frendes if ye doo those thynges that I commaunde you Christe hathe commaunded you to feede his flocke and to preache the Gospell If ye doo this so are ye Christes frendes and louers yf ye doo it not so are ye his foes and ennemies Christe saieth A good shepheard geueth his lyfe for hys shepe signifyinge hereby that he whiche is a faithfull feder and trewe pastor of the Lordes flocke doth not only faithfully and truely feede the shepe but he also yf nede require is redy to bestow his lyfe and al that euer he hath for the safegarde of the flocke If these thynges be found in you so are ye good shepheardes But if ye doo not teache but rather reache after as muche as ye can get bearyng no good affection towarde the flocke concernyng theyr saluation seking not the cōmoditie of the shepe but your own priuat lucre gain so are ye no shepheardes but hyrelynges no pastors but wolues no heardmen and teachers but theues and robbers no kepers but murtherers A theefe commeth not saieth oure Sauioure Christe but for to steale to kylle and to destroye Agayn An hirelyng seeth the wolfe commynge and leaueth the shepe and fleeth and the wolfe catcheth and scattereth the shepe Christe requireth that suche as bee in the ministerye should be faithfull and wise seruants euen such as in due time wil geue meate to the Lordes houshold And Christ calleth that seruant blessed whom his Lord when he commeth shal fynd so doyng He addeth more ouer and saith that the Lord wil make hym ruler ouer al his goodes Here heare you that it is required of you if ye be true seruautes fyrst that ye bee faithfull as S. Paule sayth It is required of the ministers of Christ and stewards of the secretes of God that a man be found faith full Ye shall shew your selues faithfull if ye truely faithfully purely syncerely and diligently behaue your selues accordyng to your commission in executyng youre lordes and maisters commaundement You may not display and sette abrode your owne will fancie nor yet the decrees and traditions of other but ye must publish set forth the good wyl and plesure of your Lord with al sinceritie purenes without all corruption or cōmixtion of mans doctrine yea that after such sort as is conteyned in your commission alwais remembring that ye are the Legates and Embassadours of the moste myghtye kyng yea that ye are the mouthe of the moste hygh God He that heareth you heareth me saieth Christ. Agayne It is not ye that speake but the spirite of your father whiche speaketh in you For as he is a faythefull and true ambassadour that symply and playnly without addition or diminution expresseth his Lordes mynd wyll and pleasure to suche as he is sent vnto euen so shall ye shewe your selues faithfull seruantes if ye vtter vnto the people those thynges onely which are conteyned in your commission that is to say in the sacred Bible as our Sauiour Christ saieth teachynge them to obserue all thynges what soeuer I haue commaunded you Notable are these wordes of that most noble and eloquent Doctor S. Iohn Chrysostom Nothing ought to be put vnto the words of god nor to be pluckt away from them For the very proper and peculiar worke and office of an Embassadour is onely to carye those thynges that are committed vnto hym Therefore the priest is called an Embassadour because he declareth not hys owne matters but the matters of hym that sent hym Again he sayeth The Apostles were sent vnto this ende that they should vtter declare and sette foorth those thynges that they had receaued and not that they shoulde put any thyng thervnto of theyr owne Secondly it is required of you that ye be not onely faithfull but also wyse and prudent seruantes wherby is signified that ye ought to haue not onely a zeale to doo good as many vnlearned ministers pretende nowe a dayes but also a wysedome a knowledge an vnderstandyng how to do good howe to doo your duetie howe to accomplishe that which is enioyned you in your commission lest it be sayd of you as it is written of the Iewes They haue a feruent zeale and good mynde to Godwarde but not accordyng to knowlege The ministers and seruantes of the Lord may not be lyke horses and moyles that haue no vnderstandyng but suche must be theyr knowledge that they may be able as thapostle saieth to exhort by wholsome learnyng and to improue them that speke against it In the priests lips saieth the prophet should be sure knowledge that men may seke the law at his mouth for he is a messenger of the Lord of hostes The blessed Apostle S. Paule in the description of a bishoppe or spirituall ouerseer requireth that such one shold be chosen to be a pastor or feder of the Lords flocke as is apte and able to teache to distribute the worde of truthe iustly to informe them that resist the truthe to doo the worke throughly of an Euangelist to fulfyl the office of a spirituall minister vnto the vttermost to preache the word to be feruent in season out of season to improue to rebuke to exhort with al long suffring doctrine to watche in all thinges to suffer afflictions to rebuke sharply them that ar enemies to the truth that they may be found in the faith to speake those things which becom holsome doctrine c. Christ the Apostles and the Fathers of the primatiue churche committed the ministerie of the worde not to dumbe dogges that were not able to barke not to horses and moyles that had no vnderstandyng not to Mammonistes and Epicures whyche onely seke gayn and pleasure lucre and ease but to suche as were myghtye in worde and doctrine full of power and of the holy Ghoste and throughly furnyshed with wysdome knowledge and vnderstandyng of the holy scriptures ready at all tymes to geue euen their very lyues if nede so require for the glory of God for the confirmation of theyr doctrine and for the healthe of the flock which Christ purchased with his most precious blood as the Apostle saith The holy ghost witnesseth in euery citie sayeng that bandes and trouble abyde me But none of these thynges moue me neyther is my lyfe deare vnto me so that I may fulfyll my course with ioy and the ministration of the word which I haue receued of the Lord Iesu to testify the gospel of the grace of God Agayn I am redy not only to be bound but also to dy for the name of the Lorde Iesu. Ignorancy is discommendable in common persones but in them that ought to be teachers of other it is not onely discommendable but also intollerable yea and abhominable For as Christe sayth If the blynde leade the blynde bothe falle into the dyche Agayn The lyght of the body is the eye
