suerty that God is merciful vnto them But why is Christ baptised which neuerthelesse is without synne Not for his owne behalf but for ours which are synners For he taketh oure synnes vpon hym and deliuereth vs from them And for this cause he cometh to baptisme as the Euangelist sheweth very properly wheras he saith Christ forbidden of Iohn aunswereth Suffer me for this is it mete to fulfill all righteousnes Which is as much as to say In his baptisme is conteyned the righteousnes of al the world For wheras al the worlds synnes are put on me if the recouer of the worlde be sought for I muste do that that God commanded synners to do that is that they should be baptised of the. Do not thou forbyd it but rather further it that euen as I do gladly take vpon me baptisme for synnes sake so do thou gladly procure baptisme for me that the wrath of God may be pacified and remission of synnes ordeyned To this meaning sendeth the Father this voyce out of heauen This is my dearly beloued sonne in whom I am well pleased He speaketh these words at that tyme when Christ is baptised that we may vnderstande that this is oure baptisme and thinke surely that the wrathe of God is pacified and oure synnes purged by this baptisme and that God wil receaue vs again into fauour for his sonnes sake No difficultie or combrance be it neuer so great should take the sound of this voyce and so magnificēt a reuelation out of oure sight and mynde wheras the Lord oure GOD openeth the heauens and sendeth doune the holy Ghost in the forme of a doue wher as God the Father hym self sendeth forth such a pleasant voyce saying Beholde here is for you my sonne whome I loue and esteme aboue all things yea and my self also wholy for you But what doth the sonne he behaueth hym selfe as a miserable and wretched synner and is baptised of Iohn There coulde be no gentler and meker reuelatiō of al the godheade according to the three persons in three sortes than this was so that all men may be sure of this that he that receaueth Christ and beleueth his word and trusteth in his working pleaseth God in all pointes Which thing is set forth and confirmed in this place Whatsoeuer he commandeth saith or doth all that is verily after the will and pleasure of the Father Blessed were we if we wold obey his will and embrace his sonne with a stedfaste faith and confidence But who wold not meruaill at the great madnes of them which at the sound of this most magnificent voice passe by as deafe But yet the rable of Papistes adde to this contempte a more greuouse crime They curse and persecute this voyce and they speake with open blasphemy that Christ is not only he in whome the Father is delighted but that he is delighted also in Mounkes Masses Pilgrimages and suche lyke He that wold earnestly ponder with hym selfe what a blasphemy this is to dishonour and disgrace Gods goodnes and humanitie with such pryde wold thynk it better to dye then to lyue leaste he should fede on that ayer with this wicked kinde Wherfore my childern learne this whyle ye haue occasion A fewe yeares paste ye knew not these things Then was heauen shut vppe Then were we fayne to hear and beleue Mounkes dreames as touchyng purgatorie and terrible spirits and soules and suche other lyes But now other things are taught and only it remayneth that men learne But for as muche as we preuayle nothing with the worlde as touching this at leaste wyse let vs remember oure duetye and geue GOD thankes for this benefite for that he reueleth his mynde vnto vs on this daye geuing vnto vs a thing of inestimable pryce euen the holye Ghost in the lykenes of a doue his owne sonne at Iordane in baptisme and hym self in a voyce full of maiestie and confort Who woulde not therfore condemne hym worthely whiche geueth not thanks which reioyceth not which receaueth not the sonne of God with a feruent desyer whiche standeth here in Iordane receueth baptisme as a synner Upon whom commeth the holy Ghost in the sight of a doue where the Fathers voyce is so nighe that it can be no nigher There is no doubt but that the angels of God were present For where as is the Father the sonne and the holy Ghoste there muste nedes be a great multitude of Angels Wherfore see that ye esteme this hystory hyghly In dede it is a reuelatiō wher as CHRIST openeth hym self to the wyse men by a starre But this reuelation passeth that very farre For these are three especiall kynges God the Father God the sonne and God the holy Ghost whiche are al present together when Christ is baptised If it had so pleased hym this reuelation might haue ben done as well either in the wildernes or in the temple of Ierusalem But it was shewed euen at baptisme of the set purpose of God that we might learne religiously and reuerently to esteme baptisme And bycause we also are baptised let vs esteme oure selues no other wyse then fresh and new made sayntes The pratynge of the Anabaptistes is very great where as they say now that baptisme is nothyng els than water But with what word myght a man sufficientlye curse these execrable heddye persons This is the Iudgement of brute beastes and not of Christians For there is not only water but also the worde of GOD as it is seen at CHRITES Baptisme For God the Father the Sonne and the holye Ghost is present Wherfore it is no more water of the Element but suche water as in the which the Sonne of God is washed vpon the which the holy Ghost is caried God the Father preacheth that this water might not be counted symple water but sanctified whereat God the Father the Sonne and the holy Ghost is present As Christ also for that cause appoynteth the forme of baptisme that it should be geuen in the name of the Father of the Sonne and of the holy Ghost Wherfore when a chylde is now baptised the Sonne of GOD is present at this baptisme whiche with his body The holy Ghoste whiche with his presence God the Father whiche with his voyce hath consecrated and halowed baptisme Wherfore it can not be said that it is but water For all the Godhead is present And for this cause we iudge baptisme no mans worke For although a man baptiseth yet he baptiseth not in his name but in the name of the Father of the sonne and of the holy Ghost whiche come and are present at the worke of their owne accorde Or els that wold neuer folow at baptisme that ought to folow Now who is he that wold count this vile and of no valew that God the father the sonne the holy Ghost is present who will be so bold as to calle it very water Is it not euident what God of his owne addeth to
ought to take diligent hede and to beware that they receaue no other doctrine or worde but that that commeth foorth of this mouth For then surely is there a perfect waye to seke out God that can not deceaue where as otherwise God can not be sought and foūd out by any meanes But it chanceth nowe a days as it chaunced amongest the Iewes They hadde their mercy seate and their tabernacle where they dyd pray and trusted certaynly that they should be heard there and no where els But what dyd they They refused the places that God appointed theym and chose them selues certaine places as they thought good in theyr owne eyes So commeth it to passe euen now Christ saith If ye purpose to serche out God and bee desyrous to make hym to loue you fyrste come vnto me loue me and receaue my worde But what doth the Pope what doo the Anabaptistes the Iewes the Turkes and suche lyke they lay asyde Christ and his worde and applye theyr myndes to mens traditions The Pope trusteth in Masses vowes and absteynyng from mariage The Anabaptistes in theyr streight kynde of lyuyng in their homely apparell and vndefenced trauaile The Iewes and Turkes haue theyr order also These thynges must wee diligentely eschewe Christ and his word is onely to be imbraced For this is Gods commaundement heare him And Christ saieth here The wordes that I speake be not myne but my fathers Wherfore it is vnpossible that he that dothe not loue Christ and herken to hym only shoulde heare God and come vnto hym Nowe the mercyful Father graunt vs his grace that we may loue Christe and kepe his woorde and that we maye through the holy Ghoste constantely cleaue therto and so come to euerlastyng lyfe Amen A Sermon for VVhitson Monday ¶ The Gospell Iohn iii. SO God loued the worlde that he gaue his only begotten sonne that whosoeuer beleueth in him shoulde not peryshe but haue euerlastynge lyfe For God sent not his sonne into the world to cōdempne the world but that the world through hym myght be saued But he that beleueth on him is not condempned But he that beleueth not is condempned already because he hath not beleued in the name of the only begotten sonne of God And this is the condemnation that lyghte is come into the worlde and men loued darkenes more then lyght because theyr dedes were euyll For euery one that euyll doth hateth the lyght neyther commeth to the lyght leste his dedes should be reproued But he that dothe the trueth commeth to the lyght that his dedes may be knowen howe that they are wrought in God THE EXPOSITION THIS Gospell is one of the notablest that a manne can fynde in the Newe Testamente and woorthy to be commended with all kynde of commendations that at the least men myghte set by it and count it as a thing moste necessary And that they might learne also the text by heart and rehearse it dayely with theym selues that they maye come to the vse and the true knowledge therof For the woordes be suche that they can ease a mynde that is troubled and restore to lyfe agayne the soule that is dead yf so be that they beleue them stedfastly But forasmuche as it is not possible that a man shold sufficiently expresse thys sermon of Christ by wordes Fyrst lette vs call vnto GOD that he wyll expound these woordes more playnely in our heartes then we can by oure wordes and interpretation and that hee wyll enkendle them and make theym so playne that our conscience may receaue conforte and peace thereby Amen The pythe of this excellent sermon is That God so greatly loued the world that he deliuered his only begotten son for it that we men shold not dye but haue euerlastyng life As though Christ shold say Beholde I wyll shew the such a thyng as thou neuer heardest of and put forthe before thee such an ensample as thou neuer hast sene or heard Where he that geueth the gift and he that receaueth the gift for to geue to other and where the profit and gaines are so great that no man by words can expresse them And fyrst let vs se who is the geuer Here is no mencion made of kyngs of princes of other mighty personages in the world but God himself is set forth which is incomprehensible and almyghtie which made all things by his word and still dothe preserue them which is aboue al and in comparison of whom al things create heuen earth al that is therin are but as dust He is the geuer in respect of whom all Princes and Kynges with all their gyftes are nothing in comparison And oure heartes myght worthely bee lifte vp and exalted with a godly pryde in that we haue suche a geuer so that all that shoulde chance vnto vs by any other liberalitie might be counted of no price in comparison of this For what thyng can be sette before vs that is more magnificent and excellent then God almightie Here God whiche is infinite and vnspeakable geueth after suche a sort as passeth also all thynges For that that he geueth he geueth not as wages of desert or for a recompence but as the wordes dothe sounde of mere loue Wherfore this gyft is wholly proceding of Gods excedyng and diuine beneuolence and goodnes as he saith God loued the worlde There is noo greater vertue then Loue. As it may hereby be wel vnderstand that when we loue any thyng we will not sticke to put our lyfe in danger for it Uerily great vertues are pacience chastitie sobrietie c. but yet they ar nothing to be compared with this vertue which compriseth and includeth in it self all other vertues A good man dothe no man wrong he geueth euery man hys owne but by loue men geue their owne selues to other and ar redy with all their heart to do all that thei can for them So Christe saith here also that God geueth to vs not by right or merite but by this greate vertue that is by loue This ought to encourage our heartes and to abolysh all sorow when this exceding loue of God commeth in mynde that we might truste therto and beleue stedfastly that God is that boūtifull and great geuer and that this gifte of his procedeth of the great vertue of Loue. This sort of geuing whiche hath his spring of loue maketh this gift more excellente and precious As the kynde louynge and syncere mynde of the geuer is most acceptable in giftes geuynge So contrarywise when men perceaue not what is the mynde of the geuer they regarde the gifte so muche the lesse Yea and where as gyftes be sclender and faultie in the thynge as if they be maymed or halfe blynd or hath any other fault yet if they come of loue and of a fatherly mynde is not one eie in this case or one foot more acceptable then many eies and fete without this condition And the words of Christ
nothynge for their defence For what can they bringe God made all thinges he gaue vnto them the moste holy baptisme He put the gospell yea all most in thy mouth he gaue his supper communion euerie wher and absolution He ordayned cōmon ministers thou haddest at home both parentes and maisters which should teach the what thou sholdest beleue and what godlines thou sholdest shewe in thy liuing Wherfore thou canst not lay for thy excuse that thou were ignorant of the articles of thy beleife but thou shalt nedes be constrained to confesse I was baptised The gospell was sufficiently preached vnto me But I cared not for it I did sett more by wordlye thinges This doth that signifie in this place wher as he that lacked the mariage garment is done For what could he answere to this wherto we must beare record that he gaue vnto vs his sonne and shewed all maner of grace in baptisme and in the gospel so that this only remained that we shoulde receaue with embracing armes that which he offereth so willingly vnto vs. Wherfore an horrible iudgement shall be geuen to these hypocrites euen that they may be caste bound hand and foote into the vtter darkenes that is that they may be damned with the deuil in hell vnto euerlasting chaines For their handes and feete are bounde so that they can not deliuer thē selues by theyr workes and they shall abyde their damnation in darkenes They shall lacke the light of god that is his confort for euer being alwaye in perpetuall miserie anguishe and tormentes so that they shall neuer come vnto thē so muche as a sparke of light This is an horrible miserie Oh that we could be moued therby and consider what a dolful paine it is to lyue miserablye in hel in chaynes with weping and gnashinge of teeth The gnashinge of teeth shal be through frost and colde the wepinge and waylinge for heate as the doctours haue expounded it Albeit Christ wolde signifie hereby all maner of torments that may be inuented This shal be their punishement because the time of their visitatiō is not knowen receaued wheras we were called had the sacrament baptisme the gospel and absolution yet we beleued not we vsed thē not And Christ would teach vs and bringe vs to this that we might know how great felicitie hath chaunced to vs in that we are called to such a magnificent noble glorious mariage where at we may be sure to find a recouerīg frō sin deuil death hell euerlasting wayling But he that will not knowlege so great grace but counteth these things of no estimatiō hath worthely for his reward eternal death For one of these two must nedes be that a man either receaue the gospell beleue get euerlasting saluatiō or not beleue so get euerlasting dānatiō So that the gospel may iustly say the same that Paule sayd to the Iewes which spake against him blasphemed your blud be vpō your owne head I frō this time forth go giltlesse to the gētils For whē the Iewes wold not come god subdued thē to destruction sent his gospel to vs gētiles And for as much as it is come to vs this only remaineth as it is describe here that god wil cast out all thē that haue not their mariage garment And the lord will partly by alluring partly by fearing bring vs to that point that we shold take the gospel for our cheife safgard studiouslye heare it beleue it He allureth vs by his promise great grace through his great punishmēts he feareth vs. But whan he preuayleth by none of these two an extreme destruction is sure to come If god wold raine downe gold perchance ther wold som begin to loke vp to heauen But wheras he putteth forth vnto vs the punishment of eternal death no mā careth for it or hath respecte to life This therfore is the some of the whole sermō Christ wold gladly both allure feare vs that we might earnestly embrace beleue his word loke wayte certeinly for the most ioyful cōming in the last day whē he shall retourne deliuer vs frō all euil both bodely gostly The whych thīg that almighty god and merciful father graunt vs through Christ his son and the holy ghost Amen The .xxi Sonday after Trinitie Sonday ¶ The Gospell of Iohn iiii THere was a certayne ruler whose sonne was sicke at Capernaum As sone as the same heard that Iesus was come out of Iurye into Galile he wente vnto hym and besoughte hym that he woulde come downe and heale his sonne for he was euen at the poynt of deathe Then sayde Iesus vnto hym Excepte ye see signes and wonders ye wyll not beleue The ruler sayd vnto hym Sir come down or euer that my sonne dye Iesus saithe vnto him Go thy way thy sonne lyuethe The man beleued the worde that Iesus had spoken vnto hym and he went his way And as he was going downe the seruauntes mett him and tolde hym saying thy sonne lyuethe Then enquired he of them the houre when he began to amende And they sayde vnto hym Yester day at the seuenthe houre the feuer left him So the father knewe that it was the same houre in the which Iesus sayde vnto hym they sonne liueth and he beleued and all his householde This is agayne the seconde miracle that Iesus dyd when he was come out of Iury into Galile THE EXPOSITION THere are two thinges in this gospell whiche are very profitable and therfore moste worthie to be had in memorie The first is the miracle that Christ sheweth to the child that was in perill wheras he healeth him and yet commeth not at hym onely he saith to the father Go thy waye thy son lyueth and forthwith by this worde the childe is recouered whiche was many a mile from thence and knew nothinge of this worde This is a great miracle which declareth vnto vs how mightie the word of our lord Iesus Christ is and that whatsoeuer it setteth vpon it bringeth it to passe although the deuill be neuer so muche against it For this disease is no otherwise to be estemed of vs than the other workes wherwith the deuill vexe vs moste miserable men To the destroying of this worke of the deuill is nothing els requisite but the worde of Christ and then is health gotten For the deuil muste geue place whether he will or no as soone as the worde of this man Christ soundeth As we see here Wherfore this miracle pertayneth specially to this ende that we maye well knowe Christ which is not only a man as other be that lyue a bodilye lyfe but he is also almightie god for as much as he is the Lorde ouer death and the deuill yea such a Lord which with a worde can helpe againste all euill Therfore we also in our peril and necessitie must seeke helpe at hym As this prince doth And speciallye we oughte to make muche
teachynge of the holy ghost out warde doctrin profiteh lytle With out christ no good thinge cometh to vs. Math. 17. God geueth· God is deserued Gods vndeserued liberalite Loue refuseth no perell Loue excelleth all vertues Loue encreaseth the gyft Baptisme and the lordes supper God geuethe vs all thinges of loue Christ is the gyfte that god geuethe Rom. 8. Rom. 11. 1. Cor. 3. Incredulitie and misbeleue We are more desyrous of worldlye then of godlye thynges Why we sett so lyghtlye by gods gyfte The vnthanâ—â—fulnes of the worlde The worlde neglectethe hys owne saluacion The worlde What the worlde is O loue passyng all loue Rom. 5. Thanckefulnes to god for hys benefites is to be sheewed God forgeâ—uethe the 〈◊〉 worlde hys synnes The ingratitude of the worlde What hathe hytherto bene taughte Why god gaue his sonn Iohn 3. Damnacion cometh of despysyng godes worde Faythe obtaynethe Christe at the hond of God A good lesson Iohn â— Why Christ is geuen vs of God Faythe onlye purchase the christe Note well Marc. 9. Lâ—c. 17. The temptacion of vnbelefe and how it must be Ouercome Note thys for thy conforte Gods worde only puttethe awaye vnbeliefe if it be receaued What the world signifiethe Whi god speketh generallye to all and not speciallye to one alone Iohn 3. The doctrine of workes By grace are we saued only thorow faith The article of the Trinitie Why the feast of the trinitie was ordayned The article of the trinitie is muche withstanded Why Ioâ—â— wrote hys goâ—â—pell Cherinthus Reason deceauethe in matters of god Turckes and Iewes denye christe to be God Colos. 1. Christ proued god One deuine substance and thre persons Colos. â— Heb. 1. 1. Cor. 10. Numer 4. Moses and paule confese christe to be god Act. 20. He speaketh of the popyshe Byshoppes Iohn 1. Gen. â—8 Esa. â—3 Christe called an Angell Malach. 3. Why christ is called an Angell Gen. 3 15.22.2â—.28 Deut. 18. 2. Reg. 7. Esa. 7.9.11 Iere. 30.31 Dan. 9. Esa. 9. Christ is called Iehoua Psal. 6â— Ieâ—e 23. Osee. 3. Christe verye god from euerlastynge Psal. 110. Math. 22. Three persons and one god The holye ghost is eternall and almyghtye god Math. 28. â—ohn 14. An euidentâ— probacion of the trinitie Iohn 15. Ioel 2. Act. 2. Colos. 1. Heb. 1. Iohn 4. Note well God the father God the sonne The workes and office of christe God the holye ghoste The crede of the holy ghost The workes and office of the holy ghost The workes of the Trinitie Act. 2. Cherinthus the heryetike denied the godhead of christ Ecclesi hist. lib. 4. cap. 14. Examples of gods anger against such as denied the godhead of christ An â—nde worthy such an heritike The article of the Trinitie proued manye wayes 1. Cor. â— The blindnes of reason 1. Cor. â— The dignitie and excellency of this gospel Iohn 3. Nâ—mer 2. Gods good wyll towarde man Nicodemus a louer of christ The opinion of nicodemus as touching the doctrine of saluacion Iohn 1. The ryghte 〈…〉 papistes is not comparable with the ryghteousnes of nicodemus Luc. 18. Rom. â—â— Why nicodemus came to christe The ignoranc of nicodemus The corrupte doctrine of the Pope concernyng saluacion Galat. â— Reason Luc. 18. workes saue not An obiection concernynge good workes Note this order The lawe bringeth no man vnto perfection water in this place of Baptisme Marc. 16. The worde and the elemeÌ„t maketh a perfect sacrameÌ„t Anabaptistes â–ª confuted Rom. 6· Titus 3. Christes ordinaunce maye not be altered The spritishâ— sectaries Marc. 16. Howe saluacion is to be taught Iohn 1. No man by hys owne strengthe caÌ„ be saued By our fyrste byrthe we are all damned By faythe in christe are we saued The doctrine bothe of the lawe and of the gospell is necessarye to be taugh in the churche of christe Rom. 7. The doctrine of iustificacion by faythe alone impugned of the papistes Numer 21. Christe figured be the brasen serpent Whenâ—â— ouâ—e damnacion comethe Gen. 3. Rom. 6. Gen. 2. Heb. 4. 1. Pet. 2. By faythe in christ comethe saluation Rom. 4. A newe lyfe The historie of the rich maÌ„ Ephe. v. What is putforthe to vs in Lazarus example Prouer. iii. Hebre. xii Apoca. iii. i. Timo. vi The spirituall and true blessyng The comforâ— of Lazarus The name of Lazarus what it signifieth The historie of Lazarus is diligently to be considered in the tyme of the crosse The riche man The cause of the riche maÌ„nes daÌ„nacion Luke xxi To haue no respect to the poore maÌ„nes nede Esaie lviii Luke xvi Math. xxv Iames. ii The poore must be regarded Luke xvi The greate blindnesse of men i. Timo. vi Luke xxi The woorde of God muste onely be takeÌ„ hede vnto The doctrine of Moises the Prophettes Gene. iii. Gene. xxii Faithe Temporall prosperitie is no sure token of Gods fauour Good works Faithe and obedience toward God is required of euery christiaÌ„ Luke xiiii Math. iii. Who made this supper This supper is the Gospel Why it is called a greate supper Who are the geastes Gene. xxii xxvi and xxviii Roma i. Who wer the seruauntes The stubbâ—â—nes of the Iewes and Papistes against the Gospell Psal. xviii The Farme what it signifieth The error of the Iewes Math. ix Oxen what thei signifieth Psalm xxii A wife what it signifieth To marrie a wife what it is Psal. cxiiiii Why the Papistes are so loth to receiue the Gospell Beholde and beware i. Cor. i. Math. xi Why the Iewes are resembled to a citee The callyng of the Gentiles Why God spareth the worlde Of compellyng to come vnto the supper Math. vxi. Ephe. ii Psalm li. Note well Of the maner of compellyng whiche the Pope vseth Roma i. Luk. xxiiii What it is to compell The beleuyng Iewes and Gentiles are one churche The Iewes Turkes and Papistes abhorre this supper Math. vii Greuous threatninges againste the despisers of this supper Psal. cxiiii A Gospell of singulare greate comfort The iudgemente of the lawe concerning sinners The Iudgemente of reason coÌ„cerning synners Gene. iii. Synne and the nature thereof Before God and the lawe all menne are synners Iere. 18.33 Esaie lxi Luke iiii Ihon. i. Luke xv Why God refuseth not sinners Ihon. iii. Note well The tender affection of Christe toward sinners Loue. Of the marueilous loue of Christe towarde penitent synners Exe. xxxiii The lawe bryngeth no man to saluacion Christe onely saueth Ihon. iii. Esai xxix Math. xv In heauen also is a place for synners if thei repente and beleue Phil. iii. Diuers kindes of sinners What sinners shall haue place in the kyngdome of God Roma viii Gala. v. Impenitent synners What the worde of god teacheth The woorde of God defendeth againste desperation Deferre not thy conuersion to God We ought after the example of Christe to seke vp the lost synners The parable of the shepehearde belongeth co christ The parable of the woman perteineth to the congregacion of christ The vertue of gods word
hygh mysteries of thy diuine wyll we moste humbly beseche thee that all cloudes of ignorancie and darknes dispelled and put away we beyng here gathered together in thy name may thorow the same thy spirite enioye the lyghte of thy eternall veritie and so reuerentely preache and mekely heare thy moste blessed worde at this present that we vnderstandynge the same and beyng enflamed with the loue therof may in all poyntes fashion oure lyfe accordyng to thy holy wyll and seriously prouide that the light of our actes and maners maye so shyne before men that they seyng our good workes may glorifye thee our Father which arte in heauen to whom wyth thy derely beloued sonne Iesus Christe and the holy ghost three distinct persones in deitie and yet one very true and perfect God in essence bee all honoure prayse and glory for euermore Amen A thankes geuynge after the Sermon PRayse honour and glorye be vnto thee O heauenlye Father whiche at this tyme haste fedde vs wyth meate not that perysheth but that abydeth vnto euerlastynge life Graunt we moste humbly besech thee that we hauynge the knowlege of thy word may also practise the same in our conuersatiō that we bothe entierly louyng and vnfaynedly lyuyng bothe heartily fauoryng and earnestly folowyng both couragiously professynge and diligentely practisyng thy holy and heauenly worde maye after this mortall lyfe lyue with thee in that lyfe whyche is immortall thorowe IESVS CHRIST our Lorde Amen Geue the glorie to God alone The first Sonday of Aduent ¶ The Gospell of Mathew xxi AND when they drew nygh to Ierusalem were come to Bethphage vnto mount Oliuet then sent Iesus two of his disciples saying vnto them Go into the towne that lieth ouer against you anone you shall fynde an Asse bound and her colte with her louse them and bryng them vnto me And if any man saye ought vnto you saye ye the Lord hath nede of them and streight way he will let them go All this was doone that it might be fulfilled which was spoken by the Prophet saying Tell ye the daughter of Sion Behold thy kyng commeth vnto thee meke sitting vpon an asse a colte the foale of an asse vsed to the yoke The Disciples went and did as Iesus cōmaunded them and brought the Asse and the colte and put on them theyr clothes and set him theron And many of the people spred theyr garments in the waye Other cut downe branches from the trees strawed them in the waye Moreouer the people that went before and they that came after cryed saying Hosanna to the Sonne of Dauid Blessed is he that commeth in the name of the Lord Hosanna in the hyghest And when he was come to Ierusalem all the Citie was moued saying Who is this And the people sayd This is Iesus the prophete of Nazareth a Citie of Galile And Iesus went into the temple of God cast out all them that solde and bought in the Temple and ouerthrue the tables of the money changers the seates of them that solde Doues and saide vnto them It is written My house shall be called the house of Prayer but ye haue made it a denne of theues THE EXPOSITION THE PEOPLE of Israel had many notable and excellent promyses as concerning Messias or Christ how he shoulde come into this lyfe and set vp an euerlastyng kingdom and deliuer his people from all euyl and geue helpe for euer As it appereth by the writynges of the Prophetes when they preache so magnificently of the kyngdom of Christ to come And these promises were amongest the people But they were greatly hindered by false prophets and teachers whiche dyd so expounde these Promises as though this kyng after the worldly maner shold come into his kyngdom with great magnificence pompe and should aduaunce the people to hygh dignitie and power that all of them might be made lordes and rulers of Prouinces And to this tyme they can not be persuaded to haue any other opinion of Messias kingdom thā that as soone as he commeth they shal be as chiefe heades ouer all other that the Gentiles shal be their bondmen They vnderstand not that they haue nede of Christes cōming to this ende that they might be deliuered from synne and eternall death Wherfore that this lewde perswasion myghte not remaine with the people to their peryll GOD longe before raised vp Zacharie the prophete to shew vnto them that Christ shoulde not come after the facion of other kynges with kyngly apparel with loftynes and great pride of imperie and rule but as he saith like a begger as the hystorie of this gospell that we nowe entreate of declareth Lest this people shold haue any excuse to pretend that they would haue receaued this kyng if they had not ben ignorant of this matter and mysterie For that was opened vnto them many yeares before by the prophete And this act of Christ was not done in a priuie and solitarie place but he came in the lyght daye tyme vnto his people as a begger rydyng on an other mans asse which was nothyng prepared or redy to this purpose in so muche that his disciples were fayn to helpe their poore kyng by casting on their clothes that this pompe myght be somwhat likely Wherfore the Iewes can excuse themselues no ways For the prophecie is euidēt that whē Christ shall come into his kyngdome at Ierusalem he shall not come after the maner of other kyngs with a gret shewe of horses and armie but as the Gospell saieth meke and after the Prophet poore As though the prophete spake it to admonysh them on this wise Marke diligently the asse and knowe that he is very Christe that sitteth thereon Wherfore be wyse and looke for no scepter diademe or kynges robes For Christ shall come poore meke and humble shewynge foorth hym selfe on an asse This shall be all his magnificence and glorie whiche he shall shewe before the worlde in the pompe of his commyng to Ierusalem And this is the cause why Christe vsed thys pompe before he suffred and the matter is done also with great circumspection as Christ declareth hereby sufficiently where as he committeth all thynges to be done with such diligence and where as he commeth not in the night or priuily but openly in the daye and entreth into Ierusalem not alone but with a greate multitude of people which goeth both before him and after him and aduanceth him with praises as the very sonne of Dauid And they wishe that this his kingdome might be prosperous And the matter is done so openly that it must nedes be knowen in all the citie of his commyng Let them behold the asse the poore kynge of the whiche Zacharie prophecied and gaue warning to the Iewes that they should not be offended with the poore shew humble and lowly cōming of Christ but should rather condemne their own imaginations where as they thought that Christ shoulde come gloriously in the sight
the water If water be mingled now it loseth her name Why then doe we in this place seue◠the word from the water and pronounce it to be water only as though the word of God or as though God hym self were not in this water But it is not so for the Father the sonne the holy Ghoste are present and be in this water As in Iordane when Christ stode in the water the holy Ghost was caried aboue it and God preached by it Wherfore baptisme is suche water that taketh away syn death and all euill and geueth saluation and euerlasting lyfe So great price is now added to this water in the which God demitteth hym selfe But God is the God of lyfe And sith he is in this water it muste nedes be the water of lyfe which taketh away death and damnation and geueth lyfe euerlastinge This ought baptisme truely to be knowen and highly estemed For he is not baptised in the name of any Angell or man but in the name of the Father of the sonne of the holy Ghost Or as it is in the actes of the Apostles in the name of Iesu which is as much For he that confesseth Iesus Christ truely with the same confession compriseth the Father and the holy Ghost For Christ saith that he commeth from the Father and that he sendeth the holy Ghost He then that confesseth truely Iesus Christ can not dyminish the authoritie of his word but shall beleue that the sonne is not alone but that the Father the sonne and the holy Ghost be there together although the Father and the holy Ghost be not named Wherfore let vs not lightly esteme this let vs not separate the word frō the holy baptisme or water wher with he is baptised but let vs confesse that this is therfore appointed of God to purifie vs from oure syn for Christs sake through the holy Ghost For if it were not for this what should the Father the sonne and the holy Ghost haue to do ther Wherfore if thou beleuest that a new borne chyld is synfull dippe hym into baptisme that God may worke his work in hym as his word commandeth and doth promise a new byrth by the water and the holy Ghost and also this that he that beleueth and is baptised might be saued Lykewyse if thou confesse that he is in death dippe hym in this baptisme and lauer after the commandement of Christ and then shall death be swalowed vp Neither muste thou that art baptised thinke any otherwyse than that baptisme is a seale and pledge of assurance that God hath forgeuen thee thy synnes and hath promised lyfe euerlasting for Christs sake For baptisme hath a godly power to take away death and synne For therfore are we baptised And although synnes be committed after that and the works of godlynes not perfectly done yet they that repente agayn do not forfeit their couenant of baptisme and the promise therof For this can by no meanes agree that a man should desyer remission of syn and also geue vp hym self wholy to synne But this is in all poyntes necessarie to repent and to consyder with hym self vprightly and truely that God hath promised vs his grace and fauour When he cam to the baptisme of his Sonne and that we should retourne to that grace and beleue surely that oure synnes are forgeuen not for vs or for any creatures sake but for CHRIST oure Lord whiche hath commanded this baptisme and was baptised hym self also as a synner Wherfore this reuelation passeth not a litle the other whiche was shewed to the wyse men by a starre For out of this the frute redoundeth to all Chrystian men where as in that reuelation of the wise men a few Gentiles only cam to the knowledge of the kynge of the Iewes Wherfore it were not without a good cause if this were called the day of the Baptisme of Christ and in the whiche Christ was baptised Then should we haue a iuste cause geuen to pleade the matter of Baptisme agaynst the Anabaptistes and the dyuell whiche may soner be entreated of vs for any matter then that we should consyder the busynes of oure saluation For ther he setteth agaynst vs with tooth and nayle that we may not come to the sight of oure inheritance As the example of the Popedome doth yet admonishe vs vnder the whiche litle or nothing was set foorth in the congregation as touching this reuelation at Iordane Wherfore thynke this to be a thing most worthye to be remembred where as God this daye with a moste euident sermon as touching his Sonne opened hym self euen that all matters that are betwene Christ and vs do highly please God the Father For he that obeyeth the sonne and kepeth his word he is accepted to God and receaueth the holy Ghost Whiche openeth hym self at this Baptisme in a very amiable and pleasant sight And herevnto also it agreeth that the Father sendeth foorth a verye bounteous voyce when he sayth Behold here is for you not an Angell nor a Prophet nor an Apostle but my sonne and my owne self also What reuelation can be greater And what seruice can we do that is more acceptable to hym than that we obey his decree and proclamation But he that is not moued with this let hym after his seeking perishe with the dyuell neither is he worthye to heare this Godly sermon Wherfore let vs geue thankes to God for this great and vnspekeable grace and let vs pray that he will preserue it in vs and thereby at lenghth saue vs. AMEN The fyrst Sonday after Twelfth day vpon the Gospell Luke ij THE Father and mother of Iesus went to Ierusalem after the custome of the feast day And when they hadde fulfilled the dayes as they returned home the chylde Iesus abode styll in Ierusalem and his Father and mother knewe not of it but they supposing him to haue ben in the companye came a dayes iourney and sought hym amonge theyr kinsfolke and acquayntaunce And when they founde hym not they went backe agayne to Ierusalem and sought hym And it fortuned that after three dayes they founde him in the tēple sitting in the middest of the doctours hearing them and posing them And all that hearde hym were astonyed at his vnderstanding and aunswers And when they sawe hym they meruayled and his mother sayd vnto him Sonne why hast thou thus dealt with vs Beholde thy father and I haue sought thee sorowing And he sayd vnto them Howe happened that ye sought me wyst ye not that I muste go about my fathers busynes And they vnderstode not that saying which he spake vnto them And he went downe with them and came to Nazareth and was obedient vnto them But his mother kept all these sayinges together in her heart And Iesus prospered in wysdome and age and in fauour with God and men THE EXPOSITION THIS Gospel hath a very depe profound vnderstāding and it is a hard thing to
that we shoulde perishe and be damned in our synnes The third cause is the euerlastyng councell and prouidence of God wherwith he determyned by this meanes to shewe his loue and to deliuer mankynde frome synne The fourthe cause is the trewe and faithfull promise whiche he made in tymes paste Oute of the whiche afterwarde foloweth the blyndnes and indignation of the Iewes whiche is the fyfte cause As touchyng the fyrst cause I mean our synne the holy Prophete Esaie speaketh on this maner He was wounded euen vnto the death for our synnes and broken on pieces for our wickednesses In these wordes the Prophete declarech wherfore Christ was so euyll handled and so greuously punished verily not for his owne synne For he is the onely begotten and derely beloued sonne of God which neuer committed synne neither was there euer found any guyle in his mouth yea for our synne for thyn and myne iniquitie was he wounded and broken on peces Therfore saith the prophet For our sinne Now that he saith Our that is for the synne of all men did he suffer and die For whē he had ones takē vpon him our infirmities diseases then must he also die for our sinnes and wickednesses as the prophete saith in the afore recited chapter the Lord hath laid the iniquitie of vs all vpon hym And a lytle after the prophete speaking in the person of God sayth For the synne of my people haue I striken and smitten him And in the ende of this chapter he saieth He bare the synnes of many and paide for transgressors Dauid in like maner complaineth in a certayne Psalm and speaking in the person of Christ saith The rebukes of them whiche rebuked thee he meaneth the heuenly father fell on me And a litle afore I paid the things that I neuer toke We haue greuously offended God dishonored his holy name and greatly obscured his glorie All this must Christ pay satisfie make amendes for it Therfore saith Peter in his fyrst Epistle Christ suffred ones for our synnes the iuste for the vniust Herof doth it folow that not only the Iewes whiche lyued at that tyme neither the souldiors nor yet Pilate Herode c. are gilty of the passion and deth of Christe but also all sort of vs whyche all without exception haue synned For for Oure synnes was CHRIST slayne and nayled on the Crosse. Neyther are wee better thenne they that crucified hym Althoughe that the Iewes dydde not knowe hym as the sonne of GOD otherwyse they would not haue crucified the Lorde of glorye yet for all that euen of very malyce and enuie agaynst hym they layde hand on hym as a gyltlesse manne accused hym and flewe hym But he hadde neuer come to that poynte if our synnes had not ben for the whyche hee was stryken wounded and slayne So lykewise made we hym to serue in oure synnes and through hym much sorow with our iniquities Therefore lette vs no more bee angrye with that myserable caytife Iudas Pylate Herode Cayphas Annas c. as the maner heretofore hathe bene yea rather lette euery man be angrye wyth him selfe accuse hym selfe and impute the fault to hym selfe as vnto hym whych for his synnes dyd cast Christ that innocent lamb of God into this most horrible and intollerable payne Te seconde cause is the excedynge great charitie loue and mercye of GOD whyche he shewed vnto vs miserable men wicked synners without any merite or desert on our behalfe wherwyth the heauenly Father beyng prouoked spared not only his begoteen sonne as Sainct Paule sayth but for vs delyuered him vp euen vnto death This declareth Saint Iohn in his Epistle saying In this thyng hath the loue of God appeared that he sente his onely begotten sonne into the worlde that we myght lyue thorough hym In thys is loue not that we loued God but that he loued vs and sent his sonne to make satisfaction for oure synnes And Christe hym selfe saythe GOD hathe so derely loued the worlde that he hath geuen hys onely begotten sonne to the ende that all that do beleue in hym shoulde not peryshe but haue lyfe euerlastynge Thys Charytie and Loue moued CHRIST alsoo to obeye hys Father in thys behalfe so that he came down into this world and toke oure synnes vpon hym as the Prophete Esaie saeith In his loue and in his fauour hath he redemed them And S. Paule saith God setteth forth his loue meruailously towarde vs in this that when we were yet synners Christ dyed for vs. And Christ hym self saith No man hath a greater loue then thys that a manne shoulde geue his lyfe for his frendes Of these places of the holy scripture tofore alledged it appeareth euidently that the seconde cause of the death of Christ is the loue of God towarde all mankynde whome oure miserable and wretched state did so greatly moue and strike with tender compassion that he sent his onely begotten Sonne whyche also of very loue towarde man obeyed hys fathers wyll euen vnto the deathe the moste ignominious and spitefull death of the crosse into this worlde and gaue hym ouer into the handes of synners that he by his death and passion myght delyuer vs from euerlasting death damnation Wherof we may learne to loue one an other and so to bee mynded one to an other as Christe was mynded towarde vs. Of this thyng dothe S. Iohn admonyshe and teache vs in his Epistle where he saieth In this haue we knowen loue that he gaue his lyfe for vs we ought to geue our liues for our brethren Paule also in his epistle to the Philippians exhorteth vs that after the examples of Christ we shold humble our selues and serue one an other euen as Christ serued vs. The thirde cause is the euerlastynge councelle and prouidence of God which by his vnoutspeakable wisdome determined from euerlastynge to delyuer mankynd by the death of his sonne before the world was made as Peter in his sermon testifieth wher he after many wordes of the crucifying of Christ saith thus Hym Christ haue ye taken by the handes of vnrighteous persōs after he was deliuered by the determinate councel foreknowledge of god and haue crucified slayne him And Christe himselfe in the gospell telleth aforehande in many places geueth his disciples forewarning how that this passion death shal chaunce and comme vnto him by the euerlasting councell and decree of his heauenly father as he said also vnto Pilate Thou shouldest haue no power at all ouer me excepte it were geuen thee from aboue The fourth cause is the faith and trueth of God For when this councel was determined from euerlasting then god wold not haue it kept in secret but did make open the same before many times and promised that Sauiour in many places of scripture by his holy Prophetes as S. Paule testifieth in his epistles This promes
for the dignitie of it selfe but for Christ of whose fulnes all we haue receued euē grace for grace Now forasmuch as we knowe the fruit and profite and also the whole worke that CHRIST hath broughte to passe by his passion and death let vs nowe at the last learne also howe we maye be made partakers of the same and fromhensforth so frame oure lyfe compose our maners agreable therunto that we maye folowe Christe oure Sauiour and be knowen to be lyke vnto hym yea and his very disciples Uerely then shall we be partakers of the benefites of Christ of the fruites and profites of his passiō whē we beleue that we all were damned synners againe that Christe euen of mery loue and fauour vnto oure profit and singuler cōmoditie without all our merite and deserte suffered all that euer he suffered Item that by none other mediatour nor worke but by Christ alone and by his merite we can be saued so that the passion death resurrection life righteousnes and innocencie of Christ with all that euer he hath is oure owne frely geuen vnto vs of oure heauenly father Wherfore sainct Iohn sayth he gaue them power to be made the sonnes of God euen so many as beleue in his name It is certen and sure that none can be the sonne of God except he be holy godlye and righteous But this can we not be of our selues of oure owne strengthes and workes Therefore he sayth that Christe geueth this vnto vs. It then foloweth that by Christe we haue receaued that which we had not before neither could we deserue to haue it with oure workes Whereby then did this chaunce vnto vs verely by faith For Iohn saith That he gaue them power to be made the sonnes of god euē so many as beleue in his name This power then haue they only that beleue not in their owne workes righteousnes but in the name of Christ which is Iesus that is to saye a Sauiour euen that they shoulde beleue that he is the only alone and true sauiour without whom we can do nothinge and without whose merites all our workes although neuer so holy and good are damnable cursed Thus by faith we do all our thinges By faith yea by fayth alone we obtayne all that euer Christ hath and are partakers of the same as his innocencie holines righteousnes wysedome perfectiō the kingdome of heauen and euerlasting lyfe not that faith is our worcke and therefore so nobly recompensed but that it is the hande organ and instrument wherewith we take and laye hande on Christe oure Sauiour For all thinge is prepared geuen and purchassed for vs before and fayth doth no more but take embrace this benefite cleueth surely vnto it doubteth not but that Christ hath obtayned performed al things for her For Christ is frely geuen vnto vs to be our sauiour whō the father hath set forth vnto vs to be our mercistocke so that whosoeuer wil haue enioye euerlasting saluatiō must haue and enioye it by Christ and by none other Therfore ought we all to laye hand on him with a strōg and vnshaken faith But he that wil not laye hand on him receaue him as his one only alone omni sufficiēt Sauiour but sticke to his owne workes righteousnes he wtout faile shal be dāned for euer and euer For to this ende haue we Christ geuen vs of god the father to be oure Sauiour that by him we should haue power to be made the sonnes of God I meane al suche as beleue in his name denie and forsake them selfes and their workes only ioye reioyce and glory in the name of Christe wyshing and desieringe only by that name to be made holy and acceptable before the presence of gods maiestie When we haue thus thorow faith and confidence in Christ Challenged vnto vs Christ all his merites with all the fruites ▪ commodities and profites that he gat eyther by hys lyfe or by his death as oure owne and proper goodes then let vs also endeuour oure selfes to set CHRIST afore vs as an example whose lyfe and conuersation whose actes and dedes we in oure lyfe and conuersation in all our actes and dedes ought to folowe For although as we heard afore we deserue nothyng by oure workes yet maye we not be wythout good workes in this life Therfore let vs frame all oure lyfe and all that euer we do after the example of CHRSIT whome the scripture setteth foorth vnto vs two maner of wayes Fyrste as a Sauiour And this is the principall parte of our righteousnes Secondlye as an example that wyth hym we shoulde mortifye and slea olde Adam as sainct Paule sayth So manye of vs as are baptised in Christe are baptised into his death that is to saye that we shoulde crucifye wyth hym oure fleshe and wycked lustes suppresse them and geue no place to the lewde appetite of the fleshe So do we declare our selues to be true Christians as the Apostle sayethe They that belong vnto Christ haue crucified the fleshe with the affectes and lustes therof For he that truly knoweth synne and the wrath of God against synne and howe dearely Christ boughte vs therefore and payde oure raunsome that we might be deliuered from it wil vndoubtedlye hate synne from the verye botome of his hearte And when he shall not be able to resiste it it wil maruellously trouble him Yea he wil be inwardly sory and study all meanes possible how he maye represse that synne and be able to tame restrayne that wicked fleshe Again if he truly beleue howe louinge merciful and gētle god hath shewed hymselfe toward him thorow Christe our Sauiour and how god hath pleasured hym frely and without deseruing he shall greatly be prouoked and styrred vp to laboure and to study how he maye serue and please god againe and for his sake loue his neighbour whome god hath commended vnto hym not onely if he be his frende but also though he be his vtter ennemie For Christ receaued him by his passion and death saued hym euen then when he was his enemie Thus doth the true diligent and earnest consideratiō of the passiō of Christe worke in vs true fruites and good workes that is to saye the mortifying and crucifying of olde Adam as Paule saieth They that haue put on Christ he meaneth by faith or they that be of Christ haue crucifyed their fleshe withall her concupiscences yea if any man be in Christ he is a newe creature so that we in the passion crosse and death of the olde man should be made like to Christe to his passion and death For so hath god ordayned Thus breifly haue we declared how we ought trulye to consider the passion of Christ with the fruites and causes therof By the which passion deth we ar deliuered from Sathan from synne
to praye c. But the whole pythe and summe of the matter consisteth in this and so is delyuerance frome synne obteyned that thou knowest that Christ is gone vnto the Father although good workes may not be left vndone For thou arte commanded of God in the tenne commaundementes to doo them and diligentely to exercise thy selfe in all good dedes commaunded of God and prescribed in hys holye woorde But thow mayste not adde thys vnto theym That thou sekest to bee iustified and made ryghteous by theym For by thys is righteousnesse onely to bee goten that CHRIST is gone vnto the Father Thys is the alone waye and none other whereby wee are delyuered frome our synnes and iustifyed Christes iourneye or goyng vnto the Father is none other thynge thenne that hee hathe suffered dyed on the Crosse and by deathe is gone awaye oute of the worlde vnto the Father that is He is ascended into heauen and there sytteth on the ryghte hande of GOD the Father and gouerneth his Kyngedome Wee see not thys but we beleue it Thys is the whole matter whereby we are iustifyed so that ryghteousnesse is not to bee imputed to my strengthe or power but to Iesus Christe because hee goeth vnto the Father And yf wee wylle speake it wyth playne woordes it is thus muche to saye No man is iustified or saued or delyuered from synne but by this onely that Iesus Christ hath suffered dyed and risen agayne This goyng of Christ iustifieth thee and none other thyng But nowe marke howe that doothe agree wyth thys doctrine that the Papistes teache He that wyll be saued say they must bryng that to passe with his owne workes In dede this is godly and truely sayd that a Christen man must lyue in this worlde godlye iustly and holyly but that he shall bee made righteous by his holy and good workes that is most false For it is here playne that the goynge of Christe vnto the Father worketh that onely This is the assured certayn true and infallible righteousnes wherof the worlde knoweth nothynge The Holye Ghoste onely reueleth and openeth that mysterie But the Papistes obiecte thys saying of Christe agaynst vs If thou wylte enter into lyfe kepe the commaundementes Thys hathe an other maner of meanynge And by this it appearethe euidentely that the Papystes knowe not what it is to keepe the commaundementes For yf they dydde they woulde otherwyse expounde that sentence of CHRIST Therefore this sayenge abydethe sure and certayne that there is none other Ryghteousenesse and Euerlastynge lyfe for vs thenne thys that the Lorde Christe Iesus is gone oute of thys worlde vnto the Father Holde faste thys Doctrine and lette not the deuyll by any meanes plucke it awaye frome thee The deuyll maye feare me and trouble my conscience for of oure owne strengthes wee are not able to preuayle agaynst hym but there is an other way which not I but Christe goeth thoroughe hyghe obedience towarde his heauenly Father Hym that is to saye CHRIST shall the deuyll neuer bee able to make vnryghteous or a synner althoughe thoroughe synne hee hathe the hygher hande of me Therefore lette thys bee oure assured truste and synguler great conforte and stedfastely beleue that by Christes goyng vnto the Father wee haue ryghteousnesse euen Remyssion of oure synnes and Euerlastynge lyfe For Faythe is necessarie to embrace thys woorke of oure Sauiour Christe The goynge and worke of Christ is certayne Christe hath fynyshed all the whole matter soo that nowe there remaynethe nothynge elles but that we embrace thys woorke of Christe wyth a sure and vndoubted Faythe and conforte our selues therewyth Doest thou beleue it So haste thou it Doest thou not beleue it Then haste thou nothyng Thys is doone that we shoulde vtterly caste awaye our owne ryghteousnesse whyche is altogether spotted and vnpure as the Prophete saythe All oure ryghteousnesses are as a polluted and defyled clothe and sette all oure Faythe hope truste and confydence onely vppon CHRIST alone and vppon his worke or goynge vnto hys Father that we may be at all tymes certayne and sure where to reste and of whome to seeke our saluation For yf oure Righteousnesse dydde consyste in our owne woorkes and satisfactions in oure owne confession and contrition as they preached and yet do in the Popes church so should our heartes neuer be quiet neither shold we at any tyme bee certayne and sure of our saluation For whenne shoulde we knowe and be sure that we haue bene sorye ynoughe confessed doone penaunce ynoughe and made satisfaction ynoughe Therefore hathe CHRIST taken all that matter frome vs and layde it vppon hym selfe that wee shoulde leaue to hym alone moste stedfastely beleeuynge that hys goyng vnto the Father hys deathe and satisfaction is oure Ryghteousnesse For in this behalfe there can bee no vncertayntie For the persone is suche euen CHRISTE Iesus the sonne of GOD as in whome no faulte canne be founde And he it is that dothe thys worke whyche was ordeyned of the Father that by hym we myght haue healpe agaynste synne deuyll and deathe In consideration wherof Iohn Baptist calleth him the lambe of God saying Beholde that lambe of God that taketh awaye the synne of the worlde Thys therefore is a moste perfect determination in thys oure Gospelle that ryghteousnesse consisteth not in that we eyther doo or leaue vndoone but in thys that Christe goeth vnto the Father Whyche ryghteousnesse whenne that thou haste ones gotten through Fayth then do thou also good workes and apply thy self to the vttermost of thy power to shew thyâ—e obedience whyche thou owest vnto GOD. For before thou haste embraced Christe wyth a certayne and sure Faythe thou canste doo noo good woorke The Christen ryghteousnesse therefore is a mooste synguler and excellente ryghteousnesse whiche no hearte can thynke no reason or wysedome can conceaue All the matter is to be knowen and learned of the Holye Ghoste Neyther though we heare it can neither though we heare it can it otherwise be perceaued then by faith alone as Christe sayth here I go vnto the father yea shall se me no more That is to say ye must beleue otherwise shal ye neuer coÌ„preheÌ„de this my worke of your iustification This is the Christian righteousnes whiche the holy ghoste alone teacheth Of the righteousnes of the world Philolosophers Lawyers and the expositours of the lawe do teache parentes also in their familie But a Christen mans knowledge is an other maner of science wherof the worlde knoweth nothing namely that without faith all things are sin that the true euerlasting righteousnes consisteth in this only that Christ goeth to the father we se him no more The third part is that the holy ghoste also rebuketh the worlde of iudgement What maner of iudgement this is Christ sheweth on this wise The prince of the world saieth he is iudged Therfore as the
when thou prayest that the name of the heauenlye Father maye be sanctified that his kyngdom may come and that his wyll may be done On the contrary part that the deuyls name may be cursed and abhorred that his kyngdome maye be destroyed and that his wyl with all hys counsayles and deuises may come to naughte and be made vtterly frustrate and voyd When thou doest this then doest thou stande in thyne armoure lyke a good and trewe souldiour in the fielde and valyantly defendeth the Churche of Christe agaynst the deuyll the Pope and the worlde For euery Christen man is a warriour and myghtyly fighteth agaynst the power of darknesse for the defence of Gods people the preachers wyth doctrine all other godly people wyth Prayer yea the preachers and the people oughte together to fyghte agaynste Antichriste wyth Prayer These are the two thynges wherewyth the deuyll the Pope the Turke and the whole power of darkenesse is ouercome I meane preachynge and Prayer And surely the deuyll and hys kyngdome can not otherwyse bee ouercome then by preachyng and Prayer And oure heauenly Fathers wyll is that we shoulde thus fyght and striue agaynst the enemies of his holy congregation And I nothynge doubte but that thoroughe oure prayer the counsayles and deuices of oure ennemies those vnsatiable bloudsuppers and Neolike tyrantes haue bene disappoynted so that they coulde haue no successe If wee wyll haue the churche of Christe to prosper and to flourishe yea and to bee free from the danger of the enemy let vs earnestly and heartily fall vnto feruent prayer Lette vs not esteme prayer as a thyng vile and of no reputation but rather iudge of it as a thing of high price before the maiesty of the lord our GOD. Therfore exercise prayer and by no meanes neglect it although ye thinke your selues very vnmete and vnworthy For yf we shold respect our dignitie and worthynes so should we neuer pray Let vs not cast the burdeyn vpon other mens backes to pray but let euery Christen man pray and thinke thus with himselfe Forasmuche as prayer is so acceptable vnto God and profitable to me to the congregation to the cōmon welth I wyll go vnto the congregation pray with it vnto the vttermoste of my power For I am sure that I shall not spende my tyme in vayne nor lose my labour This is a meruailous dangerous imagination to thynke on this maner Let other praye what shouldest thou prophane person bee occupied in so holy a thyng Yea rather think thou thus with thy selfe I haue Christ and his worde and I had rather loose all that euer I haue in the worlde thenne denye CHRIST Thus then dothe it folowe that the Father loueth me and that he wyll heare my prayer as Christe hathe here promysed Therefore I wylle make no delaye nor ceasse frome prayenge but leauynge vnto thys promyse of Christe Uerily veryly I saye vnto you what so euer ye shall aske the Father in my name that wyll he geue you I wyll goe vnto my heauenlye Father and craue of hym in the name of Christe suche thynges as I haue neede of either for the conseruation of my body or for the saluation of my soule Nowe as touchynge thys that the Lorde Christe sayeth afterwarde These thynges that I haue spoken vnto you by Prouerbes it is not so to bee vnderstanded as thoughe he hadde spoken these obscurely and darkely vtterynge one thynge and meanynge an other For the woordes are very playne euidente and open But for as muche as the Disciples as yet hadde no experience of thys matter neyther dydde they knowe that Christe shoulde haue a Spirituall kyngedome that is to saye rule by hys woorde and Spirite For they looked for a temporall and worldly kyngedome euen as the Iewes do at thys day and not by swoorde and pollaxe it seemed to be vnto them what soeuer he spake as an obscure and darke sayenge and as a matter vttered in a strange tongue whyche they vnderstode not But sayth he the matter shall bee otherwyse For the tyme shall comme that I wyll speake no more wyth you by Prouerbes but I wyll openly and playnely shewe vnto you of my Father For whenne the Holye Ghoste commeth and kyndleth oure heartes wyth trewe Faith in the goodnesse and mercye of GOD thoroughe Christe then foloweth there an heartye good wylle and feruente desyre to praye For without the Holye ghoste it is not possible that any manne can haue a faythefull and couragious mynde for to praye Therefore the holye Prophete Zacharye callethe the Holye Ghoste the Spirite of grace and of prayer For bothe these muste bee ioygned together For Faythe whiche maketh vs to knowe God that he is our mercyfull Father for as muche as he hathe geuen vs hys sonne is the gyfte of God whyche the Holye Ghost worketh in vs by the Gospell Where thys spirite of grace is there foloweth the spirite of prayer also so that we in all our necessities and troubles calle vppon God for healpe with thys certayne persuasion and assured hope that God wyll heare vs and geue vs healthe and Saluation for his sonne Christes sake Therfore saithe Christ In that daye when I shall frankly and freely shewe you of the Father and teach you by the holye Ghoste that ye may knowe the Father truely ye shall aske in my name and your prayer shall not be frustrate nor vayne For howe can the father denye you any thynge seyng that hee loueth you because you haue loued me and beleued that I came out frome GOD Oute of suche a Faythe muste trewe prayer nedes come otherwyse it is no prayer althoughe it bee made with neuer so fyne and pyked woordes GOD oure deare and louynge Father of hys greate mercye and synguler goodnesse moughte vouchesafe for hys Sonne Christes Iesus sake to sende hys holye Spirite into oure heartes that wee in all oure troubles and aduersities maye so praye and so perfourme this seruice to GOD that we in this worlde maye be delyuered from all temporall myseries and in the worlde to come enioye those trewe pleasures and those heauenly ioyes whiche shall neuer haue ende Amen A Sermon for the feast of the Ascension of Christe made vpon the Epistle of that daye Actes i. IN the former treatise deare Theophilus we haue spoken of all that Iesus began to do and teache vntyll the daye in which he was taken vp after that he through the holy ghoste had geuen commaundementes vnto the Apostles whom he had chosen to whom also he shewed him selfe aliue after his passion and that by many tokens appearyng vnto them .xi. dayes and speakyng of the kyngdom of God and gathered them together and commaunded them that they should not depart from Ierusalem but to wayte for the promise of the father wherof sayth he ye haue herd of me For Iohn truly baptised with water but ye shal be baptised with the
desyre hym that he will conserue kepe vs in this grace at the last geue vs the ioyeful enheritauÌ„ce of his moste glorious kingdome for Iesus Christ his sonnes sake our alone Sauiour and our alone redemer our alone aduocat and our alon mediatour our alon lawfulfiller and our alone peace maker to whom with God the father and God the holy ghost be all honour glory and praise both nowe and worldes without ende Amen The Sonday after the Ascension ¶ The Gospell Ihon. xvi WHen the comforter is come whom I wyll send vnto you from the father euene the spirite of trueth whiche procedeth of the father he shal testifie of me yee shall beare witnesse also because ye haue ben with me from the beginninge These thinges haue I sayde vnto you because yee shoulde not be offended They shall excommunicate you yea the tyme shall come that whosoeuer killethe you wyll thinke that he doth God seruice And such thynges wyl they do vnto you because they haue not knowen the father neyther yet me But these thynges I haue tolde you that when the time is come ye may remember then that I tolde you THE EXPOSITION IN this gospel are specially to be considered two thinges The first is coÌ„cerning the holy ghost The second is of the persecution whiche shall come to the confessours and professours of the gospell before the worlde As touchinge the holy ghost we confesse that he is almightie euerlasting god Christ calleth him by a special name euen the conforter And by this he declareth that true godlines can not be without the crosse and affliction For what nede should there be of a conforter if there were no troubles no persecutions But Christ describeth setteth forth the persecutioÌ„ to be such that the godly shal not only be slaine whiche is a most haynous offence but also they shal be counted such people as are verye aduersaries open enemies of all true religion godlines and therefore by no meanes to be suffred but by the iudgement of all men to be taken out of the earth by the most cruel death that can be deuised as pestiferous persons and intollerable heretikes hated both of god man so that the punishment of the Christians shal excede all other And they are somtime also troubled in their conscience by thincking that they haue ben to muche vehement and haue gone to farre or that they might haue done spoken more circumspectly warely and so shold lesse danger haue chaunced they haue liued longer done more good Thus are the ChristiaÌ„s troubled outwardlye of the tyrantes of this world inwardly of the weakenes of their conscience In consideration herof doth Christ call the holy ghost a conforter as though he should saye I know into what great troubles miserable afflictions blouddy persecutions other vnrestful griffes ye shall fall howe the whole worlde and all that euer is in it shal be againste you But I wil prouide helpe for you se that ye shall not stick in the myre nor be left confortles Yea when there appeareth no confort at al no helpe no succour ye your selues also thorow the weakenes of your coÌ„science shal be troubled inwardly theÌ„ wâ—il I send vnto you the holy ghost which is the conforter that he may coÌ„firme make stroÌ„g your mindes that ye despaire not encourage you to abide by that which he shal say vnto you Now are there two maner of coÌ„solatioÌ„s or coÌ„forts The one is a worldly coÌ„fort which is but an vncertein vaine coÌ„fort For it dependeth altogether on riches power glorie frendship good wil of princes great men but saith Christ none of al these shal you my disciples haue yea these thinges shall be against you not with you NotwitstaÌ„ding let it not dismay you that ye finde no coÌ„fort at the worldes handes For that coÌ„forte is of no great waight neither is the coÌ„tinuaÌ„ce therof long Som sodeÌ„ mischauÌ„ce displeasure of great meÌ„ sicknes agewe plague pestilence misfortune maketh sone an end of worldly coÌ„forte But I saith he wil prouide for you an other conforter euen the spirite of truth which shal then coÌ„fort confirme and strengthen you when ye shall be combred and opprest with terrours fears infirmities miseries calamities outwardly before the worlde inwardly in your mynde For for this cause hath the holy ghost this name that he is called a coÌ„forter not an accuser or troubler For where sadnes perturbation is it is a token that the holy ghoste is not there And this conforter is also called the spirite of truth For he coÌ„forteth not as the world doth where nothyng is sure coÌ„stant but his coÌ„solation or confort is perpetual euerlastiÌ„g which no maÌ„ is able to destroie But here again is a scrupule or doubt for the conscience answereth Thou speakest muche of conforte but I fele it not I fele rather the contrarie that the worlde is mery and ful of pleasure But the ChristiaÌ„s mourne are euer vnder the crosse Iohn Baptiste is beheaded But Herode and his harlotte Herodias are frolike and mery And euen so goeth it with vs. The worlde enuieth vs a bytte of breade and euery man thincketh that whatsoeuer mischiefe he doth to a Christian it is well done when in the meane while the pope the Cardinalles the Bishoppes and all that hate the gospell lyue all in pleasure and iolytie in reaste and peace in idlenes and heartes ease and without all affliction trouble Is this therfore a conforte Christ answereth that it is a conforte but we must make a distinction betwene confortes The worlde also hath his coÌ„forte for if it had not it could neuer be so secure careles mery and without all care but that is not the conforte whiche coÌ„meth from the spirite of truth but it is a deceitfull confort For it maye sodenly come to passe that in those things wherin the worlde reposeth his conforte and staye there may be founde no coÌ„fort nor helpe at all But the holy ghost which is the conforter of the Christians is the spirite of truth whiche inwardly conforteth vs with most certein sounde and sure consolation Therfore although Iohn haue not that conforte that Herode with his whore hath but is caste of them into prison where he lieth most miserably afflicted and withoue all consolation tyll at the laste he looseth his head yet the holy ghost conforteth coÌ„firmeth him secretly in his hearte speaketh vnto him on this maner Be of good courage O Iohn and let no aduersitie dismaye thee neither be thou disconforted that thou art so miserably vniustly caste into prison and that the wycked worlde doth so hate thee and reuile thee Thou knowest this that all worldly thinges can not continew long it now hath the ouerhand but the tyranny therof shall not longe endure For
the worlde with all his tyranny shall shortly vanishe awaye and for euer after be plagued in hel fyre But contrariwise thy affliction shall not endure long but euerlasting ioye shall come in place thereof where a momēt of an houre is better then a thousand yeres in this lyfe although the worldly ioye were not entermedled with any greife or sorowe This consolation confirmation doth so replenish Iohns hearte with ioye that he doth not only not feare death but he also geueth God thankes that by this meanes he is deliuered from this body of synne and translated and remoued vnto euerlasting lyfe But from whence hath the holy ghoste this cōfort from the father saith Christ here For the holy Ghoste procedeth from the father And this is a noble and notable sentence to confirme our article of the Trinitie For if the holy ghoste procedeth from the father then must it nedes folowe that he is euerlastinge For nothinge can procede from the father but that is of his owne nature essence and substance Therfore as god the Sonne is euerlasting because he was begotten of the euerlastinge father for god can beget nothynge but that is like to hymselfe so is this also a necessarie consequence that the holy ghost whiche procedeth frō god is euerlasting But this article we will leaue at this presēt whē time requireth we will speake more largely of it But where with doth the holy ghost cōforte Of me saith Christe shall he beare witnesse As though he shoulde saye In this worlde loke for nothinge els but for persecution emprisonment losse of goods and at the last death This is the rewarde of the true Christians in this lyfe But be not dismayde The holy ghost shall come vnto thee conforte thee He shall testifie of me He shall put thee in remēbrance of me He shall so encourage thee enflame thee with the loue of me that thou shalt feare the tyranny of the worlde nothinge at all He shal not encrease the with vaine richesse as the worlde doth but he shall beare witnes of me so that although thou shouldest loose al that euer thou hast thy wife thy children thy lande thy possessions thy houshold stuffe c. Yea thy head life This yet should be thy confort that Christ Iesus remaineth vnto thee safe sounde vntouched which for thy sake for thy health saluation for thy cōmoditie and profit came down from heauē was made man died rose again ascended into heauen according to the articles of the Christen faith If this be true as nothing is more true why thē sholdest thou feare Thus speketh the holy ghost dayly in the heartes of the afflicted Christiās vnto their great encouragemēt cōfort And verely he that died for our sake can not hate vs nor beare any euill will against vs. If he then loueth vs what shold we feare as though he loued vs not Yea what shold we not be cōtent to suffer to lose so that we may obtaine Christ his richesse as the Apostle saith I thīcke al things but losse for the excellencie of the knowledge of Christ Iesu my Lord. For whome I haue coūted all thing losse and do iudge them but vile that I may wynne Christ and be foounde in him c. And this is that which Christ here saith He shal beare witnesse of me for in this testimonie or witnes consisteth the whole confort Therfore these wordes Of me are worthie to be writen in letters of gold diligently to be obserued For these wordes are able to assure vs that the holy ghost bringeth no new doctrine neyther setteth he forth vnto vs Moises or any other thing to cōforte the conscience but Christ alone his worde For nothing can cōforte the conscience but the testimonie witnesse bearing of Christ of his death resurrection All other thinges trouble fraye the conscience by whatsoeuer name they be called lawe good workes Pilgrimages worshippinge of saints c. For god him selfe when we deale with him withoute Christ is terrible neither can we finde any fauour or conforte at his hande but anger wrath displeasure as Christ sayth I am the waye the truth and the lyfe No man cometh vnto the father but by me Hereto agreeth the saying of S. Ambrose Christ alone is our mouth whereby we speake to the father oure eye whereby we see the father our right hande whereby we offer to the father whiche Christ excepte he make intercession for vs neither we nor all the saintes haue any thing to do with god The doctrine that setteth forth Christ that bringeth true consolation maketh the heartes of men mery All other bring to the afflicted conscience not conforte but disconforte not lyfe but death not saluation but damnation Therfore all the matter cōsisteth in this one point that thou truly rightly and certeinly know this consolatiō confort so mayste thou be bolde to saye I beleue in Iesus Christe whiche died for me And I know that the holy ghost whiche is and is called a conforter wil bring none other testimonie confort then this alone that he shal testifie and beare witnesse of Christ which alone and non other will I admitte and receaue For if there were any conforte better or surer then this the holy ghost wolde also haue brought it but he doth nothing elles then testifie of Christ. But why doth Christ vse the worde of testifyinge or bearing of witnes This is don to this ende that we should the more diligently attende and marke the worde For this is certein and true that the worke of the holy ghost is inwardly in the hearte But yet will not he administer this worke otherwise then by the outwarde worde as Paule also saith that fayth cōmeth by the hearyng of the worde Therfore Christe calleth the holy ghost a witnesse nowe doth he beare wytnes by the mouth and word of the Apostles and Preachers whiche sincerelye and purely set forth the gospell of Christ. Therfore he that desireth conforte may not tarye tyl the holy ghost come personally and preache Christ vnto him or speake vnto him frō heauē He geueth forth his witnes openly in the worde ther is he to be sought and loked for tyll by the worde which thou outwardly hearest he touche thy hearte so inwardly thorowe his workyng thou felest his testimonie of Christ. But this inward witnesse cometh not except the outwarde witnesse of the worde goeth before wherin it is declared that Christ for oure sake became man was crucified died and rose again So that the summe of this gospel is that if we entende to be Christians we maye not in this lyfe loke for richesse dignities renowne glorie c. But rather thincke most certeinly that for this our profession we shall haue the world an enemy to persecute vs besydes the vexatiōs of synne deuill and death Therfore when these tormentes
