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
therfore not bounde to the lawe For Moyses lawe is for suche women as were broughte with chylde after the common naturall course yet shee demandeth no pryuiledge more then other womenne hadde but humbly obeyeth the lawe as all other dyd And the chylde IESVS whyche is lorde of the lawe with whome Moyses is not to be compared yet submitteth hym selfe so lowely that hee obeyeth the lawe of his seruant These examples be suche as proue our vertues and doynges lytle worthy of prayse and therfore are described in sermons and sette before vs to make vs ashamed for that we for this lordes sake of whome we haue all thynges do not so much as our necessary duetie byndeth vs where as he for oure sakes dothe that that his seruaunt commaunded hym He therefore that hathe anye vnderstandynge lyke a manne woulde deteste and abhorre hym selfe that where as hee seeth so greate an exaumple of CHRIST hys delyuerer whiche so muche humbleth hym selfe and sheweth suche obedience as men coulde neuer haue inuented the lyke yet wee not withstandynge that lytle regarde to obey hym whyche hath power eyther to caste vs into helle or ells for to receaue vs into heauen Wherfore CHRISTES obedieÌ„ce putteth ours to confusion and shame and it ought to admonysh vs of our great dishonestie that we may reason thus with our selues What doo we caytiues what meane we Shall we neuer come to our right wittes obey hym and folowe his example whiche became man for our sake whiche cried in his swadelynge bandes whiche was accused at Hierusalem whiche is obediente to Moyses his seruant to whome he was not â—ounde For hee is the Lorde and as for Moyses is scarcely woorthy to bee his seruaunt and yet he doth that that he was not coÌ„manded And as for me I do not that that I am bound and charged to do vnder pein of damnation And this is the first simple and playne doctrine wherin by the example of Christ we are put in remembraÌ„ce of our dutie that when we coÌ„sider his great obedieÌ„ce we may be pricked with shame concernyng our lewd nature for that we refuse to be obedient for our owne necessarye cause behofe The other doctrine is of the preferment of the first born for that that God hath ordeined hym to be of suche an hygh degree as to be called the sonne of God and his proper god This is a great honor a great priuiledge wherof the Iewes were not a litle prowde For they disdained all their other brothers as though that they in comparison of them selues were not of the numbre of them that pleased god As many euident exaumples are redy to declare this true wher as none did more degendre from their kind then the first borne none dyd lesse behaue them selues to the contentation of their parents myndes For they coulde not knowe or measure them selues for pryde they thought them selues onely holy before God and despised all the reste Neither coulde we at this tyme if we had suche preeminence refrayne from like statelynesse as wee maye perceaue this by the maners of monkes If they could haue any thing to declare this their preferment and honour and say truly We ar the holye sonnes of God this priuiledge haue we by his worde and ordinance how glorious wold they be seyng that nowe they take so muche vppon them for a stinkyng coules sake And this pride was the ruine ouerthrow of the first borne As it was to Lucifer the chief angel Cain also was the first begotten and therfore he thought hymselfe most happiest And this doth Eue declare by the name that she gaue hym when he was borne euen that this was the maÌ„ that they shold loke for She gaue hym this name to garnyshe hym as with a diademe or kynges robe as though he shold be that promised heroicall persone to come But euen as of Lucifer was made a deuil so of Cain was made a wicked prince There was also no small pride in Ismaell whiche could not suffer his brother Isaac in the house for he persuaded hymself that he should be head of all And suche pride for the most part was of them all as thoughe they onely were the holye ones of the Lord and that all the residue were estemed but for vnderlynges Wherfore GOD coulde not spare them Esau for his fyrst byrthes preeminence thought to become the chief But God prouided otherwise For wheÌ„ he thought by the priuiledge of birthright that he mighte without lette oppresse and neglecte his brother it pleased GOD to take hys ryghte frome hym and to put hym besyde the blessyng euen as he dyd with Ismaell and Cayn But for the profe of this matter the example of the Iewes passeth al other For they by good right should haue bene the fyrst begottten in the kyngdom of God and in the churche and we Gentiles theyr yonger bretherne But when they waxed stoute and proude and would plucke vnto them thinges due by birthrighte God cast them of for that they trusted so much in theÌ„ selues and despised other Wher as it had ben mete for them for that cause to be more gentil kynd obedieÌ„t And for this pride were they reiected from God the Gentils receaued Dauid at Gods request preferred in his kyngdom Salomon the yongest before his elder brethren to exclude all prouocations of pride And the chosyng of Dauid to his kingdom was after no other maner when God sent Samuel the prophet to anoint the sonne of Iesse to be kyng for Saule First cam the eldest whose pride appered for that he so cruelly rated his brother in the tents as though he counted him for his bondmaÌ„ But the Lord answered that it was not he vntil seuen sons of Iesse were passed by the pro phet was fain to aske whether he had any other sonne besides To whoÌ„ the father as though he thought no likelihode in Dauid answered that he had a litle sonne fedyng shepe For Iesse could not thinke that God wold auanced his yongest sonne to such a chief fortune and state But this was he that God accepted The fyrst begotten pleased not God as he saith to Samuel I iudge not by the outwarde shewe but I beholde the hearte But what shall we say to be the cause that God so greatly neglecteth the first birthright whiche he ordeined hym self and aduanceth Dauid to the kyngdom that was the yongest amongest his brethren wheras yet by Gods ordinance the right of the kyngdome belonged to the fyrst borne Ueryly all hys entente and purpose is to persuade that priuileges in bodily thinges are not regarded or respected of God Neyther wyll he that the vse of his priuileges and giftes shold be referred to suche an ende that therby should spryng pride statelynes and contempte GOD would haue his children sober and lowly and not proude and loftie But they that therby take occasion to be disdainfull and arrogant although they were thervnto
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