power to worke with them as he shal see occasiō For that dyuel settethe forth his hipocrisie meruailously by thē wheras part beareth the name of the Church but yet is it voyde of Gods grace without the holy Ghost and therfore it sheweth foorth no work of godlynes by any vpright holy and sober lyfe An other part ther is which is cōtente to haue certaine enormities errours corrected whiche seeme contrarie to reason and vnprofitable for the cōmon welth But yet they so order the matter that they wreste Gods lawes to the maintenance of mannes inuentions where as they should rather examine all mennes lawes by the rule of Gods worde And herof sprang diuers heresies of the Arrians Macedonians Donatistes Nouatians Nestorians and such other For al these endeuored to make the heauenly doctrine to seme agreable to mans reason and iudgement And all this they dyd bycause they knew not God and his kingdom vntill at the laste the great aduersarie of his heauenly kingdome by the Byshoppe of Rome corrupted the pure sowen word of God by all kind of tares which fell to so great wickednes that he vsurped his false power ouer this kingdom labouring to haue it in his daunger by his wicked Canons Decrees and Decretalles And who can now expresse with any words the great corruption and hurt that it hath wrought in the Lordes felde But we go not about now to shew the great hurt and damage that is done by him But this is my studie to make the true face forme of the Churche to be knowen amonge so many seducinge sectes that the true Church may perceaue that as long as it is in this feld that is in the world it must of necessitie lyue amōge so many deadly sectes and heresies For there be very many that will by no meanes suffer them selues to be counted out of this kingdome and yet there be very few that are true hearted subiectes of this kingdome And all the rest professe them selues so to be in words only But they declare partly by their dedes and kynde of lyuinge and partly by their doctrine and opinions that they know not what belongeth to this kingdome neither what are the true vertues and workes therof But the sayntes and godly can not abyde and suffer this so great goodnes of GOD to be abused But they ought here not so muche to care for the satisfyinge of there oune will minde in seing to the glorie of God after this maner but to marke rather to what ende this their ways shall come at the laste For assone as the church beginneth to seclude from Gods kingdom all abusers of gods grace as vnworthy synners and receaueth them for righteous in whome is no suche kynd of vice espied it abolished the kyngdome of gods grace and mercie And by this meanes the Nouatiās and the Anabaptistes at our time also fell into this errour that whilest they before time goe about to pluke vp the tares from the corne of Christianitie they make a monkrie and so take away the kyngdome of gods grace Neither were the first monkes that were most vncorrupt circumspecte and warie ynough in this behalf For when they went into solitarie places and into wildernes for the auoidyng of many offences and euilles that chaunce amongest the ecclesiasticall ministers in the congregations of the citie they began by a litle and a litle to be the maintainers of this lewed opiniō as though that they were the true children of God that all other that in ciuil corporations did gouerne either families or ruled the cities towns lyued in a prophane vnholie and ley kynde of liuing wheras neuer the lesse true godlines requireth no suche thing But the truth is this First it behoueth all men to know the kyngdome of the grace of God that he may knowe that he obtayneth mercie and remission of his synnes for Christes sake And so after this let euery man liue in the euil felowshippes of men let thē gouern housholdes or communalties or let them be seruaunts and laborers in families or subiectes and citisens in cities let euery man for his owne part doe his owne duetie The psalme admonisheth vs of this superstitiō biddynge vs to beware of it Trust in the Lord doe good dwell in the lande and he shall fede thee in the riches therof Here he forbiddeth vs to be careful for pluckyng vp the tares wheras he commaūdeth to inhabite the earth either as rulers of families or gouerners of cities For true godlines can be had by no other meanes than by this least out of the kyngdome of Gods mercie ther shold spring monkry and other new inuented seruice And yet the churche of God can not be but it must nedes know the difference of the corne and tares It knoweth for a suertie that he can not liue in the kingdome of God but throughe faith in Christ in the holie gost wher by man is newe borne and regenerate man is sanctified and renewed to be made obedient to God And yet least it should ouerthrowe this kingdome of grace it suffereth long after the example of God stablishinge his owne minde and conscience in the midle of so great temptations that it be not seduced Neither doth it loke for any helpe or succoure by flitting and by auoydyng of mennes