Secondarilye this is to be noted that as the scripture geueth a peculiar name vnto CHRIST and calleth hym the worde of GOD So doth it also geue a proper name to the sprite callynge it Spiritus Sanctus that is the holye Ghoste whiche by his grace doth sanctifye the heartes whiche were before vnholy and defiled with synne This name bringeth greate conforte to all good Christian men For they perceaue that they are weaker then the deuill and vnable at all times to resyste hys temptations And as they are verye sorowfull that they fele the euyll spirite sore sette agaynste them so are they put in good hope that by CHRIST they obtayne the holye Ghoste whiche pardoneth theyr synnes and styrreth them to obeye God truly But howe the holye Ghoste dooth bringe thys to passe it is shewed in Iohns Gospell The holye Ghoste shall reproue the worlde of synne of iustice and of iudgement For so are the properties of the Trinitie discerned in the articles of our faith that GOD the father gaue vs bodye and lyfe and made vs to his Kyngedome And after that oure parentes became the firste synners and vnder deaths danger and we also as by enheritance succeded vnto their synne and forfet The sonne of god was made man and thorough his death restored to vs that that was loste deliuered vs from sinne and death This deliuerance doth the holy ghost set forth by the Gospell and so instructe the heartes of men to beleue therin that is to haue sure confort therin that CHRIST died for them and that they maye not doubt but that they are reconciled to God the father by that death so that he wili no more remember their synnes but will forgeue them for Christes sake This doth signifie the sanctifiynge of the heartes or the purifying by fayth as Peter speaketh in the Actes of the Apostles And wher as is suche remission of synnes by faith so that we do not despaire althoughe diuers sinnes remaine but take sure conforte thorowe the death and resurrection of CHRIST There foloweth at the lenght the second sanctifyinge of the holye Ghoste wherein oure bodyes also are sanctified by the holye Ghoste as when we geue ouer oure selues no more to sin nor be delighted therwith but abstayne and studie to do those thynges that please God as Paule teacheth He that stole set hym steale no more but rather let hym labor with his owne handes that that is good that he maye haue to geue to the nedefull c. This is the propertie of the holy Ghoste to begin in vs a newe and true obedience towarde GOD that we maye resiste synne and mortifye the fleshe and so obtaine remission of oure sinnes by faith But this sanctifying is not parfect by and by with the first For if the fyrst were not the second coulde not muche preuayle For fleshe and bloud are full of infirmitie but the deuill is excedynge mighty against vs and we haue receaued onely the firste fruites of the spirite Wherefore this obedience can not be parfect and there is no sanctifyinge to attayne vnto ryghteousnes before GOD and euerlastynge lyfe than the sanctifyinge of fayth wherof is spoken before For thereof dependeth the whole matter wheras the second sanctifyinge when it hath done all that it can confesseth his owne vnprofitablenes and stycketh onelye to the sanctifyinge whiche commeth of Gods grace and mercie Hereof then is it plaine why the holye Ghoste is so called because it doth make holy and sanctifye that is by the word it stirreth vp in vs fayth towarde CHRIST that thereby we maye obtayne remission of oure synnes Besyde this office of sanctifyinge the holy Ghoste hath other offices as he hath other names in scripture For Zacharie calleth hym the spirite of prayer because he encourageth the heartes to truste surelye in GOD and to call vpon hym in their necessities Also CHRIST calleth hym the conforter whiche helpeth oure heartes by stirringe vs to take paciently all thynges that they shoulde be feared by no misfortune or combrance of the worlde Also he calleth him the spirit of truth because to withstand lies and heresies and to confirme the pure word and true faith he is alwayes bent Wheras contrariwise the deuill by our reason and false doctrine woulde caste vs hedlong into errours and lyes These are the proper offices of the holye Ghoste besyde that he garnisheth the heartes of the faythfull with diuers vertues and gyftes and is suche a conforter that bydeth with vs alwayes where as all the worldlye conforte is but for a tyme and at laste forsaketh vs. Seynge then that the holye Ghoste dooth worke suche greate thynges in vs. This also is to be learned Whiche is the waye to attaine to suche greate gyftes and howe they maye begynne to growe in vs and that we maye receaue the holye Ghoste and thereby be sanctifyed and saued As touchynge this thynge CHRIST hymselfe doth teache vs. Luke xj Wheras he sayth on this wise Seynge that you that are euyll can geue good thynges to youre sonnes howe muche more can youre heauenly father geue his holye spyrite vnto them that aske it of hym Yt is a sentence worthy to be rehearsed teachynge fyrste that GOD woulde that the holye Ghoste shoulde be obtayned by prayer of hym and that he geueth it to them that wyth humble prayers desire it of the father Wherefore when thou haste a desyre in thy mynde to obtayne the holy Ghoste of GOD continewe in prayinge and doubte not but thou shalte obtayne This is the redye waye to obtayne the holye Ghoste For CHRIST hym selfe dooth teache thee so to doo and to call vpon GOD the father often for the holye Ghoste but this prayer as all other prayers muste be made also in the name of IESV and on suche wyse muste we praye GOD that he for CHRIST his Sonne sake wyll geue vs the holye Ghoste And to the attainement thereof haue greate helpe in that that Christ ascended to the father for no other cause but to receaue these gyftes of the father and to geue them vnto vs. Wherfore in our prayers we can not doubt for it is not onely commanded of God that we shoulde praye for the holye ghoste and also promised that we shall obtayne but also his wil is redie to geue it For as muche as Christ therfore sitteth at the right hande of God the father to distribute amongest vs these gyftes For he also receaued them of the father as it is writent in the .lxviij. psal Not for hymselfe but for men to geue them vnto them Besides prayers there are other things also necessary to the obtayninge of the holye Ghoste For we muste haue a feruent studie to read or heare the worde of God and to vse often the Sacraments that all these thinges ioyned to gether may make opē the way for the holy ghost For this is once for all
All thynges were made by hym and in him he is before all things al things do consist in him Thou hearest that Paule doth place al creatures beneth or vnder Christ If therfore he is aboue all creatures it foloweth that only god is ther. For exempt out of the nuÌ„ber of al creatures is nothing but onely God Wherfore he calleth him the image of the inuisible god For he can not be the image of god except he be likewise almighty likewise eternal likewise wise iust good c. for otherwise christ could be no such image that shold be like his father if he were but lacking one of these things Wherfore both doth coÌ„sequently folow first if the sonne of god be the image of the father than must he nedes be in al points in the same diuine substance with the father Furthermore ther must nedes be a difference of persons for as much as the sonne is not the father neither the father is the sonne For that that begetteth can not be that that is begotten yet ther is one diuine essence or els the sonne could not be the image of the father And here now must we râ—ast For we can speake no plainlier we do only stut and stammer at it The matter is to highe for our capacitie and can not be pronounced of in this lyfe Yf the Iewes and Turkes mocke vs as thoughe we diuided heauen betwene three brethren whiche rule altogether so myght we also do if we woulde lay asyde the scripture But they do vs wronge to say so by vs. We make not three men or three Angels but one diuine substance and plaine vnitie in respect of all thinges whiche are in earth For the bodye and soule are not so lyke as God is like hym selfe But if any man enquire further and aske vs howe he is called on God Here we answere after scripture and say He is named god the father God the sonne and god the holy Ghost For so scripture teacheth that GOD eternally without beginning begote the sonne Before all Creatures before the constitution of the worlde before the foundations of the earth which is also himselfe lykewise eternall almightie and iuste c. Wherefore Paule also calleth hym the image of the father Therfore Paule sayth Let vs not tempte Christe as some haue tempted hym and perished by serpents And we may see in this place how Paule and Moses do agree as though they spake with one mouth Moses sayth that the Lorde saide this people hath tempted me ten times And in this place onely is the name â—eâ—ragrammaton whiche is only attribute and geuen to God because the only true God hath so said But Paule pronounceth precisely who was this god euen Christ. Hym saith he do we tempte euen as certaine of them tempted him Let him scof out this matter that will surely I can not For Paule saith that it was Christ whom they tempted But Moses saith that it was the onely true God But at that tyme was not Christe borne nor Marie his mother no not so muche as Dauid was borne And yet notwithstanding this Paule saieth that the Iewes which were than in the desert and not yet come into the lande of Canaan tempted Christe and admonished vs to beware that we should not do likewise least we fall into lyke punishement These wordes do proue certainlye that Christ is that man of whome Moyses wrote that he is the onely eternall almighty God Therfore Moyses and Paule doth confesse with one mouth although the wordes be diuers that Christ is true and eternall God Lyke testimonies are in the new testament that very man whiche can not be denied but that a man may firmelie proue by them that Christ is God and therfore that he is begotten of the father and hath a certaine difference from the father thou mayst call it with what name thou wilte we call it a person although this name is not sufficient But otherwise we can not name him For we haue no proper vocable so that the father and the sonne are not one person and yet are they one vnseparable and indiuisible substance and nature that whatsoeuer is spoken of the father maye also be spoken of the sonne excepte this that the father doth begett the sonne eternallie and not the sonne the father So Paule also sayth to the Ephesians at Miletum wher he byddeth farewell Take hede to you and to the flocke in the which the holy Ghost hath put you that ye fede the congregation of god whiche he hath purchased by his bloud This is also a plaine sentence that CHRIST whiche by his bloud purchased the congregation is GOD. For this is of a certaynetie that the church belongeth to none but to God For she acknowledgeth no man for hyr God Wherefore if Christ hath purchased it and it be his it must nedes be that he is God But truly it is certayne that he hath purchased it by his bloud wherfore it must nedes folow that Christ is true God eternally begotten of god the father borne into the world of the virgin Mary temporallye and corporallie For so saith Paule here vnto the pastours Take hede to your selues it is no small charge that ye haue to fede the congregation of god that is to saye a multitude whome god hath purchased by his bloud And this it is to put teachers in remembrance of their hard function dutie For although we haue not the ornameÌ„ts and apparell of bishoppes yet is our ministration better and more certain than theirs God graunt that we may execute it better then many of them do There be many moe lyke sentences in the Gospel of Iohn as touchyng the godhed of Christe and yet that the father the sonne are distincte persons Which caÌ„ not be ouercome by the iesting of the Iewes Turkes Ther is in the new testament great store of such testimonis wheras the matter is plaine very certain Ther be many also in the olde but more darke then these of the new As Iohn in his gospel alludeth very properly to Moyses where as he calleth Christ for his eternall natiuitie the worde For so doth Moyses entreate the matter that god before the makyng of all thinges had the word with him that it was almightie as he is that god by this word made all things Here must it nedes be that there is a diuine substance betwene god and the word For both be coeternal and yet for all that he that speake the word and the word it selfe that is spoken be two distinct persons So doth the Patriarke Iacob put difference betwene persons God saith he that fedeth me from my youth vnto this present daye the Angell that deliuered me out of all euil blesse these children and make them multiplie vpon the earth Here he nameth Christ an Angell not because he is an Angell by his nature and substance For this were
manifest Idolatrie if he made inuocation to an Angel and asked blessynge of hym And by inuocation he sheweth that this Angell is true God and yet that his maner is not alwayes as it is of the inuisible God but that he shall come into the earth and take our fleshe on him and be offred for oure sins Wherof Christ in the newe Testament vseth a certain and sure kynd of speche the father that sent me And again as the father hath sent me In the Prophetes in Esaie he saith the Lord hath sent me that I might heale the contrite in hearte again The angel of his face hath saued them So Malachias calleth Christe the angell of the Testament So that by these two names God and an Angell two personnes are represented yet the substance is one and without differēce For he may be an Angell also and an eternal and true god He is called an Angell for his office and administration which he as the sonne hath of the father To the profe wherof do belong all the sentences in the whiche the Prophetes do make mention of the promised seede of the woman that he shall bryng blessyng vnto vs and that he shal begyn to set vp the eternall kyngdome and make satisfaction for our sinnes and geue vs euerlasting life For all these workes are suche as are agreable to no creature But only it is God that can do suche thynges And wheras suche workes be attribute to Christ as to a man in the prophetes it folowith therof that Christ is eternall and almighty god as Christ saith vnto Philippe Ioan. 14. If ye will not beleue that I am in the father and the father in me beleue it for the workes sake whiche I do So saith Esaias A childe is borne to vs and a Sonne is geuen to vs ▪ All men perceaue this plaine what it is that a childe is borne and a sonne geuen that that must nedes be spoken of a man which hath both a natural lyfe and bodie What doth the Prophete speake furthermore of suche a man And there shal be saith he no ende of the peace which he shal geue vpon the throne of Dauid and his kyngdome shall he syt from this time for euer And he doth expounde this peace that it shal be with iudgement and iustice this man shall forgeue synne and shall defend his people in all miseries succoure them against all ill And as the thinges before spoken doth declare that he is a true naturall man where he is called a sonne and borne a child So do these thinges proue his eternall kyngdome his iustice and his eternall defence of his that this man is also almightie and eternall God For how els could he haue eternal kyngdome and iustice And to this do belonge notable sentences that be euery where in the Prophetes wheras they geue euidentlye this name Iehoua to Christ Osee saith And after this shal the children of Israell returne and seke after the lord their god and Dauid their kynge shal tremble at the Lord and at his goodnes He hath by name made two distinct persons god and the kynge Dauid that is Christe whiche was promised to Dauid to syt on his seat for euer and yet he ioyneth after that Dauid and God together in one wheras he saith that the children of Israel shall seke God and Dauid For seing that Dauid is to be sought as god is that is seing he is to be honored with like trust with lyke glorie with like seruice worship either must this be manifest Idolatrie or els God and Dauid that is to say Christe the sonne of Dauid after the fleshe is one god as the Prophete a litle after do properly ioyne them in one when he saith they shal tremble at the Lord and at his goodnes So Christ him selfe applieth the 110. Psalme in the 22. of Mathew wheras he affirmeth this against the Phariseies that it is proued by this psalme that Christe is not only the sonne of Dauid but also the sonne of God that is god eternal These testimonies and suche other are diligently to be considered and marked that we may withstande the deuil and all heresies And as we haue heard hitherto the testimonials of the sonne of god our sauiour Christ So wyl we consider see the testimonies of the holy ghost both that he is very God also a distincte person that is he is neither the father neither the sonne although he is in al pointes like the father the sonne so that our religion is plaine and certaine for as much as we worship but one God almightie and not three gods as the Iewes and Turkes do slander vs. And yet because we wil not despise the difference of persōs we holde that god the father god the son and god the holy ghost is but one God And here again shold we acknoledge our felicitie before god that with thankes geuing that in such hard articles we haue suche notable plaine excellent testimonies in the holye scriptures wherby we may stablishe our heartes leane therto strongly against the deuill all the worlde We haue no nede of mās record But Christ himselfe doth testifie and teache very plainely that the holy spirit is eternal almightie god Or els he wold not haue put forth his commādemēt as concerning baptisme on such wise the baptisme shold be done in the name of the father of the sonne of the holy ghost But for as much as the cōmandement is such in expresse wordes it must nedes folow that the holy ghost is the true eternal god of lyke power might with the father the son eternally without beginning Or els Christ in this worke wherin cōsisteth remissiō of sin life euerlasting wold not haue set him equal with himselfe the father So Christ also saith And I wil pray my father he shal send another cōforter vnto you to bide with you for euer euen the spirit of trueth whō the world cā not receaue because he seeth him not neither knoweth him Marke diligētly this sentēce For here shalte thou se a very good plaine differēce of the thre persōs I saith he wil aske my father here hast thou two persons Christ the son which asketh the father which is asked to send an other cōforter If this cōforter be to be sent frō the father it cā not be that the father is the cōforter And christ which asketh the father for this cōforter can not be the cōforter himselfe So that this is a proper distinctiō of the three persons which can be scoffed out by no meanes as the father the son are two distinct persons so the holy ghost the third person is an other person by himselfe then is the person of the father or of the sonne yet is there but one eternall god But what is this third person Christ
doth declare Weras he saith whē the conforter cōmeth whō I will send the spirit of truth y◠which procedeth frō the father he shall testifie of me And Christ here doth not onely speake of the office of the holy ghost but also of the substāce of the holy ghost wheras he saith that he procedeth which is as much to say as his proceding is eternal wtout beginnīg For the father frō whō the holy ghost procedeth is without beginning wherfore the Prophet cal hym by a proper name the spirit of the Lorde as ye heard on whitsonday wheras Peter allegeth the saying of Iohel which sayth thus And it shal come to passe in the latter dayes saith the Lord I will shed out of my spirit vpon all fleshe and your sonnes and daughters shal prophecie Marke this worde attentiuely wher God saith I will shed out of my spirit For ther can be els nothing in god that is not eternal almighty holy wife good and perpetuall as he is hymselfe This sentence and many suche other as concerning the holy ghost were the very same wherwith the holy fathers dyd defend this article against the deuil and the worlde and hath maintained it vnto our time that we beleue onely in one god and do confesse furthermore that this one god is god the father god the sōne and god the holy ghost eternally It is not as the heretikes saye and triflingly imagin that these three names do signifie but one person whiche hath diuerslye shewed forth their selues at diuers times If they are troubled with this article because it seme absurde to reason what is that to me For if a man myght reason in this matrer surely I coulde do that and not all of the worste ye and perchaunce better then any Iewe or Turke can But I count this thinge as the greate benefite of god that I do not dispute of this article whether it be true and agreable to reason but wheras I see that it is so plainly set forth in scripture and hath suche a sure fundation I beleue god more than my owne reason neither do I any thinge care howe this shoulde be true that ther is but one substance three persons in one substance For we go not about here to shewe whether the trueth may be cōcluded by a forme of reason but whether this be certayne by the worde of god If the word of god holdeth with thee care for no more It wil not deceaue thee Wher as the word then is certaine and euident as it is proued and this article is maintained of the holy fathers with suche constancie and power stycke thou also surelye therto and dispute not muche how the father the sonne and the holy ghost maye be one god Thou canst not know precisely what is the cause of laughing in the face neither what is the cause of the sight of the eyes that they see a thing so farre of And also when thou slepest wherof it commeth that as muche as belongeth to the bodie thou art deade yet a lyue We can not know a very litle thing of our owne reason yet we presume to go vp into heauē to searche comprehend god in his maiestie with our reason Why do we not first begin to serche our selues after that sorte first learne to know wher lyeth the operation of our senses when we slepe Ther might we dispute without perill But in this article there is great peril And here we must stycke surely simplely to the worde which sayth of Christ that he is the image of the father and his first begotten before al creatures that is he is no creature but eternall god as there are many testimonies in Iohn All thinges are geuen to me from my father he that seeth me seeth my father Doste thou not beleue that I am in the father and the father is in me There is no place for cauillations in this thyng God hath spoken and sayd that ther is no difference betwene the father and the sonne then in that the sonne is begotten of the father But how this sholde be done how this eternall generation shold be we can not know only know we this that as the scripture sayth he is the first begotten before all creatures and the image of the inuisible god in nature So doth scripture also teache of the third person euen of the holye Ghost which is called the spirit of God And as it is taught before he procedeth from the father that is he hath his substance of the father so that ther is no part of godhed wisdom veritie power in the father whiche is not also in the holy Ghoste But how this cōmeth to passe I can not expresse for it can not be by reason comprehended and it is aboue all angels and creatures Wherfore we must thynke and beleue no further of this than is declared in scripture but to the wordes therof we may surely sticke But to know that perfectly is a thynge not belōging to this lyfe but vnto the lyfe to come Wherfore we must differre the vnderstandyng of these and not dispute theron but beleue plainelye and simplye whatsoeuer the scripture affirmeth of this matter This article is very well set forth in the articles of faith And firste of all this is euident and agreed vpon amongest all men that we are not the first inuenters of this article Neither are the holy fathers the authors therof But they collected it out of the writynges of the Apostles and Prophetes very shortly and compendiouslye euen as bees of many floures gather honye Here first we saye I beleue in God the father This is the first person in the godhed And these are his proper workes in that he his omnipotent and the creatour which made all thinges preserueth all thinges vnto this time In this worke is the father described After that we say And I beleue furthermore in one person which is also god For we must beleue in none els but in only god What is the name of this person His only begotten son Iesus Christ. So hath al christiā men prayed beleued now more thā a thousand v. hundred yeres Yea rather frō the first beginning of the worlde Although this article hath not at al times so plainlye ben forth but hath ben taught at diuers times after diuers sortes For frō the time of Adā vnto Abrahā the son of god was called the sede of the woman After that was it named the sede of Abrahā of Iacob of Dauid so forth And al this is but that onely man Iesus Christ Yea the angels also are called the sonnes of god so are al godli mē are so in dede but neither is there Angell nor any other godly man whiche may be called the only begotten Wherfore only this Christ is so begotten of the father as the sonne to whome he hath none like nother in the angel nother in creatures
Wherefore it is euident therby that he is also God This do we beleue and confesse and our children also with all Christian men and women After this confession foloweth there a rehersall of his workes and office what the sonne of God hath especiallye done That he was conceaued by the holy Ghoste borne of the virgin Marie suffered vnder Pontius Pilate was crucified dead and buried and rose from the dead and ascended into heauen and sytteth at the ryght hande of god the father almightie And here doth he retourne again to his godhed that he may be knowen and beleued of all men that he is the Image of the father and lyke vnto God And this I say againe that we inuented not these wordes but receaued them of the congregation as a man woulde by hand to hand Thirdly we saye I beleue in the holy ghost Here we geue lyke glorie to the holy ghost as we geue to the father and to the sonne wheras we beleue in him So that this article is plainlie comprehended in the comō crede and that so wel that it can not be better so that it may wel be called the crede of the Apostles For it was scarsely a thyng possible for any other beside the Apostles to comprise it so simplely and certainly Nowe what be the workes of the holy Ghoste it is plainely also described that is that he gathereth together the churche out of all languages and ioyneth thē together in the vnitie of fayth doth sanctifie them by the remission of synnes and doth enkendle in them the hope of remission of sinnes as we saye I beleue the remission of synnes the resurrection of the fleshe lyfe euerlastyng So here be comprised verie properly in the crede the three persons in one diuine substance and yet neuerthelesse euery person is set forth with the ornamēt of his owne office and propertie To the father is attribute and geuen the creation To the sonne redemption to the holy ghost the power of sanctification and makyng holy That is that he doth distribute pacifie and confirme the remission of synnes and transpose vs from death vnto euerlastyng lyfe These are as a man wolde say certaine markes and differences that the persons may not be confusely put together but distinctly discerned that the father is the creatour Christe becometh man the holy ghost cometh wyth tounges like fire and pacifieth mens heartes All these are the workes of the only god But accordyng to the distinction of the offices and properties we must make a distinction also of persons For god the father was not made man and the sonne dyd not shew forth himselfe in fyerie tounges These are the proper workes of the sonne and of the holy ghoste Wherfore this article was deliuered vnto vs we made it not And this we know also by histories that GOD hath defended this article with great plagues and hath punished the heretikes that went about to ouerthrow it with great punishement Wherefore we must nedes sticke constantly vnto it and not forsake the word neither must we reason or dispute any thing in this matter For thus saieth the hystorie that Iohn was constreigned to write his Gospell especially for the heretike Cherinthus sake whiche dyd denie Christ his godhead and blasphemed hym It chanced that Iohn and they that wer with him entred into a bathing house in the which when he saw Cherinthus a washyng by and by he and his disciples went out with hast saying this withall let vs flee with all hast possible frō this blasphemer And they say that not long after the bathe fell on hym and slew Cherinthus the enemie of truthe And the end of Arrius the heretike was not muche better He was the head and author of great disturbance and tumult in the church which endured in the church more then foure hundred yeres In so much that not euen now can the sparkles of this vngodlynes be quēched and extinct out of the myndes of the common sorte He dydde graunt that Christ was borne of God before all creatures but yet that he was a creature and neuerthelesse farre better and worthier then all other be And wher as all faithfull byshoppes in euery place dyd as it was meete resyste thys blasphemie and many variances and discentions dydde ryse thereof it pleased Constantinus the Emperour to quenche this flame whiche at Nicea gathered together a councell of many learned men and godly byshops which condemned the error of Arrius And when that not long after Constantinus was dead and his sonne Constantine whiche was fauourable to Arrius was made Emperor they that were Arrians laboured with all their power to restore Arrius agayne from the excommunication And when that Arrius on a certayne day was commyng to the churche to be receaued agayne into the congregation in the waye he was taken with a great griping in the bealye And thereby was fayne to go out of the way to a cōmon place of easement where as when he was set downe his bowells and guts gushed out into the draught and so he gaue vp the goste Let all blasphemers therfore beware This is the article of the Trinitie which is fyrst approued by scripture then by the disputations of the apostles and holy fathers and at the laste also by miracles defended against the diuell and the world shall yet be defended and mainteined by Gods grace That is that we beleue in one God whiche is called the Father the sonne the holy ghost But that there might not be a certayn confused thing as cōcernyng the thre persons or one person Therfore their operations and propreties are distincted so that the Father is the maker the Sonne the Redemer the holy Ghost the sanctifier so that the common sort of the christians maye know a difference betwene the persones and yet not distincte or diuide the substance of the godhed This thyng is wont to be taught on this day and the christen men are onely they that beleue these thinges which seme contrary to reason as Paule saieth that it hath pleased God to make safe by the foolyshnes of preachyng them that beleue For reason can neuer make any forme of argument to proue that three are one and one thre that God is man that we when we are baptised are by the blood of Christ washed frō our syns and that in the sacramental bread we eate the body of the Lorde and in the mysticall wyne drinke his blood spiritually and so obteyne Remission of oure synnes All these articles are counted for fables and folye amongest the wyse of this world And therfore doothe Paule name it the foolyshenesse of preachyng But yet he that can beleue it shall get euerlastyng saluation The whiche thyng God the father graunt vs by the holy ghoste for his sonnes sake Iesus Christe our Lorde and alone Sauiour to whome be honor and glorie worldes without ende
Amen An other Sermon on Trinitie Sonday ¶ The Gospell Iohn iii. THere was a man of the Pharyseis named Nicodemus a ruler of the Iewes The same came to Iesus by nyght and sayde vnto hym Rabbi we knowe that thou arte a teacher come from God for no man coulde do suche miracles as thou doest excepte God were with hym Iesus aunswered and sayd vnto hym Ueryly veryly I saye vnto thee except a man be borne from aboue he can not se the kingdome of God Nichodemus sayde vnto hym Howe can a man bee borne when he is olde Canne he enter into his mothers wombe and be borne agayne Iesus aunswered Ueryly veryly I saye vnto thee excepte a man be borne of water and of the spirite he can not enter into the kyngdom of god That which is borne of the fleshe is fleshe and that whiche is borne of the spirite is spirite Marueyle not thou that I sayde to thee ye must be borne from aboue The wynde bloweth where it lusteth and thou hearest the sounde thereof but thou canst not tell whence it commeth nor whyther he goeth So is euery one that is borne of the spirite Nicodemus answered and sayd vnto hym Howe can these thinges be Iesus aunswered and sayd vnto hym Art thou a maister in Israell and knowest not these thynges Ueryly veryly I say vnto thee we speake that we know and testifie that we haue sene and ye receiue not our witnesse If I haue tolde you earthly thinges and ye beleue not howe shall ye beleue yf I tell you of heauenly thynges And no man ascendethe vp to heauen but he that came downe from heauen euen the sonne of man whiche is in heauen And as Moises lyfte vp the serpente in the wyldernes euen so muste the sonne of man be lyfte vp that whosoeuer beleueth in hym peryshe not but haue euerlastyng lyfe An other Sermon on Trinitie Sonday ¶ The Gospell Iohn iii. THis is a speciall good gospell in the which is declared what is the true and only way to euerlasting life It appereth that it was apointed to the feast of the Trinitie because it maketh so plaine a distinction difference betwene the persons in setting forth the high work of God that god worketh amōg vs men whē he iustifieth saueth vs. For it is certainly pronoūced as touching the father that he loued the world gaue vnto it his only begotten sonne These ar two distinct persons the father the son ech of them hath his propre worke The father loueth the worlde and geueth his sonne The sonne is become a gift and as Christe saith here the sonne geueth hymself to be lift vpon the Crosse as the serpent was exalted of Moses in the desert that all that beleue in him should not perishe but haue euerlastynge lyfe And to this worke also commeth the thirde person the holye Ghoste which by the water of baptisme doth enkendle faithe in our heart and so regenerate vs vnto the kyngdome of heauen Which doctrine is full of swete confort ought to fyll vs with a great truste in God when we see that all the thre persons al the godhead tendeth to this end to preserue vs against deathe and the deuill and that Iustice euerlasting lyfe and the kyngedome of God myght be prepared and made redy for vs. What cause shold we haue therfore to feare in the presence of God for our syn How can we doubt of his good will toward vs For if he had ben willyng to condemne vs for our synnes as we always feare the father would neuer haue geuen vs his onely begotten sonne the father the sonne would neuer haue called vs to baptisme the lauer of regeneration vnder the gouernaunce of the holy ghost And this only thinge do I notifie here as concerning the testimonies of the Trinitie For as touching this article and the doctrine that thervnto belongeth we haue spoken in our former sermon more plentuously Now therfore wil we entreae in order of this gospel and all the partes therof Christ entreth into a long disputation with Nicodemus the chiefe of the Phariseis among the Iewes and that of a matter that Nicodemus coulde not vnderstande the doctrine therof because it semed strange vnto him for lacke of custome therto and because he was accustomed to an other kynd of doctrine Nicodemus beyng no euyll man declareth bothe by word and dede how highly he estemeth Christ where as he setteth so much by him whom his own companions hate so extremely and commeth vnto hym albeit by night to testifie this openly before Christ that he acknowledgeth the power of God to be in him and doth not condemne him against his conscience as dyd the other Phariseis and Scribes Neither is it to be counted blame worthy in this man that he doth acknowlege Christ for the man of God and thinketh him worthy to be receiued of all men for that that he is sent from god What is the cause then that Christ doth seme to receaue this man after an vngentyll sort which gaue suche an excellent praise as concernynge Christe Uerilye there was a verye deadly error in this man whiche ought not to be ouer passed of Christ least that he should seme to consent to Nicodeme in such a great matter wherof yet he was most blamelesse For as touching the knowlege of god he shewed himself here to be very perfect and certain in this that he pronounceth that he knoweth that Christ was sent from God to be a teacher in that he toke the miracles which Christ dyd for the very workes of God But Christ doth declare by his answere wherein he reproueth Nicodemus opinion as touchyng the kyngdome of God what this knowledge preuayleth Nicodemus therefore thynketh this that he knoweth what is the kyngdome of God bycause he knowethe God and vnderstandeth how al things are wrought and gouerned by hym It were true that if he knewe GOD well he muste nedes knowe hys kyngdome But bycause the firste is false CHRIST rebuketh him in the laste that is that he knoweth not what is the kyngdom of God as he thynketh that he doth Wherfore all the disputation standeth in this poynte what is the kyngdome of God and who dothe see it and know it Nicodemus neuer had other opinion before this tyme but that the kyngdom of God had his description in the lawe that out of it might be vnderstande the holynes and sanctitie of God the whiche ought to be performed and fulfylled of all mē yf they wold liue with God most holy in his kyngdom He neuer thought how the synne can not be takē away by the lawe and that the lawe should be but a testimony to declare to vs our synne that it myght be a begynning of a hygher knowledge as concernynge God and hys kyngdome in vs. For he that is ignorant of the kyngdome of grace is ignorant bothe of God and also of his kyngdome Wherfore we muste
