarcely halfe a baskette full but that remayned were .xii. baskets full whereof wee are taughte that yf we beleue the word of God and doubte nothynge thereof framyng our lyues accordynge to the same GOD wyll vndoubtedly care and prouide for vs and abundantlye sende vs what so euer is necessarye for our lyuynge as we maye see in this hystorie Although all be not godlye that came here vnto CHRIST yet some of them were earnestly geuen to godlynesse and sought more the woorde of God than they were carefull for their bealy Therefore Christe careth for theym and bryngeth it to passe that they bee fed when they thought nothynge of the matter As though he shoulde saye Fyrst of all whatsoeuer thou be seke the kyngdome of God beleue in me and lyue accordynge to thy vocation and as for all other thynges leaue the care vnto mee Thoughe that thou haue not excesse thoughe thou haste not thousandes yet that thou shalte haue sufficiente I wyll prouyde For golde syluer money c. are not meete to bee eaten thou haste nede of breade whyche commethe oute of the grounde If thou haste not plentie hereof oute of the earthe if thou hast not ground lande possessions c. onely beleue and folowe thy callyng so shalt thou not want breade Dayely experience mynistrethe vnto vs exaumples of thys thynge Hee that in the begynnynge is but a poore scholer beynge dylygent in his office thorow the blessynge of GOD becommeth a greate doctour A mayde seruant beynge diligent in her seruyce and studiosly lookyng vnto thynges of the house through the fauour of God cometh vnto suche mariage that she is made maystresse of an housholde hauyng substance goodes rychesse and plentie of all thynges There is greate abundance of suche exaumples in all ages As on the contrarye parte they that feare not GOD care not for hys woorde are negligente in theyr office are ydell and geue theym selues to sluggyshenesse They fall into myserie pouertie and beggerye yea though they haue muche lefte vnto them of theyr parentes or frendes yet commeth it to naught and wasteth away as snowe agaynste the sonne Therfore many yong men now a days geuyng them selues rather to ydlenesse then to labour to wyckednesse then to godlynesse are forsaken of God and by thys meanes fall into all kyndes of mysery and lewdnesse so that eyther they dye in battaylle or come to hangynge or ells haue somme other shamefull ende Whyche thynge is to bee vnderstande also of so many as feare not GOD nor faythfully walke in their vocation be it neuer so base and homely All such must nedes be accursed of God and be ouerwhelmed with myseries And well worthy for asmuche as they loue not godlynes beleeue not in Christe folowe not hys woorde walke not in theyr vocation c. For if they did thys they shoulde haue God in all their affaires a moste sure defender tutor patrone prouider encreaser c. so that they shoulde lacke no good thyng Learne therfore of this Gospell to beleue in Christ and that he wyll conserue and kepe vs and prouyde all thynges necessarye for vs if we wyll applye oure selues to godlynes and loue Christs word As though he should say If thou be godly and fearest God loke thou for thy meate at my hande moste certainly despayre not though thy lyuynge be smalle I will blesse thy stoare and prouyde abundantly for thee But yf thou folowe those waies that ar wicked and vngodlye if then thou falle into miserie meruaile not neyther blame thou God but thy selfe yea thoughe thou haue gotten the goodes of the worlde yet if thou bee vngodlye they shall not surely prosper with thee but they shall sodeynly consume and come to naughte so that thou mayste be well assured that he whych despiseth the word of God and. obeyeth not Gods cōmandement shall neuer be pleasured at the hand of God Thys thyng doth Christ teache vs in this his miracle in that with fyue loaues he fedeth fyue thousand men besydes women and chyldren whose numbre peraduenture was equall with the other They all were filled and yet there remayned muche In thus doynge Christe setteth not foorthe the bare worde as he dothe in the syxt Chapter of S. Mathews Gospell but hee expresseth the same in very acte and geueth an example therof As though he should saye I am ryche and can easily fede thee Onely see that thou behauest thy selfe godly Folowe the worde of God and kepe that As touchyng thy foode laye the care therof vpon my backe This is the doctrine of Faith which Christ setteth foorth in this miracle vnto vs. The faithfull only vnderstande it the vnfaithfull regarde it not but rather laugh it to scorne as they doo all the other mysteries of God But besides this doctrine there are remaining two thyngs which the Euangelist doth diligently set forth The first is that Christ asketh a question of his disciples and they answer what they thinke good The second is that he commaundeth to gather vp the fragmentes that nothyng perishe Nowe as concerninge these .ii. disciples Philip and Andrewe it euidently appereth what is the cause that although he prouoketh vs vnto faythe by this his vnloked for blessyng yet it can not be founde in vs so true ryght and perfect as it ought to bee For that letteth vs that was also an impediment to the disciples I meane when we onely consyder howe muche wee haue nede of and haue noo regarde howe muche Christe is able to dooe wyth his blessynge Philyppe leaueth to reason and sayeth that two hundred peny worthe of breade is not sufficient that euery manne may haue a litle morsell If a count be here taken of the people and compared with that summe of money that Philip here nameth it semeth to be lytle in dede For there were not only fyue thousande men but there were also many women and chyldren as S. Mathewe saythe whiche are not numbred Philyp foloweth the rule of reson and accordynge vnto that maketh his accompt Euen so we go to worke Reason altogether ruleth in vs and we caste our accomptes how much we haue nede for our necessary dayly and yerely expences But when we perceaue that our goodes fayle vs then are we out of countenance then fall we to desperation and
will we chose out of it onely this principall point namelye that Christ sayth we ought gladly to heare the worde of God and that he which heareth the worde of God is of God Contrariwise he that heareth not the word of god is not of god These wordes are so symply and plainly spoken of Christ that no man wil thincke that they be of any great weight or muche to be estemed But he that knoweth these thinges truly searcheth pondereth earnestly what this meaneth to be of God or not of God he shal soone perceaue that the thinges wherof Christ here speaketh are of greate waight and singuler importaunce For this is certen that mā can haue no greater faulte layde to his charge neither can he suffer anye greater infamye then to be reported that he is not of God All the displeasures that can chaunce to a man in this life be they neuer so greuous and many are not to be compared to this that Christ in fewe wordes sayeth to y◠Iewes ye are not of god Therfore all the matter cōsisteth in this thing that we heare the worde of god and kepe it For this is euidēt thorow the whole story of the gospell that they which wil not here the worde of God but speake euil of it and blaspheme it folowe the deuil and are obedient vnto him which caryeth them whyther he wyll and vseth them to what purpose he lysteth and the lenger the worse as we maye see in the Gospell of this present Sonday Firste the Iewes are angrye because Christ begynneth to preache Afterwarde they begin to speake euill and spiteful wordes of hym callynge him a Samaritane and sayinge that he hath a deuill This might seme to be wycked ynough Not withstandynge they procede and go forwarde with their wickednes and ware still madder and madder What makest thou saye they of thy selfe to be shorte they geue ouer themselfes so greatly to all vngodlines and mischife that at the last they bende them selues vnto murder and take vp stones to kyll Christe Into this horrible wyckednes are they fallen because they despise the worde of God because they blaspheme god and his worde and speake euil of the lorde Christ. And here ye see what it is to be of the deuil verely not to heare the worde of god to blaspheme the true god to speake ill of him and to go about to murder him Of this sorte in these our dayes are stubborne disobediēt children which wil not obeir their parētes but despise both them their cōmaundementes Afterwarde they go forward in their wickednes they curse their parēts and rayle on them And although they do not execute the very acte of murder vpon them yet wyshe they their parentes dead or els they them selues lyue so vngraciously that their parentes wyshe them selfes rather dead then a lyue And all this come to passe because such wycked children wil not heare the worde of god nor endeuour them selues to kepe it And thus goeth it thorow out the worlde where they will not heare the worde of God and frame them selfes to liue accordyng therunto as we may see in euill speakers lyars blasphemers fighters ruffins and suche other wicked persons whiche go forward dayly more and more in their wickednes tyll at the last they come to a shamefull ende Of this matter haue we also experience in the Papistes whiche the longer they continewe the worse and madder they are They rayle they speake euill they curse they blaspheme both the worde and the preachers thereof and neuer ceasse frō their furious madnes and mad furie till they condēne the worde for heresie and the professours thereof for heretikes Scismatikes aprehending them casting them in prison and afterwarde moste cruelly murderyng them with fyre with sweorde with halter with water Uerely the contempte and despising of godes worde is the greatest synne that may be For in other synnes when a man offendeth he may be reproued taught to do better the giltie will acknowledge and confesse his fault but in this synne when the worde of God is contemned and blasphemed the professours therof are most miserably entreated at the last most cruelly murthered it is not possible that the auctours of this most abhominable wickednes will suffer them selues ones to be admonished of their faultes or be persuaded that they do euill Yea they thincke they do well and that in so doinge they please god and do god hye seruice As for the doctrine that they condēne it is saye they playne heresie And as touchinge the professours thereof what other are they then wicked heretikes so wers of newe doctrine deceauers of the poore scismatykes Apostatas forsakers of the tētes of Israell enemies of our mother holy churche troublers of the comon weale and at the laste what not whome to destroye and vtterly to take awaye from the face of the earth who is so farre estranged from the rule of reason that will not iudge it a moste reasonable and lawfull acte Thus they please thē selfes in their wickednes They reioyce when they haue done euill and ioye in their synnes so farre is it of that they are ashamed of their euill doing where as in all other synnes comonly the contrarye is founde Therfore it commeth of the deuill not to heare the worde of GOD but to blaspheme it and to persecute the preachers of it This wyckednes of the Papistes aboue all things must be eschewed of them that hope for any parte of gods kyngdome otherwise nothinge is to be loked for at the hande of God but anger indignation at the laste death damnation For this is an harde and greuous worde that Christ speaketh here to the Iewes ye heare not the worde of god therfore are ye not of God For he that is not of God is of the deuill and is opprest with the greatest plagues and pestilences that can be deuised No man can wishe vnto him a greater euill then he is all redy fall into It is lamentable to consider that this great and abhominable synne is nowe cōmon almost among all states I meane the contempte of hearinge gods worde and specially amonge them that be of greate authoritie If a man saye vnto them thou doest not well that thou cōmest no ofter to the sermons What doest thou set them at naught this thinge sheweth euidentlye that thou art not of god The greatest part of thē wil answer on this maner what haue I to do with sermōs I knowe my selfe I trow what is best to be done If thou be importunat vpon them and tell them they must take an other waie or els they can not be saued thou shalte fynde them by litle litle to be exasperate and moued that they will rayle vpon thee threaten the a displeasure if thou hold not thy peace This is suche an horrible wyckednes and greuous synne that it maketh any Christen heart to tremble