company by going a side into wildernes and into a cloister of a monkrie or nonrie but it vseth circumspection and iugement that it fall not into like euilles In this parable therfore are both these lessons set forth to be learned of the churche First it must thinke it self to be in the kingdome of God the lawes condition wherof verie fewe do know and folowe at all times For albeit it be the kyngdome of grace wherunto all sinners ought most desirously to flee yet the diuel by the helpe of our fleshe whiche is alwaies fauorable to his part can doe so muche that he euen in the middest of Gods holy people cōgregations thrusteth in a great heape of hypocrites Now whē the church perceaueth that within it selfe in all her matters there is suche great offences it must not violentlie resiste it but defend and saue it self warelie against these offences For For although these offences be euident yet the state of this kingdome is suche that it can not by force and violence remedie these offences after a ciuil worldly maner The state and maner of this kingdome must be kept Whiche is this euen that the doctrine of the Gospell be purelie set forth as touching remission of synne and that men be wel instructed as concerning how they must be renued by the holy Ghost And that mercie and forgeuenes be pronounced to suche as diligently in their vocation do the works of Godly loue This doctrine ought at no tyme to be omitted be the carnall and wordly men neuer so much offended therby Yet the feare of offending them must not be an occasion to
this example of the Iewes let vs learne our peruersitie and frowardnes We gladly complaine when we are oppressed and alwayes thincke that we haue wrong done vs. And it is true if we consider the state of the worlde we are many times iniured and wronged And afterwarde we thincke that we haue a iuste and sufficient cause to set forth our right and to accuse the violence iniquitie of other so that there is no end of complaining as here the Iewes cōplained of the Romains for vsurping their kingdom For what iuste cause had the Romains against the Iewes Therfore by this cōparison they were certain that they had the best and greatest right and the most iust title to the kyngdome But yet there was a fault in the Iewes For although thy neyghbour doth the wrong yet must thou cōsider the matter more depely and thincke on this maner what if I haue moste greuously offended the Lorde my god and haue longe before this deserued that he shold take awaye from me not only this my ritght but also my very body and lyfe This one thyng must we learne For this semed very greuous to the Iewes to be subiectes to an heathē Emperour They thought thus with thē selues We are the people of God The heathen know nothing of god They are defiled with Idolatrie with adulterie whoredome dronckennes all other kynde of wickednes why then shoulde we serue them knowledge them to be our lordes and rulers But they that feared god prayed vnto god for their deliueraunce trusted litle or nothing at al to their right title neither did they bragge of that matter For they perceaued right well that they had deserued that plague if it had ben much greater For as cōcernyng the doctrine that was publiquely cōmonly taught it was very corrupte vnpure as the Euangelical historie testifieth the common wealth was not iustly vprightly gouerned As for couetousnes vsurie pride drōckēnes bancketing fleshely pleasure suche other vices they were cōmonly vsed yea that frely and without punishment as it is also among vs at this present daye Among the Iewes there was nothing almost in good order whether we respecte duties towards god or mā What shold god now do Shold he dissēble wincke at such so great contempte both of himselfe and of his word in the meane while defende these naughty packes with their right title when they to set forth his honour would do nothing at all nor amende any thing that was amisse Uerely God had here a iuste cause that forasmuch as they did cast awaye so beastly the right of God he also should suffer the right of this people to decay and come to naught For the Iewes had not their kingdome on this cōdition that it should stand for euer For god gaue thē that kingdom vnder a certain cōdition whiche was that they should performe that which he commanded them to do On this maner was his promise If they were righteous and obedient and kepte his commandementes But they would haue this promise wythout any condition although they on their behalfe shewed no obediēce at all A good kynde of people which would haue all things do nothing yea they shoulde haue remembred this rule do thy dutie so shalt thou receaue what is due vnto thee If an husbandeman of the countreye plaiteh the vnthrifte and riotously spendeth awaie that he hath so that he payeth not his rent at the time appointed is he iniuried wronged if he be put awaye from his farme that farme hired forth to an other which is better then he and wil kepe his couenaūtes better Therfore must we also learne to moderat our complaining and not onely consider our right and what vnright our neyghbour doth vs but also what gods right is and howe vnrightly we haue dealte with hym and so paciently and humbly lyftynge vp our heartes handes vnto god mekely reuerently say I haue not deserued that this mā shold do me this iniurie wrong Notwithstāding I must let him go loke vpō my selfe cōsider how the matter goeth betwene god me Oh there finde I a great lōge register which declareth vnto me that I am ten times worse that I haue ten times yea ten thousand times more offēded god thē my neighbour hath offēded me Therfore wil I paciētly beare this litle displeasure that my neyghbour hath done against me lest God seing my fearce cruel minde against my neighbour reuēge also