troden downe of the people euen vnto deathe because he woulde not beleue the promise of Helizeus the prophete whiche he prophecied concerning the deliueraÌ„ce frome famyn to be at hande This present fact threatneth also to the vnfaithfull the vengeaunce of GOD whiche shall fall vppon them that beleue not the promyse of God Therfore that we may not so wretchedly peryshe with them let vs caste the care of our lyfe on God beleue his promyse and loke for all good thinges at his mercyfull hand Ye haue heard derely beloued howe Christe euen of his owne free wyl was moued with fatherly pitie and tender compassion towarde the people whyche folowed hym to heare his doctrine and to se his miracles and howe miraculously and meruailously hee fedde so great a multitude in the wyldernes that hereby we shoulde haue a sure argumente and an infallible token of his fatherly care towarde vs and so commytte our lyfe vnto hym Ueryly this so ready care and goodnes of Christ toward the people oughte of ryght to moue vs that we shold geue ouer our selues wholly vnto hym This requireth of vs also the fyrst commaundement And that we should thus doo we are prouoked with many and noble promyses of GOD which he hath also confirmed with so many noble and notable miracles To ende yf we worshyppe GOD with a true faith and caste all the care of our lyfe vppon hym thenne vndoubtedly wyll God geue vs all thynges that we haue neede of for the sustentation of this present lyfe and delyuer vs from a greate multitude of cares wherwith the heartes of the vnfaithfull are continually mooste myserably vexed and tormented For there is no surer nor more easy waye to get richesse then to truste in God and with a faithful and constant mynde to looke for his blessynge and to hope for to receyue of hym all thynges wherof soeuer we haue nede If we will not thus doo then thorow our incredulitie shall we deserue the wrathe of GOD and haue our porcion with the Idolaters and hypocrites in that lake that burneth with fyre and brymstone Whyche thynge GOD for hys sonne Christes sake turne awaye from vs and make vs partakers of his glorious kyngdom thorow the same CHRIST our Lorde To whom with God the Father and the holy Ghost be all honour and glorye bothe nowe and euer Amen ¶ Thus endeth the Postill vpon al the Gospels that be redde in the Churche thorow out the yeare on the Sondayes To God the Father to God the Sonne and to God the holy Ghoste whyche is one euerlastyng God be prayse glorie and honour for this wholsome doctrine and for all his other benefites bothe now and worldes without end AMEN Psal. 8. Heb. 2. Psal. 148. The worde of god excellethe all other gifts of god Of wordlye thynges the wycked haue more aboundaÌ„ce then the godly 1. Iohn 2. Esa. 40. 1. Cor. 7. Baruc. 4.3 Esd. 4. Eccle. 40. 1. Pet. 1. Psal. 119. Heb. 12. Howe profitable the worde of god is Deut. 8. Math. 4. Luc. 4. Prouerb 19. Sap. 13. Iohn 17. Sap. 15. Iere. 9. S. Paule Act. 2â— 1. Cor. 14. 1. Cor. 15. Tit. 1. â— Cor. 2. Phil. 3. Coloss. 1. Coloss. 3. Esa. 53. 1. Cor. 3. Iac. 3. Rom. 1. Socrates All knowledg wythout the knowledge of God is vaine and vnprofitable The knowledge of god is only goten by the worde Iohn 5. Luc. 16. Iohn 1. Psal. 1. Iohn 6. Psal. 119. Psal. 19. Psal. 12. Math. 13. The excellencie of gods worde Ephe. 6. Heb. 4. Luc. 22. Math. 6. Luc. 10. Iohn 6. Exod. 16. Psal 78. Sap. 16. Exod. 17. Iohn 4. Exod. 14. Psal. 78. Luc. 1. Psal. 119. Prouer. 6. 2. Pet. 1. Rom. 1. The frutes of the worde of god Rom. 10. Psal. 18. Gen. 9.19 Exod. 2. 2. Reg. 12. 2. Par. 33. Luc. 9. Math. 26. Luc. 23. Luc. 7. Iere. 26. Luc. 1. Math. 3. Luc. 3. Act. 2.3.4 Rom. 10. Psal. 19. In matters of coÌ„trouersye we must haue recourse vnto the worde of god Psal. 19. Esa. â— Act. 17. 1. Thess. 5. 1. Iohn 4. Psal. 19. Esa. 66. Math. 11. 1. Cor. â—â— Iac. 2. Psal. 19. Iere. 15. Ezech. 3. Luc. 24. Gen. 3. â— Reg. 12. Luc. 7. Luc. 22. 2. Cor. â— Luc. 2. Ephe. 1. Iohn 6. Psal. 19. Esa. 30. Psal. 119. Prouerb 6. 2 Pet. 1. Ephe. 5. Iohn 3. Prouerb 30. Ephe. 6. Math. 4. Luc. 4. â— Reg. 17. 2. Thess. 2. 2. Timoth. 3. Exod. 7. Apoc â–ª â—9 Math. 5. Math. 24. Psal. 119. Psal. 119. Psal. 22. Sap. 16. Psal. 107. Iohn 15. Ephe. 5. 1. Pet. 1. Psal. 119. Esa. 57. Act. 10. Ephe. 1. Galat. 3. 2. Timoth. 3. Rom. 1. Iac. â— 2. timoth. â— Pro. 5. Pro. 8. Pro. 3. Pro. 4. Pro. 7. Pro. 8. Esa. 56. Math. 5. Math. 10. The office of a spirituall Pastore Math. 28. Marc. 16. Malach. 2. Esa. 58. Iohn 16. Iohn 20. Esa. 61. Luc. 4. Marc. 1. Luc. 4. Marc. 16. Iohn 12. 1. Pet. 5. Ezech. 34. Iohn 15. 1 〈◊〉 10. Iohn 10. Math. 24. Luc 12. A spirituall pastore ought to be faythfull and wise 1. Cor. 4. Faythefull Luc. 10. Math. 10. Math. 23. In Rom. Malach. 2. Wyse or prudent Rom. 1â— Psal. 32. Tit. 1. Malach. 2. 1. Timoth. â— Tit. 1. 2. Timoth. 2. 2. Timoth. 4. Tit. 1. Tit. 2. To whom the ministerie of the worde was committed in tymes paste Act. 20. Act. 21. Ignorancie or lacke of knowledge Math. 15. Math. 6. Rom. 2. Math. 15. â—sa 56. Psal. 3â— Phil. 3. Act. 20. Math. 7. Iohn 10. â—acha 11. In Agge Prophet In Esaiam Dist. 38. Can. Si in Laiâ—cis Dist. 33. Can Ignoraâ—tia 1. Timoth. 4. The woke of a true pastore consysteth in preching and learning only Godlye wysedome is onlye learned of gods worde Psal. 19 Who are the Lordes housholde Act. 20. What the meate is wherwyth the Lordâ—s household must be fedde Math. 4. Luc. 4. Lawe Gospell Rom. 5. Math. â—3 Luc. 24. Math. 4. Marc. 1. Act. 2.20 Apoc. 2. Math. â—6 1. Cor. 5. Why spirituall pastores are appoynted Officers in the Lordes housholde Prouerb 29. Esa. 58. Esa. 62. 2. timoth. 4. Act. 20. 2. Pet. â—â— Ezech. 33. 1. Timoth. 4 Iacob 5â— Dist. 43. Cap. dispensatio 1. Cor. 9. Names appropriates to spiritual pastors Malach. 2. 1. timoth. 5. Ephe. 4. Act. 20. 1. Cor. 12. Math. 5. Math. 10. 1. Timoth. 2. Luc. 10. Math. 24. Tit. 1. 1. Cor. 3. 1. Cor. 4. Malach. 2. 1. Cor. 3. 1. Cor. 4. 1. Cor. 9. 1. Cor. 12. 1. Cor. 14. 2. Cor. 3. 2. Cor. 5. â— Cor. 6. Galat. 6. Ephe. 4. 1. Pet. 5. 2. Timoth. 2. Heb. 13. Math. 23. Act. 2â— Apoc. 21. The Stipend appoynted for the spirituall Pastors Math. 10. 2. thess 3. Heb. 13. 1. Cor. 9. Note well ye spirituall sheppardes Iohn 106. Galat. 6. 1. timoth. 5. Deut. 2. 1 â–ª Cor. 9. Math. 10. What double honour is that is due to the sprituall pastor Ezech. 24. 2. Timoth. 2. Math. 5. In
A new Postil Conteinyng most Godly and learned sermons vpon all the Sonday Gospelles that be redde in the Church thorowout the yeare Lately set foorth vnto the great profite not onely of al Curates and spirituall Ministers but also of all other godly and Faythfull Readers Perused and allowed accordyng to the Quenes Maiesties Iniunctions Imprinted at London in Fletestrete nere to S. Dunstons church by Thomas Marshe M. D. LXVI Certayne Sentences of holy Scripture Esai lii Rom. x. O Howe beautiful are the feete of them which bryng the gladde tydynges of peace and shewe the good and ioyefull newes of our saluation Esai lv LIke as the rayne and snowe commeth downe from heauen and returneth not thither agayn but watereth the earth maketh it fruitful and grene that it may geue corne to the sower and bread to the eater so the worde also that commeth out of my mouthe shall not turne agayn voyde vnto me but shall accomplishe my wille and prosper in them vnto whome I sende it Hieremie xxiii WHat hath chaffe and wheate to doo together sayth the Lord Is not my worde like a fyre sayth the Lord And like an hammer that breaketh the harde stone Psalm Cvii HE sent his worde and healed them and they were saued from theyr destruction Sapien. xvi IT is neyther herbe nor playster that restored them to health but thy word O Lord which healeth all things Iohn xv NOw are ye cleane thorowe the worde that I haue spoken vnto you Rom. i. I Am not ashamed of the gospel of Christe because it is the power of God vnto saluation to euery one that beleueth Heb. 4. THe woorde of God is quicke and myghtie in operation and sharper then any two edged sword and entreth thorough euen vnto the deuidyng asunder of the soule and the spirite and of the ioyntes and the marye TO HIS FAITHFVLL FELOVV Labourers in the Lordes haruest ▪ the Ministers and Preachers of Gods most holy word THOMAS BECON wisheth the spirite of knowledge of strength and of constancie vnto the end from God the Father thorowe IESVS CHRIST our Lorde ALBEIT Moste deare Brethren GOD hath aboue all other mortall creatures greately garnished mankynds with diuers and manifold benefites yet I knowe not his sonne CHRIST onely excepted if he hath bestowed vppon vs Christians a more noble and more excellent gyfte then the gift of his most blessed and holy worde For as concerning the gyftes of Nature and the treasures of this worlde the Turke the Sarazen the Iewe the Infidell haue them common with the Christians yea for the moste parte the godlesse and wicked haue them more abundauntly then the godly and faythfull as not only examples in all ages both of diuine and prophane writers do euidently shewe but very experience also in these our dayes proueth it most certain and true Wisedome eloquence strength beautie fauour richesse honor fame promotions dignities welth lyuynges and what soeuer besydes the madde dotyng foolyshe and wicked worldlynges haue in moste hygh admiration are transitorie and not long endure more vayne then smoke more brittle then glasse more inconstant then wynde more flittyng then shadow But the worde of God abydeth for euer and euer euen from generation to generation and neuer leaueth the embracers therof vntil it hath safely brought them vnto the heauenly hauen of most fortunate felicitie and ioyfully placed them in that most ioyfull and celestiall Hierusalem the citie of the lyuyng God where IESVS the mediator of the new Testament where also an innumerable syght of angels a great congregation of the fyrst borne sonnes and the spirites of iuste and perfect men rule reigne and triumph in all ioy pleasure and glory And in the meane season while we liue in this worlde who is able to expresse howe noble and notable cōmodities the word of god bryngeth vnto vs Heauen and earthe yelde not suche multitudes of necessary fruictes for the sustentātion and safegard of this our vile wretched mortall and corruptible bodye as the word of God bringeth foorth for the healthe and saluation for the righteous making and glorification of our soul. Is not the word of God the same to the soule that meat is to the body Is not the knowledge of Gods word to the mynde that the syght of the eie is to the outward man Can the body endure the life beyng taken away No more can the soule continue in saulfe estate if the worde of God be drawen from it Where there is no knowledge of Gods worde saith the wyse man there is no goodnesse for the soule Agayn Uayn and thynges of nought are all those men in whome there is no knowledge of GOD. This is euerlastyng lyfe sayth Christ vnto his heauenly Father euen to knowe thee the only true God and Iesus Christ whom thou haste sent To knowe thee O our God is perfect righteousnesse saieth the wyse man yea to know thy ryghteousnes and power is the roote of immortalitie Are not these the wordes of God by the Prophete Ieremye Lette not the wise man reioyce in his wysedome nor the strong man in his strength nor the riche man in his ryches but who soeuer wyl reioyce lette hym reioyce in this that he vnderstandeth knoweth me for I am the Lorde whiche doo mercy equitie and righteousnes vpon the earth The blessed apostle S. Paule before his conuersion vnto the Christen fayth was a great clerk and excellently learned not onely in the law of Moses and in the bokes of the Prophetes but also in all kynd of liberall sciences so that in knowledge he farre excelled the residue of the apostels yet writyng to the Corinthians he bosteth not hym selfe of this his vniuersall knowledge but he onely glorieth in this that he knoweth Christ. Thys was his delyghte his confort his plesure his ioy I brethren saith he when I came vnto you came not in gloriousnes of wordes or of wysedom shewing vnto you the testimonie of God Neither shewed I my self that I knew any thyng among you saue Iesus Christ euen the same that was crucified And in his epistle to the Philippians he coūteth al things in comparison of the knowledge of Christ vile base and nothyng worth Howe oftentymes in his epistles wysheth he that suche as he writeth vnto may be fulfylled with the knowledge of God in all wysedome and spiritual vnderstanding that they may increase in the same daily more more Let the word of Christ saieth he dwell in you plenteously with al wisedom This knowledge of God and of his sonne Christ Iesu abundātly suffiseth vnto the sanctification saluation of all faithfull christians as God saieth by the Prophet By the knowledge of him which is my rightous seruāt he shal iustify the multitude And without this knowledge al other knowledges sciences are nothing worth not onely not profitable but also wicked damnable as it is writtē
The wisedom of this world is foolishnes before God Again The wisdom that descendeth not from aboue is earthy naturall deuillish For this cause the holy apostle termed the great learned wise Gentiles which stode much in their owne conceite thought them selues to knowe all things fooles and vnwise Their foolish heart saith he was blynded in so much that whē they counted themselues wise they became fooles In consideration wherof if was wel said of that great lerned philosopher Socrates which notwithstanding by the oracle of Apollo was iudged of all men the wisest and best lerned This one thing I know saieth he that I knowe nothynge Uerily although a man know all natural morall thynges with the documentes therof and whatsoeuer other doctrine science or knowledge can be reckned vp besides so that in his one brest there is conteined whatsoeuer knowledge hath ben found in the breastes of all naturall men from the beginnynge of the worlde vnto this day or shal be vnto the end of the same yet yf he knowe not Christ he knoweth nothyng Notable is this Distichon and worthy for euer to be remembred Hoc est nescire sine Christo plurima scire Si Christum benescis satis est ▪ si caetera nescis Whiche is thus englished This is doubtlesse to know nothyng at all Without Christ many thyngs to know and see If thou know Christ well as it thee befall Thou nedest no more it is inough for thee But this knowledge of God and of his sonne Christ can we by no meanes obteyn but by the word of God only as our Sauior Christ saith Serche the Scriptures for in them ye think that ye haue eternal life and they ar they which testifie of me And as Abraham sayd to the riche man beyng in the tormentes of hell fyre They haue Moses and the prophets let them hear them Agayn as the Euangelist S. Iohn writeth No mā hath sene God at any tyme. The only begotten sonne whiche is in the bosome of the Father he hath declared hym This word therfore is diligently bothe day and nyght to be read heard considered weighed and pondered Yea our whole delight and pleasure is to be reposed in it that we may truely vnfaynedly and from the very bottome of the heart say with the disciples vnto our Sauior Christ Lord to whom shall we go Thou hast the wordes of euerlastyng lyfe And we beleue are sure that thou art Christ the son of the liuing God And also with the Psalmograph on this maner I haue had O Lorde as great delyght in the waie of thy testimonies as in all maner of rychesse For thy testimonies are my delight and my councellers The lawe of thy mouthe is derer vnto me then thousandes of golde and siluer For I loue thy commandementes aboue gold and precious stone And I am as glad of thy word as one that fyndeth great spoyles O how swete are thy wordes vnto my throte They are sweeter then honye vnto my mouth They are more to be desyred then gold yea then much fyne golde sweter also then the hony combe The woordes of the Lord are pure wordes euen as the syluer whiche frome earth is tried and purifyed seuen tymes in the fyre c. Moreouer thys worde of God is that hydde treasure in the fielde whyche whenne a manne hathe founde euen for verye ioye thereof he goeth and selleth all that he hathe and bieth the field Yea it is that precious pearle whiche when a merchant man by long sekyng hath ones found he selleth all that euer he hath and byeth it It is that swearde for byenge wherof Christe commandeth vs to sell our very cote signifieng hereby that aboue all thynges the worde of God and the knowledge therof is to be gotten as he saith in an other place Seke fyrst of all the kyngdome of God and the ryghteousnes therof And as he sayd to Martha which was busyly occupied about housholde businesses and preparynge for meate for the body her sister Mary sittyng at Christes feete hearynge his worde and doctrine Martha Martha sayd he Thou art carefull and troubled about many thynges Uerily one is nedeful Mary hath chosen the good part whiche shall not be taken away from her It is that meate which perisheth not but abydeth vnto euerlastynge lyfe Yea it is that heauenly Manna whych that princelike Prophete and moste counnyng musitian Dauid the Psalmograph calleth the bread of Angels and the wyse man termeth it not only the foode of Angels but also suche a meate as was very pleasant and of good taste It is that rock and fountayn of liuyng water wherof who soeuer drinketh shall neuer be more a thirst but the water that he shall drinke shal be in hym a well of water springyng vp into euerlastynge life It is that piller of fyre which geueth lighte to them that walke in darknes and syt in the shadow of death to guyde theyr fete into the way of peace as Dauid saithe Thy worde O Lorde is a lanterne to my feete and a lyght to my pathwaies And Salomon saith The commandement is a lanterne and the lawe a light yea it is the waye of life Likewise saith S. Peter We haue a right sure word of prophecie whervnto if ye take heede as vnto a lighte that shyneth in a darke place ye do well ▪ vntill the day dawne and the day starre aryse in your heartes To ende it is the power of God vnto saluation for so many as beleue Furthermore who is able to expresse what a ioyfull iewell precious pearle incomparable ouche and moste noble tresure the worde of God shall be founde if we in fewe wordes consider the commodities fruictes and profites that come thereof It turneth soules saieth Dauid It maketh of an vnfaithfull man a faithfull beleuer as the Apostle saieth Faith cōmeth by hearyng and hearing commeth by the word of God It maketh of an Idolater a true worshipper of God as the Psalmograph saieth The people whome I knewe not hathe serued me in the hering of the eare they haue ben obedient vnto me It maketh of a sinner a righteous person as we reade of Noha Loth Moyses Dauid Manasses Zachee Peter the thiefe Mary Magdalene c. It conuerteth synners and maketh them to be sory for theyr former wycked lyfe and to become newe creatures as God saieth by the Prophete Ieremie Loke that thou kepe not the worde backe if peraduenture they will herken and turne euery man from his wicked way Likewise said the Angell of Iohn Baptist to his father Zacharie the priest concernyng his preachyng He shall turne many of the sonnes of Israell vnto the Lorde their God And he shall go before him in the spirit and power of Helias to turne the herts of the fathers to the children the vnbeleuers to the wisdome of the iust mē to make
to all the flocke amonge whom the holy Ghost hath made you Ouerseers to rule the congregation of God whiche he hath purchased with hys bloode For I am sure of this that after my departyng shall greuous wolues enter in among you not sparyng the flocke Moreouer of your owne selues shall men aryse speakynge peruerse thynges to drawe disciples after them Therfore awake and remember that by the space of three yeares I ceased not to warne euery one of you night and daye wyth teares S. Peter speakyng of hym selfe writeth on this maner I wyll not bee negligente to put you alwayes in remembrance of suche thynges though ye knowe them your selues and be stablyshed in the present truthe Not withstandyng I thynke it mete as longe as I am in this tabernacle to stere you vp by puttyng you in remembrance c. Thus ye see what diligence is required of you in feedynge the Lordes housholde wyth the holy worde of God This office aboue all other maye by no means be neglected For herein as I maye so speake consisteth either the saluation or damnation bothe of you and of the Lordes householde as God saythe by the Prophete O thou sonne of man I haue made thee a watcheman vnto the house of Israell that where as thou hearest any thyng out of my mouth thou mayst warn them on my behalfe If I saye vnto the wycked Thou wicked thou shalt surely dye and thou geuest hym not warning that he may beware of his vngodly way the wicked shal die in his owne sinne but his blood I will require of thy hande Neuertheles if thou warne the wicked of his way to turn frō it where as he yet will not be turned from it then shal he die because of his sinne but thou hast deliuered thy soule But if the wicked turne frō his sinnes do the thing that is laufull right then shall he surely liue not dye Yea the sinnes that he hath done shall neuer be thought vpon For in somuche as he doth now the thyng that is laufull and ryght he shall lyue If ye be tongue tyed or playe Placebo ▪ so that ye reproue not the wycked by the worde of God of theyr wickednes but suffer them to go forthe in theyr wickednes as though they were good righteous and fautlesse so bryng ye damnation bothe vpon your selues and vpon them But yf ye sharpely rebuke the wicked of theyr wyckednesse so that by this meanes they turne from theyr lewdnes and woorke that whyche is good and pleasant before the eyes of Gods maiestie so do ye that which shall bring saluation to you bothe as the Apostle sayth Take hede to thy selfe and vnto learnyng and continue therin For yf thou shalt so do thou shalt saue thy self them that heare thee Hereto agreeth the saying of S. Iames Brethren yf any of you doo erre from the truth an other conuert hym let the same know that he whiche conuerteth the synner from goyng astray out of his way shall saue a soule from deathe and shall hyde the multitude of synnes As the Lord hath committed to you the meate wherwith his housholde shoulde be fedde so is it your duetie not to withdrawe it from them but liberally to geue it vnto them as good faithfull and wyse seruantes and stewardes The distribution of the heauenly sede sayeth a certayne man is enioyned vs. Wo therfore be vnto vs if we doo not sprinkle it abrode Wo be vnto vs yf wee holde oure peace as the Apostle sayeth Wo is vnto me yf I preache not the Gospelle The verye titles and names whiche are appropriated vnto you by the holy Ghost in the sacred scriptures ought to moue you to doo youre duetie in this behalfe and by no meanes to be negligent herein Ye are called priestes elders shepheardes feders ouerseers apostles prophetes salt lyght workmen preachers labourers seruantes byshops planters waterers fathers angelles embassadours Gods labourers buylders ministers of Christ stewardes of the secretes of God schoolemasters sowers of spirituall thynges Gospell preachers ministers of the newe testament seruantes of the faithfull preachers of the attonement Christes messangers Christes seruantes Catechistes doctors or teachers Euangelistes Christes witnesses souldiours of Iesus Christ husbandmen laboures distributers of the worde of truth informers of them that resyst the truthe watchers for the health of mens soules c. If your trauayles doyngs lyfe and conuersation agree with these titles and names so are ye faithfull and wise seruantes and great is your reward in heauen But contrarywyse if ye vainly and withoute cause vsurpe these names so that ye are not the same in dede that ye are called in name and worde what other thing are ye then painted sepulchres white daubed walles whose portion is in that lake that burneth with fyre and brymstone Moreouer the salarie stipende and wages that ye receaue of your parishoners appointed for the true pastors of the Lordes flock and for the faithful ministers of Gods word ought to bee no dulle spurre vnto you to pricke you forwarde to feede the Lordes housholde The lyuynges whiche many of you enioye are neyther small nor slender but ryche and wealthy great and many They are not geuen you vnto thys ende that ye shoulde lyue of them lyke voluptuous Epicures and ydell bellygods but for thys purpose that ye beynge voyde of worldly care hauyng al necessary thynges prouided for you should the more frankely and freely geue your myndes to the study of the holy Scriptures and to the preachyng of the same to the ministration of the sacramentes to prayer to thankes geuyng and to suche other spirituall exercyses Our sauiour Christ sayeth The workeman is woorthy of his meate Hee saieth not The loyteryng lurden is worthye of his meate If any man be in the mynisterie and will liue of that he muste labour fyrst and afterwarde eate If he labour not so ought he not to eate accordyng to this rule of S. Paule He that laboureth not ought not to eate And his laboure is not to hunte and hauke to kepe great horses to fede many dogges and a sorte of ydell lasye lubbers to lye lurkyng in the court in Byshoppes and noble mens houses in the vniuersities c. but as I sayd to geue meate to the Lordes housholde to preache the Gospell to mynister the sacramentes to pray vnto God for the people to thank God for his benefites to watch day and nyght aboute the health of the Lordes flocke c. The Apostle sayeth that hee whyche soweth spirituall thynges ought to reape temporall thynges If ye therfore wyll reape temporall thynges ye muste fyrst of all sowe spirituall thynges If ye doo not sow so oughte ye not to mowe If ye doo mowe where ye dyd not sowe so are ye not pastors but raptors no shepheardes but hyrelynges noo flockelouers but flockelubbers yea very playne theues as CHRIST saieth A thefe commeth not but
and with one mynde approche at this present vnto the gracious throne of thy diuine maiestie moste humbly besechyng thee that forasmuche as we of our selues and of our owne nature are altogether corrupte ignoraunt blynde and vtterly estranged from the felyng and perceauynge of thy diuine mysteries suche is our ignorance and blyndnesse thorow olde Adam it may please thee of thy mercyfull goodnesse by thy holy and blessed spirite to open our senses to leade vs into all truthe to purifie our heartes and to make oure myndes mete vessels to receaue the swete wyne of thy most swete and glorious Gospell O open thou our eyes that we may see the wondrous thinges of thy lawe Hyde not thy commaundementes frome vs but teache vs thy statutes and make vs to vnderstand the way of thy commaundementes that we may talke of thy meruailous workes Teache vs O Lord the way of thy statutes and make vs to go in the pathe of thy commandementes Encline our heartes vnto thy testimonies quicken vs in thy wayes and take not the worde of truthe oute of our mouthe O geue vs vnderstandyng acordyng to thy word that we may learne thy commandementes and be occupied in thy lawes Let oure heartes be sounde in thy statutes that we be neuer ashamed O shewe the lyght of thy countenance vpon vs thy seruantes teache vs thy testimonies and so order oure steppes in thy worde that no wickednes may haue dominion ouer vs. Sanctifie vs thorowe thy truthe for thy woorde is the truthe Geue to me thy Minister and stewarde of the mysteries of God a well learned tongue that I may confort them whiche are troubled yea and that in due season that I may shew good tydynges vnto the poore that I maye bynde vp the wounded heartes that I may preache deliueraunce to the captiues and open the prison to them that are bound that I may make ioyfull all them that are in heauynesse and thorowe thy worde geue to them that mourne beaultie in stede of ashes ioyefull oyntment for syghyng and pleasant rayement for an heauye mynde that I may hold vp the weake that I maye heale the sycke that I may bynd together the broken that I may bryng agayne the outcastes and seke vp them that are loste so that thys people may be called trees of righteousnesse and a plantynge of the Lorde for hym to reioyce in O geue me that mouthe that spirite that wisedome agaynst the whyche all the aduersaries of thy truthe shall not be able to speake nor resyst Geue to me that preache thy worde with great power that I may be able to exhort by wholsome doctrine and to improue them that speake agaynst it Geue me grace also O Lorde that I may not only be the salt of the earth but also the lyghte of the worlde namely that I may not onely truly and faithfully sincerely and purely reuerently and godly bryng foorthe oute of the treasure house of thy holy worde thynges newe and olde that is to say the doctrine bothe of the olde and newe testamente euen the lawe and the Gospell but also that in my lyfe and maners I may be an ensample to the faithfull in worde in conuersation in loue in spirite in fayth in puritie and in all pointes shew my selfe laudable vnto God a workeman that nedeth not to be ashamed distributynge the woorde of truthe iustly so that I may be to the flocke an ensample of good workes in honestie and grauitie that he whyche withstandeth maye be ashamed hauyng no euyll thyng to speake of me lest by any meanes it come to passe that when I haue preached to other I my selfe should be a cast away and so become a slaunder to the good doctrine that I professe and teache Geue also to the people that are here gathered together to heare the worde of their saluation a good spirite that al cloudes of ignorancie brought in by olde Adam vtterly dispelled driuen away they may learne to knowe thee to be theyr alone Sauiour which knowledge is perfect righteousnesse and the roote of immortalitie yea it is euerlastyng lyfe and without the whyche knowledge we all are but as moyles and horses voyde of all goodnes and grace walkyng in the vanities of our owne imaginations vtterly estranged from God and all godlynesse O moste louynge Lorde open theyr heartes that they may vnderstand thorough the preachyng of the word thy holy and blessed wyll and always doo that not whiche carnall reason fleshly imagination blynd zeale good intent and humayne wysedome iudgeth to be good and holy but that only whiche thou in thy blessed lawe commaundest to be doone all strange woorshippynges vtterly excluded and banyshed O swete sauiour make them that good earth which receuing the healthfull sede of thy moste wholsom worde may bryng forth fruite plentuously some an hundred folde some sixty folde some thirty folde Geue theym grace so to lyue and so to behaue them selues in all poyntes as it becommeth them that embrace thy Gospell Lette theym not bee of the number of those whyche wyth theyr mouth professe God and with their deedes denye hym but make them not onely diligente hearers of thy woorde but also feruent and earnest doers of the same Let them not be lyke the fyue foolishe virgins whiche hadde lampes and no oyle but rather so woorke in theym by thy holy spirite that they maye worthyly be resembled to the fyue wyse virgins whyche had not onely lampes but also oyle in their lampes that is to saye they dyd not onely beare the name of Chrystians but theyr conuersation also was garnyshed wyth woorkes meete and seemely for Christians Make them suche as no man can iustely complayne on euen the vnfayned sonnes of God without rebuke shynynge as greate lyghtes in the worlde euen in the myddes of a croked and peruerse nation holdyng faste the woorde of lyfe that they whyche backebyte them as euyll doers seynge theyr good workes may cease to speake euyll and glorifie thee our Lord God in the day of visitation Fynally graunt bothe to me the Preacher and to these the hearers and to so manye as vnfaynedly professe thy blessed name grace and strength from aboue that we maye soo handle and heare thy woorde that we beynge no forgetfull hearers but diligent doers of the same may thorowe Faithe in thee obteyne that blessyng whyche thou haste promysed to all theym that heare the worde of God and kepe it Grant thys O moste louyng lorde and swete Sauiour for thy greate mercy and goodnes sake Amen A shorter prayer before the Sermon O Almyghty God and moste mercyfull Father the Authour and geuer of all wysedome whych at the intercession of thy welbeloued sonne Iesus Christ our Lorde and Sauiour diddest sende downe accordyng to thy promyse thy holy spirit to lyghten the heartes and senses of the apostles before they could syncerely vnderstande the
lyfe And to this comforte belongeth the goodly similitude of the trees In the spryng sayth he when wynter is at an ende and all the earthe is renewed when colde departeth and heate approcheth and the bare trees begynne to bee greene wyth newe bowghes no other thynge foloweth hereof but that the trees bryng foorthe buddes and after that spreade abroade theyr leaues Then it is the common saying Wynter is gone and goodlye Sommer draweth nyghe We gladly let wynter depart and imbrace pleasant Sommer at hys commyng Therfore in his similitude of the trees may we haue euident resons declaring after what maner we ought to loke for this last day For as after leaues commeth sommer so when the earth shal be moued and the heauens shall tremble and when the sonne and Moone shall appere mourneful let these thyngs seme no more dreadfull vnto vs then when the tender leaues crepe forth of the trees when sommer begynneth to come in For these sygnes are to vs euen as the leaues and iuyce of the trees that we may ioyfully looke for that euerlastyng sommer For this presente miserable lyfe is very well compared to bareyn and euil fauored winter In the whiche all thyng dye and wyther awaye But these thynges shall then come to their ende and euerlastynge sommer shall come in theyr stede that is the kyngedome of GOD whereby the kyngdome of the deuyll shall peryshe Why are there so manye myseries geuen as a punisshement in the earthe because ye lyue amongest the couetous and wycked that blaspheme and curse the Gospell and stirre vp all mischiefe in the worlde This muste we see and here and looke daiely for worse Frome all these thynges will I deliuer you by my commyng that ye may not be constrayned to behold any longer their wickednes Wherfore this terrible state of the world doth not com for you but for your enemies They haue a good cause to be afrayde and sorowfull But reioyce ye as godly Loth dyd whiche sayth Peter dwelt in Sodoma and was constreigned with his innocent eyes and eares to heare and se the detestable synnes vntill they grew to such fulnesse and ripenesse that God coulde no lenger refrayne There came two Angels whyche ledde godly Loth out of the citie Surely this thyng was not without a terrible sighte when the element was horrible wyth clowdes when thunder was hard and the clowde wente aparte with a great wydenesse and brymstone and fyre fell downe by rayne and the gaspyng of the ground ensued and swalowed in all thinges It is not otherwise to be thought but that Loth was greatly dismayd at these thyngs But this comfort was at hande that this horrible and dredful tempest dyd not strike hym but the Sodomites whyche beleued not the word of God but gaue themselues to all kynd of most abhominable lewdnesse yea and that without al mesure These must nedes be meruailously troubled at this fyry rayne But godly Loth behelde this tempest as a pleasant tree in the spryng tyme that putteth forth his buddes and beginneth to be grene For he feeleth and receyueth helpe and mercyfull deliuerance against the wicked So shall it chaunce to vs also in the latter daye if it befall in oure lyfe tyme. It shall seeme a terrible thyng when heauen and earthe shall burne and we shal be changed in a moment and dye But a christian man must not here take his eyes for iudges but marke howe Christe doeth expound it That these flowers and boughes are moste pleasant So that albeit that the greuous syght of the worlde shall terrifie and abashe reason yet let the heart truste to the worde of God that it may not feare that outeward syght but say Mystrust not there is no hurte or damage This dothe not signifie as Christe sayth any euyll but that my redemption and redemer is at hande Hayle my redemer Christe therfore and come on as thou art wyshed for as I haue desyred oftentymes and prayed for whyle I lyued that thy kyngdome myght com vnto me He that can receyue Christ at his commyng after this maner shall in a momente be chaunged into that glory that he may shyne with the sonne for euer After this sort dooth Christ teache vs to knowledge truly the last day that we may lerne how great succour we haue therin and why also we ought to loke for and feruently to desire his comyng The Pope preacheth of Christe that he is a seuere Iudge and that we must haue healpe before hym by our good woorkes and that the Intercession of saintes are to be hadde yf any manne wyll be sure from damnation For so hath he put it foorthe in picture howe Christe commeth to iudgement and howe he holdeth a swoorde and a rodde in his mouthe whiche bothe are signes of wroth And where as Mary and Iohn standeth on bothe sydes it shewethe that the prayers and intercessions of them and of other suche good Sainctes muste be soughte for and trusted in As the good father Bernard persuaded hymself that when the mother sheweth her pappes to the Sonne that he can not denye her any thyng Whiche was an euident proofe that Christe should come lyke a seuere Iudge But in this Gospell he teacheth vs otherwyse that is that he shall not come to iudge and condemne vs but to deliuer redeme vs and that he wil graunt in dede that that we praied for and bring vs to his kingdom And as for other that beleue not in him and vexe the Christians with railyng and reuilyng he will by his sharpe sentence punishe greuouslye Thys saieth he beleue ye onely and looke for my cōmynge ioyfully for it shal be to your welthe that ye may be saued by me for euer from synne deuyll deathe hell and the worlde This is a greate comforte But in thys place one thyng remayneth wherby the fearefull consciences are troubled For Christ saieth that that daye shall come vnloked for So that it shal chance likewise to men as it chanceth to byrdes which flee in the mornyng hungry out of the woddes to fynde meat somwhere suspectyng no euyll bycause they were not deceiued of their hope in that place before and sodeinly they are wrapped in the nettes taken and killed But thei that feare God wil take hede therof And because they proue by dayly exaumples howe soone they that stande fall they are weake hearted and soone ouerthrowen For they thynke it vncertayne what shall become of them to morowe Perchance the houre wil come when thou shalt be most vnready and dydst not see it before orels thou shalt be entangled with this or that sinne Then art thou vndone and this ioyfull day shal be chaunged into mourninge In this doubt Christ leaueth vs not comfortlesse but teacheth christen men howe they shall bee rydde from this pensifenes and sayth See that your heart be not ouerladen with surfet dronkennes and with the cares of this lyfe least this daye oppresse