that put their truste in him he wil procure them peace and saluation for euer and euer After this lesson doctrine which is called the doctrine of faith must we learne also of Christ the doctrine of pitie merci compassion And this ye heare often times in the yeare as touchyng charitie that we shold remember that one of vs is bound to helpe an other But pitie is a thing somwhat greater as when we are greued with other mens miseries and calamities no lesse then with our owne as when I haue a neighbour that is nedie or sycke I ought not only to be redie to helpe but I must be sorie for his miserie and that at my very heart as though it were min owne euil As this is put forth to vs in Christ. He is in this place as a foreiner and stranger But when he seeth the miserie of this widdow he is asmuch greued as though it were his owne sonne he geueth confort and helpe This is the exāple of charitie which ought to folow after faith it doth alwais folow faith if it be true faith So that we ought not to behaue our self after the exāple of certein mercilesse people which hath stonie and yron heartes laugh at their neighbours miseries and are greued at their prosperitie The affectiōs of Christian men ought to be otherwise which ought to be greued at other mens misfortune glad at their prosperitie as Paule saith that we may be greued with thē that are greued reioyce with them that are ioyfull This is the propertie of enuious persons to be glad of other mens hurt to be greued at euery mās wealth sauing their own But there are two sortes of pitie A spiritual a corporall In these corporal bodilie euils we muste succour helpe al that we can for their defēce whā we see this that the poore haue nede of helpe can not helpe thē selues It is a spiritual euil whē the soule is in peril as whā I see a yōg mā voyde of al holines caryng nothing for religiō holy doctrine but is ignorāt of the principles of religiō liueth wtout any discipline or order fearce stubborne obstinat Here it is the office of pitie not to speake faier gentle wordes vnto him but to chide him sharply rebuke him yea rather to beate him or stricke him For ther is greater peril whē the soule is diseased with such euils thā whā the bodie is sicke of any disease Wherfore we must let nothīg passe as touchīg this pitie that these euilles may with wordes stripes wandes such other remedies be restrained But thou saiest that this is a cruel pitie to vexe the bodie with stripes Yea but necessitie causeth this to be the beste pitie that is in this case For the Physitions must nedes shewe crueltie vpon some part of the bodie that the hole bodie maye be saued and so is it also as concernynge this pitie For suche chastisements are done to see to thee that thou mayst be deliuered from the tyranny of the deuill from his kingdome He that is almost drowned in a floude taketh it for no wronge if he be plucked out by the heare although it be done to his great grief and payne Wherfore if thou doest not refuse in the bodilie euiles to suffer a litle payne for the auoydynge of greate perill why shouldeste thou in a more dangerous perill of soule and euerlastynge lyfe take greuously suche chastisement as is requisite and necessarie So is it truely the worke of pitie when stubburne children and obstinate seruantes are sharply by stripes put in remembrance of their deutie This is a spiritual medicin against the disease of the soule which is the rebellyng againste the parentes and maisters Wherfore this is the worke of mercie when mannes miserie is considered and helpe is geuen This pitie ought parents cheifly to regard in a familie and maiestrates in a communaltie and to beware diligentlie that neither that sufferers impaciens neither their own negligence make them geue vp this pitie as it commeth to passe oftentimes For he that would be pitifull and wil dissemble or winke at syn he should commit two kindes of crueltie towarde his neyghbour should fall into gods high displeasure Wherfore thou must not seeke after the prayse of gentlenes and pitifulnes by dissembling and winkyng at sin when euerlasting perill dependeth therof neither must thou loke for that time when he wil come to himself and amende by his owne accorde Thou must cut of the snares of the deuill by sharpe discipline but as touchinge this sorte of pitie I wil intreate more largely in an other place But now is the example of Christ put forth to vs how he pitied the miserie of this woman and therby taught vs true pitie That we shoulde remember that this precepte is set forth to vs to thinke surely that this is oure duetie to helpe yea with the lssoe of oure goodes when our neighbour is in bodily necessitie so truly to shewe the office of pitie Whiche thynge afterwarde hath so great renoum that it is cōmended not as though it were done to our neyghbour only but also to God hymselfe whiche promiseth also to requit it by a reward Or if the contagion or disease be spiritual that is to say syn as if our children and familie be stubburne negligent wanton in doinge and saying here must be shewed pitie that is cruel in sight and yet for all that dothe all thynges for the best But that that is past tamyng amendement geue it vp as a thyng past cure into the hands of the ministers and officers For the matter can not scape vnpunyshed And it is to be counted a parte of pitie to punyshe in suche case with extremitie of death For they that are paste grace can bee restrayned by no other meanes They woulde be the destruction as well of other as theyr selues yf thys office of pitie were not exercised vppon them by the sworde Wherfore punyshementes are very workes of pitie seme they neuer so cruell and bytter to a mans syght For if it were not for this punyshment and sharp correction there could be no cōminaltie nor ciuile felowshyp mainteyned Wherfore let euery man in his vocation shewe pitie not only with affection but also with discretion and let him not helpe in bodyly euyls onely but muche rather in spirituall euyls And these are the two doctrines out of this gospel wherof the one belongeth vnto faith that we shoulde be without feare in the myddest of all euyll and specially when the feares and terrors of deth come to sight And let vs thynke that the almightie healpe of all our saluation is sette in Christ. Wherefore we can not despaire of hym without our hurte The helpe of man and of vs is but vayn For they can not represse deth Death is valyant agaynst them But we muste haue
shall baptise you with the holy ghost where as I do baptise but with water as a minister He standeth in the myddest of you and ye know hym not Wherfore this is my duetie to be the voyce of a crier in wyldernes that when ye heare the sound of my trumpet ye may vnderstande that he is come For I am that soundynge voyce and crier to whom ye ought to be attēt He therfore that foloweth next after me is he hym selfe as Esaie prophecieth in the .xl. Chapter The voice of a cryer is in the desert make redy the way for the Lord make streight the pathes of our Lord in wildernes He am I saith Iohn and this is my word Wherfore be attent he is nowe amongest you but ye know hym not And this is my office to bryng you into acquaintance with hym that ye may receyue hym For the next prophete that commeth after me is euen he hym selfe As for me I am but one sent before and this office doo I now execute and fulfyll my duetie prophesyed of before He as yet is priuate and vnknowen but by and by after me shal he come abrode with his prophetical office of teaching Wherefore take ye good heede least ye be deceaued in markyng of hym and haue him in hygh estimation among you Neither was there truely any other end of this matter then as Iohn prophecied before For incōtinently after Baptisme Christe began to work myracles in Galilee He sent twelue apostles and seuētie disciples to preache that the kyngedome of God was at hande that is that Christ was come Here he is sayth Iohn Ioyne your selfe to hym receyue hym and ye shall not be deceaued He came after me but he was before me For Iohn was elder than Christ six whole moneths and yet he saieth he was before me This amongest the Iewes had ben a blasphemous worde if they had at that tyme vnderstande it as it is playne in Iohns Gospell where as he saith Before Abrahā was I am And this is as much to say as this man before he was borne in the earthe he was in heauen But yet the Iewes dyd not vnderstand it neuer the lesse this saying of Iohn is trewe and dothe notifie to vs a person of the Godhed As he declareth plainely hereby when he saith I am not worthy to lose the lachet of his shoes Here should the Iewes haue diligently consydered what maner of man this was in comparison of whom Iohn denieth and abaseth hym self so muche and saith him self vnworthy to serue hym in the leaste thyng that is The testimonie of Iohn cometh frely from his hart that he is not worthy Although saith he I be neuer so much sett by of you yet in comparison of this man I am nothing He is wel content to lay asyde all his glorie saith plainly that he will take yt for a great renoume yf he might be thought necessarie to this man in the moste bassest office of wiping his shoes Wherfore leaste the Iewes should surmyse that he humbled him self to muche wheras Iohn the author of baptisme executed the ministerie of a prophet he doth expoūd the trew meaninge of his baptisme saying I haue a signe also as hathe the other prophetes Ieremie did weare a chaine of woode Esai walked naked and barefooted when he prophesied to the Aegiptiās Ethiopes that they shold be a pray to ther enemies be spoyled of all they had I am the auctor of a new word and of a new signe I preache that ye prepare the way for the lorde Ye had no nede of this worde yf the way were prepared now alredie After that I washe you for a signe that ye are vnpure and filthie and I am the beginner of this lauer But he that foloweth me wil prouide a better baptisme and baptise you with the holy spirit All this was spoken that they might not coūt Christe vnworthy of their sighte but should haue for a remēbrance the words of Iohn that because he had borne recorde of him which should come foorthe so magnificētly with teaching signes thei might not doubt in an euident matter But what do they thei hear Iohn but they thinke not his authoritie sufficient For as they beheaded Iohn so they crucified Christe as touching whome Iohns witnesse was so faithfull Suche regard of godlines had they that they only despised not the word of God but for that also killed the Prophetes and nayled on the crosse the Lord of all Prophetes And so goeth the matter now also For Christ is condemned to the crosse not only at his beyng here in earth but nowe also in his members We labour all that we can with Iohn to bringe men into this way for as muche as without Christe ther is no remission of synnes or lyfe euerlasting But the more we go about to withdrawe mens trust from their oune workes as vnprofitable to righteousnes in the sight of God and to leade them to Christe so much the more greuously are we condemned as heretykes of our aduersaries For that is not agreable with their doctrine as all do knowe They sette foorth the Mounkes rules and masses with ostentation they offer vp masses for the dead they ordeyne seruice they go a pilgrimage they bye pardons But what other thing is this then to caste away Christe and searche out new ways to heauen And we can alow this by no meanes and therfore can they not abstayne from rayling and slaundering of vs. The Bishops and highe Priests wold deale lykewyse with vs as they did with the Iewes yf they coulde Only this is lacking vnto them that they can not abuse vs at their pleasure But what is the cause they are so greuously offended with vs surely no other but that we teache with Iohn to geue the glory to God and to humble them selues before Christ and iudge them selues vnworthy with all their seruice and good workes to wipe such a great mannes shoes For they can not chose but graunt this that Iohn was more holy then all they can be and yet he saith I will caste away all this holynes yf I might but be receaued only into the felowshippe of his grace to haue the ouersight of his shoes I wold thynke my selfe an honorable man This do we therfore testifie and proteste before the worlde the Pope the Bishoppes Priests and Mounkes that be their righteousnes and holynes neuer so much yet in this poynte they are nothyng to be compared with Iohn Wherfore if ye do all that ye can by fastyng and saying your prayers only do this also see that these things be caste at Christes feete and lett them not looke to be iustified and saued therby But say this humbly I do not refuse to be to lowly and humble This do we teache that they suffer Christ to be holy only but they can not be persuaded so to doo They crie out vpon vs lyke madde men saying Not only
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
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
hym so humble that he dareth not come in CHRISTES sight He humbleth hym selfe with the loweste as the woman of Canaan dyd so that he sendeth other to entreat Christ for hym and yet he hath so certainly persuaded him self as touching the goodnes and humanitie of Christ that he thynketh with all his heart that he shal haue help of Christ. And this is verily a true fayth and true humblenes that oure vnworthynes cause vs somwhat to doubt but yet without desperation so that the bountie and mercie of God maketh vs chereful again For God requireth both Fyrst that we appeare not before hym with confidence in oure selues after the maner of hypocrytes Secondarily that after the maner of hypocrytes we despaire not vtterly in thynges impossible to reason But that accordyng to the Psalme we may fele that GOD is delighted with them that feare him and that trust vpon his mercy But the Iewes dyd not this For they persuaded them selues that God fauoured and dyd them good because he was bounde so to doo For they thoughte proudly and insolently with them selues that they executed the wyll of God and deserued the benefites of God and vnderstode nothyng of his mercie Wherfore Christe pronounceth so greuous a sentence agaynste them saying Many shall come from the east west whiche shall sytte downe with Abraham Isaac and Iacob in the kyngdom of heauen But the children of the kyngdome shal be caste out into vtter darkenesse where as wailyng and gnashyng of teeth shal be The cause of all this is vnbelefe that they trust so much in them selues and in the meane season they set nothing by mercy Wherfore as it profiteth them nothynge in that they are the sede of Abraham so shall it nothynge hynder the Gentiles because they are not the children of Abraham if they do but imbrace Christ with a sure trust and aspire to the grace and mercye of God For this is Gods trade to fyl the hungry with good thinges and to send the riche empty away For before him neither the Gentile neither the Iew neither circumcision neither vncircumcision any thyng preuaileth but only the faith in CHRIST that men beynge destitute of their own helpe may flee vnto the mercy of god And so this Gospell teacheth very exactely bothe of Charitie and Faith what is the propertie and nature of Faith how it imbraceth the worde and looketh after the mercy of god with great humilitie Whosoeuer shall order his faith on this wise he shal obteyn his petition as the leapour Centurion did it shal be done vnto hym as