and punishe that wickednes whiche I haue committed against him O Lord forgeue me handle me not according to my deserte and I will also gladly forgeue whatsoeuer is done againste me For it were againste all right that we shoulde so greatly vrge force our right which haue so vnrightly dealt with God concerning his right He that can preserue kepe and defende his right life and goods by lawfull meanes doth wel But he that can not this do let him not outragiously complaine but quieting himselfe let him with a contented minde saye That should be my righte and they that thus wronge me do very vniustly Notwithstanding I franckly and freely confesse that before God I haue deserued farre more greuous thinges And by this meanes we shall not be lyke the Iewes which thorow their own wickednes were the cause of all their miseries and plagues and yet thought to enioye their right and libertie although they had cast out God among them from his right longe afore euen as euill subiectes shoulde require of their maiestrate helpe and defence againste their enemies and yet would be free from paying tribute toll rent subsidie and such other paymentes that are due from them to the maiestrate But God aforeseing this hath geuen the maiestrate a swearde that he shoulde compel the vnwilling and disobedient The cōmon people also would gladly haue Pastours and preachers among them and yet do they defraude their ministers most vniustly of their tythes and other dueties which they ought of conscience to paye And forasmuche as the spirituall Pastour hath no power to compell them that refuse to paye their duties the miserable caytiues poll and pill bribe and steale defraude and conuey from the good pastour which continually both in prayer and exhortation watcheth like a faithfull sheppeheard for the saluatiō of their soules all that euer they can thincke it well gotten good although they haue gotten it neuer so wickedly and vniustly I sweare ▪ say they by Iesus Christ It is wel gottē that is gotten of a Priest The godly maiestrates in this behalfe ought to maintaine the right of the Pastours and seuerely to punishe such rebelles as walke inordinatly and wil not paye their duties The worckeman is worthy of his rewarde sayth our Sauiour Christ. The blessed Apostle writeth who goeth a warfare any time at his owne coste Who planteth a vineyarde eateth not of the
in pouertie in hunger in thyrste and daily suffer persecution But the Pope extollethe his woorshyppynges euen vnto the very heauens For he sucketh out of theym no small profite lucre and aduantage For by this meanes he hath gotten such and so greate richesse estimation authoritie rule and power that he hath brought kynges and Emperoures vnder his subiection And herof doth it appere how greatly the deuyll hath ouer come the Pope with this tentation But it is our duetie that feare GOD stoutely and manfully to resyst the deuyll when he tempteth vs and to answere him as Christ did Sathan it is written Thou shalt worshyp the Lorde thy God and hym alone shalte thou serue That is haue a speciall regarde to the word of God and obey that alone and without that admit no worshyppyng of God So long as we lyue wee shall neuer be fre from these thre temptations Christ our Lord which hath ouercom them make vs strong that wee also thorowe hym maye ouercome them and obteyne euerlastyng saluation Amen The seconde sondaye in Lent ¶ The Gospell Math. xv IEsus wente thence and departed into the coastes of Tyre and Sydon And behold a woman of Canaan whiche came out of the same coastes cryed vnto hym saying haue mercy on me O Lorde thou sonne of Dauid My daughter is piteously vexede with a Deuyll But he aunswered her nothinge at all And his Disciples came and besought him sayinge Sende her away for shee cryethe after vs. But he aunswered and sayd I am not sente but to the loste sheepe of the house of Israell Then came she and worshipped hym saying Lorde helpe me He aunswered and sayde it is not meete to take the chyldrens bread and caste it to dogges She answered and said Truth Lorde for the dogges eate of the ccummes whiche fal from their masters table Then Iesus aunswerede and sayde vnto her O woman great is thy faith be it vnto thee euen as thou wylt And her daughter was made whole euen the same tyme. THE EXPOSITION NOtable and of great dignitie is the Gospell of this present Sondaye For it treateth not of chyldysh and trifling matters â—ut of moste graue and weightie thyngs as of the battail or conflict of Faith and of the agonie of death before God wherin we learne that nothing ought to fray vs and to pluck vs away from callyng and crauyng of God although God him selfe seme vtterly to contemne and despise both vs and our prayers as they that lye at the poynte of deathe haue experience of this matter For at that tyme the deuyll laboreth to the vttermoste of his power to persuade vs to bryng vs into this opinion that God neyther beholdeth vs regardeth vs or heareth vs. And this is such a miserie as excedeth all mans capacitie namely when the most horrible and dreadfull cloudes of Gods anger doo shadowe the sonne of Gods grace and fauour and vtterly remoue it out of sight Suche conflict or batail is described and sette foorth vnto vs in this our Gospel concernynge this woman whiche commeth vnto Christ to entreat for her daughter For not onely the reason but also all other circumstances are so euyll that none can be worse For first of all the woman is a Cananite and an hethen creature which thyng doth greatly hinder her cause forasmuch as she is not of the kynrede and stocke of Abraham and so hath she no right to aske any thyng of Christ because she is a stranger This one thyng is of such force that it might easily take away from her all hope to obteyn any thyng at the