and to shake for feare seinge that dāmnation hangeth vpon it as Christ sayeth he that heareth not the worde of God is not of god but he is the sonne of the deuill namely when they are so frowarde and wicked that they wil not only not do well but they wyll also defende their euill as the Iewes in this our Gospell do and saye Saye we not well that thou art a Samaritane and hast a deuill This is the very deuil that chalengeth vnto hym the honour of God desiereth to be counted holy and by no meanes suffreth to be reproued And this is one parte that whosoeuer heareth not gods worde the same is not of God but of the deuill But this is not so to be vnderstande as thoughe the deuill had made them and geuen them their mouth eyes reason and so forth Nay all suche thinges are of Godes creation and gyfte Therfore muste a man make a difference betwene the thinge and the vse thereof That man whiche lyeth and deceaueth had a good tonge geuen hym of God but the abuse of the tonge is of the deuill because he geueth his tonge vnto the deuill to be abused euen to blaspheme God his holy worde So lykewise God geueth hole and good eyes But he that abuseth them vnto the contemplation and beholdynge of vayne fylthy and vnhoneste thynges that cōmeth of the deuill In lyke maner when the hearte thincketh vncleane and cruel thinges the very hearte it selfe of the owne nature is not euil and is of god but the euil vse thereof is of the deuill Cōtrariwise that is vnderstād to be of god when the eares are put to this vse that they heare the worde of God can be contented to be reproued when they do amisse Also when the tonge is occupied in prayer in teachinge in edifyinge and confortynge other suche eares and tonge are of God and without faulte For they are put vnto that vse for the which god made them So in like maner whē the heart thincketh honest pure chaste godly things as howe our neighbour maye be edifyed and not offended howe Godes glorie may be set forth and not hyndred suche an hearte is the creature of God as the eares and the tonge lykewise are and doth right wel please god ▪ But they are therefore named to be of god because they wolde not that these their mēbres shold thincke speake and heare anye thing that shoulde be againste God And if it chance at any time that we fall by speakynge euil by beinge angry c. Yet we returne again we confesse that we haue done amisse and aske forgeuenes This cōmeth sometime to passe thorowe the euill behauiour of other or by chaunce and somtime before we be aware of it But we repent vs hereof and make haste to come again into the right waye with a ful purpose neuer to fall into the lyke againe But they are the deuilles children which stubburnely go forth styll on in doinge euil and yf they be reproued they stoutlye and arrogantlye answer what care I for it as disobedient and styfnecked children do when they are corrected of their parentes These are of the deuil and become daily worse and worse For the deuil will not suffer them to rest nor to be quiet Fyrst they despise the worde afterwarde they blaspheme curse and speake euill last of all after the maner of the Iewes they take vp stones and go about murder By these properties the deuils whealpes be knowen For he is a murtherer a calumniatour an accuser a pycker of quarelles and a despiser of god and his worde euen from the beginning Therfore let this doctrine be a defence vnto you againste this moste abhominable synne that ye also do not despise the worde of God but gladly heare it and diligentlye exercise youre selfe in the meditation and study therof both night and daye and learne to frame your lyfe accordyng to the same Then shall you be the sonnes of God other are the children of the deuill For they haue lost the worde lyfe righteousnes and are the very bonde slaues of the deuil Neither can this any thing at all helpe them that they are of great power riche In this synne stycketh the Pope euen vp to the harde eares with all his complices For he is euer against the worde of God and for it persecuteth and formenteth the Christians more cruelly then the Turke doth And by this may ye know that the deuill is in him that he belongeth vnto the deuil with all his But they that gladly heare the worde of God are of god Nowe what is god he is no murtherer but a creatour and maker frō whom all lyfe cōmeth But the deuill neuer made man nor gaue hym lyfe Therfore as God is a lyuing god so lykewise is he the very lyfe of all them that are of hym and heare his worde This doth Christ confirme here with this his notable saying worthy for euer to be remembred berely verely I saye vnto you if any man will kepe my worde he shall neuer see death But what other thinge is it to kepe the worde of God then neuer to departe frō it and to beleue that whatsoeuer Christ hath promised vs in the gospel concernyng forgeuenes of synnes and euerlastynge lyfe is true and to remayne in the same faith and hope vnto the ende he that doth thys saith Christ hath euerlastyng life neither nedeth he to feare sinne hell nor the laste iudgement For to suche one all is grace and mercie death in dede shal assaulte the faithfull and flea the bodies of them yet shal they not fele it as they do whiche are vnder the power of the deuil and dye without the worde of God For they die vnwillingly spurne against death take on as though they were madde rore out lyke lyons refuse death and wold by no meanes dye and yet dye must they Yea if it were possible they wolde leape thorow a thousand fyres to escape death But so shall not they do sayth Christe that be my disciples that heare my worde and kepe it For when they lye vpon their bed and muste dye they shall haue no suche trouble turmoyle and disquietnes They shall haue ioye and peace in their heartes towarde God confortyng them selues with the hope of a better lyfe to come in that hope as persōs fallen on sleape swetely departe without feare or tremblinge For although death shall corporally flea them yet shal that death be so apalled and made of no force that it shall not be felt at all euen as though a man should swetely fall a sleape vpō a softe pillow as we many times see in suche as for then offences are condempned to die when they go to suffer being before wel instructed in the worde and faithfully beleuinge the same they offer them selues gladlye willingly with a mery and chearefull hearte to dye They feare not neyther
trēble they as these do 〈◊〉 fele no consolation nor conforte in the worde for he that feleth death and is not armed with the worde of god against death the terrours of the same he is madde wode frantike fareth as though he were in desperation yea and possessed with the deuil Cōsider therfore O dearely beloued what a great treasure precious Iewel ye get when ye diligently gladly heare the word of God The firste is this ye know the ye are of god haue ouercome the deuil and al his infernal armie that neither sinne nor damnation hath any power ouer you Moreouer what soeuer shoulde be obiected againste you to the hyndraunce of your saluation it can not preuaile againste you but ye shall easely ouercome it But contrariwise the worlde with the leaste trouble that cōmeth waxeth madde is impaciēt falleth vnto vtter desperation The Christians vndoubtedly in this worlde haue many troubles For the worlde the deuil hate thē most extremely Therfore are they at al times in daunger of life of goods of fame of al that euer they haue Now how shal they fynde meanes to suffer these thinges paciently verely by none otherwaye then by holdinge faste the worde and cleauinge harde to the same saying let it go as it wil go I am not of the world but of god for if I were of y◠world that worlde wolde deale otherwise with me But I had rather a thousand times that worlde should hate persecute me then loue me so fal out of the fauour good will of god Where the minde is thus affected setled all the troubles aduersities of that worlde passe awaye as a cloude or as a byrde that is swyfte of wynge They shewe them selues a litle while vnto vs but straight way they are gone Let this be your greate singuler consolation that euen in this life ye fele the power of y◠worde but specially then whē death cōmeth which now thorow the faith that ye haue in the worde is euē as a swete pleasaunt slepe And as he y◠walketh ī darkenes perceaueth not the theaues is y◠soner oppressed ouerthrowen yea that befor he be ware euē so goeth it with the faithful the deuil is the theife mur therer hath sworne our bodely death so that we cā not escape it notwithstāding when we are enarmed with the worde holde faste that we shal scasely fele death or any payne therof For the worde setteth men in a ioyeful and quiet state maketh their cōsciences chereful mery and gladde so that they despaire not when aduersitie cōme neither make they any busines whē they loose their promotiōs lyuinges but kepe pacience in all kinde of aduersitie yea when death cōme they embrace it ioyefully receaue it without any feare at al onely this is their conforte that for Christes sake they haue a merciful father in heauen For this they learne in the word without the word they can learne nothing If there were non other cause that we should desyre the knowledge of gods word but only to learne how we ought to take these dayly cōbrances aduersities that chaunce vnto vs it might worthely seme a cause sufficient But this is nothing in comparison of the last miserie that cōmeth by death For as cōcerning that it is euident that then there is no helpe in any phisition or in any other thinge Christe alone our Lord is he which helpeth vs which also ought to be more estemed of vs then al the things in the worlde But how goeth it with vs whē he offereth vs this helpe remedie yea and bringeth it home to our owne dores we despise it and set naught by it This therfore chaunceth vnto vs worthely afterwarde that we be not of God and so by litle and litle dayly fall more and more into more greuous sinnes and become worse worse as it is sufficiently before sayd When suche are at the point to dye they can fynde neyther helpe nor councel And what remayneth there for all suche then lamentation feare tremblyng horroure yollyng out roring yea desperation and damnation Therfore this is the principal point of doctrine contayned in the Gospell of this present sonday that we diligentlye embrace the worde gladly heare it and faithfully beleue it If ye do this then shall ye ouercome synne deuyll death hel c. And althoughe death shall take you out of this lyfe yet shal ye fele no payne of hym but it shal be vnto you as a moste swete and pleasaunt slepe For the worde of God is suche a conforte and present helpe that it bringeth vnto vs a quiet lyfe a mery cōscience euerlastyng saluation As for the vngodly and suche as despyse the worde of God there can no more mischief be wyshed vnto them then they suffer all redy For seing they heare not the worde of God they are not of God As an vnruly childe whiche despyseth the commandement of God careth not for his parentes What can be spoken more vnto his reproche then that he is the sonne of the deuill and not of God This is not lightly to be regarded or to be set naught by For it were better to be the bonde slaue of the Turke or of any other most barbarous and cruell tyraunt then to to be the captiue and bondslaue of the deuyll which is an accuser a calumniatour a picker of quarels a murderer and seketh all means possible to cast vs into vtter destruction Take hede of this mischiefe and dilygently consider with your selfs in what gret reuerēce and estimation ye ought to haue the woorde of God For there is none other reskue help or remedy against euerlasting death deuyl sinne hell c. then to hold fast the word of Christ that is to say to beleue his promise and thorow faith in his worde to haue a sure hope of euerlastyng saluation For when Christ saith He that wyll kepe my woorde shall neuer see deathe He meaneth not the lawe that God gaue to the Iewes by Moyses Whiche lawe although it bee a trewe holy and profitable doctrine yet seyng we because of our vicious and corrupt nature can not obey that doctrine it is become vnto vs the ministerie of deathe and alwaies reproueth accuseth and condemneth our sinne before God Therfore haue we nede of an other word that we may be delyuered from synne and be iustified before God And that nowe is the woorde of Christe where he sayth He that beleueth in me shall neuer se deathe This worde muste be apprehended and layde hande on with a strong faithe so that we may by no means doubt but that it is true which Christ promyseth For he that refuseth the worde and taketh counsell of his owne deuise he shal fynd death and not life Therfore in the agony of death not according to that we fancie but according to
priestes hande and so afterward folowed the absolution remission of synnes and by this meanes was the forgeuenes of sinnes afterwarde grounded in that contrition And it is possible that in this behalfe they folowed the example of the Elders which pronounced absolution to no man except he first of all cōfessed his synnes and shewed outwardly manifest signes and tokens that he was sorie for his sinnes This is right and ought so to be But notwithstandinge to gather hereof that suche sorowe contrition deserueth remission of synnes that is false and erronious For cōtritiō is no merite but it is the selfe synne truly fealte in the heart and the power and kyngdome of synne neither is remission of sinnes and grace grounded in this For before there be suche contrition the synne is not cured For although synne be there present yet is it only a lurckyng and dead sinne as Adam sayde of Cain But when it waxeth aliue again and sleapeth no more but is truly fealte and perceaued that it tormenteth fraieth the heart this can no man iustly truly call a meritorious worke but as S. Paule calleth it the right liuing sinne Now who wil saye that synne deserueth grace Therfore men in the papacie were most miserably deceaued and seduced for asmuche as they put all their hope of remission of sinnes in their cōtrition as though it were such a good meritorious worke as of it selfe deserued their sins to be forgeuen therfore the Pope in all his bulles indulgences pardons put in these wordes Contritis confessis that is to saye to them that are contrite and confessed All such for their contrition and confession sake shall haue absolution pardone of their sinnes For where true contrition is there is none other thing then the kyngdome power and regiment of sinne Now what can this deserue There is remission of sinnes where faith is geuen to the commandement of Christ the word whiche is pronounced at his commandement in his name is layde hād on with a sure and constant faith of this faith and not of contrition commeth the forgeuenes of sins Cōtrition is of it self none other thing then the very lyuing and feareful makyng synne vpō that is not grounded remission of synnes but vpon the worde of Christ. For suche contrition and felynge of synne doth none other thing but that it should plucke vs frō faith make vs flee from Christ and be a fearde of him This is to stirre vp sinnes and to make them greater and more horrible and in dede to do none other thing then synne