and righteousnes I haue no hope only this I desier that I may haue some lowe seruice about CHRISTES feete For as muche as belongeth to my liuing I haue deserued to be cast in to hell but I call vpon his holynes that he will sanctifie me with a better and eternall lyfe then shall I be sure to haue euerlastyng lyfe But the Popes and Bishops heare not this For yf they woulde Priests Colleges Mounkeries Masses and suche other ceremonies and seruice wold sone be ouerthrowen Whiche things all they defende so stubbornely because they truste to haue saluation therby So doth not Iohn nor Paule which renoūce their owne righteousnes And a Christian man ought to say this with Paule My righteousnes iustice is but rubble and rubbyshe And also with Iohn My holynes is an vnprofitable cloute when I compare it with the workes and holynes of Christe But the Papistes cā not abyde that such iudgement shold be geuen of their masses vowes fastings prayers thei murder vs because we folow this doctrine and teach not as they do but shew men a better way of saluation An euill mynd an euill heart neither can there euer be any hope of amendment in them They seke euill they shall fynde euill Lett vs haue an eye to Iohns fynger wherwith he poynteth vs whether to looke leaste oure Lord and sauiour Iesus CHRIST that most necessary capitayn passe by vs vnseen and vnknowen and so we wander and stray from him to oure destruction And because it should not be so Iohn is sent to leade vs and shewe vs the way that we might be saued The which thing GOD the father graunt vs through his sonne Iesus Christe AMEN Christmas day ¶ The Gospell of S. Luke ij ANd it chaunced in those dayes that there went out a commaundement from August the Emperour that all the world should be taxed And this fyrst taxing was made when Syrenius was lieftenaunt in Syria And euery man went vnto his owne Citie to be taxed And Ioseph also ascended from Galile out of a Citie called Nazareth into Iury vnto the Citie of Dauid whiche is called Bethleem because he was of the house and lynage of Dauyd to be taxed with Mary his spoused wyfe which was with childe And it fortuned that whyle they were there her tyme was come that she shoulde be delyuered and she brought foorth her fyrste begotten sonne wrapped hym in swadlyng clothes and layde him in a manger because there was no rowme for them within the Inne And there were in the same Regyon shepheardes abydyng in the fielde and watchyng theyr flocke by nyght And lo the Aungell of the Lorde stode harde by them and the brightnes of the Lorde shone rounde about them and they were sore afrayde But the Aungell sayde vnto them Be not afrayde For beholde I bring you tydynges of great ioye that shal come to all the people For vnto you is borne this daye in the Citie of Dauid a sauiour whiche is Christe the Lorde And take this for a signe ye shall fynde the chylde swadled and layde in a manger And strayght way there was with the Aungell a multitude of heauenly souldiours lauding God and saying Glorye to God on hye and peace on the earth and vnto menne good will THE EXPOSITION THE feast of Christes byrth was ordayned in the congregation especially that the hystory therof myght be taught and knowen perfectly of all men that the youth and the other sort of people might haue it in remembrance prynt it well in their myndes For although this matter be hādled yearely yet can it neuer be sufficiently knowen Wherfore we will make two partes of this Gospell Fyrste we will reherse the history Then will we see what the Angels dyd shewe and what seruice they kept this day also Fyrst the history is this that Christ was borne at that tyme when the fyrste taxe was made amongest the Iewes vnder Augustus Caesar. At this tyme dyd Christ begin his kingdō in the worlde howbeit somwhat priuily Neither could the most valiant Emperour Augustus be free from the seruice of this king so that in this his cōmaundement he maketh a way for the prophecy that Mary with Ioseph might come to Bethleem that there might be borne the sauiour of the world If this had not bene Ioseph and Mary would haue taried at home at their busines But Bethleem was appointed to be that place of Christes natiuitie And therfore was Cesars commandemēt necessary that Christes parents might come to Bethleem Albeit neither the Emperour neither the worlde did know any thing of this matter For if the worlde had knowen such is the malice therof that it would rather hinder it alway then set it forth But this is the marueilous prouidence of God that he hath it vnknowing obedient vnto him and can obtayne nothyng of it wittyngly After they were come frō Galile in to Bethleem by that cōmandemēt Maries tyme of bringing foorth was come saith the Euāgelist Ther was no prouision at al made for her child bed They be bothe in a strange lād farre frō their coūtrey wher their dwellīg was had no part of their own stuffe And although it was like that they had kinsfolke there yet were thei not regarded because of their pouertie ▪ Furthermore that towne it self was so full of men as it appeareth by the Euāgelist that there was no roume for thē in the Iune They are content because they were of a lowe degree to take part of an oxe stalle with beastes Here was nothing buylded prepared no bedclothes They lye amongest straw hay no better thā that beasts doth In this place in the middest of the cold in the night is borne the moste excellent babe Iesus Christ. And this is the hystory which the Euangelist putteth forth so plainly vnto vs which are so hard harted if perchance he might moue vs to the consideratiō of this thing that oure sauiour was borne into the worlde in such great scarcity of al things that we thereby should greatly abhorre from the madnes of the worlde which despiseth so disdainfully these holy things the kingdome of God Who would not curse Bethleem for the lytle humanity therof which in such comberance of straungers fyndeth them not meane thyngs The fyrst swathyng clothes are the mothers lappe after that the oxe stalle With these delicates is thys babe cherished The mother in her trauell if she feared cold had no other vesture but her clothes that she wore Here was no man here to lend any thing to their necessitie For what pourpose did the Euangelist describe so diligently the great pouertie of this byrthe Leaste thou shouldest forgett it at any tyme and that these thynges myght make the sober and amend thy naturall fearcenes and that when thou haste heard yt done for thy self thou mightest take confort therof and geue thanks to GOD. And it was a long iorney from
man that of God mannes nature might be made one person The diuell can not ioyne him self so nighe to mā But God is made man and yet he remayneth a man And by this meanes he set him self more depely in mannes fleshe than the dyuell can which may enter into mannes body and vexe it but he can not be made man that the diuell and man might become one person Betwene these two natures is ther alway remayning a difference of persones not only in substance but also in person But in CHRIST that is borne these things be one For the sōne of God is made one flesh and one bloud borne of the virgyn Mary after the course of nature as all be excepte that he was not conceaued of mā but of the holy Ghost and hath escaped the fylthy mark of the dyuell and was borne with very pure flesh and bloud wheras oures is full of synne In all other things he is lyke vs which was subiecte to all naturall actions in all poyntes as other men As sayth Paule He was found in behauiour as a man so that all that sawe hym or heard hym dyd affirme that he muste nedes be a true and naturall man not any phantasme or appearing only for he had all the properties that belonge to this lyfe And this is the ioy as touching the which speaketh the Angel I speake only of the glorie not of the fruite For therof is it wont to be declared in the history of the passion and resurrection Now do we speake only of the glory that GOD is so nighe ioyned vnto vs that he is of my flesh bloud and soule very man as we be With this so great and meruailous glory hath he begon this matter and aduaūced mankind therby to high renoume And the Angell setteth this forth vnto men and sayth I shew you great ioy which shall be to the whole people The word sheweth that his mynde was rauished with some great ioy He telleth it boldly to the shepheards He wold that all men with hym shold know of this great honour wherby mannes nature is come to such dignitie that GOD whiche made all things is become oure flesh and bloud And if we wold ponder this well although we had no other profite therby yet wolde it make together amongest vs a great flame of charitie and loue I speake not yet as I said before of the profyt vse but only of the glory therof If we were moued earnestly therwith yt wold suffer no malice to remayne amongest vs. The reason is Who is there that wold hate this kinde or hurt it which is euen as oure God in body and sowle shall we not for this glories sake wher with God hath garnished vs loue all men do the best that we can for all men The Angels are more excellent creatures then we men are But this glory is not geuen them God was not made an Angell neither an Angell was made God Furthermore the Angels are innocent and holy which condicion was more agreable with Gods maiestye But it semeth otherwyse to him he choseth the viler creature which was subiect to syn which is hold captiue vnder the kyngdom of the diuell and the tyrannye of death Whom the dyuel vexeth and troubleth extremely He could not humble him self any lower But should not we be stirred hereby to loue and charitie to esteme one an other and not to neglecte but to proue mastries who can do other moste good Certayn of the fathers and amongest them as it now cometh to mynde Bernarde thought that the diuell whan he was in heauen did se before that the sonne of God should become man and for that cause enuied at man and began to hate God because he had not chosen rather to become an Angell than a man and that for this enuie and pride he was caste out of heauen Whether this were fayned or done in dede yet wold the holy fathers signifie hereby howe great is oure renoume in that that God became man and tooke the very same mannes nature which belongeth to vs all whiche haue ben in the dyuels daunger and captiue to synne and death In what wretched case then are they whiche are ignorante of this renoume But yet are they much more wretched which when the Angels or Apostles shew such things that God hath visited mans nature and tooke it on him and made it Lord ouer al creatures yet do not reioyce O how wretched are they that are not moued with this tidings If one amongest many bretherne should come to be a kīg how wold al the other reioyce how bolde would they waxe As Iosephs bretherne may be an example of this And this is a naturall zeale But how chāceth it that we reioyce not in such a great matter that we are not moued neither do geue thanks to GOD that oure God hath taken oure flesh and bloud and now sitteth at the right hand of God Lord ouer all creatures He therfore that wold esteme this as it is in dede wold loue all flesh and bloud in the worlde for this flesh and blouds sake and wold hate no mā The only gloriouse sight and contemplation of the humanitie of Christ oure God wold so chere vs replenishe vs with ioy that we should neuer be angry with any man Yea and he that beholdeth this image continually that the sonne of God is made man wold not loke for any wrathful displeasure frō Christe but hope for all goodnes at his hand For no man is angry with him self or hurteth him self Now is Christ one of vs and a man How could he hate him self that is to say vs which are his flesh bloud And if this sight were well printed in vs it wold sone put away all exāples of Gods wrathe out of oure myndes as is Noes floud the punishement of Sodom and Gomor All that wold vanishe away at such a contemplatiō if I wold muse of this only man which is God hath estemed mannes nature so greatly that he became man But be these things neuer so inestimable yet some mē are so mad that they care not they caste away this treasure and set their mynd on other things to heape vp riches to purchase get whereto mens myndes are wont wholy to be stirred And this is the cause that we fele no ioy rise in vs at the tydinges of the Angell Wherfore this thing may wel make vs ioyful and proude that we are preferred before all creatures in this renoume yea before Angels and may boaste and say My flesh my bloud sitteth on the right hand of God and hath the rule of all No Angell or creature hath suche renoume but my flesh and my bloud This fier ought to melt as it were in one all mens hartes and to inflame men with suche mutuall loue that we should embrace one an other with al oure hartes But this is the continuall working of the diuell to make vs forget
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
sermon Galat. iiii WHen the tyme was ful come God sent hys son made of a woman and made bonde vnto the lawe to redeme them whiche were bonde vnto the lawe that we thorowe election myght receaue the inheritaunce that belongethe vnto the naturall sonnes Because ye are sonnes God hathe sente the spirite of hys sonne into our heartes cryeng Abba deare Father Wherfore nowe thou arte not a seruaunt but a sonne If thou be a sonne thou arte also an heyer of God thorowe Christe THE EXPOSITION THis daye are they wont to preache of two matters First of Circumcision Then of the name Iesu. The which thynge the Euangelist doth especially notifie for that it was prophecied of before that the childe was conceaued in his mothers wōbe Wherfore the vertue of this name is hereby greatly aduāced And for asmuche as we intende to make the doctrine of circuncision plaine this difference is in especial to be marked that it consisteth not in the thing but in the persons For if we consider the thynge there is great differēce betwene the circūcision of the Iewes and of Christ. And that because the person of Christ is fare vnlyke the person of the Iewes The beginninge of circumcision is declared in the bible in the firste booke of Moyses it hath also an appointed ende to the whiche it shall endure that is euen vnto CHRIST Abraham is the principall ground of all the matter to whome GOD gaue commandement to circumcise hymselfe and all that were in his housholde And also whatsoeuer of the male kynde was borne it shoulde be circumcised the eyght daye after theyr byrth They therfore that came with suche a signe in theyr bodye had God their protectour and Sauiour as GOD promised he woulde be This was not appointed of GOD for nothynge are for a litle cause that not onely Abraham but also all in his familie and whatsoeuer of the male kynde was borne shoulde be subiect to Circumcision that not onelye the Iewes myghte boste them selfe to be the people of GOD. For he receaueth the seruaunts of Abraham whiche were Gentiles to be of his people and sonnes and to haue righte of inheritaunce whiche was appointed to Abraham and to his seede And these dyd obtayne it before Isaac to the whiche neuerthelesse afterwarde the promesse was ioyned where as yet these bought seruauntes were of the Gentyles Wherfore the Iewes haue not the cheife occasion to boste of this For although they extolle circumcision very muche yet this they can not denye that GOD hath called vnto it the Gentyls whiche are not the sonnes of Abraham but boughte seruauntes As touchinge this Circumcision there is nothynge els lefte for vs but the type and fygure of fayth As it is also as touchynge the other hystories paste whiche onelye profyte vs in this that we maye take therof examples of fayth and true godlynes We are not bounde to ceremonies yet haue we nede of suche obedience and suche fayth as theirs was than whiche lyued vnder suche ceremonies Wherefore the doctrine of Circumcision is not put foorth to the intent that we should be Circumcised For thys ceremonie is disanulled but that we by the rehersall therof shoulde remember to shewe obedience to GOD as Abraham shewed Yf CHRIST hade not come Circumcision shoulde haue ben necessarie euen at this tyme for vs if so be we woulde be of the people of God For the condition is straight and without exception he that is not circumcised his soule must be exempt out of the people of God Wherefore the example that we take of the olde Circumcision is this That GOD in this Image declareth vnto vs how contrarie to reason he worketh and commandeth if a man vse the iudgement of reason For amongest the proud Gentyls it semed a thynge to be laughed at that GOD which is so wise shoulde set foorth suche a mad precepte wherof is made mention in preachynge contrary to the lawe of shamfastnes honestie and chastitie and especiallye when they be aged that are commanded so to do For Abraham at that tyme was fowre score and nintyne yeres olde And herof riseth contumelious names so that the Iewes were named Recutiti and Appelles among the Gentyls that is to saye men whose skynne is growen againe or men without skynne But this is the true cause therof as it was sayde in the Gospell nexte before whatsoeuer is of GOD put foorth it is done with such a fashion that all men laughthe it to scorne no man aloweth it but all testeth vpon it as though it were olde wyues fables And contrarie looke whatsoeuer he commandeth not but is of our owne imagination this do we require to be acceptable vnto hym This woulde we haue obserued for an euerlastynge lawe But this can neuer be alowed of GOD. And herof springeth the cause of a greate offence As Paule saith After that in the wisedome of GOD the worlde knewe not God by wisedom it pleased God to saue them that beleue by folishnes of preachynge What maye be more against reason then that bread the body of Christ and the cuppe the bloud of Christe is receaued for the remission of synne Howe shoulde a lytle bread and wine worke suche and so a greate thynge This thynketh reason neyther can it thynke anye otherwise But GOD therfore purposeth not to change this Yf reason doth not beleue nor alow it gods cause is neuer the worse for that Lykewise also goeth it in baptisme Howe shoulde this seme proueable to reason that if the child be washed with a lytle water that therby he is purged from his sinnes and translated out of the kyngdome of the deuil into the kyngdome of God In dede it might stand wel with reason that synne shold be washed awaye with water if sinne were a spote but for asmuche as sin is fastened in the minde bones and in the inermost parte of the body it is not agreable to reason that water shoulde perse so far and washe it awaye But nowe consider well Circumcision Mighte not Abraham by lyke reason alleage for himselfe to refuse it What doth this profit me to saluation that I am Circumcised in mine age what good doth this to a child or what profit at all doth a man take by Circumcision If God would haue the bodye changed he mighte haue made it so at the beginnynge that it shold nede nothing to be cut frō it If reason had ben taken to councell at that time it wold haue sayd euen so neither doth it thinke any otherwise now a dayes when it proueth her wisedom But it is to be learned in this place that whensoeuer question is moued why god shold geue such commandement the deuill hath the vpper hand As the exāple of Eue in paradise doth shew Cōmādement was geuē that they shold not eat of the tree But whan she began to regarde litle the commandement and hard the deuill reasonynge why God made suche a
Iordan vnto Iohn to be baptised of hym But Iohn forbad him saying I ought to be baptised of thee and comest thou to me Iesus answeryng sayd to hym Let it be so nowe For thus it becometh vs to fulfyll all righteousnes Then he suffred him And Iesus as soone as he was baptised came straight oute of the water And loe heauen was open vnto hym and Iohn sawe the spirite of God descendynge lyke a doue and lightyng vpon hym And loe there came a voyce from heauen saying This is my beloued son in whom I am welpleased THE EXPOSITION OF the feast of the Epiphanie haue we intreated how that it hath his name of this that Christ opened hymselfe not onely by the starre but also at Iordan where hee was baptised But forasmuche as this reuelation is the greatest and chiefest and most comfortable vnto vs it should not be against reason if it wer called the feast of Christ baptised and opened at Iordan when he was thirtie yeares old The Euangelist dothe shew the hystorie playnly That he moued from Galile and came to Iohn vnto Iordan to be baptised of hym as other synners were whiche knew their synne and desired remissiō of them Iohn is troubled with this strange case For he knew Christ from his childhode And he thinketh him self not worthye to baptise hym But Christ saith suffer me this must be done that all righteousnes may be fulfilled that is that he may bring it to passe that all miserable synners may come to righteousnes and be saued Wherfore herein is now set forth a confortable example vnto vs wheras the sonne of God offered him self to be baptised which neuerthelesse synned not and doth that that he was not bounde to doe wheras we do not that that we are boūde to do And it is farre vnlyke that we should do more than oure duetie when we through oure wickednes are very farre from that that we shoulde do Wherfore this ought especially to be marked in this place that Christ the sonne of God whiche is holyer then al baptisme is notwithstanding baptised gaue commandement that baptisme should be kepte in the congregation and that al that wold be saued should be baptised And by this is it now euident that al men are damnable and accursed and stryken with madnes and blindnes of God for a punishemēt which can not intreat and obtayne so much of their eyes and eares as to marke what is done in this matter but contēne and dispraise baptisme and speake vilanously therof For why doste thou and thy childern refuse baptisme seing the sonne of God receaued it what great madnes or what great furie is this in the that thou shouldest denye suche a great worke Doth not baptisme seme worthye of great renoume for this cause if it were profitable for nothing els that this so great a mā vsed it wher as this is euident that he is the sonne of God came to baptisme that thou sholdest come to baptisme for the renoume therof if thou hadst no other cōmoditie therby But this matter is not without oure profyte For what good it doth vnto vs it appeareth in this wher as God by this baptisme sheweth foorth hym selfe wholye For as the Euangelist beareth witnes Iohn sawe the heauens open Whiche is a signe that God is delighted with baptisme whiche Christ hym selfe the Sonne of God sanctifieth with his body Wherfore heauen is opened which was shut vp before and now aboue the baptisme of Christ is the gate and windowe of heauen made wyde open so that from henceforth there is no distance betwene vs and God bycause GOD is now fallen downe vnto Iordane What is a reuelation then if this be none Wherfore if the feast of Epiphanie that is of reueling and appearing be requisite why is not this constitute and appointed wheras so playne a manifestation and opening of the Father of the Sonne and of the holye Ghost is sette foorth For the holy Ghost procedeth here after a moste gentle sight as a symple doue whiche amongest all byrdes is moste tame and is affirmed to be voyde of all wrathe To the entent that we might conceaue hereby a sure token that the holy Ghost will declare no crueltye towarde vs but bestowe that on vs thorough Christ wherby we may be iustified and saued And for this cause is Christ also opened after suche a gentle sorte to be the Sonne of God and wher as he had no nede of baptisme for his owne behalf he is present therat and receaueth baptisme not only for an example but also for a sacramēt that his baptisme might profite vs also may cause vs to haue sure truste that God is mercifull vnto vs. Besyde this wheras the Father openeth hym self by a voyce This is my dearly beloued sonne in whom I am delighted This is an other maner of voyce then was shewed in the mount Sinay when the earth and hylles dyd shake the men that hearde it thought them self to be in danger of their lyfe He sheweth not now such a cruell voyce All things are full of swetnes humanitie And God doth almost pronounce with this saying on this wyse To you mortall men is this man put forth in baptisme If ye desyre to know him it is my dearely beloued sonne in whome is my chief and only pleasure Neither is there any cause why ye shoulde feare him He is set forth to you as naked without armour without all cruel sight And there is no cause why ye should feare me For I come not now with thunder lightninge with a horrible a dreadful trumpe as I came to the mount Sinay but all things are peaceable quiet calme For what spice of crueltye may here be The sonne of God which is innocent without synne standeth in Iordane receaueth baptisme The holy Ghost commeth with the meeke forme of a doue Besides this God sheweth forth a very humane and gentle voyce declaringe that he sendeth vnto vs no Apostle no Prophet no Angell but his Sonne in whome he may greatly delyght What greater recorde can ye haue at al to make vs to marke and obserue the sonne of God Sith it hath pleased God to geue this cōmendation that his sonne is with vs that all maye be sure of this moste certain tried will of God If they wil haue God merciful vnto them let them imbrace his sonne only from whom the Father can by no meanes turne his fauour for the sonnes sake all his must nede be accepted to the Father Wherfore let all men regard diligently this commandement that they heare him obey his precept For he had no nede of circumcision and baptisme bycause he was voyd of synne But the baptisme of Iohn was made of God for sinne that al that acknowlegde their synnes be sory for them desyer that they might be pardoned should go to baptisme thinke for a
attempt the interpretation therof It is conteyned in this hystorie how the matter goeth when the chyld Iesus is loste out of the heart But we for this tyme will let passe this hyghe mysterie and will deferre it vnto an other tyme. And will now take that vpon vs to expounde which is moste playne and euident As touching the last feaste this haue we sayd that it is named the Epiphanie or appearing of Christ. Which thing was done to the entent that this chylde new borne should not be kepte priuie but be opened to al men For otherwyse should we haue no vse of this chylde if we had not gotten the knowledge of hym And for this cause other hystories are put foorth out of the whiche it appeareth howe Christ hath reueled and opened hym self As when Iohn baptised hym in Iordane and he opened his glorie by a signe in the mariage of Canaā euen that he is suche a Lord that hath full power of the creature And that he should not only be knowen amōgest men but also be coūted famouse for a power farre passing the power of mā And because he is knowen to be such a lord whose power is most hyghest almightie we ought to take hym for oure Sauiour vnto whome we should haue refuge in all difficultie aduersitie looke for helpe of him And to this thing doth this present Gospell belonge For this is also a reuelation by the whiche CHRIST doth declare that he is a child not after the common sorte but after a peculier manner and trade whereas he commeth away hym self pryuily from his mother he regardeth not obedience whiche otherwyse all other chyldern owe to their parents after Gods cōmandement This matter chanced by such an occasion The parents as other Iewes were bound euery yeare to kepe the passouer They came to the temple of the Lord to Ierusalem And wheras they had brought the child Iesus with them whē the feast was done the child folowed not the companie of his parents but taried in the temple At the begynninge the mother was not so sorowful for him peraduenture because he was wont in tymes paste to go to his kynsefolke For Christ folowed nothing in the fyrst yeares but after the common capacitie of that age he was not grym and sadde otherwyse than it was agreable to a chylde In runninge and playe he shewed not hym self vnlyke to other chyldern excepte that that there appeared not suche sedes of vyce in hym And hereof it is that Ioseph and Marie were sone persuaded that he was with his kynsfolke and are not carefull for hym But when they had iorneied one daye at euening they inquire in the Inne for the chylde And when they found hym not amongest their kynsfolke they were greatly moued For this chylde was committed peculiarly to the mother And Ioseph also hadde no litle cōmaundement to see diligently to this chylde But yet was Mary the only mother Wherfore she toke this matter moste greuously and feared very greatly for that she found hym not where she sought hym And it is easie to iudge that it was no smalle feare Doubtlesse they returned by night the nigheste way but they finde not the chyld What they thought in this case and what heart they hadde iudge thou of thy owne felinge although it be not lyke For one day was passed ouer without care in the whiche he was loste vpon the second they make inquisition in the thyrde daye at length they fynde hym And as for two nyghtes together they slepte not but passed it ouer with carefull thoughtes And doubtelesse the mothers mynde was greuously wounded with suche moste bytter suspitions reasoning this with here self God hath taken away thy Sonne from the he will not suffer thee to take anye longer ioye of this gifte bycause thou haste kepte hym so negligently Ioseph toke it for a punishement of Gods wrathe bycause he tooke no better hede to this only chylde This therfore is most worthye to be marked that Christ wolde declare his priuiledge that he is not bound with lyke force as other chyldern be to be subiecte to the parents But that whatsoeuer he dyd he dyd it for an example of a free will and not constrayned by the rigour of the lawe For he was not only the sonne of his mother but also her God and Lorde Wherfore he is not here subiecte to his mother as we shall heare nexte where as he sayth Woman what haue I to doo with the So doth he here also and declareth that he is not a pure man whiche can be constrayned by necessitie to obey his parents But this doth he openly professe that he hath a hygher parent to whome he is more bound then to Mary Ioseph How is it sayth he that ye sought me Knew ye not that it behoued me to be about those thinges that belōged to my Father As though he should say I am youre sonne but yet on suche wyse that I am more bounde to obey the heauenly Father Wherfore he is made open and manifeste for oure behalf that we might wel know hym and repose and lay vp within vs the true example of hym that he is not only man but also God Wherfore assone as his mother said vnto him Sōne why dyddest thou deale thus with vs He aunswereth I am not disobedient vnto you I haue not despised you as ye thought Wherfore he defendeth his right against his mother and bycause of his parents sorow and great vexation of their mynde their case semeth so muche the worse For they might haue called to mynde the words of the Angels and shepheards as touching this chylde and might know that although this chylde folowed not them yet he ought not to be blamed as disobedient but it was their part to thinke of a greater obedience whiche ought to be shewed to the heauenly Father And for a necessarie cause was this example to be put forth of Christ against oure reason ouerthwart maner which doo alwayes iudge that the seruice inuēted by man is better than the seruice appoynted by God Wherfore this rule is here to be learned that when the matter commeth to this point that we muste either denye God of his seruice or els oure parents and magistrates we muste aledge CHRISTES worde for oure defence and say I muste rather be about these thinges that belonge to my Father whiche is in heauen Besyde this case I will gladly do all that I can to fulfill my duetie towarde my Father and mother toward the powers and satisfie the familie and maister But in this state I muste declare that I haue an other Father whiche ought more to be obeyde This thing had CHRISTS parents forgotten in this place wherfore Christ calleth them agayn into the way and admonisheth them as touching their duetye Wherfore Christ putteth foorth an example for reason Whiche when it ought to obey and serue God excuseth it self by this pretence that God
labourers and geue them their hyre beginning at the laste vntil the firste And when they dyd come that came about the eleuenth houre they receyued euery man a penye But whē the fyrste came also they supposed that they sholde haue receiued more and they lykewyse receyued euery man a peny And when they had receyued it they murmured against the goodman of the house saying These last haue wrought but one houre and thou hast made them equall with vs whiche haue borne the burden and heate of the day But he aunswered vnto one of them and sayd Frende I do thee no wrong Diddest thou not agree with me for a peny Take that thyne is and go thy waye I will geue vnto this last euen as vnto thee Is it not lawefull for me to do as me lusteth with myne owne goodes Is thine eye euill because I am good So the last shal be fyrst and the fyrst shal be last For many be called but fewe be chosen THE EXPOSITION THe meanynge of this Gospell is very profound high wherby youth and the rude people can not learne muche And yet because it is appointed to be learned at thys tyme we will speake somwhat therof We heare in this parable how the housholder went foorth in the morning and hyred workmen into his vineyard whiche wrought twelue houres Afterward he hyred some that wrought nine houres then also other that wrought sixe and three and laste one Their workes were farre vnlyke and yet their reward is equall one hauing no more then the other For the housholder dyd according to his couenant only with the fyrst as for the other he rewarded at his pleasure without couenāt And yet he gaue as much to them that were last which wrought but one hower as to the first that agreed with hym for a peny a daye This semeth against reason to the world which foloweth this rule He that doth muche work must haue much reward or wages he that doth litle must haue litle And yet can no man there complain of wrong if that be payde to any that is due to one and to an other that is not due Howbeit to geue equal wages where as is not equall labour is not according to the rule of iustice that biddeth to geue to euery mā his due Christ reherseth this parable to shew a differēce betwene his kingdom the kingdom of the world to teach that it is otherwise in his kingdō thā it is in the world wheras cā not be had such equalitie by reson that the degrees states therof be so contrary For where as ther is one degree of masters other of seruātes the master hath more substāce the seruāt more labor it is nothing agreable with this parable wherin Christe taketh away al inequalitie rewardeth al states degrees alike so that the one hath no more interest in this kingdom thā the other But in the corporal ciuil life it is otherwise For there must nedes be inequalitie euē as ther be differēces in degrees The husbands life is vnlike to the life of the citisen likewise the lordes to the knight Here can be no equalitie neither must we go about to seke it But in the kingdom of Christ whether he be king or prince lord or seruāt mastresse or handmaide or any such like they are all equall For we all haue one baptisme one faith one gospel one sacrament one Christ one God For al alike aswel the great as the small heare the Gospell likewise is it as touchyng baptisme For our baptisme the baptisme of children and of all other is all one There is one fayth of Peter Paule Magdalen of the these hanging on the crosse and of vs all if we be christians There is no other God of Iohn Baptist then is of other synners when they repente Neither doth this make any differēce or matter before God that for a ciuile respect there are superiours and inferiors accordyng to mens offices and degrees And this is the chiefest part in this Gospel to lerne that as touching our state cōdition in gods kingdom we ar all equal But before the world this differēce must nedes be had that the father be better then the son the maister better then the seruant the kyng better then the subiect And it is Gods wil that it should so be which dyd ordein constitute diuers states and degrees He that in the kingdome of the world wold go aboute to make the lowest equal with the highest shold bring the cōminalty to cōfusion And to this end tēded the cōmotiōs of the rude people cōmōs wherfore how great soeuer the diuersitie of offices is in the world yet let vs think for a suretie that before God we are all regarded alyke for asmuch as there is but one Christe one baptisme one Gospell one holy spirite of vs all neither hathe one a better Gospell baptisme or Christ then an other The lowest state of seruāts hath as good as the highest For although som hath more good things then thou hast yet he passeth the not in that he hath a better god thē thou hast And this is diligently to be learned specially for this cause euē that euery mā in his vocation may from the bottom of their heart willyngly obey God for asmuch as he may assuredly trust that although he be no emperor nor Pope nor abundant in riches neither is equall in power to the higher states yet that he is equall with the best for that he hath obteined baptisme through the death of Christ hath as sure a confidēce and trust that death shall not hurt hym as hath the highest that is It is not mete now that we that haue obteined so great riches by Christ should be of an abiect fearful heart but rather that we shold lerne litle to esteme thinges that are glorious in the world haue our only hope in this that we are baptised in the name of our Lord Iesu Christ and that he died for vs ascended into heauen and sitteth on the right hand of God the father almighty to aide succour vs against syn death and all euill Wherfore he that knoweth this perfectly that we are all equall in Christ dothe his busines duetie without wearinesse or griefe is not greued at all for that his state condition of lyfe is more base and lowe then an other is For it can not be otherwise in this kingdom but ther must nedes be diuersities of degrees the one les the other greater the one rule the other serue But let not this be any grefe to a christiā He must take in good part this state of the world and not bewaile his case nor grudge for his seruile and miserable lyfe that he leadeth in so base and low degree But he must faithfully maintein that state of lyfe that God hath appointed hym and take well a worth his present degree vntyll