hand of Christe What should an heathenyshe woman obteyne of a Iewe yea and of suche one as is sente vnto the Iewes If suche a blocke were layde in our waye it woulde surely take awaye from vs all hope to pray Neyther maye we thynke it to be a matter of lyttell purpose when our conscience answereth vs Thou arte nor of that number that oughte to praye Thou belongest not vnto Christ. Let Peter Paule c. praye whiche maye laufully doo it Thou haste nought to doo with this matter GOD wyll neuer heare thee thou arte a synner thou hast no fayth and peraduenture thou art not of the number of Gods elect and chosen people Thou arte no mete man to take so great a matter in hande nor to stande before God and to aske any thynge of God If suche thyngs ones enter into a mans hert it is an easy thing for the dyuell to cast hym into desperation For this is a tormeÌ„t passyng al torments But what is to be done in so great daunger we must learne by the example of this woman and see how she behaued her self in this so great and myghty conflict Headlong and without any consideration that she was a Gentile and Christ a Iewe so blynde was shee in her mynde she commeth boldly vnto CHRISTE fearyng nothynge that myght be a lette or hindrance vnto her Only her faythe that she had in Christ was so greate that she doubted nothynge at all but that he wolde healpe her And wyth thys Faythe shee ouercame not onely her Gentilitie but also whatsoeuer otherwyse myght be a lette or hyndraunce vnto her Any other not hauing this Fayth coulde neuer haue doone this but woulde haue thoughte on thys maner Thou haste none accesse vnto this holy man Thou shalt pray in vayn for as muche as thou art a synner Hys people maye pray vnto hym as for straungers they haue no right so to doo For he that beleueth not can not praye But all these thynges can moue this woman nothyng at all Shee reasoneth not on thys manner with her selfe Thou belongest not vnto thys famylye and common wealthe Thou arte an Heathen vtterlye banyshed out of the felowshyp and company of the Iewes yea and suche one as is not worthy to treade vpon Gods ground This is an hard and perillous tentation wheÌ„ the deuill putteth vs in mynd and sayth on this wise vnto vs What meanest thou thus to pray Pray neuer so muche yet arte thou myne Leaue therefore to pray curse God For do what thou wilt thou shalte neuer be saued All hope of saluation is vtterly barred from thee Such thoughtes and imaginations wold easily take away from them that are but yonglynges and vnexercised souldiors in Christs campe all hope confidence of praying yea and throw them into desperation and finally into damnation Therfore for our sake for our consolation and comfort is this storye set foorth that it may be a bulwark vnto vs against these fyry dartes of Sathan Thou arte no christian Thy prayers are to no purpose Leaue of and geue ouer Take heede thou bee not perswaded by these subtile suggestions of most subtile Sathan but rather answere on this maner What soeuer I am I care not For although I be neuer so euyll yet is Christe good and rightuous neyther ceaseth he thorow my
cause for men to depart from his baptisme preachynge ministration of the Lordes supper c. But if he alter not nor change the institution and commaundement of Christe what soeuer he bee although neuer so synfull and wycked persone yet hyndreth that nothyng at all the ministerie Therefore he that wyll ryghtly and truely discerne these two churches he maye not onely haue an eye to the ministerie For the false churche also may haue the mynisterie and yet is it not the true Churche As the false Churche in lyke maner vsurpethe the name of GOD and glorieth of it but we maye not therfore beleue it For the thyrde commaundement chargethe vs that we take not the name of GOD in vayne And where as we aske in the fyrst petition of the Lordes Prayer that the name of God maye be sanctifyed This doothe also argue that this name of God is prophanated and dishonoured of many Therefore when the false churche vnder the name of God and of the Churche curseth and condemneth thee it is nothynge to the purpose neyther nedest thou feare any thyng at all theyr curse and cōdemnation but streight wayes make thou a difference betwene the trewe and false churche and saye I heare well the name of god and of the Churche but the vngodly also can and do vsurpe that For excepte it were so we shoulde haue no nede of thys commaundement that wee shoulde not take the name of God in vayne Wherefore we muste fyrst of all consyder thys whyther they vse the name of God and of hys Church aryght or not And vnto this matter dothe the rule greatly helpe whyche Christe prescribeth in thys place when he in the ryght colours poynteth and setteth foorth the fals churche For the true churche doothe not vsurpe the power of the swearde and of temporall punyshement But the false churche chalengeth this power and moste cruelly persecuteth the trewe Churche as Christe prophecied before that it should come to passe By thys mayst thou well knowe whyche is the fals church But yet this is a more certayn argumēt that Christ saith These things shal they do to you because they neyther knowe me nor my Father Here is also the false churche paynted and sette foorthe in her right colours with her ordinarie power They may cloke theyr matters with the name of God and of the churche and so bleare the eyes of the vnwyse and symple as theyr manner is to doo but yet for all theyr fayre shewe and glorious pretence Christe sayth that they neither knowe hym nor hys Father But what is it to know Christ and his Father It is not to say Masse to be shauē in the crown to wear a typpet a long gowne to be cladde with a monkes coule to vowe pouertie chastitie and obedience at the appoyntement of