is wont to do that the outragiousnes of the euils may be encreased and that syn maye be heaped vpon synne none otherwyse then when a theife is conuicte of theafte and condemned vnto the punishment of theafte hath not only done the theafte but he nowe addeth mo synnes vnto hys theafte he hateth iudgement lawe and maiestrate yea and God also which is the author both of iudgement lawe and maiestrate and wysheth that there were neither iudgement nor lawe nor maiestrate no nor yet God that he might go forth to sinne frely and without punishment This thing doth sainct Paule lyuely expresse when he saith That synne thorow the lawe and commandement is out of measure synnefull that is to say when the lawe ones commeth and worketh her force then is synne beyond all measure knowen to be synne in dede Nowe wheare synne doth so worke and of one synne infinitie sinnes are made so that the synner can fynde no rest by the reason of his synnes That haue the papistes called contrition But where suche contrition and sorowe is and remayneth alone that is to saye with out faith or hope of gods mercie as the lyke also was in Iudas the traytour there foloweth and floweth nothing out of that but plaine desperation Christe muste also comme with his confortable worde and commaundement concernynge remission of synnes and as it were preache in the hearte of the sinner saying Thou art ful of sins and goest about the lōger the more to fall awaye from me shall I therfore forgeue thee thy synnes Oh naye Thou must in dede haue contrition and sorowe for thy synnes For without this thou canst neuer hate synne frome thy hearte nor neuer heartelye desire remission of sinnes But nowe this way shalt thou walke vnto saluation that thou make haste vnto my worde heare it and beleue it so shalt thou haue remission and forgeuenes of sins So taught not the papistes but they enioyned theyr penitētes and ghostly children as they call them to go this and that pylgrimage to say so many orysons and prayers c. and so to make satisfaction for theyr synnes But as concernyng the worde and commandement of Christe they make no mention of it at all The worde commandemēt of Christ is this whose synnes ye forgeue shall be forgeuen them But whose sinnes ye do retaine shal be retained Her hearest thou that no man ought to seke forgeuenes of synnes but in the wordes of the lorde Christe Whosoeuer seketh it any other where he shal neuer fynde it What hath this then profited or holpen that we haue tormented our selues so greatly with fastīg singing praying watching massinge c. That we might obtayne remissiō of sins was not this great wickednes a lamentable thinge to heare that they haue taught vs to loke for remissiō of our sinnes thorow contrition Which notwithstandyng when it is most earnest and stronge is nothing els then plaine synne If the vertue of my worke of my contrition and of my confession be suche and so greate what nede we then the worde of Christe And to what end serueth his commandement in this place We in this behalfe differ nothynge from the Turkes and Iewes whiche also beleue that they shal be saued although they haue not CHRIST but the Pope is worser thē any Turke or Iewe for to mainteyne his wickednes and abhomination his false and corrupt doctrine he without all shame abuseth the name of Christ. Therfore let vs diligently marke that Christ includeth forgeuenes of synnes in his worde not in pilgrimages in masses in almose dedes or in any other workes by what soeuer name they be called He therfore that desireth forgeuenes of his sins lette hym go vnto hys Pastor that is learned in the worde of God and heare of hym the glad and ioyful tydyngs of the Gospell and faithfully beleue the same and he may be sure to haue hys synnes remytted and forgeuen hym For thys is certayne and sure that we can not ouercome synne with any woorke But whatsoeuer we be able to doo though we should torment our selues neuer so muche is altogether vayne and nothyng to the purpose as they hadde experience in the Popes kyngedome that hadde an euyll conscience and therfore gote them selues into Monasteries and became cloysterers or tooke vppon them other
not this voyce It is the voice not of a shepherd but of a wolfe For thus is the report of this beast that is to say of a shepe It hath this nature and propretie that amonge all beastes there is none that hath so quick an eare and so sharpe and redy sense of hearyng as the shepe hath as experience declareth For if neuer so many crye and call it regardeth them not It refuseth all excepte her owne shephearde Hys voyce shee knoweth and heareth Unto that she goeth and maketh haste In lyke maner yong lambes euen in the greatest flockes euery one knoweth the bleatyng of his owne damme and foloweth that so long tyll at the last he hath founde her Christ hath respect to this nature of the shepe and compareth his Christians wyth theym that they also after the same maner should moste diligently hearken to the voyce of the shephearde that they be not deceaued And this is his meanynge that where the voyce of Christ is not his shepe can not be allured nor moued there to geue any eare And herein he geueth vs a playne commandement that if we will be his shepe we muste haue fyne and picked eares whiche may discerne the voice of CHRIST frome all other although those voyces seme to be neuer so clere pleasant and swete Therfore in this place it is to bee learned that wee geue diligent attendance to heare the word of GOD yea and that alone and none other that thorowe it we maye be able to sette oure selues agaynste all the subtilties of the ennemie whyche he craftily gothe about to conueye into our heartes and also beware of false and corrupte doctrine For a woolfe is euer a wolfe neither can he geue ouer his nature If he hath not hys purpose by false doctrine then doothe he inwardly imagine disceit thorowe pestilent and poysonfull thoughtes Here must thou followe the shepe and saye I care not for thys voyce It is the voyce of a wolfe and not of a shepheard The voyce of my shephearde is I am the good shepheard and I gaue my lyfe for my shepe But thou woldest bryng me to that poynt that I shoulde despaire haue no hope of saluation in my shepheard and flee from hym Thus maist thou haue healpe and comforte agaynste that tentation wherwith the deuyll goeth about to dismaye thee to take away thy courage to driue thee into erroure to make thee sorowfull and to brynge thee vnto desperation We must therfore aboue all thyngs diligently heare and certainly knowe the voyce of oure shephearde by thys meanes shall there bee betweene vs mutuall knowledge and loue For howe can he hate vs when he bestoweth his lyfe for vs taketh awaye from vs death synne and all euyls and freely geueth vs euerlasting life These thynges can come to vs by none other voyce Lette vs therfore so much the more diligently embrace it and make muche of it Moreouer this is greately to oure comforte that Christe in thys Sermon calleth hym self a shepheard and tearmeth vs whyche haue and heare his voyce sheepe For by this meanes a Christian hath no cause to complayne that hee is destitute and wantethe a shepheard He may want money substance health c that it may appere that we be left confortlesse with out a shepherd among wolues as Christ also sayde to his disciples Behold I send you as shepe in the mids of wolues And we daily se none other thing then this miserable face that the church is redy to bee deuoured of Antichriste euen as a shepe of the wolfe It semeth as though we had no shepherd that careth for vs and yet he neyther sleapeth nor slombreth that kepeth Israell But thus muste it nedes be that we shold loke for none other cōfort but only at the voice of this our shepherd wherof Christ himself saith My shepe heare my voice He that heareth the voice of Christ and foloweth it He may in this behalf glory that he truly knoweth his shepheard and that his shepheard also knoweth him For he that regardeth the word foloweth that the deuill can not hurte him For what soeuer chanceth concernyng his lyfe goodes wife childrē c. He kepeth alway freshe in memorie this voyce of his shepheard Thou arte my shepe for thou hearest my voyce and knowest me and I knowe thee so that all his cogitation meditation studye and exercise is altogether in the woorde and faythe and in nothyng els at all as Christe hym selfe sayeth I knowe my sheepe euen as my father knoweth me and I know my Father For when Christ the sonne of God was in the earth he shewed none other power that he had but as though it had ben in the free choise of the deuill and of wicked men to deale with hym euen as they them selues lusted GOD seemed vtterly to forgette hym euen as thoughe he neyther cared for hym nor knewe hym But when Christ hanging on the crosse cōplained said My God my God why haste thou forsaken mee when he dyed on the Crosse when he was buryed and the deuyl in a maner persuaded that CHRIST had no GOD thenne was it euidentely declared that the Father knewe hym For hee dydde delyuer hym frome hell and deathe So sayeth Christe shall the matter goe with you But lette not thys trouble you when all thynges shall so comme to passe as though I dydde not knowe you For a Christen man in thys worlde muste be assaulted and combred with calamities crosses myseryes afflictions troubles and wyth all kynde of aduersities so that there shall appeare no difference at all betwene hym and the vngodlye For outwardly the lyfe and deathe of bothe are in a manner all one yea that more intollerable and harder is It seemeth outwardly that the condition and state of a Christian manne before GOD is worse thenne the state of any Ethnicke and infydelle For hee is more troubled and oppreste wyth many mo tentations and afflictions But let not this moue thee but holde faste with toothe and nayle that he sayth I knowe my shepe But here thou hearest the deuil and reason making this obiection howe can God haue any care of thee seyng thou arte so myserably afflicted and troubled Answer thou thus I knowe that he knoweth me Neither dothe thys make my faythe to faynt that I dye and suffer all this trouble For I know his voyce and I truste vnto that that as a shepheard vnto hys shepe he putteth forth his voyce vnto me whyche I ryght well knowe and sayth I am thy shepheard I dyed for thee I gaue my life for thee This worde I heare and beleue This is the only and sure token vnto me that he knoweth me and I know hym agayn And although I nowe feele and perceaue otherwise then Christe here speaketh yet shal not all this make me to fainte nor to plucke my fayth from his worde All thinges are full of the crosse
the euerlasting lyfe So sayth Paule I suppose that the afflictions of thys lyfe are not woorthy of the glorie whiche shall be shewed vppon vs. Agayne Our tribulation whyche is shorte and lighte prepareth an excedynge and an eternall weight of glorye vnto vs while we looke not on the things that are sene but on the thinges which are not sene For the thinges whiche are seene are temporall but things which are not sene ar eternaâ—l Blessed Peter saith also In the which ye reioyce thoughe now for a season ye are in heuines thorow many folde tentations that the triall of your faithe being muche more precious then gold that perisheth might be fouÌ„d vnto praise glorie honor at the appearing of Iesus Christ whom ye haue not sene yet loue hym in whoÌ„ euen now though ye see him not yet doo you beleue and reioyce with ioy vnspeakable and glorious receauing the ende of your faith euen the saluation of your soules Again The God of all grace which hath called vs vnto his eternall glory by Christ Iesus shal his owne selfe after that ye haue suffred a lyttell affliction make you perfect settle strength and stablish you He that coulde thus beleue and be thus certainely persuaded of this saying A lyttell whyle should fynd great consolation in hys affliction wherwith he shold bee able to staye hym selfe Therefore all the matter standeth in thys one poynte that wee surely truste the Lorde CHRIST and counte hys woorde to be moste certayne and trewe and that although we be troubled and afflicted yet it shall continue but a lytle while so that we may comfort our selues in the crosse as they comforte a woman that trauayleth of chyld namely that she shall haue good lucke bee delyuered of her payne and haue a fayre chylde to her great ioye and comfort For it is not possible that there shoulde be any great gladnesse where no sorowe and sadnesse hath ben before But thorowe the importunitie of reason we are kepte in myserable bondage whyche alwaies putteth vs in mynde that our affliction commeth not from the fauour but the anger of God and that we shall perishe in the same and neuer be deliuered But the matter is farre otherwise For as sorowes and paynes doo therfore chance to women trauailyng of chylde that an infant may be borne so likewise oure afflictions are therfore sent to vs from God that by this meanes we may obteyne our trewe glorie and so for euer be saued This also is not to be passed ouer with silence that Christe interpreteth and maketh playn to his disciples what ioye shall chaunce vnto them I sayth he wyll see you agayne This came to passe in the daye of his resurrection when they sawe hym in a new and euerlastyng lyfe Christe therfore seeth vs also and our hert reioyceth when we meditate and consider his resurrection that for oure sake he hathe ouercome synne deathe and deuyll that we thorough hym myght liue euerlastyngly And this is a true sound perfect and euerlastyng ioye whyche changeth all sadnesse neyther shall it at any tyme be taken away from vs. Lette vs therefore beware and take hede of impaciencie and desperation when we are in trouble And this comfort is diligently to bee retayned and kepte faste that although wee suffer and beare the Crosse yet it shall bee but A litle while For Christe is rysen from the dead and sytteth