he beleued that is as he hath the bounteousnes and mercy of God onely in his heart and coueteth it and putteth his trust therin so will God declare his mercy to hym receiue hym into his fauour and deliuer hym out of all his troubles Now I pray God to instruct vs with the holy ghoste and to stirre vp in oure myndes suche truste in his mercye and by this meanes to bryng vs to euerlastyng lyfe Amen The iiii Sonday after Twelfth day Upon the Gospell Math. viii AND when he entred into a shyppe his disciples folowed hym And behold there arose a greate tempest in the sea in somuch as the shyppe was couered with waues but he was a slepe And his disciples came to him and awoke him saying Master saue vs we perishe And he sayd vnto them Why are ye fearefull O ye of litle sayth Then he arose and rebuked the wyndes and the sea and there folowed a great calme But the men meruailed saying What maner of man is this that both windes and sea obey hym And when he was come to the other side into the countrey of the Gergesites there mette hym two possessed of deuylles whiche came out of the graues and were out of measure fierce so that no man myghte go by that way And beholde they cried oute sayinge O Iesu thou sonne of God what haue we to doo with thee Arte thou come hither to tourment vs before the tyme And there was a good way of from them a hearde of many swyne feedyng So the deuyls besought hym saying If thou cast vs out suffer vs to go into the hearde of swyne And he saide vnto them Go youre wayes Then went they out and departed into the hearde of swyne And beholde the whole hearde of swine was cried hedlong into the sea and perished in the waters Then they that kept them fledde and went theyr wayes into the Citie and tolde euery thyng and what had happe ned vnto the possessed of deuyls c THE EXPOSITION THE hystorie that is sette foorth vnto vs in this Gospelle is not suche as teacheth vs what is oure duetie in doyng good workes For it toucheth nothynge the tenne commaundementes it teacheth vs not what we ought to doo but that we ought to haue the ayde of Fayth in all peryls and in the most desperate temptations Wherefore the doctrine of it is of the hyghest sorte and belongeth to Faith as touchyng the whiche all men thynke this that they haue it and it hath place moste especially in aduersitie Wherfore that it may be the better perceiued what the matter is we will deuide it after this sorte Fyrste we wyl entreate as touching the crosse and affliction And then as concerning Christ and the faith in Christ for because that onely he beyng our sure ayde delyuereth frome euyll And laste of all we wyll entreate of the fruite and profite which ensueth after deliuerance out of temptation through faythe And all these partes shall shewe how weightie an hystorie the Euangelist setteth foorth in so fewe wordes which ought greatly to be estemed of vs. The fyrst is for that that Iesus with his disciples taketh shyp then ther is no tēpest but al thing calme quiet yea the sea also is pacified without all tossing For the disciples could not be persuaded to take ship shyppe and especially to their perill But as soone as Christ taketh shyp with his Disciples and loose their cable ropes and tacklings they sayle with all hast into the mayne sea there ariseth sodeinly suche a tempeste that the flouds couer the shyppe and put them in ieopardie of drownynge This hystorie ought to be vsed so commonly of vs that it myghte bee vsed for a prouerbe that when we will signifie the troubles of the Churche we myght speake it in a prouerbe after this sort When Christ dooth into the shyppe enter Peace wyll not longe continue there But foorthwith foloweth storme and tempest thou must not loke for bodyly reste And this order of thynges is verye necessarye As Christ saith A strong armed man obteyneth his palaice in peace vntyll a stronger commeth on hym For then all thynges are filled with enmitie and trouble there is no where peace no where quiete All thinges by malicious enuying and horrible spoylyng falle into a flame To the whiche thynge the whole hystorie of the
destroyd Fyrst of all we ought to haue singular respecte to the maintenance of the ecclesiasticall body or Church For then is that most in hasard if these things that are ordeyned of God to bring men to repentance and saluation be not openly suffred to be vsed against them that are vnpenitent Wherfore if the Church shold either for superstitiō or for a vayne ostentatiō of mercifulnes omit this authoritie of byndinge and excommunicatinge the vnpenitent and not punishe very sharplie suche offenders and so saue it self holy and vndefiled and not suffer a litle leauen to corrupte the whole dowe it were greatly to be blamed Consider also that this is not donne to destroy them that are excommunicat and excluded from the cōmunion and felowship of saintes For herby are they put to shame to the entent they should amend and obtaine saluation with the Church in Gods kingdō Or if they wold not amēd at all it may appeare that the Churche is not in the faulte whiche dyd the same for feare lest it also should be defyled and destroyd by sufferinge the wicked to intermedell with holye thinges Wherfore the Church doth as it is commanded for a good cause excommunicat the stubbourne synners Neither do they violat and breake CHRISTES commandement which forbad the tares to be pluckt vp For Christ hym self commanded saying Let hym be as an Ethnicke and Publicane And yet is he not against his owne cōmandement where as he forbad the tares to be pluckt vp As it is euidēt by the former description For excommunication hyndreth not the principall entent of Christ it is not against the doctrine of his grace but rather for the maintenance therof where as it casteth out them that behaue them selues disorderedly in the kyngdom of heauen to the entent they may the beter come to them selues and retourne again obediently or if they wil not to be vtterly caste out of this kingdom with the lesse daunger where as otherwyse they should heape together more greuous offences by defilinge and prophaninge the holy company of saintes and the Church also for her negligent regardīge her vndefiled holines should prouoke Gods hyghe displeasure and wrathe Now al other restrayninge of offences is amōgest the magistrates and officers they are bound diligētly to see therevnto lykewyse fathers and mothers are gouerners of families all informers of other in manners and learninge These are not forbydden by this commandement of CHRIST to execute their office but they are rather strayghtly commaunded and charged to do them And as touching their iurisdiction power and gouernance they exercise it not in the kingdom of heauen They exacte not certaine offices and rites to be donne whiche thing belongeth to the kyngdom of grace But they haue the regimēt of that kyngdom that belongeth to the body and bodilie thinges to ciuill maners office order humanitie honestie they firste procure that the bodie and bodelie thinges may be in safegard that therby the soules and spiritual thynges maye be the better gouerned And the magistrate maintaineth not onlie the second table as touchynge the duetie towardes men but also the firste as concernynge our duetie towardes God He punisheth Idolatrie blasphemie wytchcraftes periurie He punisheth restraineth heretikes that are blasphemous against God such as teache false