Antichriste to absteyne frome fleshe and to enforce the bealy with all kynde of daintie fyshe to lyue idelly in the cloyster of other mens labours c. But to knowe Christe is to beleue that Christ is the lambe of God that taketh away the sinnes of the worlde whyche for our sake became man dyed for vs on the crosse rose agayn from the dead ascended into heauen c. Wyth this full persuasion and assured hope that God wyll be mercyfull vnto vs for his sonne Christ Iesus sake And this is to know the Father to be throughly persuaded that he for his son Christes sake will haue mercy on vs and not impute our synnes vnto vs but frankly frely forgeue them for Christes sake Where this knowledge is there is the true churche But where this knowledge is not there is not the true churche although the ministerie and the name of God be there Therfore we muste haue respect to this knowledge aboue all thynges that the true churche may certainly be knowen The scisme or dissention that nowe a dayes is in the Churche offendeth manye that they can not telle to what parte they shoulde ioyne themselues But in thys they fayle and do not theyr duetie in that they wyll not consyder this rule Thys is our doctrine that before God nothing can preuail against synne and death but the alone death and Resurrection of Christ that who soeuer doth truly beleue this is saued But whosoeuer beleueth not this what soeuer workes he dothe besydes he can not be saued Nowe what foundation confirmation and probation we haue for this our doctrine the scriptures both of the olde and newe testamente doo abundantly declare and it hath ben sette foorth afore vnto you many tymes But what hath folowed For this doctrin the Pope and his church most cruelly persecute vs excommunicateth pronounceth and killeth vs as heretikes For this is his doctrin who soeuer loketh to be saued he hymself must make satisfaction for his own sinnes Christe saieth he satisfied onely for Originall synne what soeuer wee offende after Baptisme that muste euery mā make amendes for and with his good workes recompence the same and so pacifye the wrath of GOD. But howe agreeth thys doctrine with the knowledge of Christ For thys is a good consequence If Christ hath satisfied for oure synnes then are not we able to make satisfaction for them Good workes ar not to be left vndone but we must do them for an other purpose then to make satisfaction for our sinnes and to deserue euerlastyng lyfe by them euen to shew our obedience to God and to his holy comaundementes to sette foorth the glory of our heauenly Father to stoppe the mouthes of the aduersaries to declare our Faithe in Christe not to be vayne idle or dead to mortifie olde Adam to profite our neighbour to wyn other vnto the trueth of the Gospell c. Thus see you by this rule of Christ whyche is the right and true churche But notwithstandyng we are caste out of the synagoges and excommunicate of the Pope and his sect because we repose and set our righteousnes and acceptation before God in CHRIST in his deathe and Resurrection Nowe where as the the Pope and hys churche chalengeth vnto them saluation by theyr owne workes merites and satisfactions it is an euidente argumente that they neyther knowe Christ nor the Father Forasmuche as we be well assured and certain that we know Christ aright and the Papistes knowe not Christ it ought not to trouble or moue vs any thynge at all although suche a church as neither knoweth Christ nor the father dothe excommunicate vs and pronounce vs Heretikes and the church of the deuil Let this rather confort vs that we know the sonne and the father and nothing at all care that the Pope doth so greatly auance set forthe himselfe against vs with the name of the church whē in dede his church is nothing els then the very synagoge of Satan Let vs in the meane season looke for an other iudgement where not men with their lewde iudgement but God hym selfe
if thou wilt heare the worde of God heare thy father and thy mother thy preacher and pastor and finally thy Prince and magistrate c. what they saye when thou hearest them thou hearest God except that in executynge their office they commaunde any thynge that is contrary to the worde of God Then are they not to be heard For we must obey God more then men We must fyrst here the word of God in the congregation and afterwarde menne But this one case excepted what soeuer thy pastor or curate thy parentes or magistrates saye to thee that saieth God vnto thee that must thou remember to receaue and to obey For what is hee amonge vs all that woulde not take a long iorney to go vnto suche a churche wher he might heare God preache For all men would be glad to heare and to know that voyce But Christe saieth I wyll brynge that to passe nerer home so that thou shalte not nede to trauayle so farre Heare thy Pastor and thy parentes and so haste thou hearde me For these are my disciples when thou hearest them I wil sound in thy heart Ephata Be thou opened as I did to this deafe person that thy eares maye be opened thy tonge set at libertie and that thou from hensforthe may be no more deafe in thy heryng nor dombe in thy speaking as thou wer afore But how goeth the world The children and housholde although they heare theyr parentes and maysters yet woulde they not doo the least thynge that is commaunded theym except they were compelled suche stubburnesse and disobedience reigneth nowe a daies in the heartes of theym that oughte to be moste humble and moste obediente And as in families so lykewyse in common welthes men are very negligent and slow to obey the officers What soeuer they ordeyne in a realme or citie ye shall fynde very fewe amonge so greate multitudes that wyll trewely and syncerely execute the commaundement of the magistrates The subiectes shewe