on the ryght hande of GOD the Father that he may represse and keepe vnder the deuyll and all euyls and geue vs euerlastyng saluation Whiche thynge oure faythfull GOD mought vouchsafe to bestowe vpon vs for his sonne Christ Iesus sake oure Lorde and alone Sauiour To whom with the Father and the holy Ghoste be all honour glory and prayse worldes without ende Amen The fourthe Sonday after Easter ¶ The Gospell Iohn xvi IEsus said vnto his Disciples Nowe I go my way to hym that sente me and none of you asketh me whither I go But because I haue said suche things vnto you your heartes are full of sorowe Neuerthelesse I tell you the truth it is expedieÌ„t for you that I go away for if I go not away that comforter wyll not come vntn you But if I depart I wyll sende hym vnto you And when he is come he wyll rebuke the worlde of sinne and of ryghteousnes and of iudgment Of sinne because they beleue not on me Of ryghteousnes because I go to my father and ye shall see me no more Of iudgement because the Prince of this world is iudged alredy I haue yet many thinges to say vnto you but ye cannot beare them away nowe How be it when he is come which is the sprite of trueth he wyll leade you into all trueth He shall not speake of hym selfe but whatsoeuer he shal heare that shall he speake and he wyll shewe you thynges to com He shall glorifie me for he shall receiue of mine and shall shewe vnto you All thinges that the father hath are mine therefore sayde I vnto you that hee shall take of mine and shewe vnto you THE EXPOSITION THis is a most noble and excellent Gospell For it entreateth specially of that high necessarie article for the which wee are and are called Christians Therfore although it be redde euery yeare among vs yet canne wee not thynke and speake it sufficiently If we entend truely to haue the profite and fruite that commeth by it so must we diligently exercise our selues in the meditation therof It is also part of that sermon which Christ made after his laste Supper And this parte euen as all the rest tendeth also to this end that the Disciples may be enarmed agaynst the sclaunder offendicle or stomblyng blocke of Christes Passion and death that they shoulde not onely not be heauy but also iudge so of the matter that as the truthe is they should right well perceaue that the saluation bothe of them and of all synners dothe onely consyste in the deathe of the Lorde Christe Wherfore euen as of late he set foorth vnto vs a consolation and conforte concernynge the shortnes and small continuance of affliction and trouble and the perpetuitie of our ioye and gladnesse soo lykewyse dothe he declare the matter here and setteth foorthe the cause of his passion I goe sayeth he vnto hym that sent mee that is to saye To morowe I shall be crucified and slayne and yet there is none of you that asketh me whyther I goe nor what I entend by this my departure But because I haue spokeÌ„ this vnto you your hertes are ful of sorow But I tell you truth it is expedieÌ„t for you that I go away For if I shall not go away the coÌ„forter shal not come vnto you and the prince of this worlde shall not bee Iudged But when I shall go away I will send the comforter vnto you Christe woulde haue it well beaten in to all mens heades that they should not
ryse vp in the breaste of a Christian he is by and thynkethe on this maner with hymselfe Alas what haste thou doone Thou myghtest welle haue bene a Christian and yet neuer haue comme to this myserie and daunger Thou art come to thys poynte thoroughe thyne owne faulte c. Nowe when suche horrible examples come also to mynde as putteth vs in remembraunce howe greuously greate and vertuous menne haue in tymes paste fallen and coulde not escape tentation then sayeth Christe is it tyme for the comforter to come whyche without doubte will not longe tarye awaye but wyll spedylye come and teache you that suche greuous and fearefull imaginations and thoughtes are not of hym but of the deuyll The reason is For suche thoughtes bryng trouble and disquietenesse yea and dryue vnto desperation But the holy Ghost maketh not afrayde but comforteth encourageth and so handleth the matter that he testifieth and beareth witnesse of me that I haue ouercome the worlde with his prince and God euen the deuyll Therfore all other thoughtes that brynge with them heauynes sorowe and discomfort are not of me but of the deuyll But the holy Ghost bryngeth and geueth confortable and ioyefull thoughtes for as muche as he beareth wytnesse of me that I haue bestowed my lyfe for you dyed for your synnes and rose agayne for your Iustification Of thys testimonie or wytnesse ye maye easyly gather that I hate you not and that I doo not entende to condemne you but to saue you The whole substāce of thys matter therfore resteth in this point He shal beare witnes Of me This is principally to be obserued and diligētly noted against the Sectaries and false teachers For here it is surely determined that when the holy ghost shall bryng foorth comfort he shall doo it by the testimonie or witnesse of Christ that he may stablish and print Christ in their hertes Wher as contrarywise the deuyll goeth about to plant in the heartes of men feare the wrath of God syn death and damnation This wicked spirite dothe the holy Ghost by his testimonie resist by the word speaketh in our hearts and sayth Ah man what dost thou Canst thou doo none otherwise but alwayes thynke on death synne and damnation Turne thyne eyes from these greuous and terrible sightes and loke vpon me Doest thou not know that man whiche is called Christ Iesus Of hym it is thus written that he was conceaued of the holy Ghoste borne of Mary the virgin that he suffred vnder Pontius Pilate was crucified dyed was buried that he descended vnto hell rose agayne from death the thyrd day ascended vnto heauen c. Wherfore was all this doone thynkest thou Was it not doone for this purpose that by this meanes thou shouldest comfort thy selfe againste deathe and synne Therefore leaue of and cease thus to feare to trouble thy selfe for thou haste no cause so to doo If Christ were not and if Christe had not doone these thynges for thee so shouldest thou haue had a iuste cause to feare and to be sadde But Christe is by thee and rounde about thee as he hym self saith I am with you for euer euen vnto the ende of the worlde Moreouer hee hath suffered deathe for thee and sytteth on the ryghte hande of GOD hys Father to comforte and to defend thee agaynst all thyne enemies Where this doctrine soundeth there is the voyce wytnesse and worde of the holy ghoste But what so euer soundeth not on this maner be it neuer so fyne and pleasant it may bee the witnesse of Moyses or rather of subtill Satan of hypocrites and heretikes whyche seke saluation peace and reste of conscience by workes and so trouble che consciences of menne and dryue theym to desperation but the wytnesse of Christ it is not nor yet the voyce of the holy Ghoste God for his mercies sake kepe vs and defende vs agaynste all witnesses and voyces of Sathan of the Pope of the Turk of hypocrites of sectaries of heretikes of scismatikes and of all the wycked and vnto our laste ende conserue vs in thys holy witnesse of the holy Ghoste Amen This is the fyrst part of this our gospel concerning that comforter the holy Ghoste howe hee comforteth the Christians Nowe lette vs come vnto the seconde part as touchyng the Crosse and affliction And here muste we note specially the sayenge of Christe to hys Disciples They shall excommunicate you out of their Synagoges These wordes declare euidentely that they whyche excommunicate the Christians and driue them out of theyr synagoges maintayn this title and doo greatly glory that they are the Synagoge or true churche yea and they wyll also be counted suche as are alone the true woorshyppers of God and that in handlyng the Christians on this wyse they doo God great true and faithfull seruice For ells what needed Christ to haue spoken these wordes The houre commeth that who soeuer kylleth you shall thynke that he doothe an acceptable sacrifice vnto God and an hygh greate seruice It is therfore necessarie at al tymes that we make a difference betwene the true and false churche That is the false churche whiche chalengeth this name and is so called and yet not withstandynge is not the trewe churche The true churche is that which is not suffered to bee called the churche and yet is the trewe Churche in dede But it is an harde thyng to discerne these two churches For thys hyndreth greatly that the false Churche also hath the office of mynisterie in it as it is to be seene We frankely and frely confesse that the Pope and his sect is not the trewe churche and therfore we condemne theim as the Synagoge of Satan Notwithstandynge when they baptise ordeyne pastors confirme maryages we fynde no fault wyth these thynges for the ministerie and wordes sake but we confesse theyr baptisme to be trewe and therfore doo not we baptise the chyldren agayne whiche were baptised of them Whyche thynge notwithstandyng Cyprian dyd not folowe who was of this mynde that he thought that the baptisme which was ministred of heretikes was no ryghte and true baptisme and therfore that the chyldren whiche they had baptised ought to be baptised againe as thoughe they hadde neuer ben baptised And this was his reason Heretikes saythe he are not in the vnitie of the Christen churche Therfore can they haue no Christen ministerie But this is not true For the mynisterie and the person ar to be discerned a differēce is to be put betwene them A notorious synner also is not of the vnitie of the Churche yet hys mynisterie that hee hath in the churche is not to bee despised The reason is thys For the mynisterie is not hys but Christes If he woulde go aboute to alter or breake the cōmandement of Christ if he wold otherwise baptise preache and minister the Lordes supper then Christe hymselfe hath appointed and cōmanded then is there here a sufficient
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
wrathe of the housholder For this is the propertie of greate men when thei are earnestly moued thei speake not many wordes but that that thei speake is ponderous and weightie For thei thinke more greuously inwardly then thei speake outwardly And how muche more dooe these brief woordes signifie the vnspeakeable wrathe of GOD whiche no man can pacifie Yet we esteme them as little as though a gester or skoffer whom we might worthely despise had spoken theim or as though GOD had spoken these thynge in sporte Neither doe we heare or se that as the wordes be in the texte GOD is angrie with vs and that thei proceade of a greate anger and wrathe and that he is neither foole nor childe but the Lorde and GOD aboue all before whom all thynges doe tremble and quake and as the scripture saieth the mountaines with their foundatiōs and the seas and floodes flie from the face of GOD. Onely man is so stiffe necked that he can not feare but rather despise GOD and mocke hym But we preachers are excused For we exhorte you with all diligence that ye regard and set more by this supper then all riches and goodes Wherfore at that daie all the worlde shall beare vs recorde and confesse that we are blamelesse For we set forthe this doctrine so earnestly and studiously that our very aduersaries doe heare it and condēne it for heresie And we are not muche discontēt that thei so dooe For hereby doe thei confesse that thei haue heard read and seen that we haue dooen our message But if we haue not holde our peace but haue taught earnestly and diligently yea and preached so muche that our aduersaries saie we are to vehement let this man be our iudge whiche commaunded vs so to doe And lette hym defende them and condemne vs. We doe not refuse to be iudged which haue the true GOD the true Christe and the true Churche on our part This matter shall be plain when all hidde thynges shall be made open In the meane season lette vs praie to GOD that he will preserue and kepe vs stedfast in suche doctrine and faithe through the holy ghoste And doubtles we shall be welcome to this supper The which thyng our heauenly father graunte vs for Iesus Christes sake through the holie ghost Amen The .iij. Sondaie after Trinitie Sondaie The Gospell Luke xv THen resorted vnto hym all the Publicanes and synners for to heare him And the Phariseis and Scribes murmured saiyng He receiueth synners and eateth with theim But he put forthe this parable vnto theim saiyng What manne emong you hauyng a hundred Shepe if he lose one of theim dooeth not leaue ninetie and nine in the wildernesse and goeth after that whiche is loste vntill he finde it And when he hath founde it he laieth it on his shulders with ioye And assone as he commeth home he calleth together his louers and neighbours saiyng vnto them Reioyce with me for I haue founde my Shepe whiche was loste I saie vnto you that likewise ioye shall bee in heauen ouer one synner that repenteth more then ouer ninetie and nine iuste persones whiche nede no repentaunce Either what woman hauyng tenne grotes i◠she lose one doeth not light a candle and swepe the house and seeke diligently till she finde it And when she hath founde it she calleth her louers and her neighbours together saiyng Reioyce with me for I haue founde the grote whiche I loste Likewise I saie vnto you shall there be ioye in the presence of the Aungelles of God ouer one synner that repenteth THE EXPOSITION OF all the Gospelles that are reade through the yere this is the moste comfortable In the whiche Christe teacheth of his office as of a Shepherd how he maketh inquisition for synners and restoreth theim that thei maie not be plucte in pieces of the Wolffe that is of the Deuill And this was the occasion of this sermon of Christe When all kynde of synners and Publicans drewe nigh vnto Christe to heare his worde the Scribes and Phariseis seyng that laied it to Christes charge as a