doctrine He taketh to his correction them that are stiffe in defendinge of heresie and errors and punisheth them for malefactors bycause they seduce many from the truth And when he doth this he is not thought to plucke vp the tares for bycause he and his office is not belongynge to that kyngdom whiche is forbid to plucke vp the tares It were a superfluous thing to commande or teach that lesson to gouerners of housholdes or to ciuil officers or such other For they haue all their charges geuen vnto them which they must nedes execute in their offices with all diligence and yet they plucke not vp the tares for that they hynder not the kyngdome of grace but cause rather by their order discipline the kyngdom of grace to be in better case to be troubled with fewe offences All officers shold se diligently to quiet and tranquillitie to be had both in house and citie that the church the kyngdome of heauen might liue a quiet and a peaceable life with all godlines and grauitie in prayers supplications with thankes geuing and intercessions For to th end that this kyngdome of prayer true inuocation which is called of Christ the kyngdom of heauen might be reserued amōg men it is very necessarie that parents maiestrates see straightly to their offices Wherfore magistrates and officers of this corporall lyfe do not plucke vp the tares againste the commandement of Christe when they by sharp straight correction and execution do withstand these offences that disordre the common welth But they do the best that they can to see and prouide that the good corne in the congregation be not ouercome with tares so the kyngdome of heauē shold vtterly be abolished in earth And this haue I sayd as touchynge the true meaning of this parable least it shold by euil vnderstāding therof cause men through superstitiō to abstaine from doinge certaine offices necessarie in the cōmon welth Now to declare at large what an haynouse thing it is that Christe here describeth howe the ennemie in the night sowed his most pestilent tares and howe the byshoppes and superattendēts by their sleping sluggyshnes gaue hym occasion and leaue so to do it were a long matter and not fyt to be handled in so shorte a tyme but at this time I thinke sufficient for me to haue enstructed you as touching the true meanyng of this parable And to th end that ye may earnestlye regarde it euen as Christe would we shold when he put forth this parable of the tares let vs pray vnto our heuenly father as for a thyng most necessary to whome be praise and glory for euer Amen The Sonday called Septuagesima The Gospell Math. xx THe kingdome of heauen is lyke vnto a man that is an housholder which went out early in the mornyng to hyre labourers into his vineyarde And when the agrement was made with the labourers for a peny a daye he sent them into his vineyarde And he went out about the third houre sawe other standing ydle in the market place and sayde vnto them Go ye also into the vineyarde and whatsoeuer is ryght I will geue you And they went theyr waye Againe he went out about the vi and ix houre and dyd lykewyse And about the xi houre he went out and foūd other standing ydle and said vnto them Why stāde ye here all the day ydle They sayd vnto hym because no man hath hyred vs. He saith vnto thē Go ye also into the vyneyarde and whatsoeuer is ryght that shall ye receiue So when euē was come the lorde of the vineyarde sayd vnto his steward Call the
night which can not suffer that all thyngs shold be cleane pure and albeit he can not vtterly roote vp altogither yet he mingleth his tares with the residue that is pure Now who can blame gods worde as though it wer the cause of al sects Wherfore let al mē take hede to thēselues by this doctrin For this propretie of the gospell will neuer be other Som shal therby be restored brought to ripe corne But cōtrarywyse the greater part shal alwais remaine vnfruitfull Wherfore here it cōmeth to passe that Christ said in the last part of the Gospell Many are called but few are chosen For when they wil not make their mynds agreable and conformable to the Gospel but hearkeneth rather to the diuel let passe the word they can not by such wickednes please God Wherfore they fal not only into cōmon vulgar sins offēces but also as Christ saith here thei are strikē with madnes blindnes as with a plague for their vnclenlines so that in seing they see not in hearing they vnderstād not nor know not howe that matter stādeth Wherfore let euery mā here beware he fall not neither let him blaspheme the Gospel for it For it neuer cōmeth forth without offences falling which is not the fault of the word but of the malicious diuelish hert As the fault is not in the sede that in the way it bringeth forth no fruit nor amōg stones thorns We must fight agaīst this offēce labor rather that euery mā mai get this sede and praye God that he will fascion forme and frame our heartes through his holye spirite and so prepare a way that when we heare the worde it may perce into our heartes and bring foorth fruict in pacience and that we may obteyn saluation by our faith in Christe whiche the holy ghost by the word of God and the sacramentes worketh in vs. Which thyng God graunt luckily to come to passe Amen The Purification of S. Mary the virgin The first parte of the Gospel Luc. ii ANd when the tyme of their Purification after the law of Moses was come they brought hym to Ierusalem to present hym to the Lord as it is written in the lawe of the Lord euery man chylde that fyrst openeth the matrix shal be called holy to the Lorde and to offer as it is said in the law of the Lord a paire of turtle doues or two yong pigeons THE EXPOSITION IN the historie of this Gospell is set foorth howe the chylde Iesus was presented in the Temple after the time of his mothers in lying And the Euangelist after the maner of the lawe calleth the whole tyme of her lyinge in the dayes of Purification For the same terme is vsed of Moses This was not the law of nature wherfore the Gentiles vsed it not But God dyd constitute this lawe amonge his people for a peculiar purpose that the mother if she brought foorth a man chylde shoulde after .xxxiii. dayes come to the temple but if it were a woman after .lxvi The very same law hath the Pope made for churchyng as it is named of women that haue layne in chyld bed cōmandyng that after certain dayes they should returne to the churche to be purified and halowed of their vncleannesse As though by a certaine lawe they were vncleane therfore vnmete to be present at any holy ceremonies or to haue companie with the congregation But the Pope doth this without right For ceremoniall vncleannes was not natural but a ceremonie cōmanded by a certayne law whervnto none wer bound but the Iewes neither ought other to be yoked with this lawe But this was specially commaunded in the lawe that the first begotten after the forsaid tyme was expired should be presented and dedicate vnto the Lorde For so is it written in Moyses law Euery man child that openeth the matrix shal be called holy to the Lord And that not only of men but of beastes also All that was called the Lords and was the Lordes And herof sprong the prerogatiue and interest of the eldest son or first begottē so that they wer preferred in the priesthode and in other things And because that in so great a numbre of people this wold haue growen to an infinite multitude