because of this equalitie they are all lyke holy and righteous c. And syth we haue obteyned this lette vs be thankefull to God for so great treasure Let vs truely knowledge that and not be ignorant of our excellencie and renoume And let vs not thinke that our state and condition as much as belongeth to gods kyngdom is any thing inferiour to the state of all the great and mighty holy angels And how cometh this to passe euen by Christe Then when we are this instructed and made ioyfull and heartie let euery man diligently and gladly apply their busines according to their callyng and vocation encoragyng them selues with the hope and ful trust of that tresure which is in Christ. And this must we lern in this Gospel that in worldly thynges there must nedes be a difference and degree had as touching diuers persons and offices For the state of this lyfe can no otherwise be But in the kyngdome of Christ this is a right lawe I will geue vnto this laste euen as vnto thee And the right cōmeth of this The kingdome of heauen being a deliuerance from syn and from deathe is due to no man of merite it is geuen onely by grace Wherfore we ought specially to beware that we murmure not but rather geue thanks vnto God and take this for a comfort in all perils laboures and miseries that chaunce vnto vs in this corporall life Then shall we perceaue and fele great pleasure in all thinges In the last sentence of the gospell Many bee called but few be chosen the curious haue takē great occasion to inuent wicked vngodly opinions thoughtes and imaginations For this they thinke They must nedes be saued whom God hath chosen Contrarywise they that are not chosen whatsoeuer they do be it neuer so good a worke yet can they not escape damnation nor come to saluation Wherfore I wyl not striue against that must nedes be done If it be so determined that I shall be saued I shal be safe if not I will not leese my labor in vaine Euery man may easily iudge what frowardnes and carelesse liuyng springeth of these vngodly thoughtes But in the feaste of the Epiphanie when I expoūded the saying of Micheas the prophet we declared sufficiently that suche thoughts are to be auoided as the diuell hym selfe and that we must go an other way to work if we will haue the true knowledge of Gods will and not to medle with the priuities of Gods maiestie neither with predestination election For these things passe mans capacitie which can not as muche as thinke therof without great offence that is to say either must there nedes ensu after suche thoughtes desperation or dissolute lyuyng with out all fear of God But he that will come to the true way of knowing of Gods will he must so walke that he may beware at suche occasion of fallynge and seke how he may more and more encrease in godlynes As Christ hym selfe appointeth vs when he saith No mā commeth to the father but by me Wherfore he that wyl come vnto the Father and to the knowledge of hym he must go first vnto Christ to know what he is euen that Christ is the son of god God almightie But what doth the sonne of God He is made man for vs to deliuer vs from the lawe he is crucified dead on the crosse to satisfie for our synnes He riseth from death to opē vs the way to euerlasting life by his resurrection and aide vs against euerlasting death He sitteth at the right hand of God to make intercession for vs to geue vs the holy ghost by him to sanctifie gouerne leade vs to defende vs against temptation and all the dartes of the dyuell And this is the true knowledge of Christ. Now when thy mind is well confirmed and strengthened with this knowledge nowe is the way to heauen without perill and thou canst haue no imagination of God that shall bee euyll and dangerous For syth that the sonne of God hath done so much for mans saluation we may be assured therby that Gods wil is not but that we shold be saued Howe should he haue any pleasure in oure destruction syth he let nothyng passe wherby he may bryng man to life saluation agayn And this is the true way to God as Christe preacheth in the thirde of Iohn So God loued the world that he gaue his only begotten sonne that euery one that beleueth in hym should not perishe but haue lyfe euerlasting And now let these thoughts be cōpared with the former thoughtes of predestination and it shal euidently appere that the former thoughtes are of the deuyll whereby men ar seduced to their destruction so that either they now despaire or are made voyde of all godly motions For they can haue no trust of the good wyll of GOD towardes them There be some that expound the wordes after this maner Many are called that is to saye God offereth his grace to many but fewe are chosen that is he cōmunicateth his grace to fewe for fewe shall be saued This is a very wicked meanynge For who wyll not hate God vtterly yf he thought thys of GOD that it came by his wyll and faulte that we be not saued Nowe lette this sentence bee compared with the sentence before where as it was sayd that the knowlege of Christ must be as the ground foundation laide to buylde the knowledge of Gods wyll thereon and it shal be euident that this last exposition is blasphemous agaynste God Wherfore this must we take to be the true meanynge of this sentence Many sayth he are called For the preachyng of the Gospell is vniuersall and cōmon open to all that will receaue it And gods will is that it should be so spread abrode that all men should beleue and be saued But how doth it preuaile euen as it shall folowe in the next Gospell Fewe are chosen that is to say few endeuor them selues therby to doo as God requireth For some heare and care not for it some heare and yet sette so lyttell by it that they will not put them selues in danger for it Som heare it but they regarde riches and pleasure more then it And this pleaseth not God and as for suche he thinketh them not worthy of his kyngdom And this meaneth CHRIST where as he sayth Fewe are chosen fewe declare suche godlynes as God requireth But they are chosen and acceptable to God that diligently heare the Gospell beleue in Christ and declare theyr faith in good workes and refuse not to suffer any kynde of persecution for it This meanyng is true and seduceth no man to his destruction but maketh them learne the way to saluation For thus shold they serch out the truth in their doyngs if they wold please God be chosen They must beware of an euill conscience not syn against Gods cōmandement they must diligently resyst sinne
vs. For it is neuer suffered in any place of the worlde long without persecution For the dyuell can not abyde it It is a very busy and styrryng kyngdome of hys He suffereth not his seruauntes to be ydle as we proue and feele by the Papistes dayely more and more Thyrdely he muste take diligent hede in this poynt also that the thornes trouble it not that is that he regard not his substance rychesse pleasures concupiscence of the flesh and eies and the pompe and pryde of lyfe so muche as he dothe the woorde And worldly trauayle is not more to bee estemed then the worde of God But as CHRIST saythe Fyrste seeke the kyngdome of GOD and the ryghteousnesse thereof When the heart is becom studious strong religious with the fear and loue of God then it is pure and apt to this purpose to yeld fruict in pacience and long sufferance For the crosse tribulation affliction caÌ„not be lacking at al. For as Paul saith all that will liue godly in Christ shal suffer persecution Wherfore pacience is a necessary remedy in christian men and so is praier For fyrst of all our greatest incommoditie is that wee are tangled and combered wyth suche lettes we can not by reson of our natural inclinatioÌ„ neglect and despise worldly things Besides all this the deuil letteth no occasion passe but deuiseth all meanes possible to take the word from vs and to put in the place therof couetousnes pride wrath and other thinges of like sort As there be exaÌ„ples to shew For ther shold be many excellent persons in the coÌ„gregation if they wer not hyndred by auarice ambition lechery so that they can not regard Gods word Wherfore it is very expedient diligently to marke our vicious nature and not to lyue so carelesly as the most part doo but to entreate God for the gift of the holy ghost which he promised for a suretie to geue vs. The father geueth that holy ghost to all that aske it that he may remoue froÌ„ vs all suche stops and staies and that he wold cut a sunder these thornes and snares that we may heare and kepe the worde of God and bring forth true fruicte of faith in Christ. By the which faith we may shew not onely obedience to God but may become also his children and heires For this is the chiefest cause why this seede is spread and the Gospell preached throughoute all the worlde euen to yelde suche fruictes into euerlastyng lyfe Nowe after this description of true godlynesse and hope of good encreace therof this doctrine is not to be let passe in this parable Let it not seme any meruaile vnto vs that Gods worde shoulde not euery where yelde fruict For that we learne by the distinction that Christ maketh of fower kynds of hearers wherof one onely is good the other thre ar fautie Yet they ought not to hynder or let the fourthe in doyng theyr duetie For the maner of Gods worde is suche neither can it be otherwise It is put forth to men for their saluatioÌ„ But in the most part of men it nothing preuaileth as this parable specifieth Howebeit the worde and the precher is not in the fault as the ragious and furious Papists thinke they may boast against vs in that behalfe for that there rose also many sectes and offences with the settyng foorth of our doctrine But if this made any thing against vs what wold they saye to the example of Christ Iohn and the apostles Were not all thynges in their tyme also full of greuous offences and trespasses Do not hystories record that there were that hearde Iohn and yet sayd that he had a diuell Herode hym selfe that so greatly estemed hym and was delighted with his doctrine as the Euangelistes testifie at last caused hym to be â—mprisoned beheaded They heard Christ the sonne of God and yet crucified hym Why saiest thou not nowe that Iohn Christe and the Apostles were false teachers for that there was suche incredible stubbornes and malice that verye fewe were conuerted by theyr woorde But here they dare not speake what they thynk lest they should openly betray them selues to be Antichristes They think that they haue a lauful cause therfore to raile vpon our doctrine What is the cause of oure doctrine and by what right we may maintayn it and set it foorth I will not shew at this tyme I haue only respect that it is Christes worde For thus he sayth The sede is the worde And verily it can not fall into a wicked Papistes heart to saye that this worde that Christ speaketh of here is euill and corrupt But now what saieth Christ as touchyng the pure and good ground what encrease coÌ„meth therof The fourth part saith he commeth to good and groweth to ripenesse Who therfore can doubt but that the worlde continueth in wickednes without amendemeÌ„t although the worde and the doctrine be pure true and without faulte I pleade not the cause as I sayde before for our doctrine But we at the least proue this that oure aduersaries the Papists can not but confesse whether they will or no that the wickednes of the worlde can not bee amended thereby or taken awaye althoughe that bothe pure doctrine and preachers come vnto it The very example of Christ besydes Iohn and the Apostles sheweth sufficiently that the matter can not be brought to suche case that all shall beleue and embrace the worde It is the greater parte and it wyll be alwaies euyll lewde and vnfruictfull and very fewe be conuerted and brought to beleue Now if it so chanced to the sonne of God what meruaile is it if it chaunced so to Iohn and to the Apostles and now to vs also at this time Shal the fault therfore be layde to the doctrine Why doo they not as well blame and denie the good sede that fell vpon the way the stones and the thornes But they should rather folow the truth and refrayn from railyng and backbityng His worde is the sede that is sowen And that is neuer euyll neither dooth it of his owne pure nature bring forth any other fruicts then good And if fruicts folow not thereafter beware thou blame not God and his word The fault is in the ground wherin the good sede is hurte corrupte and made vnfruictfull Wherefore this is but a sclander of the Papistes where as they mysreport our doctrine for that it is assaulted with so many offences and sectes Let them condemne them selues rather and such other that wil not receiue the worde with a true heart For the fault is not in the word but in the hearte and mynd They are corrupt also stirred by the diuel to forsake Gods worde As Christe sheweth in an other parable of a good ground which is sowed with good sede and yet it can not be without tares If ye demand how this commeth so to passe the diuel saith Christ soweth theÌ„ in the
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
and death herein may they haue a sure hope thereof For thus hath God that most mercyfull father prepared and ordeyned it Wherefore hynder not thy selfe by stubborne refusynge of hym For so shalte thou make thy selfe voyde of all comforte and healpe the whiche GOD hathe not onely promysed but also performed it faythfully as Symeon here testifieth And least small credence shold be geuen to those wordes for the shortenesse thereof he addeth thervnto an euident exposition of the wyl of God as touchyng this saluation sayinge To bee a lyght to lyghten the Gentiles and to bee the Glorie of thy people Israell Nowe hee vttereth the matter playnelye that it might be vnderstande which all those people are that God will haue to be receiued Fyrst therfore he saith if thou knowest not whiche be all people they bee the Gentiles and the Iewes Let no man come and mystake my wordes Then that thou maist know whose saluation this is and in what myseries and euyls we must vse him consider that the Gentiles are drowned in all ignorance and darknesse For syth they be without Goddes worde they can haue no certayne knowledge of God They put no difference betwene GOD and the deuyll they feare the deuyll as well as God for their destruction Yea they haue more hope in the deuyl then in God as we are taught by examples And out of this ignorance there procede other synnes idolatrie blasphemye and many other vices And suche are the Gentiles But God prepareth saluation for the Gentiles If they wer not deliuered out of darknes they shold find no saluation for all that euer they can doo Wherefore this sauing helth helpeth them against this ignorance and darknesse geuynge the Gentiles lighte that is the knowlege of God by his word for their saluation These thinges are geuen to the Gentiles which are idolaters and filthy synners through Christ by the appointment and wil of God By this may the louing liberall bounteousnes of God the father be estemed that we flee not from hym for feare of his wrathe or crueltie As Christ saith So God loued the world that he gaue his only begotten sonne that as many as beleue in hym shoulde not perishe but haue lyfe euerlastynge Wherefore there can be doone no greater dishonour to God then to thynke that he hateth vs for our synnes and that we shall peryshe in our synnes yet this thought causeth gret trouble in our hearts so that the lyght of Gods mercy can scarsly be kindled therin For if we were not combred with this euyll we would not be of suche fearful and desperate heartes whiche dare scarcely in aduersitie and trouble to looke vnto God to his word or put any trust therin And hereby is it now euident again that Simeon bestowed great study in readyng the prophets For he conceaueth not these things of himselfe but as he had marked the tyme by the prophecie of Iacob and Daniell and as he knew by the promise made to Abrahā that this saluation was appoynted to all people and kynredes of the earth that hereby they shold be saued from malediction and curse and be defended against syn and death So learned he also of the prophet Esai that this chylde shoulde be the lyghte of the Gentiles For thus sayth the Lorde by his Prophet Esai It is but a small matter saieth he vnto Christe that thou shouldest be my seruant to stirre vp the tribes of Iacob and to turne the remnant of Israel I haue geuē thee to be a lyght to the Gentiles that thou myghtest be my saluation to the vttermost partes of the earth It is lyke that Simeon exercised hymselfe well in the vnderstandyng of this sentence forasmuch as he applieth it so fitly in this short sermon Wherfore the Gentiles haue a great gyft in this chylde to be their lyght to open vnto them the ioyfull tydynges and to set vp for them a kyngdome of saluation And for this cause was he prepared and brought foorth of God But the Iewes in this behalfe are preferred before the Gentiles for that that God cōmitted vnto them the lawe the Prophets and named them his people Wherefore in this the Iewes haue a greate prerogatiue and preeminence before the Gentiles But what then Is Christ therfore not necessary for the Iewes haue they therfore no nede of his saluation It is sayd before that this saluation belongeth to all Howbeit all are not of lyke state and condition that are healed by this saluation For the Iewes are not suche synners as the Gentiles were as Paule putteth a difference in his epistle to the Galathians yet forasmuche as they are not iustified by the workes of theyr lawe they haue not to glorie before God Wherfore Christ is become their glorie For although that God hath greatly glorified this people in cōfirming their seruice with his word and in geuyng them many other excellente thynges as priesthode and a kyngdome c. yet could they neuer obteyne purenesse of hearte thereby whereby they myghte bee delyuered frome synne and deathe And thys dyshonoure is suche in the presence of Almyghty GOD that they coulde neuer obtayne the trewe and gloryous herytage of God thereby Wherefore Symeon sayth furthermore The Iewes glorye is for that they are not so foolyshe and vnwise as the synners of the Gentiles were But yet it is a greatte dishonoure to theym that where as they haue the lawe yet they are not iustified by the lawe And now is this saluatiō prepared also for them that they myght bee iustified by Faythe in Iesus Christe and so obtayne glorye for that that they coulde not obteyne it by the woorkes of the lawe and that soo they myght be heyres in Gods kyngdome for this saluation Christes sake And thys is veryly a playne and euidente Sermon of CHRISTE shewynge after what sorte Saluation shall be geuen so that all shoulde be saued by hym as by an onely Sauiour and that we shoulde wyth a ioyefull hearte and a constaunte mynde ouercomme the assaulte of deathe and suche other myseryes belongynge therevnto thorough hym And after thys meanynge shoulde the Hystorye of thys feast bee handled and especially for that that Simeon as an exaumple layde before vs sheweth the waye to all teachers But beholde the Pope in hys stage wyth hys hallowed candels Is not thys I praye you necessarye geare to haue leaste any christian man should depart without blessyng of an holy candell And thus hathe the dyuell by his Papistes mocked Goddes Churche and congregation And where as they shoulde haue extolled thys lyghte and glorye of the Gentiles euen thys chylde IESVS they haue in steade thereof ordeyned thys triflyng custome of halowynge Candels that the congregation beynge kepte occupyed thereby myghte not regarde thys trewe and necessarye lyghte Looke what saluation was ordeyned in thys chylde by GOD that haue they taughte to bee in an hallowed candell Then haue they ordeyned also a pompe
wherein euery man must beare a burnyng candell And so by this meanes the Papists passe ouer the daye wyth shewes and triflyng games and yet they cloke al theyr doyng wyth an holye pretence of Goddes seruyce Wyllynge that it shoulde bee taken for a memoryall of the commynge of Ioseph and Marie wyth the chyld into the Churche They make dyuers expositions also what the candelles shoulde sygnyfye And if a man shold demaunde of them why they doo all these thynges Here they doubte not to answere that it was a maner of the Gentiles at the Calendes of Februarie to cary about fier brandes both in cities and townes And that Pope Sergius ordeined that it should be turned out of a Gentile ceremonie into a christian ceremonie And here ye maye see how welle they doo that learne of the Gentiles howe to honor God and so ordeyne their christianitie therby For the most part of all their seruice is grounded on suche a foundation that either they folow lyke apes the law of Moses or els while they go about to correcte the abhominations of the Gentiles they ordeyne by lawe in the churche more greater abhominations And they are euen well rewarded for their foolyshnes For why would they not heare Simeon preachyng of this saluation and lyght of synners and glorie of the righteous Now is it conuenient for vs to haue respecte to this lyghte and to geue God thankes for it and always to be myndfull of this doctrine of Simeon as touchyng this chyld God our heauenly father blesse the gyft of this lyghte and graunt vs saluation therby Amen The Sonday called Quinquagesima ¶ The Gospell Luke xviii IEsus tooke vnto hym the twelue and sayde vnto them Behold we go vp to Ierusalem and al shal be fulfylled that are written by the Prophetes of the sonne of man For he shal be deliuered vnto the GeÌ„tiles and shal be mocked and despitefully intreated and spitted on And when they haue scourged hym they wyll put hym to death and the thirde day he shall ryse agayne And they vnderstode none of these thinges And this saying was hyd from them so that they perceyued not the thynges whyche were spoken And it cam to passe that as he was come nigh to Hierico a certayne blynd man sate by the high way syde beggyng And when he heard the people passe by he asked what it meant And they sayd vnto hym that Iesus of Nazareth passed by And he cried saying Iesu thou sonne of Dauid haue mercy on me And they which went before rebuked hym that he shoulde holde his peace But he cried so muche the more thou sonne of Dauid haue mercy on me And Iesus stode styll and commaunded hym to be brought vnto hym And when he was come nere he asked him sayeng What wylt thou that I doo vnto thee And he sayd Lord that I myght receyue my syght And Iesus sayd vnto hym Receiue thy syght thy faith hath saued thee And immediatly he receyued his sight and folowed hym praisynge God And all the people when they sawe it gaue prayse vnto God THE EXPOSITION THere be two partes of this Gospell The first is a prophecy wherin Christ sheweth his disciples of his passion to come And these be the wordes whiche are repeted by the Angels to the women at Christes sepulchre wheras they said RemeÌ„bre that he said vnto you before when he was in Galilee The sonne of man must be deliuered into the handes of synners and be crucified ryse agayne the thirde day For this iourney of Christe is now from Galile to Ierusalem where as he was crucified The second part is a miracle of the restoryng of syght to the blynde Thyrdely the Euangeliste saythe that the Disciples vnderstoode not the Prophecie of Christe They suspected that it was an allegorie and that it oughte to bee taken otherwise thenne it was spoken They coulde by no meanes beleue the wordes to bee trewe as hee spake them They gathered the myracles whiche Christe wrought when he raised vp the deade and gaue sight to the blynd that god was surely with him And that the kyngdome semed hereby to become his and that they shold be lordes dukes Earles in that kyngdom vnder hym For what daunger in the world or what case would put downe suche a mighty man that coulde with his worde take awaye death and all euyll Neyther could they thynke but that there was fellowshyppe vnitie and coniunction betwene God and hym and therfore that hee coulde not be so forsaken of God that any euyll shoulde haue the vpper hande of hym And what man that is ignorant of the greate secretes of God coulde iudge otherwise But in the mean time herby is it signified that this is the nature of al good works that when they be shewed before they come to passe they passe mans capacitie But when they ar fulfilled they ar perceiued and appeare open to the sences And thus dothe Iohn oftentymes reherse that the disciples of Christe perceaued afterwarde that Christ had spoken vnto them Wherefore Faythe is of necessitie required to the worde of God For when God speaketh he dothe it after his maner on suche wyse that hys wordes are of suche thynges as are farre oute of the capacitie of naturall reason And so longe is faythe requisite vntylle the thynge bee fulfylled whyche was spoken of before As for an example The word of God teacheth vs of the resurrection of the fleshe Reason vnderstandeth it not they that take reason for their guide as the wise of the world doo they mocke and scorne christen men because they consente to this article so soone that there should be an other life after this Likewise it can seme nothyng agreable to reason that god shoulde become man and bee borne of the virgine Marye All these thynges are to be receaued only by faith vntill that in the lyfe to comme they shall be felte and perceyued in very dede It semeth a great foly to reason that by the water of baptisme Gods grace and fauour shoulde be obteined without desert or merit or that remission of synne should be geuen by absolution and preachynge of the Gospel It counteth christen men to be very folyshe in this poynt What thynkest thou sayth reason shal be done by these small trisâ—es Thou must rather do such thynges as are comendable before God for their peyn and greate trauayle that muste bee taken in doynge theym We nede not to goe farre to proue this The Popes doctrine tendeth wholly to this ende to make menne obtayne remission of synnes by their workes For it semeth but a fable to reason that men should be made acceptable to God meete for Gods kyngdom by Baptisme The word it self is but a despysed thing And the professoures therof are but weake synners Why shold not reason therfore thynke it a madnes to commyt lyfe riches and all thyngs els to this worde We may thank reason only for that
notwithstanding so great knowledge and light of the word yet so few beleue All the other multitude hateth this doctrine as a pernicious and erronious thyng as though it sette men at libertie to do all kynde of mischief and to lyue without regard of honestie and godlynes neyther can reason iudge otherwise And therefore is the doctrine of faith set foorth to christians for that the thyngs set foorth in the worde are not agreable to naturall capacitie But yet they count it worthy to be beleued because it is Gods worde whiche wyll when the tyme is come bryng it to passe Then shall we haue perfect vnderstanding of that that now passeth our capacitie But the Scripture is full of examples Dauid before that he fought with Goliath beleued that he shold ouerthrowe and kyll that huge and myghtye gyaunt And this he declared to Saule The Lorde saith he that delyuered me out of the hand of the lyon and out of the hand of the beare shal delyuer me out of the hand of this Philistine Lykewise he sayeth agayne This vncircumcised Philistine shall be as one of them that reuile the hoste of the lyuyng GOD. And agayne he saythe to the Philistine The Lorde shall geue thee in to my hande and I shall strike thee and cutte of thy head These wordes bee spoken of the mouth of Dauid but yf they were Dauids wordes onely and not the wordes of God they should neuer haue taken effect But they are Gods and Dauid beleued them before they came to passe Wherfore afterward they toke effect and it maketh no matter that some thoughte it a foolyshe enterprise and therefore coulde not beleue that it should come to passe as it dyd afterward For it semed impossible that Dauid beyng but a yonge man shoulde with suche a little stone ouerthrowe suche a greate Gyant But Dauid beleueth it and dothe it in dede Then the matter appered certayne and not fayned When he came fyrste and spake the worde reason iudged it a vayne and a foolyshe enterprise For after this maner dyd reason counte Dauid is yong and a shepheard without knowledge of the feats of warre and nowe he gothe forthe vnarmed with a staffe and a slyng as though he would fyght with a dogge But the gyant is harneissed and commeth with his shielde and speare Wherfore he crieth oute and sayth Thou foolyshe boy takest thou vpon thee that that none in the hoste durste take And Dauid hym selfe sawe no more then this by reason but he beleued more euen that God woulde reuenge this blasphemie and saue hym and so it came to passe But to be short this is the maner of all good wordes and workes that before they are done they seme impossible and yet they take effect And when they ar come to passe then they seme easy to reason But before they are done they belonge not to reason but to Faith For where as we are washed from sin by baptisme and shall rise agayne from death in the last day reason shal neuer vnderstand it And especially sith the saintes and godly men haue so diuers chances Wherof some are cast as a pray vnto wyld beastes and foules of the ayre Some are burnt and their ashes cast into the flood What crueltie vsed the Pope agaynste that holye manne Iohn Husse at Constantia Here reason thynketh Howe can God recouer his body agayne Nothynge woorketh this but Gods worde Wherefore no man oughte to count it impossible although it seme to syght so to bee But nothyng is vnpossible to them that beleue For al the effect and ende of the matter lyeth in Gods power whych is almightie and maketh all thynges of nothyng What were we an hundred yeare agone No more than a chylde that is borne thirtie or fortie yeares after vs Wherfore sythe this is Gods maner to make all thyng of nothynge then can he muche more make agayne somewhat of that that was before Wherefore the godly must not consyder whether a thyng be possible but whether GOD hath sayd it shal be done be it neuer so vnpossible to syght For althoughe that can not appere to me yet God hym self is he that maketh thinges impossible to be possible and of nothing all thynges Wherfore all that calle Gods worde to the tryall of reason are woorthy to bee abhorred For is not God able to rayse the deade because it is not in my power Wherefore lette euery man esteeme it a greate wyckednesse to trye or ponder Goddes power and worde by reason and carnall iudgement For yf all thynges myghte bee vnderstande and comprehended by oure reason God neded not to shewe foorthe hys worde But for as muche as he geueth his word it is a token that there bee thynges whiche our reason can not conceaue and comprehend And we learne by experience that the word of God is aboue and agaynste all reason I shewe thee the remission of synnes and absolue thee by the commaundemente of CHRIST Thou hearest the woorde and when thou hast hearde it and receaued absolution yet thou doest not perceaue howe great familiaritie thou haste thereby with GOD and the Angelles Thou knowest nothynge of that great ioye whereof Christe speaketh howe greately the Angelles in heauen reioycethe vppon one synner that doothe repente So whenne thou arte nowe baptysed there appearethe in thy fleshe no other fourme then was before But I pray thee is absolution and Baptisme therefore of no strength Thynke not so but hyghly esteme them for that they are belongyng to the administration of Goddes kyngedome and commaunded by his word Wherefore we muste by faythe surely beleue for the wordes sake that thynge that thou shoulde neuer perceaue trewe by thy sence and reason And this Faith as touchynge the great beneuolence of God towarde hym selfe is surely perswaded beleuynge that the father taketh hym for his sonne and CHRIST for his brother and that the angelles greately reioyce of his prosperous estate If it please not the Pope to beleue this what is that to vs God is shewed to haue respecte vnto theym that esteeme hys woorde and thynke it woorthye to bee beleued And the Euangeliste poynteth an example of suche a Faithe in the blynde Hee perceyued by reasone noo lykelynesse of the matter but susteyneth an vncurable euyll But as soone as the woorde of CHRIST soundeth in his eares Looketh vp he beleueth it and the thyng came to passe This worde was by it selfe pronounced before the effect appered For the eyes of the blynde were as yet not open but forthwith after the word because it was beleued folowed the effecte and then the vnderstandyng of the matter was easye to the blynde After lyke maner goeth it wyth the disciples in this place Christ reherseth vnto them the hystorie of those thinges that should be done at Hierusalem and they because they vnderstode them not toke it for no truth Not because they suspected anye vayne talke in CHRISTE but they thought that
wolde god as the euerlasting truth performe according to his promes sende the Sauiour suffer him to be crucifyed and slaine as witnesseth S. Peter in the Chronicle of the Apostles actes writtē by blessed Luke God saith he hath performed those thinges whiche he before declared by the mouth of all his Prophetes That Christe should suffer c. Christe also speaketh thus after his resurrection with the two Disciples that were iourneying towarde Emaus It was necessarie that all thinges shoulde be fulfilled that are written of me in the lawe of Moises in the Prophetes in the Psalmes What testimonies there are of the passion of Christ in the scriptures of the olde Testament ye may easelye see in the Euāgelicall historie of the passion death of Christe whiche I wolde wyshe you diligentlye to note for the confirmation of your faith in this behalfe The last cause is the induration or excecation and blyndnes of the Iewes which thorow their great cōtumacie stubburnes thorow their impenitēcie or vnrepētaūt heart being forsaken of god were punished blinded that they should heare and not vnderstād that they should see with their eyes and discerne nothynge as it is written in the scriptures By this meanes they flewe the sonne of God and so prouoked the fyerce vengeance and hote wrath of God against them as the Apostle sayth The wrath of God is comme on them euen to the vttermost For althoughe God from euerlastinge had determined that his sonne Christ shoulde suffer and dye and it could none otherwise be but as God had before decreed yet were not the Iewes excused For they founde no cause of death in hym And although they did not know that he was the sonne of God yet they knewe this for a certentie that he was a godly and innocent man whome they of mere enuye and malice slewe as Pilate againste hym selfe testified this saying I fynde no cause of death in hym Therfore they sought an other thyng then god did whiche appointed his Sonne to suffer and to dye that he by his sufferance and death myghte deliuer them that beleue from synne death deuill and hell and that he by his resurrection myght be glorifyed and become of moste worthie renoume But Satan with his mēbers the Scribes and Phariseyes sought an other thyng euen to slea Christe to bringe Christ to shame and vtterly to roote hym out of remembraunce both hym and his doctrine that there might be no more mention made of hym And so the wicked Iewes thorow their enuie their blinded heart and their vngracious coūcel executed contrary to theyr wyll and deuice the decree and determination of the heauenly father wherby thorowe the mercie of Christ dying for them health and saluation chaunced to so many as beleue Yea the vugodlye Iewes worthelye blynded were deceaued of their purpose and aduaunced Christ whome they determined vtterly to destroye vnto glorie as it is written The Lorde bringeth the councell of the heathen to naughte and maketh the deuices of the people to be of none effect But the councell of the Lorde shall endure for euer and the thoughtes of his hearte from generation to generation When we earnestlye consider these causes then shall we see how miserable and damnable synners we are verely euen suche as coulde none otherwise be saued but only by Christe so that for vs and for our saluation he muste neees dye yea and that the most ignominious and spitefull death of the crosse Again we shall see the moste brenninge heart and incomparable fyre of the loue of our heauēly father and of his sonne Christ which hauing no regard to our synnes nor yet that we were his enemies died for vs that we shold not perishe in our synnes Moreouer we see how faithfull and true god is and that all his wordes and promises will take place and procede against all the violence force power strength crafte and suttiltie of the deuill and the worlde and that heauen and earthe shall sonner fall perishe and cōme to naughte then one iote or title of gods worde shal be founde vntrue and false By the first we learne of the lawe howe greate and horrible a thynge synne is before the eyes of Gods maiestie for the abolishing wherof the onely and innocent sonne of God must be scourged and dye so bytter ignominious and spiteful death yea and that onely to take awaye other mennes synnes By the second we learne the Gospell and the louing gentle and mercifull hearte of GOD toward vs whiche for vs for our saluation sent his only begotten sonne that incomparable treasure into this world and suffred him to be nayled on the crosse By the third we learne assuredly to truste and beleue the promise of God and not to feare the vngodly and wicked persecutours forasmuche as we see that he hath so faithfully and so abundantly performed by his sonne all that euer he promised Again he hath confounded and brought to shame the deuill and all his children of this worlde and hath made frustrate and voyde all their deuices councels and imaginations in so muche that where as they thought with this their worke vtterly to kyl confounde and extinguish Christ they haue moste of all aduaunced Christe vnto his great honour and glorie and by this meanes brought to passe that all the faithfull shall receaue saluation by this crucified Christe For howe could Satan and the stifnecked Phariseyes thincke that Christ by death vnto life by buriall vnto resurrection by ignominie and contempt vnto glorie and honoure shoulde be brought and made king and ruler ouer all creatures both in heauen and in earth But mightie is the lorde our God to performe his promise and to confounde the worlde with his God the deuill as he both doth and shall do euen vnto the very ende of the worlde But now followeth the third thing which we ought to consider about the passion of Christ. This is howe great paine and affliction Christe suffered inwardly outwardly Of the externall passion outward suffring we haue abundantly in the Euāgelical history where we rede how he was taken be spitted whypped beaten crowned with thornes and at the last crucifyed put to death Of the inwarde passion and suffrynge that he had in his hearte and conscience when he must striue with death which was before his eyes hell and deuill Luke writeth in his gospell on this maner he was in an agonie and prayed the longer his sweat was lyke droppes of blood tricklynge downe to the grounde Of the whiche wordes the excedyng greate horror and torment whiche Christ suffered in his conscience may be estemed and iudged and how horrible the sight of death of sinne which he toke on him of hel and deuil was before hym seing that his sweate contrary to al reason of nature was bluddye and so came from hym Againe in that the cōfortour creatour of all the