crime that he vsed the companie of this kinde of men with whom GOD and thei that are beloued of GOD could haue nothyng to doe and that by this he did declare that he was farre vnlike GOD. Christ answereth and alledgeth a iuste cause of his doing that is that he doeth nothing otherwise then the common maner of men is yea and that in inferiour matters when their chief care at all tymes is to recouer that is loste or in daunger that hereby he might reproue the vntolerable frowardnes and arrogance of the Phariseis wheras thei giue iudgemēt so vnshame-fastly of a matter that thei vnderstande not And that the matter maie be the better perceiued the questiō is this whether there is any place for synners in the kyngdome of GOD For if there be not Christes doing was worthely reproued that whereas he professeth hymself to bee the sonne of GOD yet he companieth with theim that are not of the kyngdome of GOD. The Phariseis Scribes are deceiued in iudgyng Christes doyng bicause thei knewe not truly what is the kyngdome of GOD and yet thei thought theim selues moste perfect thereof This is the cause of their false iudgement Thei knewe Moises and the Prophetes by cōtinuall readyng and studie but after this vnderstandyng that the woorkes of the lawe muste be doen and that he that doeth theim is now allowed as rightuous before GOD but he that doeth theim not is banished as an outlawe from GOD. And after this vnderstandyng thei iudge of Christes doyng in this place bicause that GOD by his lawe hath put a plaine determinaciō of his kyngdome out of the whiche synners are excluded as aduersaries and that Gods kingdome ought to be taken no otherwise then GOD determine it hymself and that synners are not to bee admitted nor receiued emong suche as are of GOD. And this is the verie iudgement of reason also For as sone as there riseth any sense of synne naturally there is had respect vnto the wrathe of God whiche is alwaies dread and looked for in synne For thei iudge that he can haue no hope in the mercifull God which stireth hym to wroth with their synnes As Adam and Eue maie be an example as sone as thei had transgressed the precept thei could not abide their owne conscience thei seke to be hid ▪ and dare not come in sight And yong children also declare this to be true when thei are in any faute thei seke corners For this is the nature of synne to make the hearte afraied bicause it dooeth alwaies feare wrothe and punishemente Contrarie wise when the conscience is pure and fautlesse it trusteth well in it self although other mennes iudgementes be neuer so muche against theim Like as all reason therefore in synne doeth naturally flie from God and for her vpright and honest behauiour is wont to haue confidence before God So
mirthe for whatsoeuer is dooen in faithe be it neuer so little pleaseth God and are moste excellent woorkes But after that this also is necessarie for the cōmon life whereof commeth the congregation of God that is that euery man maie be certaine as touchyng his doynges and degree Wherfore of this also doeth God put forthe a sure woorde and commaundeth obedience toward parentes Wherefore whatsoeuer worke office children seruauntes be in the housholde all that is sanctified by this worde so thei that doe these thinges in a familie maie well boaste of a sure commaundemente of God and by this worde are the officers and maisters of householdes blessed and sanctified For thei are the ministers of this common life wherein God would haue tranquilitie and quiet for the continuaunce of his congregation And as touchyng their honor God hath put forthe lawes that thei might accordyng to their honour behaue them selues in their offices and bee sure of their dooynges by the lawe that thei are doen accordyng to Gods woorde and commaundement And as their conscience maie be established whiche followe Gods woorde in their doyng so he that hath not his worde can haue no sure ground to sticke vnto and is tossed hither and thither with euery little blaste like a moueable Rede Wherefore we ought highly to esteme Gods worde that as the Prophet speaketh but of the old age of youth that it should correct his waie in kepyng Gods wordes So all ages al kindes offices and functions might haue wherto thei might vprightly order their life Onely this trade of life hath asure and quiete conscience Neither the Turke Iewe nor Gentile Monke nor Papist can obtain this so greate a thyng This Science belongeth onely to the good that thei maie knowe for a suretie that bothe their inwarde iudgemente and outward actions procede accordyng to Gods woorde Wherefore thei set on their matters without waueryng and feare although thei bee perilous For all thynges belongyng to their vocation are sette forth by Gods commaundement neither haue thei any thing wherein thei ought to feare vngodlines This doctrine ought chiefly to be taught vnto all Christian men that thei might knowe how to sette on all thynges and to bryng theim to passe in Gods worde and so shall thei the soner beware all the tyme of their life of supersticious and wicked perswasions If Monkes had folowed this trade thei had neuer fallen to so greate vngodlines by the preceptes of mennes traditions Neither doe the Apostles care for any thyng more then to propound the plaine and simple worde of Gods commaundement as touchyng Iustification before God and the residue of the life to be passed ouer with Godlines Thei that followe the obedience of this worde can not be put beside saluacion although thei either in warfare for their countrie or doyng some other daungerous charge of their vocatiō chaunce to die The reason is thei serue in their vocation and obeie God and knowe for a suretie that thei doe all thinges according to Gods commaundement And so might this life bee passed ouer of all men Godlie and vertuously if thei would onely order it after the tenne commaundementes and the faithe in Christ. But the Deuill withstandeth this withall his might least the worde of GOD should come in mynde at any of our doinges Neither when we rise nor when we goe to bedde nor when we eate haue we any care or thought on Gods worde And it is no maruaill if thei before thei are wares are oppreste with the wicked worlde But christian men must haue more regard of so great and necessary a thyng that thei maie be sure at all tymes to be of Gods Kyngdome so that thei maie haue Gods worde for a testimonie whiche sanctifieth all thynges in al their matters The thinges that are doen be not alwaies greate nor glorious and the moste part are common bothe to the Ethenike and Christians But in this there is greate difference onely the Christians hath Gods worde for their leader wherby all their workes are sāctified before God As for an example when Paule saieth seruauntes obey your bodily maisters in feare and trembling through singlenes of heart And againe Children obeye your parentes in the lorde This worde and faithe sanctifieth all their woorkes that thei maie be pleasaunte vnto GOD whereas emongest the vnfaithfull thei can not bee acceptable for lacke of the worde and faithe For there is nothyng holy in the yearth besides Gods name and faithe And all thynges that are sanctified are sanctified onely by the name and worde of GOD. And surely by the worde of the fifte commaundement all mannes life bothe in the gouernement of a commonaltie and also of an houshold is blessed if so be faithe lacketh not but that thou doest euery thyng obediently in the name of GOD. But lette this be sufficient to admonishe here that we maye vnderstande that this example of Christe was put forthe to the intent that many of them that folow Christe should be prouoked and stirred studiously and diligently to heare the worde of GOD whereas it is setforthe for them onely that thei maie not bee confounded when thei looke on all his commaundementes But as for the other muste needes abide confusion bicause thei haue no light of gods worde in their doynges Now therfore as we intended at the beginning let vs come to the historie wherof are twoo partes The firste is a doctrine as touchyng this corporall life that GOD also will prouide for the necessities of the bodie after that of the Spirituall life that he will not leaue vs destitute of hope for our synnes sake but bee mercifull vnto vs and recouer vs from destruction Bothe these doctrines are very necessary and profitable and are worthy to be learned with all diligence of the godly The comfort of the corporall life resteth herein where as Christ commaundeth Peter to caste his Nettes and Peter obeieth and taketh a great scull of fish Here is a good steward if a man could make hym ouersear of his businesse For nothyng could lacke where he is present But the Euangeliste declareth sufficiently that Christ will not doe so to al men but to theim onely that all the night laboured in vaine and afterwarde heard Gods woorde that is he will helpe the righteous and poore that felt nede For the Christians in this life hath many troubles and temptacions But when thei are tempted and yet sticke constantly to their vocation and to the worde Christ is ready to helpe them And this is one comfort put forthe for vs in this place that wee maie retaine faithe and although we are now and then in pouertie and lacke thynges necessarie yet that we despaire not nor vnpaciently murmure but to stande in good hope that blessyng shall not long cease For it chaunceth likewise with Peter his fellowes to spende a whole night in vaine and to take nothyng Afterwarde commeth Christ. And first he putteth for his
villages vnto Christe whom so sone as he behelde he was inwardly moued with mercie towarde them For thei were as shepe without a shepherd And he began to teache them many thynges And this is the first and chifeste miserie whiche Christe as a good Doctour and teacher considereth that the people were as scattered shepe euen as we also were vnder the kyngdome of the Pope One called vppon Barbara an other vpon Catherine the third vpō George Here was no Doctour nor teacher to sette forthe the true doctrine of inuocacion All thynges were ouerwhelmed with Idolatries errours supersticions c. It appereth by sainct Marke that the people of the Iewes were in greate miserie and blindnesse forasmuche as thei were as shepe without a shepeherd There wer Priestes and Leuites in office to teache the people of the commyng of Christ and of his gracious and mercifull kyngdome But what did thei Thei became of Shepheardes rauenyng Wolffes The worde of GOD thei taught not but thei sette forthe to the people their owne dreames vnto the greate daunger and perill of the miserable shepe as it chaunced also vnto vs in the Papacie For vnder the Pope no man knewe that GOD would bee mercifull vnto vs for Christes sake and forgiue vs our synnes so that the doctrine of recōciliacion by Christe was vtterly vnknowen Although that their owne woorkes were necessarily required vnto saluaciō and that this was the onely waie vnto eternall life And this is the first and principall calamitie and miserie that Christ noteth in the people and therefore is moued with a feruēt compassion toward them and preacheth vnto them a long sermon As though he should saie What do the Priestes Here is a greate multitude of people and thei would gladly learne the true religion of GOD but there is no manne to teache them As for the Papistes thei are occupied aboute their owne profite and about the sacrifices Therefore Marke saieth Thei were as Shepe without a Shepheard It is an extreme miserie when a shepe is without a shepherd The reason is For a Shepe beeyng but a weake and vndefensed beaste is in ieopardie of the Wolfe or of some other noysome beast when she is without her shepherd dogges and folde so that he can not but be in daūger Euen so it is with vs. Looke where the worde of GOD is not taughte and where the doctrine of the Gospell is not preached there hath the Wolffe that is to saie the Deuill full power ouer the people as Salomon saieth when the preachyng of Gods woorde faileth the people perishe and goe to hauocke For we haue inough to doe to kepe vs fre from Satan and his assaultes euen then also when we moste earnestly either heare rede or teache the Gospell and giue our selues moste feruently to prayer yea and when true teachers and shepherdes of our soulles are present What is then to be thought of thē whiche lacke all these thynges Suche maie easely be persuaded one to become a Monke an other a Frier the third a Chanon c. One to call vpon this sainct an other vpon that one to trust vnto his good woorke an other vnto that and so to bee brought into manifolde errours and heresies and at the laste to become a praie to the Wolfe Uerely the eyes of our Lorde Iesu Christ must nede bee shinyng and bright seyng thei pearse into the very breastes of menne and are moued with so greate and feruent affection toward theim bicause thei so daungerously walke and straye abrode as shepe without a shepherd In consideration wherof although Christe for his reste and quietnes sake as sainct Marke saieth went into the deserte yet he beyng as it wer waken and stirred vp with the miserie of these dispersed people firste of all hath consideration of the spirituall famine and honger that thei haue and therefore he falleth in hand to teache thē Euen so it is in this our Gospell where the Euangelist sheweth that the people continued with Christe three daies This did thei without doubt for the feruent studie and heartie desire that thei had to heare the sermōs of Christ. Oh infinite treasure were to be giuen for these sermons if thei might be had But the Euangelistes minde was onely to describe and set forth the worke miracle And this is the first part that Christ aboue all thynges is carefull for the soulles of these miserable and dispersed people And therefore he praiyng vnto his father to sende workemen into his Haruest yea he embraceth the selie simple soulles