if al the first begotten should remain in the temple to serue the Lord therfore GOD permitted the parentes to redeme their children by price as by a lambe of one yeres age or by a paire of turtle doues accordynge to euery mans habilitie And so the sonne was restored to his parents and yet was called the chylde of the Lord. Here it appereth that Maries substance was not great for that she offred but a pair of turtill doues whiche was the gyfte of the poorer sorte By this gyfte she redemeth her sonne and so by this meanes confesseth that although she be the true mother yet that it is not her sonne only but the sonne of God also as wel as her owne For he was the first begotten The Turke in this counterfeiteth God where as he taketh from the parentes the most towardest sons and daughters causing them to be brought vp for his vse And this is the cause that he hath such store of mightye warriours But god dealt more gentilly He required the fyrste borne for hym selfe after suche maner that he neuerthelesse gaue power to redeme them and to the ende that the Iewes should knowe theyr God to be suche as delyuered them oute of the bondage of Aegypt and destroyed in one nyght all the fyrst borne of the Egyptians Therfore he commanded that the fyrst begotten of the Iewes for a memoriall of thys wonderfull deliuerance shoulde be presented and offered in the temple And thys lawe is nowe also abrogate and abolyshed neyther are we Christian menne bounde to this law no more then we are to other ceremonies made peculiarly for the Iewes And in all these thinges there is no great thyng for vs to learne except that only wherof we haue entreated before as concerning the circōcision of Christ euen that Christ is vnder the law as though by no right he was subiect nor bound therunto Wherfore this obedience of Christ I will now shew foorth but yet not applying it to such an high degree as I did before For as I applied my doctrine before to the furtherance of rightuousnes before God that is how we were made rightous in the sight of God so nowe lette it be vnto vs an exaumple of charitie and good workes For the humble obedience of the chylde Iesus is so hyghely praysed and sette before oure eies to make vs ashamed for that he by all hys laboure and longe trauaile can not stirre vs to doo halfe our duetie There is so muche crookednesse in vs that we can not doo that that is commaunded to be done vnder peyne of damnation and euerlastynge punyshemente Where as Mary neuerthe lesse whyche was a virgin and
the ende of this life after that shal folow euerlastinge famine with eternal distructiō The secōd tēptatiō is when the deuil taketh Iesus into the holy Citie and putteth him vpō a pinacle of the temple and cōmandeth him to cast himselfe downe that it should be without his peril or hurte if he be the sōne of god promisyng that all his Angels shold come to serue hym rather then he shold but stūble with his foote at a stone This is a hard gostly a spiritual temptation wherin he endureth to bring hym frō grace faith and from the fauour of God euen as before he studied through syn desperation and wrath of God to trouble hym For when the deuil is not able to make vs to despayre and to fall from hope of saluation he goeth an other way to worke he proueth the right hand when he preuayleth not by the lefte if he can make thē ful of false trust and to presume to muche on gods fauour This temptation is to brynge hym from the feare of God The first was to bryng from trust in gods helpe to despayre and flee from god and that by gods word In the second he worketh by crafte and gile to bringe that fayth wherwith Christe was surely stablished against temptation to presumption and so to put frō hym the feare and dread of God He vseth that waye to tempte Christe againe as Christ vsed to ouercome his firste assaut Thou requirest the worde of God to be thy guyde in thy doinges And this is gods worde God shall geue his Angels charge ouer thee they shall holde the vp in their handes that thou dashe not thy foot at a stone Wherfore caste thy selfe downe proue whether thou trustest in God in very dede for this promesse sake In this place ought the infirmitie of Christ to be cōsidered wherin his godhead lieth all hid by the humblenes of his manhod euen as it dyd also on the crosse when he desired helpe and cryed for succour as though he had ben forsaken So here also he wil be nothynge but a very man And by this infirmitie the deuill conceaueth a good hope that it shold be easye for hym to tourne his faith into presumption and to make hym to tempte God by a miracle not necessarie He alleageth a texte out of the psalme neuertheles for feare of bewraying his purpose he rehearseth not all but part ▪ lettyng passe In thy wayes By this authoritie the deuil goeth about to bleare Christes eyes and to cause hym to forget his vocation and charge and to folowe that wherof he hath no charge or commandement For Christe is nowe a man and in that takyng case not to do miracles by his godly power but to sustaine and ouercome those thynges whiche synners shoulde haue sustayned and ben ouercome without Christe For as the Prophete sayeth he ought to be a man that knoweth infirmitie This wayes doth Christe walke in But the deuill appointeth hym other glorious wayes by miracles not necessary which were not belongyng to Christs office But Christ repelleth hym by this saying It is written Thou shalte not tempte the Lorde thy God For there be steppes and stayers to comme downe by and therfore is there no nede to attempte this vnused and vnwonted waye This were against God if I shold cast my selfe in perill without gods commandement and without an vrgent cause wheras ther is a common waye to go downe by This doctrine is not lightly to be regarded beynge so necessarie For herby we may learne that they tēpte God whiche regarde not his commandement and appointed wayes but seke out some straunge deuice wtout his worde and commandement As the religious of both kyndes choseth thē wayes of liuynge of their owne voluntarie motions and then maintayne their doinges by Christe sayinge Go and sell all that thou hast and folow me Here not only bare reason but also scripture is alledged for the confirmation therof And so the deuil vseth scriptures to allure men therby to be deceaued But marke wherin his deceipt consisteth He alledgeth not the hole and perfect sentence he reciteth no more then maketh for his purpose He letteth that passe that is not for his profit Suche is the crafte also of the Anabaptistes they alledge many scriptures that men must not put their trust in creatures then they ioyne therunto that baptisme is but a creature that is to say water therfore that we must not trust in baptisme They will not beleue the grace of god that is in baptisme but feele it with their handes They alledge scriptures But yet not truly For if it were not the word of God that sayeth Except a man be borne of water of the holy ghost he can not see the kyngdome of God it were a wycked thing to thinke that the grace of god were in baptisme or water But here is the worde of god sure euidēt he that beleueth is baptised shal be saued For faith baptisme the word water must be ioyned to gether But these mad braines can not be persuaded so to do And thus doth Christ also withstande the deuill answereth if I walke after gods cōmandemēt then I know wel that I am