vtterly put away the inward curse cōdemnatiō of the law so that for euer after it cā no more bynd vs nor hurte so many as beleue in Christ. For although outwardly wee are cursed euill spoken of despised and condemned as it chaunced vnto Christe and muste nedes so likewise cōme to passe with vs for we must be made cōformable and like vnto Christ in bearing the crosse yet inwardly we are free and blessed and the curse of the lawe can not preuaile againste vs neither can the lawe it selfe any more accuse vs and condemne vs. For if God thorowe Christ be with vs who can be againste vs So lykewise reade we in sainct Paules epistle to the Galathians when the fulnes of tyme was comme God sent his sonne made of a woman made subiect to the lawe that he might deliuer them that were bounde to the lawe Christe for our sake fel into the lawe that is to saye into the payne of the lawe that we might be deliuered from the same and obtaine that portion of enheritaunce whiche is due to the sonnes of God Wherof the prophete Esaye also sayeth ye are frely bought ye shall frely bedeliuered S. Peter also sayth we are deliuered by the precious blood of Christ that innocent lambe of God The second fruit profit of the passion of Christ is that by it we are made free from sinne and it is in a maner all one with the first For when we be free frō the lawe then are we also free from sinne not that we synne not or can not offend but that synne is no more imputed vnto vs nor brought in againste vs by the law Therfore saith blessed S Iohn in his epistle The blood of Christ maketh vs cleane from all synne And Paule in his epistle to the Hebrues sayth that the blood of Christ purgeth our conscience from deade workes to serue the lyuing God Again to the Corinthians he sayeth God made hym that knewe no sin synne for our sake that in him we might be made that righteousnes whiche is alowed before God Christe for our sake was made sinne that is to say a sacrifice and oblation for synne by this meanes hath he recōciled vs vnto god and made vs before god of vnrighteous righteous of sinneful wicked perfect good Now forasmuch as we be free from the curse of the lawe and from sinne it foloweth that we also are free and safe from death deuil and hel whiche is the thirde fruite and profit of Christes passion For seing death is the stipend and rewarde of synne as the Apostle sayeth and synne is abrogated and taken awaye from vs by the passion and death of Christe it foloweth that death is also taken awaye so that it hath no power againste vs. Therfore doth Christe threaten death by the Prophete and sayeth O death I will be thy death For seinge that Christe was the true lyfe he could not be ouercome of death but he being the noble cōquerour valiant victoure of death toke awaye the stynge from death and flewe hell as Christe him selfe saith by the aforesaid Prophet I wil deliuer them from hel from death wil I make them safe So was Satan also cast out as Christe sayth in the gospel of Iohn so that he can not execute against vs the paine of hell death And al this is comme to passe because Christ hath fulfilled the law for vs and purged our sinnes by the sprinklyng of his blood The fourth fruite profite of the passiō of Christ is that we are not only deliuered from the law sin death hel deuil but we are also thorow the merites of christs passiō receaued into the grace and fauour of god For he hath satisfyed the father for vs and hath reconciled vs vnto him as Paule testifieth sayinge when we were yet enemies we were reconciled vnto God by the death of his sonne Again God hath reconciled vs vnto hym by Iesus Christ. ones again God the father hath deliuered vs from the power of darcknes and hath translated vs into the kyngdome of his welbeloued sonne Yea we are not only by the death of Christe reconciled and set at one with God the Father but also wyth all the Angels and heauenly spirites For when the father thorowe his sonne fauoreth vs and is mercifull vnto vs then do al creatures the same thorowe him and be at concorde and perfecte agrement with vs as S. Paule saith It pleased the father that all fulnes shoulde dwell in hym and by him to reconcile all thynges vnto hymselfe pacifying by the blood of his crosse things both in heauen and in earth And ye which some time were farre of and enemies in your minde thorow euil workes hath he nowe reconciled in the body of his fleshe by death that he shoulde make you holy blameles and without fault in his sight And in many other places it is declared how we are reconciled set at one with the father and made heires of the kingdome of heauen thorowe Christe The fyfte fruit and profite of the passion of Christe is the newe testament whiche he promiseth vnto vs and bequethe vnto vs remission of synnes sealed and confirmed with the death and blood of Christe as it is written He is the mediatour of the new Testament that thorow death whiche chaunced for the redemption of those transgressions that were in the firste Testament they whiche were called mighte receaue the promesse of eternall inheritaunce For whersoeuer a testament is there muste also be the death of him that maketh the testament For the testament taketh authoritie when men are dead for it is of no value as long as he that made it is a liue Of these wordes it euidently appeareth that the newe testament wherin we haue remission of sinnes is sealed and ratifyed by the death of Christ. Therfore doth Christ cal the cuppe the cuppe of the newe Testament in his bloud which is shedde for remission of sinnes Last of all Christ with his death and passion hath goten vnto vs this fruite and profit that our crosse suffrance pleaseth GOD that after this it should no more be a cursyng or payne but an holy blessynge and mortifying of our olde Adam and wicked fleshe And by this meanes our tribulation persecution and death is an holy and acceptable sacrifice vnto god And all this comme to passe thorow the merite of Christ and his death as Paule sayth to the Romains Those whiche he knewe before he also ordeined before that they shoulde be lyke fashioned vnto the shape of his Sonne that he might be the firste begotten sonne among many brethren As the sacrifice of Christ and his death was a pure and acceptable sacrifice to god so likewise the death of al the Christians shal be an holy sacrifice to god not
from the curse of the law from desperation from death from hell from the wrathe of God and from euerlastyng damnation and are translated and remoued vnto the heauenly countrey that glorious kyngdome of the moste glorious God Last of all we opened vnto you how we ought by faith to take and chalenge vnto vs those moste singuler and inestimable benefites so forme and frame our conuersation and lyfe after the example of Christ that it may outwardly appere that we be the thankfull disciples of Christ and the faithful and louing children of the heauenly Father And for as muche as we can not doo this of our owne strengthe and power let vs moste humbly pray vnto God that he for Christ Iesus sake may geue vs his strength and spirite that we may liue before him in pure faith vnfained loue in the great day of the Lord appere fautlesse among the dere and welbeloued children of God and so heare out of his mouthe which suffered and dyed for vs this moste swete and comfortable saying Come ye blessed of my father possesse the kyngdome whych was prepared for you from the begynnyng of the worlde To this lord CHRIST our alone Sauiour and most perfect redemer with God the father the holy ghost our moste swete conforter be all honor glorie praise for euer Amen The Gospell on Easter day Iohn xx THe fyrst day of the Sabbothes came Mary Magdalen early when it was yet darke vnto the Sepulchre and saw the stone taken away from the graue Then shee ran and came to Simon Peter and to the other disciple whom Iesus loued and sayth vnto them They haue taken away the Lorde out of the graue and we can not tell where they haue layde hym Peter therfore went forth and that other disciple and came vnto the Sepulchre They ran bothe together and that other disciple dyd outrunne Peter and came firste to the Sepulchre And when he had stowped downe he sawe the lynnen clothes lyinge yet went he not in Then came Simon Peter folowynge hym and wente into the Sepulchre and sawe the lynnen clothes lye and the napkyn that was about his head not lying with the lynnen clothes but wrapped together in a place by it selfe Then went in also that other disciple whiche came fyrst to the Sepulchre and he sawe and beleued For as yet they knewe not the Scripture that he shoulde ryse agayne from death Then the Disciples went away againe to theyr owne home THE EXPOSITION IN as muche as thys daye accordyng to the auncient and commendable custome of Christs church we celebrate the laudable feast and worthy memorie of the moste noble and victorious resurrection of oure Sauioure Iesus Christ it is mete and conuenient that we speake and entreate of the same at this present For the true sanctifying and halowing of feastfull days consisteth in the true worshippyng of God which is none other thing praiers thankes geuing ones done then to exercise the worde bothe in preachyng and readyng We therfore at this tyme wyll make our conference according to the tyme of the glorious resurrection of our moste louyng Lorde and swete Sauiour Christe Iesu. And in this our conference we will firste of all consyder what maner of Resurrection the risyng agayn of Christ frome death vnto lyfe was After that we will declare what vtilitie and profyte what fruicte and goodnesse the moste victorious and triumphant Resurrection of Christe hathe broughte vnto vs as we haue to fore shewed of his Passion and deathe As touchynge the fyrste lette vs not thynke that the resurrection of Christ was a common resurrection frome deathe as was the Resurrection of Lazarus but besydes thys that Christe rose agayne in the fleshe and corporallye he also spiritually became the Lorde of deathe and ouercame it and broughte with hym euerlastynge lyfe so that all that beleue are risen agayne with hym and haue ouercome deathe And by this his resurrection he hath not onely obteined a temporall life but also a spirituall lyfe For as he before by the temporall deathe of the Crosse dyd slea and vtterly abolyshe the spirituall deathe of synne and hell So he lykewise by his resurrection hath not only recouered and broughte agayne the temporall lyfe and quietnesse but also euerlastynge lyfe and perpetuall ioye Wherof wee may learne that Christe is rysen agayne twoo manner of wayes Fyrste after the fleshe by the whyche Resurrection he made hys deade body quicke his despised body glorious His weake and feeble body mightie and stronge his naturall body supernaturall and spirituall Of this resurrection we reade in many places of the scripture Among all Paule hath these wordes in the chronicle of the Apostles Actes where he speaketh on this maner And we shewe vnto you that the promise whiche was made vnto the fathers God hath fulfilled to their children euen vnto vs in that he raised vp Iesus as it is written in the first Psalme Thou art my sonne this day haue I begotten the. And in his firste epistle to the Corinthiās he saith that Christ after his resurrection was sene of more then of fiue hūdred brethren And moreouer that he shewed himself before to the .xii. and to many other brethren as we maye see playnly written in the Euangelistes Secondly there was in Christ also an inward spirituall resurrection in that he escaped from the horror of death hell syn and the wrath of God and came vnto euerlasting ioy life health peace gladnes Of this he glorieth and speaketh by the mouth of that prince like Prophet sayinge Thou haste made the wayes of lyfe knowen to me Thou shalt fill me ful of gladnes with thy countenance Againe Thou hast turned my heuines into ioye thou hast put of my sackclothe and girded me with gladnes All these ar gratulations reioycinges and thankes geuynges that God the heauenly Father hath deliuered his sonne Christ from the horror of hell and death and not him only but also with him and through him all faithfull christians Whereof we shall speake more largely hereafter How the resurrection of Christ was don according to the historie how he rose again on Easter day betymes in the morning before the sonne was vp howe the women found the sepulchre emptie Again howe they were conforted of the Aungell and admonished of his resurrection This with diuers other things appertaining vnto the resurrection of Christ ar diligently written of the foure Euangelistes and ye your selues haue hertofore both heard red them Therfore at this time we will speake nothinge of that matter but we will rather declare set forth vnto you the profites and fruites which Christ hath gotten for vs by his glorious and royal resurrection and opē vnto you how we ought to enter into a newe lyfe with Christ. But before we come vnto this matter let vs speake somwhat of the innocencie and Godhead of Christe by the whiche he
of synnes because all the faythfull are wyth hym rysen agayne frome synne so that frome hensefoorth synne can not hurte theym althoughe whyle they are in thys wycked mortall bodye they can not be free from it For Christ brought wyth hym oute of hys graue remission of synnes The seconde fruicte foloweth of the fyrste and it is this That Christe by his Resurrection hathe abrogated the Lawe that is to saye hathe delyuered and sette at libertie our conscience from it and hath geuen our heartes peace tranquillitie and quietnesse For seynge that Christ by his Resurrection hath slain deathe whyche is the stypende of synne and hathe brought with hym vnto vs remission of synnes it necessarily foloweth that he hath also abolished the strength of synne whyche is the lawe that it can no more accuse vs. Therfore sayth Paule The lawe of the spirite that is to saye the Gospelle whiche quickeneth hathe delyuered me frome the power of synne and of death The quickenyng of the Gospell or in that the Gospelle quickeneth and makethe alyue it hathe hys strength power and efficacie of the Resurrection of Christe For if Christe hadde not rysen agayne then all oure preachynge and all our Faith had ben vayne The third fruict of Christs resurrection is that we by his Resurrection are deliuered from death In consideration whereof Paule glorieth with the Prophet Osee saying Deathe is swalowed vp into victorye As though he should saye The glorious and victorious resurrection of Christ hath swalowed vp deuoured and abolyshed death so that death from hensforth can doo nothyng at all against vs. And his cruel and terrible sight is none other thyng then an hornet with out a stynge whyche looketh terribly and with her wynges maketh a great and dreadfull noyse but yet hath she lost her styng and pricke so that she can hurt or wounde no man Our Sauior Christ sayth I am the resurrection and the life He that beleueth in mee although he were dead yet shall he lyue And all that lyueth beleueth in me shal neuer dye By the whiche wordes Christ signifieth that deathe to the Faithfull is nothyng ells then a sleape For as he that sleapeth lyueth and may ryse agayne so lykewise he that beleueth although he dye corporally yet abydeth he not in deathe but returneth vnto lyfe yea death is vnto him a very gate wherby he passeth oute of thys myserable and sorowfull lyfe vnto a trewe and an euerlastyng lyfe and is raysed vp frome thys sleape so that for euer after he waketh and abydeth alyue worldes without ende Therefore the holy Scripture callethe the corporall death of the Faithful a sleape as we rede in many places of the old and new Testament of Dauid Ezechias Stephen and other holy Sainctes The fourthe fruict of Christes Resurrection is the deuastation or destruction of helle so that nowe we are free and safe frome euerlastynge pestilence and curse For yf CHRIST saieth Sainct Paule be not rysen agayne then they whyche are fallen a slepe in Christ are vtterly loste Of the whyche wordes it foloweth that all they are blessed whyche sleape in Christe for as muche as hee is rysen agayne frome death And therefore dothe bothe the Prophete Osee and the blessed Apostle sainct Paule mocke helle and saye O helle where is thy victorie And the Apostle streyghte waye addeth Thankes bee vnto GOD whyche hathe geuen vs the victorie thorowe Iesus Christe If Christe had remayned in deathe then had all we perished as the Apostle sayth But for as muche as he remayned not in death therefore are we not loste but with hym we are escaped out of helle and made ioyfull and blessed The fyfth fruicte and profite of Christes Resurrection is that CHRIST risynge agayne frome the dead hathe gotten for vs the victorie ouer Sathan and all his kyngdome with all his membres also as it is written Christe by his deathe hath expelled him whyche hadde lordshyppe ouer death that is to say the deuyll that hee myghte delyuer theym whyche throughe feare of deathe were all theyr lyfe tyme subdued vnto bondage Christ by his Resurrection hathe taken away all power from Sathan so that now he can no more exercyse hys tyrannye againste the elect and chosen people of GOD. For Christe hathe taken hym prysoner and taken hys weapons awaye from hym bounde hym and so vtterly weakened him that hee hathe no power at all And thys hys victorye dydde hee in hys Resurrection myghtylye declare when he ledde awaye captyue all the rulers of helle as Saynct Paule sayth He hath spoyled rule and power and hath made a shewe of theym openly hath triumphed ouer them in his owne person And of this victorie against Satā it is recorded in a certen psalm of Dauid wher it is cōmāded that the gates dores shoulde bee sette open that the Kynge of glorie maye come in And the rulers and Princes of hell demand and saye Who is thys kynge of Glorye The Prophete aunswereth them sayenge It is the Lorde of Hostes. He is the kynge of glorie And of this victorie Christe also speakethe in a certayne Parable sayenge When a stronge manne armed watcheth hys house the thynges that hee possesseth are in peace But when a stronger then hee commeth vpon hym and ouercommeth hym Hee taketh frome hym all hys harneys wherein hee trusted and deuydeth hys goodes So lykewyse the deuyll possessed the world and shewed hys power in mainteynynge false worshyppynge of GOD and dyuers kyndes of Idolatrye and by thys hee stablyshed hys kyngedome and greately encreased the swarme of wycked and damned persones vntyll CHRIST whyche was stronger thenne hee inuaded hys kyngedome and tooke frome hym hys harneisse armour and weapon that is to saye synne and deathe wherewith he ouercamme the whole worlde and made spoyle of theim and by this meanes deliuered all the faithfull and electe people of GOD oute of his kingdome and sette theim free from his tirannie and power The sixt fruict of Christes resurrection is the preachynge of the Gospell For althoughe he dydde preache the Gospell to hys Disciples and to hys countreymenne the Iewes before hys deathe yet gaue hee oute noo Commyssion that it shoulde bee generally and vniuersallye preached to all Nations tyll after his Resurrection Therefore saieth he in the Gospell of Mathewe All power is geuen vnto me bothe in Heauen and in Earthe Go ye therefore throughout the whole worlde and teache all nations baptising them in the name of the Father and of the Sonne and of the Holy ghost He that shal beleue and be baptised shal be saued But he that shall not beleue shall be damned This is a moste noble gyft whiche no man is able sufficiētly to expresse or to esteme For all hadd ben frustrate and voyde yf it had not ben publyshed and set foorth abrode For howe
not this voyce It is the voice not of a shepherd but of a wolfe For thus is the report of this beast that is to say of a shepe It hath this nature and propretie that amonge all beastes there is none that hath so quick an eare and so sharpe and redy sense of hearyng as the shepe hath as experience declareth For if neuer so many crye and call it regardeth them not It refuseth all excepte her owne shephearde Hys voyce shee knoweth and heareth Unto that she goeth and maketh haste In lyke maner yong lambes euen in the greatest flockes euery one knoweth the bleatyng of his owne damme and foloweth that so long tyll at the last he hath founde her Christ hath respect to this nature of the shepe and compareth his Christians wyth theym that they also after the same maner should moste diligently hearken to the voyce of the shephearde that they be not deceaued And this is his meanynge that where the voyce of Christ is not his shepe can not be allured nor moued there to geue any eare And herein he geueth vs a playne commandement that if we will be his shepe we muste haue fyne and picked eares whiche may discerne the voice of CHRIST frome all other although those voyces seme to be neuer so clere pleasant and swete Therfore in this place it is to bee learned that wee geue diligent attendance to heare the word of GOD yea and that alone and none other that thorowe it we maye be able to sette oure selues agaynste all the subtilties of the ennemie whyche he craftily gothe about to conueye into our heartes and also beware of false and corrupte doctrine For a woolfe is euer a wolfe neither can he geue ouer his nature If he hath not hys purpose by false doctrine then doothe he inwardly imagine disceit thorowe pestilent and poysonfull thoughtes Here must thou followe the shepe and saye I care not for thys voyce It is the voyce of a wolfe and not of a shepheard The voyce of my shephearde is I am the good shepheard and I gaue my lyfe for my shepe But thou woldest bryng me to that poynt that I shoulde despaire haue no hope of saluation in my shepheard and flee from hym Thus maist thou haue healpe and comforte agaynste that tentation wherwith the deuyll goeth about to dismaye thee to take away thy courage to driue thee into erroure to make thee sorowfull and to brynge thee vnto desperation We must therfore aboue all thyngs diligently heare and certainly knowe the voyce of oure shephearde by thys meanes shall there bee betweene vs mutuall knowledge and loue For howe can he hate vs when he bestoweth his lyfe for vs taketh awaye from vs death synne and all euyls and freely geueth vs euerlasting life These thynges can come to vs by none other voyce Lette vs therfore so much the more diligently embrace it and make muche of it Moreouer this is greately to oure comforte that Christe in thys Sermon calleth hym self a shepheard and tearmeth vs whyche haue and heare his voyce sheepe For by this meanes a Christian hath no cause to complayne that hee is destitute and wantethe a shepheard He may want money substance health c that it may appere that we be left confortlesse with out a shepherd among wolues as Christ also sayde to his disciples Behold I send you as shepe in the mids of wolues And we daily se none other thing then this miserable face that the church is redy to bee deuoured of Antichriste euen as a shepe of the wolfe It semeth as though we had no shepherd that careth for vs and yet he neyther sleapeth nor slombreth that kepeth Israell But thus muste it nedes be that we shold loke for none other cōfort but only at the voice of this our shepherd wherof Christ himself saith My shepe heare my voice He that heareth the voice of Christ and foloweth it He may in this behalf glory that he truly knoweth his shepheard and that his shepheard also knoweth him For he that regardeth the word foloweth that the deuill can not hurte him For what soeuer chanceth concernyng his lyfe goodes wife childrē c. He kepeth alway freshe in memorie this voyce of his shepheard Thou arte my shepe for thou hearest my voyce and knowest me and I knowe thee so that all his cogitation meditation studye and exercise is altogether in the woorde and faythe and in nothyng els at all as Christe hym selfe sayeth I knowe my sheepe euen as my father knoweth me and I know my Father For when Christ the sonne of God was in the earth he shewed none other power that he had but as though it had ben in the free choise of the deuill and of wicked men to deale with hym euen as they them selues lusted GOD seemed vtterly to forgette hym euen as thoughe he neyther cared for hym nor knewe hym But when Christ hanging on the crosse cōplained said My God my God why haste thou forsaken mee when he dyed on the Crosse when he was buryed and the deuyl in a maner persuaded that CHRIST had no GOD thenne was it euidentely declared that the Father knewe hym For hee dydde delyuer hym frome hell and deathe So sayeth Christe shall the matter goe with you But lette not thys trouble you when all thynges shall so comme to passe as though I dydde not knowe you For a Christen man in thys worlde muste be assaulted and combred with calamities crosses myseryes afflictions troubles and wyth all kynde of aduersities so that there shall appeare no difference at all betwene hym and the vngodlye For outwardly the lyfe and deathe of bothe are in a manner all one yea that more intollerable and harder is It seemeth outwardly that the condition and state of a Christian manne before GOD is worse thenne the state of any Ethnicke and infydelle For hee is more troubled and oppreste wyth many mo tentations and afflictions But let not this moue thee but holde faste with toothe and nayle that he sayth I knowe my shepe But here thou hearest the deuil and reason making this obiection howe can God haue any care of thee seyng thou arte so myserably afflicted and troubled Answer thou thus I knowe that he knoweth me Neither dothe thys make my faythe to faynt that I dye and suffer all this trouble For I know his voyce and I truste vnto that that as a shepheard vnto hys shepe he putteth forth his voyce vnto me whyche I ryght well knowe and sayth I am thy shepheard I dyed for thee I gaue my life for thee This worde I heare and beleue This is the only and sure token vnto me that he knoweth me and I know hym agayn And although I nowe feele and perceaue otherwise then Christe here speaketh yet shal not all this make me to fainte nor to plucke my fayth from his worde All thinges are full of the crosse
in this worlde for a Christen man But those troubles are shorte transitorie and of no continuance Againste all these thynges the word teacheth me that here after I shal haue euerlasting life And although I feele death must nedes dye as other do that beleue not in Christ what then the voice of my shepehearde whiche maketh for me doth most highly conforte me He that beleueth in me sayth he shall neuer dye euerlastingly Again I geue my lyfe for my shepe Therfore I doubte not but that my moste faithfull shepehearde Christe Iesu knoweth me But this knowledge is therfore thus hydde and kepte secret that it maye be an exercise and triall of my fayth Otherwise if straightwayes after baptisme we shoulde be comme cleane righteous and immortall we shoulde nede neither the worde nor faith But for asmuch as the worde remayneth it necessarilye requireth fayth neyther shall oure matters haue altogether good successe before that great daye of Iudgement For then shall we se oure shepehearde face to face euen as he is and beholde all this matter without fayth Therfore it is not to be doubted but that so sone as a man is baptised there chaunceth vnto hym high◠glorie so that he is vtterly without synne and endued with perfect and euerlastynge righteousnes For so saith Christe He that beleueth and is baptised shall be saued But this is not perceaued with our sences neither can reason attaine ther vnto yet is it true if we iudge after the worde and determine according to the voyce of our shephearde Wherfore this only remaineth that we holde fast the worde and by no meanes cast it awaye til al these thinges be reueled brought to light in that euerlasting lyfe that is to cōme which we now heare in the worde and beleue For as this life the life to cōme do differ so is it impossible that the true feling and experience of those thinges sholde chaunce in this life which are to be felt and perceaued in the life to comme Therfore it is a matter of greate waight to knowe a Christen man yea he can not be perfectly knowen in this lyfe For what man can saye this that he is in euerlasting lyfe And notwithstanding we must confesse that this child which is vexed with death sinne and all kynd of miseries where no point of euerlasting lyfe appeareth immediatly after his baptisme biginneth in this worlde euerlasting life But howe commeth this thing to passe There is nothing sene neither doth any thing appeare besydes the olde and accustomed lyfe But yet for all that aboue that accustomed and defyled lyfe God hath ordained euerlasting lyfe wherin we also liue accordynge to the worde and faith although we do not yet se and feele it And this it is to knowe a true Christian not to iudge hym after the iudgement of reason and mans vnderstandinge but by the voyce and worde As a shepes lyfe is in the voyce For when she is destitute of her shepeheardes voyce she can not escape the danger of wolues For without the shepeheardes voice she can not be kept in order and safetie when she heareth that she is safe and without all perill But when that is ones lost she is in danger on euery side After the same maner goeth it with the Christians if the worde be lost there remayneth no conforte But the worde being safe they beholde Christ their shepheard and what so euer maketh for their saluation thorowe Christe that is to say forgeuenes of synnes and euerlasting lyfe Therfore hauing this assured hope a true Christian serueth his vocation doth his worke eateth dryncketh yea and in the middest of his crosse and trouble he is ioyefull and merye For he is altogether geuen to heare the voyce of his shepheard and accustometh hym selfe to iudge not after the sence and course of reason but accordinge to the voyce and worde And this it is that Christ sayth here I knowe my shepe and my shepe know me as the father knoweth me and I knowe the father I geue my lyfe for my shepe This thing must we learne and diligently consider in our heartes that we be not offended nor forsake the voyce of our shephearde though the Christians be afflicted and troubled yea and dye as other do For this is the alone knowledge of the Christians that they cā saye As concernynge the outwarde life I do no see any difference betwene the godly the vngodly Yea many times the state of the Christians is harder and more intollerable they are incombred with mo miseries then other are But in the worde there is greate difference namely that the Christians the vngodly haue much diuersitie betwene them not as cōcerning outwarde thinges but that the Christians heare the voyce of theire shepeheard which the Ethnickes and Infidelles heare not nor yet the Turkes Iewes and Papistes but only the shepe of Christ. As touching all other external thinges there is no difference Wheras Christ speaketh of other shepe which must also be broughte that there maye be one shepehearde and one flocke that began immediatly to be brought to passe after the sending of the holy Ghoste when the Gospell was preached thorow out the worlde and by the Ministers of the word it is yet practised shall be vnto the ende of the worlde not that by this meanes all men without exception shall be conuerted vnto the Gospell For that will the deuill neuer suffer and the worlde also moste extremely hateth the worde and will not abyde to be reproued Therfore there is no hope that the varietie of religions should be taken awaye But this is to be one shepehearde one flocke that god doth accept so many as euer receue the Gospell as his sonnes for Christes sake whyther they be Iewes or Gentiles For this is the alone true religiō to folowe this shepehearde Christ and to heare hys voyce and to be obedient to the same whiche thynge graunt vs that true and only shepeheard and Byshop of our soules Iesus Christe with the father the holy ghoste to whome be glorie honour and prayse for euer and euer Amen The third Sonday after Easter ¶ The Gospell Ihon. xvi IEsus sayde to his Disciples After a whyle ye shall not see me agayne after a whyle ye shal see me for I go to the father Then sayd some of his disciples betwene them selues What is this that he sayethe vnto vs after awhile ye shal not see me and agayne after awhyle ye shall see me that I go to the father They sayde therefore what is this that he sayeth after awhyle we can not tell what he sayeth Iesus perceyued that they woulde aske hym and sayd vnto them Ye enquire of this betwene your selues because I sayd After a whyle ye shal not se me againe after a whyle ye shall see me Uerylye verylye I saye vnto you ye shall wepe lament but contrary wyse
more maruelous The Lord hath appointed and set the deuill and the worlde their limites beyonde the which they can not go And this is worthy to be noted and for euer to be remembred that thou in thine affliction persuade thy selfe that what soeuer aduersitie chaunceth vnto thee it commeth not by fortune or by chaunce but by the singuler prouidence councell and determinatiō of god yea and that vnto thy greate cōmoditie althoughe it semeth otherwise to thy blinde and carnal reason And here nowe riseth also a greater difficultie for yf I must thus persuade my selfe that all the aduersities and troubles whiche I suffer cōme by the prouidence of God then by the Iudgement of reason it maye be gathered that the councell and determination of god concernyng myne affliction is vnto my destruction and damnation For what health or saluation maye be loked for of paynes plagues and punishmentes in our great and greuous afflictions we can not otherwise be persuaded but that God euen of displeasure and hatred againste vs doth plague and punishe vs. And this greatly encreaseth our sorowe and in a maner bringeth vs to desperation because God doth so punishe vs If any other thing were the cause of oure plagues and troubles it would not so greatlye greue vs for then we woulde thincke that there were some helpe and conforte remayninge in God towardes vs. In this case therfore must we haue recourse vnto the worde of God and not heare nor obey the iudgement sentence of reason For if we heare and beleue that we shall surely fall into desperation yea and vtterlye detest and abhorre God The worde whiche in this behalfe conforteth and openeth vnto vs the will of God is this S. Paule sayth If we wolde iudge oure selues we should not haue bene iudged But when we are iudged of the Lorde we are chastened that we should not be dāned with the worlde By this sentence of the Apostle it is euident that whome God wil not haue condemned with the worlde but preserued and kept vnto euerlasting life he correcteth and punisheth them neither ought this to be counted a token of hatred but rather a signe of fauour loue good will although they be afflicted and troubled This sentence in affliction is diligently to be considered and remembred One hath this crosse an other hath that whereof they woulde gladly be eased But if euery mā wold thincke on this maner saye to him selfe If thou were not restrained with this byt of aduersitie if thou were not thus correcte thou wouldest surely do that which shold worke thee greater displeasure and be the cause of a more euil but God doth send thee this aduersitie that thou sholdest not be damned with this worlde but hereof take an occasion to amend thy life to call thy selfe vnto repentance to feare GOD to call on his blessed name to thancke him for his benefites c. If euery man in his trouble wold thus thincke with himselfe then would they not be angry with god for laying that crosse vpō them nor thincke that he doth it of hatred displeasure against thē but rather of fauour good wil towarde them yea then would they loue and praise god that he in that affliction sheweth tokens of his fauour and good will toward them by this meanes preseruinge them from eternall damnation vnto euerlastynge saluation Unto this ende also doth S. Paule in hys Epistle to the Hebrues alledge this sayinge of Salomon out of his prouerbes My sonne despise not thou the chasteninge of the Lord neither faint when thou arte rebuked of hym For whom the lord loueth hym he chasteneth yea he scourgeth euery sonne that he receaueth If ye endure chastening god offereth himself vnto you as vnto sonnes For what sonne is he whō the father chasteneth not If ye be not vnder correction wherof all are partakers then are ye bastardes and not sonnes Therfore seing we haue had fathers of our fleshe whiche corrected vs and we gaue them reuerence shal we not muche rather be in subiectiō vnto the father of spirites and lyfe And they verely for a fewe dayes nurtered vs after their own pleasure but he nurtereth vs for our profite to the intent that he may minister of his holines vnto vs. No maner chastising for the presēt time semeth to be ioyous but greuous neuerthelesse afterward it bringeth the quiet fruite of righteousnes vnto thē whiche are exercised therby This sentēce of the holy Apostle doth testifie not only that the discipline correction which god laieth vpon vs is no token of his anger displeasure againste vs but also that it is a most manifeste signe euident argument of his fatherly and frendly good wil toward vs. Let vs not therfore thinke whē we are corrected punished that GOD is angry with vs or that he set naught by vs. For the cause why he corrected vs is because we are his sonnes and should not loose oure enheritaunce nor at any time be put from it And as the worde doth preach and declare vnto vs of the crosse and of afflictions so lykewise is it set forth by examples who can or dare say that god the father hated his onely begotten sonne Christe Iesu And yet for all that yf thou considerest his lyfe and death and weighest the matter after the iudgement of reason there shall appeare no great signes of gods loue towarde hym yea rather signes of hatred then of loue and that the vngodly and wicked Iewes were more regarded with god then Christ whom they hādled at their pleasure and entreated as they woulde accordyng to the saying of the Prophete He hath nether beautie nor fauour when we looked vpon hym there was no fayrenes we had no luste to hym He was despised abhorred of menne We reckoned him so vile that we hyd our faces from hym yea he was despised and therefore we regarded hym not We dyd iudge him as though he were plagued cast downe of god And Christ hymselfe sayth by the psalmographe As for me I am a worme and no man a very scorne of men and the outcaste of the people All they that see me laughe me to scorne they shote out their lyppes shake the heade c. They gape vpon me with theyr mouthes as it were a ramping and roaring Lyon c. Yea the very Iewes when he hanged on the crosse mocked him saying If he be the sonne of God let him comme downe from the crosse c. Now as god did handle his owne derely beloued only begotten sonne Christe Iesu here on earth euen so wil he handle al Christians in this worlde as Christ hath to fore saide The seruant is not greater then his maister If they haue persecuted me they wil persecute you likewise And it is sayde both moste trimly and truly in the Epistle to the Hebreues as we heard afore If ye be not