and teacheth theim Seeyng that he sheweth suche an heartie affection towarde his people with what countenaunce thinke ye will he beholde at the last daie those negligent shepheardes whiche regarde not their office and so are the occasion that the people fall into errours How will he looke vpon those Princes and Rulars whiche compell their subiectes vnto Idolatrie and will not suffer that the true woorde and sincere doctrine of GOD should bee taught vnto them What shall the Bishoppes saie then whiche boaste and bragge muche of their titles as honour holinesse grace c. And crake of their office to the vttermoste that GOD hath appoincted theim Bishoppes and Ouerseers of mennes soulles and yet thei doe nothing els then euen of set purpose kepe the people still in Idolatrie neither suffer thei them ones to aspire or come forward vnto the true knowledge of GOD and vnto the true worshippyng of the same but greuously punishe and torment them if thei will not consente to their Idolatrie and walke in the tradicions of men Againe what shall Parentes saie whiche labour not to the vttermoste of their power to bryng vp their children and familie in the true doctrine of Christ either by their priuate teachyng at home or els when it is publiquely set soorthe in the congregacion of GOD ▪ This then without doubt shal be the saiyng of GOD Ye Fathers of housholdes ye Kynges and Princes ye Bishoppes and Spirituall Shepherdes so many soulles wer committed to you to se that thei should bee brought vp in the true knowledge of my woorde and that thei should worship me as I haue commaunded in my holy lawe But this haue ye not dooen Ye haue suffered theim to liue in all kinde of wicked ignoraunce to be defiled with all maner of Idolatrie to walke after the tradicions of menne but not according to my worde Of whom should I require this and be reuenged but of you whiche wer Parentes and Gouernours Princes and Rulers Bishoppes and Ouersears And yet haue ye not dooen your diligence that youre Seruauntes Children Subiectes and Parisheners should bee truely and Godly instructed and broughte vp For Parentes Princes c. are not onely sette in aucthoritie for the bodies sake and for the necessitie of this temporall life but also that thei should be helpers and as the Prophete saieth Nurses of the congregacion of GOD that
altogether pure again that God of his liberalitie and munificence will rewarde them in the lyfe to come as we hearde before out of the gospell of S. Mathewe And Paule saith that the passions or suffringes of the Sainctes shall be rewarded in the lyfe to come Therfore when Christ sayth make you frendes of wicked Mammon that when ye departe or fayle they maye receaue you into euerlastinge tabernacles the sence and meaning of these wordes can be none other but this If we be the Disciples of Christ and do good workes that god will rewarde those good workes in the life to come But what saith Paule good workes can not be don but of fayth And Christ saith that we obtaine remission of sinnes and euerlastynge lyfe by fayth Thou must conferre these sentences with this present text But howe can these be made to agreee Uerily none otherwise then that thorowe fayth in Christ we haue remission of sinnes and euerlastynge lyfe and that god for this faithes sake doth approue and allowe our Almoses and other good workes and of his owne liberalitie for his promise sake which we do firmely beleue and sticke vnto will abundantly liberally rewarde in the worlde to come So that although it be laborious and painful vnto vs when we do obey god and worke well yet this hope conforteth vs and maketh vs chereful and encourageth vs to go forward in doing good workes forasmuch as we are most certeinly assured that they shal not be vnrewarded at gods hand in the lyfe after this This is the proper true natiue sence or meaning of this sentēce and a good and substanciall answere vnto the question of good workes God the father of our Lorde Iesus Christ helpe vs and by his holy spirite stirre vp our heartes that this exhortation vnto good workes the liberall promes ioyned to the same beinge done in fayth maye take good effect in vs and so worke in our mindes that in this worlde we maye plentifully sowe the seede of good workes and in the worlde to come reape the fruites of euerlastinge lyfe thorowe Iesus Christe our Lorde and alone Sauiour to whome with the father and the holy ghost be all honour and glorie both now and euer Amen The tenth Sonday after Trinitie sonday ¶ The Gospell Luke xix AND when he was come nere to Ierusalem he beheld the Citie and wept on it saying If thou haddest knowen those thynges whiche belong vnto thy peace euen in this thy day thou wouldeste take heede But nowe are they hyd from thine eyes For the dayes shall come vnto the that thy enymies shall caste a banke about the and compasse the rounde and kepe the in on euerye syde and make the euen with the grounde and thy chyldren whiche are in thee And they shall not leaue in the one stone vpon another because thou knoweste not the tyme of thy visitation And he wente into the Temple and began to cast out them that solde therein and them that boughte sayinge vnto them It is written my house is the house of prayer but ye haue made it a denne of thieues And he taught daylye in the Temple THE EXPOSITION THis Gospell ought diligently to be remēbred weighed considered of al Christiās that they also hereby maye learne to feare God For of all the histories that be contayned in the gospell of Luke it is moste terrible fearefull horrible it ought worthely so to moue vs that we might neuer forget it For in this our gospel is mentiō made how great anger vengeance god shewed against the Citie of Ierusalem the inhabitants of the same for their incredulitie and disobediēce And it is a most certein sure doctrine vnto vs that all such as are obstinate secure and carelesse in their sins despysing the iudgement of god shall euen finde at the hand of god the very same anger vengeaunce so that they shal neuer escape it For if the most noble goodly beautifull citie were not spared because hauyng the worde of god it repented not let all men thincke this for a moste certeintie that except they repent in time amend they lykewise shal neuer escape the dreadful displeasure whote vengeance of god Christ himself is marueilously troubled concerning the heauy destruction of so great so noble a Citie wysheth that it wold call it selfe to remembraunce and well consider aforehande the wrath that is to come and addresse it selfe vnto amendement mourne wepe and lament desire god to be merciful vnto it to forgeue it tourne awaye those plagues that it worthely hath deserued And although Christ speaketh here only of Ierusalē yet he willeth that his commination commonition that is to saye that his threatning warning shoulde be vnderstanded to pertayne vnto so many as haue the worde of god and yet heare it without fruite yea despise it that they shoulde not be carelesse nor thincke with themselfes that god wil forgeue them this fault This punishment shall as surely chaunce to all suche as god lyueth Therfore let vs repent in tyme cease from all sinnes but specially from that sinne that despiseth the worde of god or the tyme of visitation and that heare the sermons and yet truly tourne they not vnto godlines but goeth forth in all kynde of wyckednes whatsoeuer is preached and taught to the contrarie For the paine is not therfore taken awaye because it is differred for a time For here is set before vs a terrible example of the most fearce and horrible iudgement of god against a Citie that he most dearly loued and was counted the holiest Citie in the world and against a people which God had chosen as peculiar to himselfe before all other nations vnder heauen This Citie was the house and dwelling place of god and the people therof were his owne familie houshold For next vnto heauen Ierusalem was the holiest place where god and his Angels dwelte where al the seruice of god was appointed to be done where almost all the Patriarches lyued and were buried where also Christ the Sonne of God was walked in the fleshe died and was buried rose again and sent the holy ghost so that this Citie in holynes passed all Cities in the worlde neyther was the lyke euer founde on the earth neither shal be vnto the worldes end And yet for all that all these thinges nothyng at all regarded seing it receaued not the word of god nor obeyed the same god did so seuerely punishe that offence for the honour of his worde that he woulde rather haue that Citie ones tenderly loued extirped and plucked vp by the rootes then he wolde suffer his worde so to to be dishonoured and the glorie therof defaced If God delt thus with his best beloued citie is it to bee thought that he will spare other cities kyngdomes and nations where he hath not dwelt and where the people
this vice is geuen by nature that we are glad to beleue lies for because our heart is proue therto By this meanes the Pope and his sectaries beleue constantly in the masse and in the seruice and intercession of sainctes in monasticall vowes ceremonies fastes c. But it is a false and fayned fayth and by your reuerence ful of whoredome baudrie The heart is full of fornication False faith causeth spiritual whoredom But on the contrari part we which thankes be vnto god haue the pure and chaste spowse for the word is doubtlesse sincere and true do not beleue constantly wher as neuerthelesse we sholde beleue cōstantly But they can not beleue so constantly seing they haue not the worde All the cause therof is in oure olde man in the deuill for that that we thorow originall sinne depart from the worde and truth vnto lyes Out of this gospell we must first learne that we haue nede of the worde And then that we embrace it with a sure faith And that afterwarde doth therof ensue remission of sin and euerlastyng lyfe so that we are surely ridde from all difficulties and dangers both in this life and in the life euerlasting But when the worde is lackyng ther is a faith also as the Anabaptistes Arrians Turkes Iewes Papistes haue a fayth But it is a faith without the worde which is ingenerat in vs by nature through the fall of Adam This is a lying fayth which by nature we may kepe more surely then the worde of God After that Christe had preached this to the sicke of the Palsye and forgaue his sinnes The scribes thinke that Christ blasphemeth God in that he forgeueth sin This part is necessarie also and of greate wayght For this is euident by the example of all phantasticall persons that all are in this errour that they know not howe synnes be forgeuen Demaunde this of the Pope and of his doctours add they can not tell thee what absolution doth For all the Popedome holdeth fast by this doctrine and it is surely holden vp therby that grace is powred into them that he that would obtaine it hath nede of contrition confession satisfaction But when it is demanded what is the office of absolution and of the keies they answere that it is an exterial administration which is obserued in the church So saye the Anabaptistes also what shall baptisme preuayle to the obtayning of remission of sinnes sith it is but a litle water The spirit is requisite To be short no secte maker no monke no priest could see this that remission of sinne is a power geuen to man As it is here in the gospell Wherfore learne thou this and say I know that God doth onely forgeue the sinne that I confesse yet this is also to be knowen by what I may be certified that my synnes are forgeuen or what is the meane by the whiche my sinnes are forgeuen And there say If I desire remission of sin I must not go into some corner and say O god forgeue me my sins And thē loke for som Angel whom god shold send vnto thee to say that thy sinnes are forgeuen For god promiseth that he will come vnto vs that baptisme may be amonge vs and his word most holy that it might be said I baptise thee in the name of the father of the son and of the holy ghost He that beleueth and is baptised shall be saued But thou sayste that baptisme is water onely It is true but this water is not alone but Gods worde is with it Therfore when I come to the minister whiche hath the peculier commandement of GOD or to any other Christian and desyre remission of my synnes There doth the minister pronounce I in the stede of GOD declare vnto thee through Iesus the remission of all thy synnes And here mayste thou surely truste that thy synnes are forgeuen For baptime and the worde will not deceaue thee This dyd they not teache in the Popedome neither doth any of their preachers vnderstand this Wherfore geue you thankes to God for this benefite light and learne diligently that God alone forgeueth sinne But how verely no otherwise then it is here in that he hath geuen men such power As Christ begynneth that in this place and afterwarde geueth commandement that frō henceforth it shold alwayes be obserued and kepte in the congregation vnto the ende of the worlde that repentaunce remission of sinnes sholde be preached in his name So is remission of sinnes amongest men to be required or in the worde and no wher els For ther only may it be founde This suffereth thee not to ascend into heauen therfore But whē thou desirest remission of synne receaue baptisme if thou be not yet Christined or if thou be see that thou doest call to minde that promesse and be not harde of of belife Go also and be at one with thy neyghbour then aske absolution And as thou hearest that remission of sinne is pronounced vnto thee in the name of Iesu so beleue and thou shalt obtaine thy desire So that baptisme absolution the publike worde the sacrament maye not seme a lyght thing vnto thee but that remission of sin may be asked and required therby For to this intent God hath called and ordained thy Pastour and Curate thy father and mother thy Christian neyghbour hath put his word in their mouth that thou shouldest aske confort and remission of syn of them so that this maye so be counted the commandement and ordinance of god that we shold geue credence to the wordes of men when they according to Christes worde and commandement vse their ministration and office For these are not the wordes of men but of God Wherfore these wordes are to be beleued constantly and not to be despised When the minister baptiseth a childe accordyng to Christes commādement There thou hearest the wordes pronoūced of a man But they are the wordes of God neither must thou take them any otherwise then if god had pronounced theym hymselfe So whenne thy synnes are forgeuen thee in absolution thou mayest no more doubte then yf God hadde spoken theym hymselfe For GOD hym selfe pronounceth this sentence that thy synnes maye be forgeuen thee Wherefore learne in this place the waye howe to aunswere these phantasticall persons when they crie on this wyse What is water but water We know thys also But they are ignorant hereof that the worde of God is ioyned with suche water Wherfore it is no longer pure water but diuine water whyche the mynister geueth not of hymselfe but God commaunded it so to be geuen to the intente that by it we myghte haue a new byrthe to enter into the kyngdome of God and Remyssion of all oure synnes And as GOD geuethe the worde whyche is hys and not oures so dothe hee geue also Faythe vnto the worde For bothe of them are the gyftes of God Faithe and the worde