defēded by the angels to kepe me So when a child doth his duetie obediētly to his parents the seruantes applie their vocation knowe for a suretie that when they are cōpassed about with perill danger then god by his angels defendeth thē maintaineth thē But whē they walke not in this wayes they haue no promesse to be holpen by angels But they are in the deuils power which may vexe them at his pleasure and that not wtout their owne desert For it was not meet for them to folow any new or strāge wayes For that is nothing but a tempting of God And this is such a tēptation that no mā perceaueth it excepte he feele it For as the first stirreth to desperation so the second to presumption to such wayes that are beside gods worde cōmandemēt Here must the Christian man kepe the midle waye so that he neither despaire through aduersitie and trouble neither waxe proud by gods gyftes prosperitie presumīg to tēpte god in things vnlawfull but simplye to cleaue to the worde with a true faith and feare then shal we neuer be destitute of the angels helpe and succoure The thirde temptation is most ful of impudencie of all the other wheras the deuill taketh vpō him to chāge kyngdomes as though Christ shold receaue the kyngdome of the worlde by the deuil and geue vnto the deuil the kyngdome of god All this temptation is set forth not by art of logicke as the other were but by rethorical amplifications and externuations He sheweth hym the kyngdome of all the worlde with glorie and power and beautifieth this his greate gyfte with magnificent wordes and so he assayeth to ouercome hym with grosse
For whilest thei are so obstinate thei can not be deliuered frō their straiyng so that at the lengthe thei shall be torne and plucte in pieces of the Wolues in wildernesse Wherfore the comfort of the Gospell for sinners ▪ ought not lightly to be estemed bicause Christ their shepherd seketh theim and taketh thē vp as straye shepe Furdermore his doctrine also is necessarie to knowe what is our duetie to this shepherd euen to heare his voyce and to tourne vnto him as the historie of the Publicans and synners maie be an example vnto vs in that thei were conuerted at the woorde of Christe This woorde teacheth nothyng els but that GOD is mercifull vnto synners to saue them for Christes sake so that thei doe not harden their heartes at the voyce of their shepheard and delight with longer wanderyng and straiyng but that after thei haue heard the voyce thei caste thē selues on Christes shoulders whiche hath satisfied for their synnes and reconciled them to God the father And we can not without great synne seyng that GOD hath purchased our deliueraunce so dearely despise and set naught by it but we must with greate and studious labour worship and reuerence his worde and shewe our selues worthie of the companie of sainctes Wherefore this worde ought greatly and studiously to be regarded that we may be defended and strōgly armed against the deuill and our owne hearte least we be in suche an opinion of GOD that he hateth synners For suche a sence and felyng is in all mennes myndes But the helpe of Gods woorde is to bee preferred against this in that that he is the shepheard and doeth proclaime his woorde openly in the worlde to the intent that the stray shepe maie heare it and tourne againe vnto hym Wherefore if thou dooest knowledge this that thou art a straie shepe which by synne art banished farre from the kyngdome of GOD and despaire not but haue respecte to the woorde of Christe as touchyng the shepheard For he is set forthe for thy sake and for all suche as are like thee that thou maiest beginne to repent that thou maiest haue trust before GOD through Christ and walke worthie of God in his kyngdome Neither thinke that thou haste a long respite to take councell of this matter whē the voyce of the shepherd commeth vnto thee but tourne thy self forthwith vnto hym and embrace hym Whiche thing if thou doe thou art saulfe and giuest the Angelles a greate cause of ioye whiche after that will be verie desirous of thy companie and will kepe and defende thee against all perill Where as cōtrariwise the vnpenitent tourne the Angelles to mournyng and therefore are faine to bee without their helpe and defence And in that that Christe is not contente with one parable but putteth there vnto the seconde as concernyng the woman that had loste a grote he doeth it to the intent that other should folowe his example and not vtterly giue vp synners but hunt for them and bryng them to repentaunce For the first parable belongeth onely to Christ our sauiour whiche is onely the true shepherde that embraceth straye shepe with true saluation where as he vestoweth his life for them that thei maie be deliuered from destruction and defended againste the deuill The seconde parable of the woman perteineth to the congregacion which is there in her ministracion and office that synners might be called to repentaunce and deliuered from eternall death and damnacion and obtaineth euerlastyng saluacion She reioyceth also euen as doeth the shepeherd when she findeth her grote she lighteth a cādell euen Gods woorde and swepeth the house that is she teacheth of rightuousnesse and of comforte for Gods mercies sake in Christe before the iudgement of God And by this doctrine commeth the loste grote to light And this is the true and glorious commendacion of Gods woorde whiche onely hath suche vertue that it taketh a waie synne and all the infectiō that came thereof as death damnation the deuill and helle so that wee are no more synners and the enemies of GOD but suche as of whom the Aungelles in heauen and the sainctes in yearth reioyce Wherfore we should worthely magnifie this word and highly esteme the teachers thereof to the ende we might achiue and get this greate benefite therby that is be deliuered from this wanderyng and deuilles daunger so be saued for euer The which thyng the moste bountifull and louyng shepherde of our soules our Lorde Iesu Christ graunte vs through the holy ghost Amen ¶ The .iiij. Sondaie after Trinitie Sondaie The Gospell Luke vi BE ye mercifull as your father also is mercifull Iudge not and ye shall not be iudged Condēne not and ye shall not bee condemned Forgeue ye shall be forgeuen Geue and it shal be geuen vnto you good measure and pressed doune and shaken together and runnyng ouer shall menne geue into your bosomes For with thesame measure that you mete withal shal other men mete to you againe And he put forthe a similitude vnto them Can the blinde leade the blinde Doe thei not bothe fall into the diche The disciple is not aboue his master euery man shal be perfecte euen as his master is Why seest thou a mote in thy brothers eye but considerest not the beame that is in thyne owne eye Either how canst thou saie to thy brother Brother let me pull out the mote that is in thine eye when thou seest not the beame that is in thine owne eye Firste thou hypocrite caste out the beame out of thyne owne eye then shalt thou se perfectly to pull out the mote that is in thy brothers eye THE EXPOSITION IN this Gospell Christ teacheth his disciples and vs what we should do one to an other For after we beleue and are become christian men therby bicause we are sure that we are deliuered from death synne and all euill through Christ now is it necessarie to liue after a newe sorte and that frō henceforthe we shewe our selues obedient vnto hym This newe life doth Christ comprise in one worde saiyng Be ye mercifull as your father is mercifull And all knowe this what is mercie truly suche an affection whiche conceiueth a sorowe at the verie hearte when a man seeth his neighbour troubled either in body or soule and is stirred by his will to helpe hym Christe requireth here suche a minde of all men not that there should be suche mercie as is betwene light and lende persones For suche mercie extendeth no farder then emongest the felowes of that leudenes tarieth no longer then thei haue power to do that leudnes As experiēce declareth A thefe is not mercifull to him that stealeth not for if he were he would robbe no man But he is mercifull onely to hym that stealeth with him and this is the mercie of euil doers But we that are christians muste be mercifull euen as our heauenly father is not onely