more disobedience towarde the hygh powers in this time of this theyr so great knowledge then they dydde in the tyme of darkenesse ignorancie and blyndnes suche is the wyckednes and ingratitude of this oure moste wycked and ingrate worlde And it is apparant also howe fewe there are whiche with true zeale and feruent desire heare the sermons whyche is euidentely knowen not onely by their fruictes but also by thys moste specially that the men of townes and villages yea and of cities also do moste vnworthyly handle theyr ministers and pastors not onely by railyng vnreuerently of them but also by takyng awaye vniustly from them suche tythes and dueties as by publyke order are apoynted vnto them Therfore a worthy payne foloweth euen this that when the worde of God pronounced by parents ministers of the churche and by magistrates is neglected nothinge set by the deuill by litle and litle shold stop their eares more and more and tye theyr tongues streyghter then it was afore and so set them in suche case that they can not abyde either to heare or to speake the worde of God But on the other parte it maketh their eares wide open to heare the dotyng dreames of the sectaries and their false and diuellyshe doctrine agayne to heare baudye balades fylthy fables triflyng talke whorish wordes and suche lyke as corrupte bothe bodye and soule It loseneth and setteth at libertie also their tong to blaspheme God to slaunder theyr neyghboure to lye to backbyte to rayle to scoffe to ieste c. that it maye be an offence to all good and godly men And this is a rewarde worthy suche ingratitude vnthankfulnesse vngentylnesse yea playne churlyshenesse and it worthely chaunceth vnto theym on such sorte because they wyshe it to bee none otherwyse But what shall bee the ende Uerily that all thynges shall go to hauocke the woorde of God shall be taken awaye from vs seynge wee haue noo delyghte therein As it is wrytten He would none of the blessing therefore shall it bee farre frome hym And as oure Sauiour Christe sayeth This is condemnation that lyghte is comme into the worlde and menne haue loued darkenesse more thenne lyght For their woorkes were euyll And in the place of the woorde shall the wycked decrees of Antichriste bee thruste into the churche Our countrey shall be oppressed with diuers kyndes of plagues as pestilence famyne tempestes c. Oure common wealthe shall be tourned into common wo. Myseries yea and those mooste greuous and intollerable shall ouerflowe this oure countreye Insurrections commotions Rebellions Conspiracies tumultes ciuile warre murderynge one of an other c. And after al these things except we repent tourne vnto God with all our hearts gladly heare the word with our tong magnify the same to the vttermost yea frame and fashion our lyfe and cōuersation according to the doctrine therof shal this our realme be a spoile to foreyne nations This hath our ingratitude worthely deserued whiche beyng prouoked so often with so many benefites at the hand of God wyll notwithstandyng not onely not repent but also where as we ought to procede from faith to faith and from vertue to vertue we go from vice to vice from syn to synne and so we cease not daily more and more to heape the whote wrath and most horrible vengeance of God vpon vs to the destruction of our countrey vnto the damnation of our selues both body and soule And this is the cause why Christ loketh vp to heauen mourneth and as one greatly troubled saith Ephata Be opened For this greatly greueth our sauior Christe that where as the good pleasure and mercyfull wille of GOD is to delyuer vs frome the bandes of Sathan thorough the woorde wee as people without all reason refuse oure owne Saluation and thorowe our contumacie and stubbornesse haste vnto our selues euerlastynge damnation and prouoke the wrathe and vengeance of God to fall vpon vs. Therfore let vs consider well this miracle and folowe the example of these good men whiche glorifye commende prayse and magnifye CHRIST affyrmynge and openly confessyng that he hathe doone well in that hee of his greate mercye and infynyte goodnesse hathe made the deaffe for to heare and the dombe to speake And thys dooth our Sauioure Christe by his fynger and spetle euen at thys houre yea continually in the worlde that the eares of the deefe maye bee opened and the tongues of the dumbe losened by the outewarde woorde whyche we heare in the Churche of our Pastours and Mynisters and at home of oure parentes For by thys woorde the holye Ghoste woorketh myghtely in vs and by none other thynge Marke that welle and soo muche the more studiously and diligently embrace thou the word For thys is the next and most certaine waye that our eares may be opened oure tongues losened and we our selues at the laste obteyne euerlastyng saluation Whyche thynge oure Lorde and Sauiour Christe Iesu
fruite therof Or who fedeth a flocke and eateth not of the mylke of the flocke saye I these thinges after the maner of men Saith not the lawe the same also For it is written in the lawe of Moyses Thou shalt not mosell the mouth of the oxe that treadeth out the corne Doth not God take thought for oxen Saith he it not altogether for our sakes For our sakes no doubt is this written that he which eareth should eare in hope that he which thresseth in hope should be partaker of his hope If we sowe vnto you spirituall thinges is it a great thinge if we reape your bodely thynges c. Do ye not know howe that they which minister about holy thinges lyue of the scripture They which wayte of the temple are pertakers of the temple Euen so also did the Lord ordaine that they whiche preache the gospell shoulde lyue of the gospell Againe he saith Let him that is taught in the word minister vnto him that teacheth him in all good thinges Be