nothynge for their defence For what can they bringe God made all thinges he gaue vnto them the moste holy baptisme He put the gospell yea all most in thy mouth he gaue his supper communion euerie wher and absolution He ordayned cōmon ministers thou haddest at home both parentes and maisters which should teach the what thou sholdest beleue and what godlines thou sholdest shewe in thy liuing Wherfore thou canst not lay for thy excuse that thou were ignorant of the articles of thy beleife but thou shalt nedes be constrained to confesse I was baptised The gospell was sufficiently preached vnto me But I cared not for it I did sett more by wordlye thinges This doth that signifie in this place wher as he that lacked the mariage garment is done For what could he answere to this wherto we must beare record that he gaue vnto vs his sonne and shewed all maner of grace in baptisme and in the gospel so that this only remained that we shoulde receaue with embracing armes that which he offereth so willingly vnto vs. Wherfore an horrible iudgement shall be geuen to these hypocrites euen that they may be caste bound hand and foote into the vtter darkenes that is that they may be damned with the deuil in hell vnto euerlasting chaines For their handes and feete are bounde so that they can not deliuer thē selues by theyr workes and they shall abyde their damnation in darkenes They shall lacke the light of god that is his confort for euer being alwaye in perpetuall miserie anguishe and tormentes so that they shall neuer come vnto thē so muche as a sparke of light This is an horrible miserie Oh that we could be moued therby and consider what a dolful paine it is to lyue miserablye in hel in chaynes with weping and gnashinge of teeth The gnashinge of teeth shal be through frost and colde the wepinge and waylinge for heate as the doctours haue expounded it Albeit Christ wolde signifie hereby all maner of torments that may be inuented This shal be their punishement because the time of their visitatiō is not knowen receaued wheras we were called had the sacrament baptisme the gospel and absolution yet we beleued not we vsed thē not And Christ would teach vs and bringe vs to this that we might know how great felicitie hath chaunced to vs in that we are called to such a magnificent noble glorious mariage where at we may be sure to find a recouerīg frō sin deuil death hell euerlasting wayling But he that will not knowlege so great grace but counteth these things of no estimatiō hath worthely for his reward eternal death For one of these two must nedes be that a man either receaue the gospell beleue get euerlasting saluatiō or not beleue so get euerlasting dānatiō So that the gospel may iustly say the same that Paule sayd to the Iewes which spake against him blasphemed your blud be vpō your owne head I frō this time forth go giltlesse to the gētils For whē the Iewes wold not come god subdued thē to destruction sent his gospel to vs gētiles And for as much as it is come to vs this only remaineth as it is describe here that god wil cast out all thē that haue not their mariage garment And the lord will partly by alluring partly by fearing bring vs to that point that we shold take the gospel for our cheife safgard studiouslye heare it beleue it He allureth vs by his promise great grace through his great punishmēts he feareth vs. But whan he preuayleth by none of these two an extreme destruction is sure to come If god wold raine downe gold perchance ther wold som begin to loke vp to heauen But wheras he putteth forth vnto vs the punishment of eternal death no mā careth for it or hath respecte to life This therfore is the some of the whole sermō Christ wold gladly both allure feare vs that we might earnestly embrace beleue his word loke wayte certeinly for the most ioyful cōming in the last day whē he shall retourne deliuer vs frō all euil both bodely gostly The whych thīg that almighty god and merciful father graunt vs through Christ his son and the holy ghost Amen The .xxi Sonday after Trinitie Sonday ¶ The Gospell of Iohn iiii THere was a certayne ruler whose sonne was sicke at Capernaum As sone as the same heard that Iesus was come out of Iurye into Galile he wente vnto hym and besoughte hym that he woulde come downe and heale his sonne for he was euen at the poynt of deathe Then sayde Iesus vnto hym Excepte ye see signes and wonders ye wyll not beleue The ruler sayd vnto hym Sir come down or euer that my sonne dye Iesus saithe vnto him Go thy way thy sonne lyuethe The man beleued the worde that Iesus had spoken vnto hym and he went his way And as he was going downe the seruauntes mett him and tolde hym saying thy sonne lyuethe Then enquired he of them the houre when he began to amende And they sayde vnto hym Yester day at the seuenthe houre the feuer left him So the father knewe that it was the same houre in the which Iesus sayde vnto hym they sonne liueth and he beleued and all his householde This is agayne the seconde miracle that Iesus dyd when he was come out of Iury into Galile THE EXPOSITION THere are two thinges in this gospell whiche are very profitable and therfore moste worthie to be had in memorie The first is the miracle that Christ sheweth to the child that was in perill wheras he healeth him and yet commeth not at hym onely he saith to the father Go thy waye thy son lyueth and forthwith by this worde the childe is recouered whiche was many a mile from thence and knew nothinge of this worde This is a great miracle which declareth vnto vs how mightie the word of our lord Iesus Christ is and that whatsoeuer it setteth vpon it bringeth it to passe although the deuill be neuer so muche against it For this disease is no otherwise to be estemed of vs than the other workes wherwith the deuill vexe vs moste miserable men To the destroying of this worke of the deuill is nothing els requisite but the worde of Christ and then is health gotten For the deuil muste geue place whether he will or no as soone as the worde of this man Christ soundeth As we see here Wherfore this miracle pertayneth specially to this ende that we maye well knowe Christ which is not only a man as other be that lyue a bodilye lyfe but he is also almightie god for as much as he is the Lorde ouer death and the deuill yea such a Lord which with a worde can helpe againste all euill Therfore we also in our peril and necessitie must seeke helpe at hym As this prince doth And speciallye we oughte to make muche
the worde of god and to despise let 2. Pet. 2. Note Faste and prayer are the seruice of god But remission of syn commeth not therby The beginning of circuÌ„cision Gene. 6. Circumcision abrogat The wisdom of the worlde is offended 1. Cor. 1. The supper of the lorde against reason Baptisme is agaynste reason CercumcisioÌ„ agaynste reasone Reason ought not to make search of gods coÌ„mandemeÌ„t Why childern are circoncised the eyght day A difference betwene the circoncision of Christ and of the Iewes Christ hath no nede of circumcision Galâ—t 3. The sentence of Paul to the Rom. Rom. 2. Deut. 6. Deut. 5. The conditioÌ„ of the law is vnpossible Psal. 19. Psal. 143. Psal. 130. Lawe Gospell Christs actioÌ„ against the law How Christ deliuereth vs from the law The saying of Paul Rom. 7. Christian righteousness Christ fulfilleth the lawe Note well Deut. 6. Math. â— The name Iesus Math. 1. The sauiour Christ is necessary to saluation The office of Christ. Signes that God regardeth not much this present lyfe God regardeth not this lyfe specially This name Iesus muste be made common to no maÌ„ The dyuell goeth aboughâ— to geue this child a new name Iesus and no other sauiour The name agreeth with câ—rcumcision Esa. 9. Gene. 3. The feast of Epiphanie This opening was necessary The word only leadeth to Christ. Without the word nothing is done Christ caÌ„ not be founde at Ierusalem It semeth coÌ„trary to reason that Christe should not be founde at Ierusalem i. Christ careth not onely for the Iewes but also for the Gentiles ii What is our duetie to doo towarde the chylde Math. 25. The wyse men brought victuall for Christ when he had fledde into Egypt God neuer leueth his people succouries Michee 5. Bethleem the litle towne by Christs birth hath great renoune Christ the capitayne What maner of lord Christ should be Miehee 5. A testimonie of Christes true humanitiâ— and godhead From whens Christ should be borne Christ is god For that that Christ is god he dothe the workes beloÌ„ging to God Christe dyeth as a man â–ª but as he is God he can not die The procedyng out of Bethleem ought fyrst to be learned The thoughtes of Predestination Iohn 14. Prouerb 25. How God is to be knowen Herode and the Scribes are madde Many of our gospellers vnderstande not what the gospel is wherof they talke so muche Esai 6. Math. 13. Of the baptism of Christ Math. 3. Math. 3. Christ hath no nede of baptisme Christ came to baptisme Baptisme therfore is a waighcie matter Baptisme is profitable for vs. The Father reueleth hym self vnto vs at baptisme The reueling of the holy Ghost The sonne of God The baptisme of Christ is coâ—fortable Math. 3. The vnkindnes of the world An adhortatioÌ„ to baptisme Baptisme is not water only Math. 23. Baptisme is no work of man Baptisme taketh away syn death To baptise in the name of Iesu. What is the vse of baptisme Marc. 16. How Christ was loste at Ierusalem Why Christ wold hyde hym self Christs example tendeth to this purpose to know that God muste be more obeyed then man We muste obey God mor then man Note Christ vttereth him selfe to be an ensample What busynes Christe had in the Temple Math. 5. Christ is subiect to his parents for ouâ— example The childhâ—â— of Christ. Christ declareth hymselfe to be God The popedom alloweth no matrimonie â–ª Christ honoreth matrimonie The lyfe of monkes and priestes Matrimonie is holy Matrimonye is no prophan thyng Christ honoreth mariage Complaintes agaynst mariage Christ blesseth the maried persons 1. Timo. 14. Psal. 27. God blesseth the labours of the faithfull Math. 6. A great comfort Mary the virgin helpeth mariage al so The state of matrimonie ought to be estemed of vs also Stony hearts The vnmaried were punished for their vnkindnes Matrimonie is the best kynde of lyfe God blesseth the maried The Anabaptistes forsake mariage Miracles are testimonies of the doctrine â–ª 1. Cor. 4. Iohn 3. An example of true charitie in Christ. Charity ought to haue respect vnto necessitie Luc. 17. An example of faith in the leaper How a man may praye truely Note well 1. That the prayer be ioyned with faith 1. Tim. 2. Math. 17. In things teÌ„poral oure wil ought to be subiect to the will of God Rom. 8. We must not despeire if we obtayne not forthwith Psal. 27. Psal. 130. Abacuc 2. Ephe. 3. Why Christ sent the leper to the Priests Leuit. 14. The Pope proueth confession by this hystorie but very vnaptly The second miracle A great example of faith Humilitie ioyned with faith The Centurion is only attent to the worde We haue the word but we vse it not in lyke maner The Centurion is an heathen Math. 15. The Iewes are proude Luc. 1. Math. 5. A doctrine of faith Christs companye in the shyppe is noâ— without condition of a teÌ„pest Prouerbe Trouble with Christ. Luc. 11. Mâ—â—h 10. A christeÌ„ man must thynke to byde trouble Eccles. 2. The gospell coÌ„meth with a tempest The vnkynd worlde The example of the Iewes Exod. 16. Num. 21.21 The tyme of the Popedom The punishemente of the vnkynde and of them that embrayde the Gospell Whereof the euyls in the world come Note well Howe faythe fayleth not in trouble Frewyll in trouble is nothyng Psal. 11â— Faith praualleth in perill Ionas 2. Power is not taken of fâ—ewyll Rom. 10. Onely faythe iustifieth and saueth Christe sleapeth in the shyppe Psal. 8â— Christ also slepeth in the coÌ„gregation Christe is to be waked Christ foloweth the true christians alwaye Christ is very god man How this godhead maÌ„hod ioyneth together in one person The fruicte that foloweth a tempest The expounding of this doctrin is diuers How the parable is to be applied The kyngdoÌ„ of heauen or the churche in the earth 1. Cor. 1. The nature of true ChristiaÌ„s There must nedes be sectes in the Church Psalm 35. The psalme agreeth with the meaninge of the parable The offences in the Church may not be remedied by force after the ciuill maner In punishinge offences we ought to haue chief respecte to the doctryne of mercie and grace The Angels shall make a separation whaÌ„ gods kyngdoÌ„ of mercy is come to an ende A question as touchinge punishyng of heretikes and ther offeÌ„ces Excommunication 2. Cor. 13. Math. 18. What offeÌ„ces are to be punished by magistrates Magistrates Magistrates may lawfully punishe teachers of false doctrine The state of Christs kingdome and of the world are vnlyke All thynges are vnequall in the world What conâ—ort coÌ„meth of the equalitie in Christes kingdome The Iusticiaries make Christ to be parciall in his kyngdome The Iewes wold haue inequalitie in Gods kyngdome A difference betwene the kingdome of Christ and of the worldly kyngdome The thoughtes of predestination are perillous Howe Gods wyll is truly to be learned In Christ is God knowen Iohn 14. What Christ is vnto vs. Iohn 3. Note Fower maner of disciples The