how children honor their parents howe seruants obey their masters howe the ministers of the churche are handled then shal ye vnderstand who loueth god and who doth not For children haue this commandement worde from god Honor thy father and mother But they say I let passe my father and mother and will honour and loue thee which art God in heauen Do not God saye thou hast my commandement set forth wherfore if thou loue me thou must loue honour thy parentes also and obey them in all things And this is the true louing of god But what do they Children would haue their parents awaye that they might lyue masterlesse Wherefore this must nedes be true that they loue not God So is it also in other kyndes of life Princes hath in their offices officers they charge them to do their deutie diligently If thou aske whether they loue God all will say yea and that they haue no cause to hate God Well I graunt that But answer why shewest thou no obedience and fidelitie to thy kynge If thou louest god with all thy hearte thou wouldest be more faithfull vnto thy Kyng and wouldest do thy office with more diligence So is there no seruaunt in any house so farre paste shame that will suffer this to be sayed by hym that he hateth God and loue hym not But what doth the louing of god signifie doth it not signifie to kepe Gods commandement and worde As Christ also saith If any man loue me he shal kepe my worde For if thou louest God thou canst not despise his commandements But what commandement geueth god to seruaÌ„ts Or what doth seruantes promise their maisters doth not GOD require that And they do promise also meat and drynke with wages and for that cause maketh a couenant that they shold be faythfull in doynge suche seruice as belonge to the house and shew obedience in their seruice And for this cause also are they called seruants because they serue the housholde by their seruice and helpe them that haue families with their labour and seruice But where be any suche in housholdes Yea rather there is almost no greater disobedience negligence pride then amongest suche Ye and here I let passe the pickynge and stealynge of many of them Wherfore they loue not GOD they hate GOD and care not for his worde or els they woulde shewe more diligence in their seruice But at last they shall be rewarded for theyr vngodlines and lyue all the tyme of their lyfe with the curse of GOD in miserie and beggerie But as touchynge the pastours and ministers of the Churche it is no nede in this place to make longe rehersall The matter is plaine howe they are handled of rulers husbandmen and of their neyghbours craftes men and courtyers so that almost they that kepe hogges are more set by But the commandement of GOD is straight that they shoulde be counted worthie of loue honor and that nothynge should be denied them that is dewe vnto them As it appeareth in Malachie and Christe hymselfe sayth also euery workeman is worthie of his wages Wherfore as thou maiste not denie thy seruant his wages because he is euil So must not thou defraud thy pastour and curate because he is euill If Gods commandement moue thee not be thou sure of this punishement that thy corne beastes and other things shall proue ill and thou shalte louse more therby than euer thou tokest from thy pastor and minister Whereby it is euident that the worlde not onely loueth not GOD but that it is full of hatered towarde GOD. And the condition semeth almost tollerable not to loue GOD if it would not hate hym But all deny this crime But in dede this is very hatynge of God when thou art stubburne against thy parents Lordes Officers and when thou doste not that that God commaunde thee For this is his commaundement that thou shouldest obey and by obedience honour them this commandement doste thou hate For thou canst not find in thy hearte to do it and thou doste refuse to hear hit Who will say than but that thou hateste god This do al men crake that they loue god but wher as they heare commonly to be gods commandement that they should flee couetousnes exercise vpright bargeining auoid auarice the more that these thinges are beaten into them by comon sermons so muche the more stuburnely they go againste it What nede that prieste care say they what I do with my goodes Will he take vpon him to rule me If this belongeth not vnto the prieste it belongeth to god He wil surely reuenge it when he shall see his time by pestilence famine and other mischeifes of fyre and water c. This shall take from thee neither shall they knowlege any benefite therin Wheras thou if thou were a Christian mightest get fauour before God and man and fele and perceaue all thy goodes to encrease Wherfore it coÌ„meth to passe that the Pope the Byshoppes and tyraunts but also townes men rustikes noble men and yomen do not only not heare but also moue persecution againste gods worde For they ought to geue honour vnto gods worde to obey it to fynde the ministers of the churche that that is dew vnto them But they are more redie to catch that from them that they haue then to geue them more and then they stande in their owne conceites as though they did well Wherfore this lesson ought to be borne wel awaye He that hath the worde ought also to loue god that is he ought to know what workes god requireth of hym and obey hym and say Lord Iesu Christ thou hast opened mine eyes to see and know howe thou hast deliuered men from death and syn by thy death and hast made me heier of the kyngdome of heauen of euerlasting lyfe I geue thee thanckes for so great a grace will gladly do again all that thou requirest of me Thou commandest me by thy precepte that I shall honour my father and mother and I will do it gladly and with all my heart Thou gauest me charge that I shold serue my master faythfully and with all my heart I will do my worke diligently and with all obedience I will not refuse to do thy coÌ„mandement Thou haste made me a mother and houswyfe ouer a familie I will well regard thy precepte and will rather bestow my lyfe then not regard my children and familie and see to them with al diligence that they be not seduced This is the very fruite that ought to procede of the woâ—de And it is not possible but god must nedes rewarde such Christian men But here let euery man trye inwardly with hymselfe how greatly he loueth god For to loue god consisteth not only in the thoughtes as the Monkes beleue but to loue god is as Christe sayth in an other place to loue thy neyghbour For so sayth god If thou wilt loue me do this for my sake to