not deceaued God is not mocked Also in an other place The elders that rule well are worthy of double honour most specially they which laboure in the word and teaching For the scripture sayth Thou shalte not mosell the mouth of the Oxe that treadeth out the corne And the labourer is worthie of his rewarde But if the maiestrate be negligent will not loke to this matter as he ought as he is bouÌ„d by his office so that by this meanes the vngodly parishioners are encouraged to go forth in their wickednes to wthold froÌ„ the pastours that is their due is it to be thought that those vngracious people shal escape vnpunished Nay verely What shal be the end theÌ„ verely if the pastour be not able to folow his right god wtout doubt both is able also wil do it He wil seÌ„de to those caterpillers plagues pestileÌ„ces to destroy both maÌ„ beast He wil seÌ„de theues to robbe spoile those cormoraÌ„ts goods he wil seÌ„de also tempestes to destroy those things that are necessary for their liuing as their corne their wine their herbes â—heir fruites c. Yea he will sende those vnrighteous persons short fewe dayes vpon the earth geue their goods which they vniustly gotte to other which shall as wastefully spend theÌ„ as they warely niggardlye kept them Nowe what then haue these leude people gotteÌ„ by this their deceipt to their pastours in defrauding theÌ„ of their duties verely the anger of god a wicked coÌ„science a giltie minde losse of their goods corne cattel short life an vtter dissipation of all that they haue as I may speake nothing more greuously WheÌ„ men are thus iustly plagued for their sinnes thoughe they coÌ„plaine yet shal they receaue this answere Why ye haue no nede to coÌ„plaine There hath nothiÌ„g chauÌ„ced vnto you whiche ye haue not worthely deserued loke vpoÌ„ your couetousnes pride gluttony druÌ„ckeÌ„nes whoredoÌ„ adulterie enuye malice coÌ„tempt of the worde disobedience to the maiestrats dishonour to their Pastours carnall securitie carelesse life c. haue all these your euils deserued no plagues It is the great mercy of god that ye all yours are not coÌ„sumed with fire and brimstone froÌ„ heauen as Sodome Gomor was Your sinnes are the occasion that ye are thus afflicted So doth Christ in this place admonish the Iewes also that seing they haue lost their kingdoÌ„ be now brought into the power of the Romains they shold not so greatly coÌ„plaine of loosing their right but rather consyder their sinnes which are the occasion of all their plagues miseries punishments which they nowe worthely suffer again seing that they haue not performed that vnto god which they ought him that god is no more bouÌ„de to performe that he promised theÌ„ But this could the Iewes by no meanes be persuaded that they were dispossessed of their kyngdome for their synnes sake that therfore they ought to take it pacieÌ„tly quietly They obiected alwayes their right title that they had greatly wrong done vnto theÌ„ But all this profited nothing at all seing the God was otherwise determined for the punishemeÌ„t of their sins yea that worthely not without desert Therfore he sendeth the Emperour of Rome vnto them which coÌ„pelleth them to obey will they nil they For the kyngdom was not otherwise promised to the Iewes then vnder a coÌ„dition that is to say if they serued god according to his word lyued vprightly did no maÌ„ wroÌ„g c. If they did not this it was told them plainly that they shold loose their kingdom they become subiectes to a straÌ„ger And thus must we also thincke in all our miseries calamities and wofull chaunces Our sinnes are the occasion of them all The Turke is a more fearce and cruell enemie to the Christen religion then any Prince in the worlde although neuer so sauage and barbarous and daylye getteth victories of vs Christen men so that by this meanes his empire is maruelouslye enlarged and he become a most mightie and stronge Prince Nowe in the consideration of this matter where shall we beginne of the Turke or rather of our selues verely of our selues We thorow our sinnes haue geuen hym entraunce into the Christen borders we haue weakened our selues and fortified him We haue geuen him prosperous successe in his warres many noble notable victories against our selues Our sinnes against God and our wickednes one against an other hath brought this thing to passe so that whatsoeuer we suffer at the Turckes hande we suffer it worthely according to our desertes The Papistes also go forth to defende their Idolatries and supersticions and most cruelly persecute and put to death the true professours of gods trueth We wold gladly haue their Idolatrie and tyranny taken awaye that we might haue the gospell of our Sauiour Christ quietly and freely preached and taught among vs. But why then do not we that know the gospell and professe the same with our lyppes repent vs of our former wicked life and so lyue as it becometh them that professe Christ Howe can God otherwise do then suffer suche Idolatrous tyrantes tirannical Idolaters to lyue and raigne among vs to persecute and plague vs to beprickes and thornes in our eyes seing that with our mouth we professe that we know God but with our workes we vtterly deny hym as the Apostle saith Thus muche haue I spoken concerning the first part of our gospell In the seconde parte we learne that there is a difference betwene the kyngdome of the world and the kyngdome of Christe and that Christe in thys oure Gospell dothe not condemne the ciuile regimente but rather confirmeth the same with all the thinges that pertaine vnto it as landes possessions tribute families and whatsoeuer other thynge maketh vnto the confyrmation and ornamente of the politique state For where as Christe sayeth Geue those thynges
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