the vnbeleuers in their vnbelief The subtiltie of the deuyll 2. Cor. 4. ii Thess. ii The ende of true miracles Note Luc. â—i Math. 6. Psalm 34. Christ prouideth for his Worldlings The faithfull shall want to good thyng Psalm 34. Iosue 1. Psalm 55. 1. Pet. 5. The blessyng of God maketh all thynges plentifull The prouidence of God Math. 6. Labour Idelnesse Idelnes is the chief mistresse of vices all The absidaÌ„ce and prosperitie of the vngodly shall not long continue The cause of incredulitie coÌ„cerniÌ„g liuing Philip. Math. 14. Reason is an euyll counsailer in matters of God Andrewe Note well Care proâ—fyteth nothing The worde of God and not reason is to be considered God is at all tymes beneficiall 3. Reg. 17. 4. Reg. 4. Math. 6. Psalm 127. The miseries of thys our tyme. The wickednes of the byshop of Rome Marke this practise it Iohn 16. Math. 16. Psalm 34. 1. Pet. 3. 2. Petr. 2. Faithe in the worde worketh constaÌ„cie in the heart Exod. 3. Note thys counseil Hier. 17. The worlde abuseth the gyfts of God thorowe riot In time of wealth prouid for death Gene. 41. Artificers Cornemongers Prou. 11. Note this O ye riche men The misery of couetous men Apoc. â—â— Psal. 113. Rom. 10. Ephe. 3. The worde of god is diligeÌ„tly to be heard Not to be of â—od is the greatest miserie that can be The despisers of gods worde are the bonde slaues of sataÌ„ The enemies of gods worde procede from wickednes to wyckednes What is to be of the deuyl Stubborne children The tyranny of the Papistes The despising of gods worde is the greatest synne that is Iohn 16. Prou. 16. The despiserâ— of the worde can not abyde to be reproued Iohn 8. What it is to be of the deuill What it is to be of God The propertie of gods children wheÌ„ they offend The properties of the deuils children Iohn 7. Psal. â— The pope is an enemie of gods worde The worde of god deliuereth from drath What it is to kepe the word of God Death The death of the wycked The death of the Godly What comodities we haue by hearynge the worde of God The true christians are neuer free from the crosse Death to the faithfull is swete pleasaunt sleape The worde of god is a strong bucklar agâ—iÌ„st aduersitie Sap. 16. Of what word Christe speaketh The lawe of Moyses The lawe of the Gospell Synne is the cause of death Faithe is the gyft of God Christ God man onely saâ—eth By the passion and deathe of Christ we are deliuered frome the power of SataÌ„ The conteÌ„tes of this sermoÌ„ What the passion of Christ is The causes that moued Christ to suffer Gen. 3. The fyrstâ— cause Esa. 53. 1. Pet. 2. Esa. 53. Psal. 69. 1. Pet. â— Rom. 3. â— Cor. 3. Esa. 3. Our syn was the cause of Christs deth The seconde cause Rom. 8. 1. Iohn 4. Iohn 3. Esa. 63. Rom. 5. Iohn 15. Philip. 2. â— Epistle 5. Acts. 2. Iohn 16. The iiii cause Rom. 1. Act. 3. Luk. 24. The .v. cause Esa. 5. Iohn 12. Act. 28. â— These 2. Act. 13. Iohn 19. Psal. 33. God performeth what so euer he promiseth Synne haynous in the sighte of God Of Christes Paynes both Inwardlye outwardly Luc. 22. Psalm 22. Esa. 53. Rom. 8. Luke 22. 1. Pet. 4. Synners Math. 3.17 Hippocrites The fruites of Christes passioÌ„ death Iohn 12. The firste fruites of Christes passion Gene. 6. Psal. 13. Rom. 3. Psal. 115. Deut. 27. Christ by his passion hath deliuered vs from the curse of the lawe Gala. 3. Deut. 27. Esa. 53. Rom. â— Galat. 4. Esâ— 55 â–ª 1. Pet. 1. The second fruit of christs Passion 1. Iohn 1. Heb. 9. 2. Cor. 5. DeliueraÌ„s froÌ„ syn by the passion of Christ. The third frut of Christes Passion Rom. 6. Deliuerance froÌ„ deathe deuill hell Oseâ— 13. Iohn 11. Osee. 13. Iohn 12. 1. Pet. 1. The fourth fruit of christs passion Rom. 5. 2. Rom. 5. Coll. 1. We are reconciled to God the father by the passioÌ„ death of Christ. Coll. 1. The fyfte fruâ—t of christs passion Heb. 9. In the newe testament confirmed by the death of christ is bequethed vnto vs remission of sinnes Mat. 26. 1. Cor. 1. The .vi. fruit of Christs passion Our suffrings please God Rom. 8. Psal. 116. Iohn 1. How we may be made partakers of the frutes of Christs Passion Rom. 8. Iohn 1. By fayth are we made the sons of God Iohn 15. Faith in christ obtaynethe all good thinges at the hande of god The nature of faythe Rom. 3. Ther is no saluation but by fayethe in Christ alone Iohn 1. The lyfe and maners of Christe are to be folowed of all true Christians Christe a sauiour and an Example Rom. 6. Galat. 5. The propertie of a true Christian. Math. 5. Rom. 5. Galat. 5. 2. Cor. Rom. 8. The benefits that we haue goten by the passion death of Christe 1. Cor. 1â— The true kepyng of holy dayes The resurrection of Christ Iohn 11. Christ is rysen again two maner of waies Math. 2â— Marc. 16. Luc. 24. Iohn 20.21 Acts. 1.2 â—â— 1. Cor· 15. Psal. 6. Psal 30. Christe innocâ—nte and free from all synn Rom. 6. Rom. 5. Christe true naturall God Ioan. 10. Rom. 1. Psal. 89. Heb. 9. Ioan. 14. Act. 2. Psal 15. Quâ—stion Answere The sufficienc of Christes sacrifice Note well EPhe. 5. The sacrifice of Christes dethe abydeth in ful strâ—nght for euer The Fruites of Christes resurrection The Fyrste fruite Remission of synnes 1. Cor. 15. 1. Cor. 13. Osee. 1â— Heb. 2. The second Fruite Abrogacion of the lawe Rom. 6. 1. Cor 15. Rom. 8. 1. Cor 15. The thirde fruite 1. Cor. 15. Osee. 13. Deliueraunce From deathe Ioan. 11. Deathe to the Faythefull is no thin geelles then a sleape Note well 3. Reg. 2. 4. Reg. 20. Act. 7. The fourth fruite 1. Cor. 15. The distruction of hell Osee. 13. â— Cor. 15. The fyfte-fruite Heb. 2. Uictori ouer Satan and his kingdom Luc. 11. Coloss. 2. Psal 24. Luc. 11. A declaracion of the parable The Syxte fruite Preachyng of the Gospell Math. 228. Mar. 16. Rom. 10. The seuenthe fruite Iustificacion Rom. 4. 1. Pet. 1. The eyght â–ª fruite Eternall lyfe Ephe. 2. Osee. 6. Act. 3. Rom. 10. Ioan. 20. Heb. 2. The nynte fruite The resrreccion and glorificacion of our bodyes Phil. 36. 2. Cor. 5. 1. Thess. 4. Math. 17. â— new lyfe Rom. 6. Gal. 1. â— Cor. 5. Colloss 3. An exhortacioÌ„ vnto good life Luk. 1. The office of preaching committed to Christes disciples and to their successours The scriptures oughte to be preached to the people Es. 61. Christe was sent of his father to preach the gospell so lykewise are all faithfull ministers The doctrine of Moyses The doctrine of Christ. A double regiment spiritual and corporall The spiritual regiment hath only to do with synnâ— The ministers of gods worde ought not to medle with temporall affaires The office of
A similitude The sluggishnes of christeans An example of acouetous man Note well Pro. 19. Preachers must do their duties in preachinge whâ—ther the people amende or not Marke well Wee oughte daylye to encrease in the waye of godlynes more and more Phil. 3. Phil. 2. Rom. 8. We ought liberally to geue vnto the poore Papistes abuse the scriptures of god Note this reason Math. 25. Whyther by oure good workes wee deserue heauen Rom. 4. Iohn 11. Iohn 14. Iohn 3. Rom. 14. Faythe Rom. 8.12 Cor. 12. 2. Timoth. 2. Heb. 12. Rom. 4. Scriptures oughte to be conferred An aunswere to the quistioÌ„ of the iustification of good workes Galat. 16. An example of gods wrath agenst the despisers of his worde The dispysyng of gods worde is a most horrible synne Ierusalem Let vs repent betymes Rom. 11. At what tym Ierusalem was destroyed and with howe greate a multiâ—udâ— Why god differrethe hys plages Rom. 2. 2. Pet. 3. Note well It is a moste greuâ—us synn to dispise the worde of god Repente O England and amende Iere. 9. Ioan. 8. Psal. 109. PareÌ„tes and householders The plage is certen and yet hydde from the wycked The delaye of punyshement hurâ—eth greatly in common wealthes A sentence â—orâ—hy to be remembred 2. Pet. 3. Gods plages differrede are the more greuous Plinius lib. 5. cap. 14. Pro. 10. Osee. 5. Synne Securitie destroyeth the citie Remember this O Englande and beware betyms The seconde parte of the gospellr The priestes sought not the glorye of god but theyr owne gaynes Masse Note Osee. 6. The false doctrine of the Iewishe priestes Humilitie Phariseys Publicanes Christes iudgement of the phariseye and of the publicane two greuous synnes in the phariseye To despysed ther is a great synne Pride abhorred of god Iob. 4. Esa. 14. 2. Pet. 2. Gene. 3. vayne glorye or pride corruptethe all good workes 1. Pet. 5. Iac. 4. Luke 18. What the christen humilitie is Rom. 12. The publican an example of true humilitie 1. Cor. 4. Luke 12. All our glory ought to be in god alone Howe gods gyftes are to be vsed Christe alone is the sauiour The deuyl is the author of all euyll An whole and healthefull bodye is the gyfte of god Why god fulfrethe the deuyll to hurte vs. Ephe. 6. 2. Cor. 4. 1. timoth. 2. Note well God helpethe vs agaynste the deuyll by hys sonne 1. Iohn 3. Gen. 3. Christen men must haue theyr eares opened and theyr tonges losened Rom. 1.10 Iacob 1. Gladly to heare the worde of god is the gyfte of god The papistes are both deaff and dumme God openeth our eares by hys worde Rom. 10. We muste bothe beleue and confesse the worde Why Christ vsed so many circumstaÌ„ces in restoryng thys man to hys healthe Iohn 11. Math. 9. Note thys well Math. 17. Mat. 28. Marc. 16. Luc. 10· Act. 4.5 Disobediente children and seruauntes Disobediente subiectes The vnreuerent handling of the spirituall ministers in these our dayes The wycked worlde heareth gladlyer Robyn Hood then the word of god Psal. 109. Iohn 3. O Englande take hede be tymes and saye not but thou art warned Why christe lokethe vp to heauen and mournethe God is to be praysed for hys gyftes The word of god is christes fynger and spettle The fyrste parte of the gospell The worlde despyseth the gospell of christe Note well They are most miserable whiche haue not the knowlege of the gospell 1. Iohn 5. What maner of men the gospell makethe The opinion of holines puffethe men vp with pride and makethe the vnmercifull The laweyer What it is to loue god Exod. 20. To loue god is to kepe his commaundementes Iohn 14. Malach. 3. Matth. 10. Luc. â—0 To loue god is to loue thy neyghbour The vnkindenes of the worlde The samaritans loue towardes god God is euery where and in all places a lyke present Rom. Gal. Iobn Fayth obtayneth all thingges He that beleueth not obtayneth nothing Iac. 1. Heb. 1. An apte similitude The seconde doctrine of vnkindnes Unkindnes is the greatest synne The maner of the Monasteries Psal. 116. The world is most vnkynde to god The actes of certayne Gretians Pro. 25. Rom. 1â— Math. 5. We muste learne to be kynd of god The nature of Christen charitie The vnthankfull shall not escape vnpunished The whole worlde is set on couetousnes This sermon appertayneth to householders and to preachers â–ª What it is to serue What it is to serue god All gods seruice is coÌ„trary in the worde â–ª What the true seruice of god is Gen. â— Psal. 45. Pro. 1. Nowe couetousnes maye be auoyded Psal. 59. The fable of Midas Psal. 47. Gods blessing and not care maketh men ryche Not laboure but carefulnes is forbydden Laboure and fayth must go together He that despiseth the word of god despyseth god hym selfe Not idlenes but labour becomethe a christian Ryotus persons Prodigalitie and idlenes forbydden Note weâ—â— theâ—e â—yue poyntes A comfort agaynst deathe by Christe Christ is the lorde of death We must not feare death Iohn â—1 The deathe of Christen men is a swete and quiet sleape Iohn 5. Pytie or compassion Charitie issuethe out of faythe Rom. 12. Too sortes of compassion pitie Spirituall pitie reprouethe synne Apte and very proper similitudes Folyshe petie marrethe the citie A good lesson for maiestrates To punishe the wycked is greate 〈◊〉 and mercie What is the sanctifyeng of the Saboth Heare and do 1. Iohn 3. What it is to sanctifye the Sabbothe Osee. 6. To a Christian euery daye is the sabboth The seconde part intreateth of humilitie 1. Pet. 5. 1 Pet. 5. Psal. 113. Saull Dauid God can not abyde pride What it is to be perfect The blyndnes of seruing god in the papecie What it is to serue God Math. 2â— Monkery is against charitie and the true seruice of god Math. 25. Math. 25. The benefite done to oure neyghboure on earthe is done to god in heauen Why god geuethe vs hys gyftes and to what ende Too knowe christe is most necessari vnto saluacion The knoweledge of the lawe sufficeth not vnto salâ—â—cion Psal. 110. 1. Cor. 15 â–ª The lawe Phil â–ª â— Iohn 1. Rom. 3. â— 7 Psal. 51. Deathe â–ª Christ Lorde ouer deathe Math. 11. No man can loue god except he knowethe Christe Iohn 3. Rom. 8. Man hath power to forgeue sinnnes The worde and faythe muste be ioyned together Gods mercie is to be found in Christe alone Note well With out the worde it is an easye thing to beleue lyes What things are to be learned of this gospell God alone forgeueth synne The Minister certifyethe the conscience ther of by the worde Math. 28. Marc. 16. Luke 4. Math. 5. Math· 18. Iohn 20. Of the water of Baptisme Note Fayth an the worde are both the gifts of god In the true churche of Christe is remission of synnes and no where ells Math. 18. Numer 22. Contricion The propertie of the palseye Note well What the kyngdome of heauen signifyethe The longe