the euerlasting lyfe So sayth Paule I suppose that the afflictions of thys lyfe are not woorthy of the glorie whiche shall be shewed vppon vs. Agayne Our tribulation whyche is shorte and lighte prepareth an excedynge and an eternall weight of glorye vnto vs while we looke not on the things that are sene but on the thinges which are not sene For the thinges whiche are seene are temporall but things which are not sene ar eternaâ—l Blessed Peter saith also In the which ye reioyce thoughe now for a season ye are in heuines thorow many folde tentations that the triall of your faithe being muche more precious then gold that perisheth might be fouÌ„d vnto praise glorie honor at the appearing of Iesus Christ whom ye haue not sene yet loue hym in whoÌ„ euen now though ye see him not yet doo you beleue and reioyce with ioy vnspeakable and glorious receauing the ende of your faith euen the saluation of your soules Again The God of all grace which hath called vs vnto his eternall glory by Christ Iesus shal his owne selfe after that ye haue suffred a lyttell affliction make you perfect settle strength and stablish you He that coulde thus beleue and be thus certainely persuaded of this saying A lyttell whyle should fynd great consolation in hys affliction wherwith he shold bee able to staye hym selfe Therefore all the matter standeth in thys one poynte that wee surely truste the Lorde CHRIST and counte hys woorde to be moste certayne and trewe and that although we be troubled and afflicted yet it shall continue but a lytle while so that we may comfort our selues in the crosse as they comforte a woman that trauayleth of chyld namely that she shall haue good lucke bee delyuered of her payne and haue a fayre chylde to her great ioye and comfort For it is not possible that there shoulde be any great gladnesse where no sorowe and sadnesse hath ben before But thorowe the importunitie of reason we are kepte in myserable bondage whyche alwaies putteth vs in mynde that our affliction commeth not from the fauour but the anger of God and that we shall perishe in the same and neuer be deliuered But the matter is farre otherwise For as sorowes and paynes doo therfore chance to women trauailyng of chylde that an infant may be borne so likewise oure afflictions are therfore sent to vs from God that by this meanes we may obteyne our trewe glorie and so for euer be saued This also is not to be passed ouer with silence that Christe interpreteth and maketh playn to his disciples what ioye shall chaunce vnto them I sayth he wyll see you agayne This came to passe in the daye of his resurrection when they sawe hym in a new and euerlastyng lyfe Christe therfore seeth vs also and our hert reioyceth when we meditate and consider his resurrection that for oure sake he hathe ouercome synne deathe and deuyll that we thorough hym myght liue euerlastyngly And this is a true sound perfect and euerlastyng ioye whyche changeth all sadnesse neyther shall it at any tyme be taken away from vs. Lette vs therefore beware and take hede of impaciencie and desperation when we are in trouble And this comfort is diligently to bee retayned and kepte faste that although wee suffer and beare the Crosse yet it shall bee but A litle while For Christe is rysen from the dead and sytteth on the ryght hande of GOD the Father that he may represse and keepe vnder the deuyll and all euyls and geue vs euerlastyng saluation Whiche thynge oure faythfull GOD mought vouchsafe to bestowe vpon vs for his sonne Christ Iesus sake oure Lorde and alone Sauiour To whom with the Father and the holy Ghoste be all honour glory and prayse worldes without ende Amen The fourthe Sonday after Easter ¶ The Gospell Iohn xvi IEsus said vnto his Disciples Nowe I go my way to hym that sente me and none of you asketh me whither I go But because I haue said suche things vnto you your heartes are full of sorowe Neuerthelesse I tell you the truth it is expedieÌ„t for you that I go away for if I go not away that comforter wyll not come vntn you But if I depart I wyll sende hym vnto you And when he is come he wyll rebuke the worlde of sinne and of ryghteousnes and of iudgment Of sinne because they beleue not on me Of ryghteousnes because I go to my father and ye shall see me no more Of iudgement because the Prince of this world is iudged alredy I haue yet many thinges to say vnto you but ye cannot beare them away nowe How be it when he is come which is the sprite of trueth he wyll leade you into all trueth He shall not speake of hym selfe but whatsoeuer he shal heare that shall he speake and he wyll shewe you thynges to com He shall glorifie me for he shall receiue of mine and shall shewe vnto you All thinges that the father hath are mine therefore sayde I vnto you that hee shall take of mine and shewe vnto you THE EXPOSITION THis is a most noble and excellent Gospell For it entreateth specially of that high necessarie article for the which wee are and are called Christians Therfore although it be redde euery yeare among vs yet canne wee not thynke and speake it sufficiently If we entend truely to haue the profite and fruite that commeth by it so must we diligently exercise our selues in the meditation therof It is also part of that sermon which Christ made after his laste Supper And this parte euen as all the rest tendeth also to this end that the Disciples may be enarmed agaynst the sclaunder offendicle or stomblyng blocke of Christes Passion and death that they shoulde not onely not be heauy but also iudge so of the matter that as the truthe is they should right well perceaue that the saluation bothe of them and of all synners dothe onely consyste in the deathe of the Lorde Christe Wherfore euen as of late he set foorth vnto vs a consolation and conforte concernynge the shortnes and small continuance of affliction and trouble and the perpetuitie of our ioye and gladnesse soo lykewyse dothe he declare the matter here and setteth foorthe the cause of his passion I goe sayeth he vnto hym that sent mee that is to saye To morowe I shall be crucified and slayne and yet there is none of you that asketh me whyther I goe nor what I entend by this my departure But because I haue spokeÌ„ this vnto you your hertes are ful of sorow But I tell you truth it is expedieÌ„t for you that I go away For if I shall not go away the coÌ„forter shal not come vnto you and the prince of this worlde shall not bee Iudged But when I shall go away I will send the comforter vnto you Christe woulde haue it well beaten in to all mens heades that they should not
holy ghoste doth rebuke the worlde because it hath sinne for asmuch as it beleueth not in Christ that it hath no righteousnes because it knoweth not neither hath any conforte therin that Christe is gone to the father so likewise doth he rebuke it of iudgement because it knoweth nothing hereof and therfore feareth where nothinge is to be feared if it wolde heare him and receaue his worde For this is an extreme miserie and a lamentable plague to haue syn no righteousnes and besides that not to knowe of any consolation and conforte againste sinne death and all other euilles In this also sayth Christe is the office of the holy ghost that he should preach of iudgement and procure to be pronounced and set forth by the gospel that the prince of the worlde is iudged and that therfore he can not hurte them that beleue in Christ and put their cōfidence in his goinge vnto the father He maye vexe them with diuerse tentations but he can neuer preuaile againste them For although he be the prince of the worlde yet the prince is iudged he is spoiled of his pallace armour and with the chaines of darcknes as Peter speaketh is he bounde of Christ. There is no cause why Christen men should feare him or all his kyngdome For if the prince be iudged the world also whiche is his kyngdome muste nedes be iudged and depriued of all his power This the vngodly knowe not Therfore althoughe somtime they heare the worde and begynne to beleue yet so sone as the worlde rageth and goeth about to persecute they straightwaye are a frayde and fall awaye both from Christ and his worde as Christ saith in the parable of the sower parte of whose sede fell vpon the stones But the Christians are constant and stand stedfaste lyke a stronge and an inuincible bulwarcke For this voyce whiche rebuketh the prince of the worlde is alwaye in their heartes and eares Why sholdest thou feare why shouldest thou be faint hearted geue ouer to these tentations knowest thou not that the Prince of the worlde is iudged He is no more a lorde or a prince Thou hast a Lord that is mightier then he euen Christe Iesus whiche hath ouercome and bounde this prince Therfore let hym threaten bragge and boaste let him be as madde as he luste yet feare thou not For he shal hurt thee no more then that cruell beaste whose violence and crueltie is repressed and restrained with stronge and mightye chaines If thou wilte only beware that thou comest not nighe vnto hym and so willyngly cast thy selfe into daunger thou nedest not feare Thou arte without peril He shall do thee no harme Wherfore this only is required that the Christiās do not make light of the enemie kepe them selues in the feare of God diligentlye praye and the enemie that is iudged shall neuer hurte them Contrariwyse he that wyll not take hede but be secure and carelesse he shall sone be caste hedlonge into diuers perilles of this prince although iudged And of this cōfirmation strenghtening they haue moste nede which are the instrumentes of the holy ghoste in the worlde and do rebuke it of synne and righteousnes For there is no accusation that the worlde can les beare then of synne whiche is a thing most haynous and of righteousnes that it hath none at all Where this publique accusation is as it ought to be that world waxeth wode maketh an hurly burly and attempteth all kinde of violence tyrāny againste the ministers of the worde But the holy ghost by this iudgemēt setteth forth cōsolatiō For if this were not the preachers could neuer endure againste the violēce of the world but must nedes feare tremble And for this cause specially is the holy ghost called Paracletus that is to say a cōforter or an Aduocate which in aduersitie trouble stādeth by the preachers cōforteth thē encourageth thē boldly stoutly to cōfesse the truth forasmuch as they heare that the prince of the worlde is iudged And this is the doctrine of the office of the holy ghost euen what misteries of most worthie matters he shall declare and most specially set forth vnto men in this worlde He can be no Christen man that not only not knoweth these moste excellent misteries but also that when he knoweth thē doth not set more by thē then by all the goodes in the worlde For as for all other thinges they are transitorie and passe awaye but these thinges are euerlastinge which shall neuer decaye as Paule sayth The gospell is the power of God vnto saluation for so many as beleue This going awaye therefore whereof Christ here speaketh is greatly to be estemed and to be reioyced in as a moste singuler benefite for the whiche we are bounde dayly to geue god oure heauenly father most hartie thanckes and to desire him with feruent prayer that we maye dayly more and more fele in our selues thorowe fayth the fruite of this his inestimable benefite namely remission of sinnes and euerlasting righteousnes again the consolation and conforte of this iudgement that the prince of this worlde is iudged Nowe goeth Christe forth in his sermon and saith I haue yet many thynges to saye vnto you whych you can not nowe beare But when that spirite of trueth shall come he shall teache you all trueth How the Papistes interprete this sentence of Christ it is well knowen All their traditions innouations and alterations they defende by this saying of Christe and make the holy ghost author of them al as though Christe had to fore spoken of them But this is not true For this is the righte vnderstanding of Christs wordes that the holy ghost shall teache the Apostles and the churche and instruct them concerninge suche matters as Christe him self had to fore taught them whiche by the reason of their carnal iudgements they could not vnderstād nor attaine vnto the knowledge therof No new doctrine but the same doctrine that Christ tofore had taught shall the holy ghost teache as Christ declareth more plainely by these his wordes He shall not speake of him selfe but what so euer he shal heare that shall he speake and he will shewe you thinges to comme He shall glorifye me for he shall receaue of mine and shal shewe vnto you Again The conforter whiche is the holy ghost whome my father will sende in my name he shall teache you all thinges and bring all thinges to your remembrance whatsoeuer I haue said vnto you The holy ghost openeth and lightneth the darke mindes of the Apostles with the golden glisteryng beames of his godly influence He maketh plaine vnto them and vnto the whole church the true doctrine of Christe concerning sinne righteousnes and Iudgement He maketh them to haue a righte iudgement of Christes kyngdome whiche they looked for to be a carnall and glorious kingdome in
vnto God euen to cal on his glorious name by feruent prayer This exhortation vnto prayer Christe made after his last supper when he had vttered that parte of his sermon whiche ye haue to fore hearde when he tolde them aforehand that they shoulde be sadde for his departure but notwithstanding that it should be but for a litle whyle for asmuche as he wolde shortly comme againe and see them and so turne their sadnes into gladnes After this consolation foloweth nowe this exhortation vnto prayer and it followeth very aptly in conuenient place For Christen men in their afflictions and troubles in all perilles daungers haue none other helpe then to staye them selfe with praier and to crye vnto God for helpe This doth Christe teache his Disciples in this place that in the tyme of sadnes they shoulde haue their refuge vnto prayer And this he vttereth maruelous pithyly with great vehemencie of wordes that they shoulde do this worke with a stout courage with a stronge fayth and by no meanes be dysmayd For sayth he I say not vnto you that I shal pray my father for you For the father himselfe loueth you because ye haue loued me and haue beleued that I come out from God This is true that Christ sitteth on the right hande of the father and maketh intercession for vs as Paule saith And we knowe that his prayer which he made after his laste supper for his churche and for poore sinners and afterwarde on the crosse was hearde and yet is stil of suche efficacie strength mighte and power that it remaineth styll of full force euen vnto the worldles ende But sayth Christ ye haue no nede of suche prayer as I make for you for ye are able to praye the father neither doubte ye but that your prayer is heard for my father therefore loueth you because ye haue loued me Which is not so to be vnderstanded as though the prayer of Christ should be vnto vs neither conforte nor helpe but that we should not set our owne prayer at naught forasmuche as we loue Christ. For this is most certein and a thing earnestly to be beleued that all that fauour and loue Christe them can not the father hate yea their prayer can he none otherwise then heare Where are nowe the Papistes which haue inculked and set forth vnto vs the inuocation of Sainctes What can be of greater force for the auauncement and setting forth of our prayer then that Christ by his death and departure out of the worlde vnto his father hath gotten vnto vs that entraunce that wheresoeuer we be in temple in house in secret places in the feilde in the shoppe so that we be Christians loue Christe we maye be bolde to come before God to talke with him to praye vnto hym and to craue of hym whatsoeuer we haue nede of For vnto suche prayer we nede nothinge but only suche an hearte as can saye O our heauenly father I knowe that thou louest me because I loue thy sonne and my redemer Christ Iesu. With this boldnes wil I now pray vnto thee not that I am so holy and righteous but because I knowe that thou gladly geuest all thinges for thy sons sake Iesus Christ. In his name I nowe come vnto thee and praye and I doubt not but that thou wilt heare this my prayer whatsoeuer I be For euery man must diligently take hede of this that he do not so long differre his prayer till he shall thincke him selfe pure and cleane ynoug and apt to praye as the deuill will sometime put in a mans mynde and saye Thou arte not nowe apte and mete to praye Thou arte a sinner and god heareth no synners Do this and that worke fyrst and afterwarde when thou felest thy selfe pure and without sinne fall to prayer But he that geueth place to such suggestions of Satan suffreth himselfe to be troubled with suche idle imaginations he shal finde lettes plenty to withdraw and plucke hym awaye from prayer The deuill is sutle and craftie and seketh all meanes possible to let vs from prayer We must therefore get vs certein and present helpes that we maye remoue his subtilties frō vs. And whē soeuer thy necessitie requireth praier thincke that to be the time whē thou oughtest to pray and differre the tyme no lenger but fall straightwaies in hande with prayer If thou of thy selfe be not apte or worthie to praye God will make the apte and worthie For thincke this verely with thy selfe that God loueth thee for Christes sake and not because thou art righteous and holye otherwise should he neuer loue thee nor heare thy prayer For who can be founde righteous and holy in his sight before whom the child of one daye olde yea the Angells in heauen be not pure Enter not O lorde into iudgement with thy seruant saith Dauid for none that lyueth shal be founde righteous before thee God hath wrapped all thinges vnder sinne that he might haue mercie on al sayth S. Paule This requireth Christ in this place that we diligently praye and by no meanes neglecte prayer as some wicked persones are wont scoffingly to saye I said not the lordes prayer not a great whyle and yet I haue as good a stomacke to my meate and drincke as euer I had in my lyfe If thou be a Christen man and chalengest vnto thee that name let neuer suche a worde come out of thy mouth If thou saye the lords prayer no ofter at the lest say it in the morninge when thou ryseth again both before and after meate also when thou goest to bedde at night For we that are Christians are bounde to pray alwayes whiche with the mouth can not at all times be done but this is the prayer of the heart For the heartes of the faythful ought to wyshe this continually that the name of God may be sanctified that his kyngdome maye come that he wil geue vs peace seasonable weather a sounde body good health c. This doth euery Christen man inwardly wishe at all times and although he doth not euer thincke in it yet that is his continuall desire This is a spirituall prayer and a prayer of the hearte And we haue nede of such prayer at all tymes because a Christen man can not so muche as a moment of an houre be safe and without ieopardie for the deuill and his owne fleshe lest he should be cas◠hedlong into diuers sinnes and vices But as with the heart so likewise with the mouth ought we to praye Now what maner of prayer it ought to be Christ teacheth here sayth Aske in my name Againe the father loueth you-because ye haue loued me and haue beleued that I haue come out frō God· And when a man is so instructed that he beleueth in Christ he is the true priest with all his furniture neither wanteth he any thinge but that
theym that althoughe they confesse they are synners and so are in deede yet they approche vnto God and boldely speake vnto hym on this maner O Father wee are thy chyldren we lack and haue nede of dyuers thynges Oh bee mercyfull vnto vs Beholde not oure synnes but thy Sonne Christe Iesus In hys name we come vnto thee Oh heare vs. It is truely sayde of Sainct Augustine The prayer that is not made thorowe Christe that is to say in the name of Christe doothe not only not put awaye synne but the very prayer it selfe is made synne Sainct Ambrose also saieth Christ alone is our mouthe whereby we speake to the Father our eye wherby we see the Father Our right hand wherby we offer vnto the Father whyche Christe excepte he maketh intercession for vs neither we nor all the saintes haue any thyng to doo with God For that is to praye truely when the prayer is made onely in the name of Iesu Christ. And therof doth it folowe that whatsoeuer we aske in his name faithfully and truly that shall we surely obteyne whiche thynge ought to moue and prouoke vs gladly to praye For we heare that what soeuer we aske in the name of Christ it shal neuer cease tyll it come vnto the throne of God and obtayne that is required In consideration of suche promyse Christ sayth vnto his disciples Hytherto ye haue asked nothynge in my name For they trusted onely in hys healpe that hee prayde for theym euen as the menne of the countrey thynke that they nede not to praye because theyr parishe prieste dothe it for them all But Christ commaundeth that from hensefoorth they them selues shoulde praye that they maye receaue for themselues and that their ioy may be perfect Suche commaundement ought diligently to be consydered and accordyng thervnto we oughte earnestly to prepare our selues vnto prayer As for myseries troubles afflictions crosses c. we shall neuer want in this world for the redresse wherof we ought continually to praye He therfore that desyreth full and perfect ioye and to be delyuered from these perils and euyls let hym so embrace prayer as Christ dothe here coÌ„mend it Neyther let hym doubt but that he shall obteyn what soeuer he asketh in the name of Christ if it be vnto the glorie of God vnto his own saluatioÌ„ For this is a great incommoditie vnto vs that we knowe not as S. Paule sayeth howe we ought to praye Hereof it commeth that many praye for delyuerance from certayn myseries but they doo not obtayne For God knoweth what is best and most profitable for vs. S. Paule hymselfe also prayde that God woulde delyuer him out of tentation But what sayd Christe My grace sayth he is sufficient for thee For my strength is made perfect thorough weakenes So lykewise may it come to passe nowe a days that thou desirest deliuerance from this trouble I from that But God knoweth that it is better for vs to be still in that trouble and therfore he taketh not awaye that affliction and miserie from vs. For if we were delyuered frome it we shoulde peraduenture falle into some wycked vice as insolencie pride negligence securitie wantonnes gluttonie vnclennesse c. Therfore before the prayer concernynge dayly breade there is a petition touchyng the wyll of God wherin wee praye that not oure wyll but Gods will may be done And Christ himself when he praied in the garden said Not my will but thy will be done Our prayer ought so to be tempered that we should set before vs the wil of God in all thynges preferre that before our owne will after the example of the leapour and then lett vs not doubte but that God wyll geue vs all thynges whiche are vnto his glorie and vnto our saluation But there is yet an other incommoditie God will healpe and geue what soeuer we aske in the name of his sonne Christe Iesu. This is moste certayne and true Notwithstanding the maner and tyme we may not determyne howe and when hee muste healpe and geue vs. Reason ceasseth not to make importune suite but if it haue not good successe out of hande streyght ways it despaireth of helpe So lykewyse concerning the tyme if healpe cometh not vnto vs within so many howers dayes or yeares Then caste we awaye all hope of helpe Neyther are these small tentations wherewith Faith is vehemently impugned and enfebled Therfore it is necessary that we with a sure faith apprehende and laye hande on the worde of God and with silence hope and pacience loke for healpe of God which is promised vs in the name of Christ what soeuer be done concernyng the tyme way maner c. contrary to our expectatioÌ„ according to the wil of god For for this cause is he called an helper incoÌ„uenient tyme. Nowe for asmuch as we of our owne nature are very impacient we thynke always that it is now high tyme to healpe and that God deferreth the matter to longe and thus we prescribe and appoint God how when and what he shall doo But wee must auoyde and eschewe thys arrogancye and pryde that oure faythe may be fyrmely and constantly fixed and sette vppon the promyse that God for Christe his sonnes sake wyll healpe vs in conuenient tyme euen when it shall make moste for hys glory and for our healthe and saluation And this is the doctrine concernyng prayer whereof we haue great nede in these our dayes neyther haue we any other healpe in this worlde as Christe declareth here when he he sayth Aske that your ioy may be perfect For where prayer is not there can bee no trewe sounde perfect and full ioye but in the place thereof commeth care sorowe trouble disquietnesse c. And this didde we proue to bee trewe not many yeares paste For yf we had geuen our myndes earnestly to faythefull prayer the Pope wyth hys tirannye had not so greatly preuayled in this realme But when prayer is diligently exercised the more that the Pope and the tyrantes of this worlde rage and persecute the worse it goeth wyth them and with theyr wicked deuises as we haue also lerned by experieÌ„ce in this our tyme. Therfore let vs loke wel about vs and diligently do that that is apointed vs. First let the miniâ—ters of the word diligently teach the truth let the other fal to praier yea let so many as loue the glory of God practise theÌ„ selues coÌ„tinually in this holy exercise of prayer By thys meanes shall the Church of Christ be safelye preserued frome the deuyll and Antichrist yea and from all the tyrantes of this worlde He therfore that loueth the church and faithfull congregation of GOD and is desyrous to see it prosper lette hym thynke that he ought to laboure vnto the vttermost of his power that it maye bee conserued and safely kepte This commeth to passe onely by prayer
holy ghoste after these fewe dayes When they therefore were come together they asked of hym sayinge Lorde wylt thou at this tyme restore agayne the kyngdome of Israell And he sayd vnto them It is not for you to know the tymes or the seasons whiche the father hathe put in his owne power But ye shal receyue power after the holy ghost is come vpon you And ye shal be witnesses vnto me not on lye in Ierusalem but also in all Iewrye and in Samaria and euen vnto the worldes ende And when he had spoken these thinges whyle they behelde he was taken vp on hye and a cloude receyued hym vp out of their syght And whyle they loked stedfastly vp towarde heauen as he went behold two men stode by them in whyte aparell which also sayde Ye men of Galile why stande ye gasynge vp into heauen This same Iesus which is taken vp from you into heauen shall so come euen as ye haue seene hym goe into heauen THE EXPOSITION THis daye is celebrated and kepte holy the feast of the Ascention of Christe that we maye the better be instructed concernynge thys Article of the Christen Fayth He ascended into heauen and sytteth on the ryght hand of God the Father almyghty frome thense he shall come to iudge the quycke and the deade For the trewe vnderstandyng of this article two thynges are necessarye to be knowen One concernynge the hystorie of the Ascention of Christ. The other as touchyng the mysterie of Christes Ascention what he hath done why he dyd ascende and what profyte he hath brought to his Churche and faithefull congregation by that hys meruailous and glorious Ascension As concernynge the hystorie blessed Luke in hys Chronicle of the Apostles actes dothe very diligently describe it and set it foorthe when he maketh mention of the daye of the place and of the persones that were present after this maner That the Lord after that by the space of fortie days he had shewed hymself aliue to his Disciples after his resurrection spokē vnto thē of the kingdom of God gathered them together and brought them vnto mount Oliuete not farre frome Hierusalem and gaue them commaundemente that they shoulde not departe frome Hierusalem but to wayte there for the promise of the Father euen the Holy Ghost and that afterwarde they shoulde publyshe the Gospelle thorough out the worlde And when he hadde spoken these thynges whyle they behelde hee was taken vp on hye and a clowde receaued hym vp oute of theyr syghte And whyle they looked stedfastly vp towarde heauen as he went Beholde sayth Luke two men stoode by theym in whyte apparell whyche sayd vnto them Ye menne of Galilee why stande ye gasing vp into heauen Thys same IESVS whyche is taken vp frome you into heauen shall so come euen as ye haue seene hym go into heauen This is the historie of the Ascention of Christ as it is described and sette forth by blessed Luke In this hystorye fyrst of all is this miracle woorthye to be obserued that the Lorde Christ before hys Disciples is caryed vp into Heauen and by a cloude taken oute of theyr syght whiche is a manyfeste declaration vnto vs what the state of glorified bodies after the generall Resurrection shall bee For it is not the naturall propretie of mens bodies to be caried vp Notwithstandyng that shal be the condition of glorified bodies that in a moment they maye go to all places without impediment of any thyng as the example of Christe teacheth whome when he rose agayne from death vnto lyfe the stone of the graue could not hynder hym nor afterwarde the doores shutte coulde kepe hym out He pearceth thorow all thyngs He maketh hym selfe vysible when he wyll agayn inuisible when his pleasure is That same felicitie and blessed state shall our bodies also haue after the resurrection when the bodies shall be immortall and no more subiecte to infirmities as they are nowe in thys lyfe wherein we are combred with many diseases and necessities But of these thynges we shall speake more at an other tyme whenne wee shall treate of the Article of the Resurrection of the deade Lette vs nowe come vnto the principall poynte of the whole matter wherunto also the Angels had speciall respecte when they called agayne into the waye the Disciples that gased here and there that they should rather consider why Christe is ascended into heauen then how he beyng a littell afore seene is nowe seene nomore The doctrine of the Apostles in all thynges moueth specially to this poynt that we should consider vnto what ende all the actes of Christe were doone as for an example They referre Christes deathe vnto our sinnes and his resurrection vnto oure Iustification and so likewise of the other After this sorte muste we nowe also see why Christe ascended into heauen and what commoditie and profyt we haue by that his ascension And fyrst of all lette vs behold the nature and state of his kyngdome For in that that he is gone vp into heauen he declareth that his kyngdom is not of this worlde and that his administration shall not be after the maner of worldly kyngdomes When the Disciples demaunded of Christe at what tyme he woulde restore the kyngdome to Israell they were of this opinyon that Christes kyngedome shoulde be a corporall and worldly kyngedome But by his ascension they are taught otherwyse to thynke of his kyngdom that is to saye that it is no worldely kyngdome oute of the which great richesse dignities and promotions are to be looked for but rather a spirituall and euerlastynge kyngedome in the whyche hee shoulde geue Spirituall gyftes vnto menne Therefore lette no manne become one of Christes flocke to the ende that he wyll gette temporall goodes and worldely possessions or to come vnto great honour for these thynges are not to be found in this kyngdome Baptisme the ministerie of the worde and the Lordes supper were not instituted for tēporall thinges neither shold Christ euer haue ben reueled in the world if it had not bene for a more graue and weighty cause then this For our euerlastyng saluation and rightousnes came he down from heauen There was therfore an higher greater matter why the sonne of God did either descende or ascend verily that he might prouide for vs euerlasting goodes as are the fauor of God remission of sinnes the gift of the holy Ghost righteousnes euerlastyng lyfe Such gyfts must we loke for at Christes hand which continued not in this life but wēt into an euer stinge life euen into heauen and there hath begun a spirituall inuisible and euerlasting kingdome Whych thing was longe before prophecied by Dauid in a certaine Psalm which S. Paule reciteth in his Epistle to the Ephesians and interpreteth it of the Ascention of Christ and of his spirituall kyngdome The words are these Thou art gone vp on hie thou hast led captiuitie captiue and
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
shall truely iudge and make voyde and of no force the Popes excommunication and shal at the last day before God and his angels declare vs to be his true churche For it can none otherwise be in this lyfe then as Christe sayeth here that there shall be two churches and one shall excommunicate an other and by no meanes one abyde an other to dwell together But excommunication is neuer publikely exercised of the true Churche agaynste the false churche For the false churche hathe euermore for the moste parte the sworde in her hande and is able to defende her selfe at all tymes against suche as it fauoureth not as we may see by the Pope which is a moste sure argument that he and his can not be the true churche For as concernyng the true churche it is in thys our Gospell playnly declared that it shal be excommunicated vngentilly intreated and miserably handled They shall saythe Christe caste you out of the synagoges Who are those Yow Are they not the disciples and Apostles of Christ They shall kyll you saythe he Who Euen they that call theym selues the Churche And thus also goeth the matter euen at thys present daye Therfore thys excommunicatyng and murderyng whyche the Pope and hys churche vseth againste the sainctes of God whyche are the trewe churche ought not to make vs afrayde but rather to take it ioyfully paciently learne that these things are the right tokens and manyfest declarations of the true and christen churche yet so that there be lykewise aboue all thynges the true knowledge of Christe and of hys Father For the Anabaptistes and other sectes do suffer persecution also but they haue not the knowledge of Christe and of his father but they brynge in and sette vp a newe kynd of monkery and thorough thys they looke to be saued and to haue God mercyfull vnto them But contrary wyse the true Churche knoweth Christe and hys Father that is to saye it beleueth and trusteth onely in the goodnes and mercye of God for Christes sake and for that Fayth confidence and hope it gladly suffreth persecution so that whatsoeuer chanceth vnto it it grudgeth not but paently take it because it knoweth that Christe prophecied and tolde afore hande that these thynges should so come to passe Therefore it is well contente quietly to beare the tyrannie of the Pope beyng gladde of thys that it knoweth Christ and hys Father where as the Pope and all his adherentes althoughe they bragge neuer so muche of the Church neyther know Christe nor his Father but rather persecute them that haue thys knowledge Wherfore with a gladde heart and wyllynge spirite it suffreth all kynde of persecution wyth a sure hope that after thys lyfe it shall reygne with Christe and lyue with hym euerlastyngly in the kyngdome of his Father To whome with the same Christe his sonne and the holy Ghoste that moste swete comforter be all honoure and glorye for euer and euer Amen A Sermon on the Epistle on VVhitsondaye Acte ii WHen the fiftie dayes were come to an ende they were all with one accorde to gether in one place And sodaynelye there came a sounde from heauen as it had ben the commyng of a mightie wynde and it fylled all the house where they sat And there appeared vnto them clouen tongues like as they had bene of fire and it sat vpoÌ„ eche one of them and they were all fylled with the holye ghost and began to speake with other tongues euen as the same spirite gaue them vtteraunce Then were dwellynge at Ierusalem Iewes deuoute men out of euery nation of them that are vnder heauen When this was noysed about the multitude came together and were astonyed because that euerye man hearde them speake with hys owne language They wondred all and marueyled sayinge amonge theym selues Beholde are not all these whtche speake of Galile And howe heare we euery man his owne tongue wherein we were borne Parthians and Medes and Elamites the inhabiters of Mesopotamia and Iewry and of Capadâ—cia of Pontus and Asia Phrigia and Phamphilia of Egipte and of the parties of Libia whiche is beside Sirene and straungers of Rome Iewes and Proselites Grekes and Arrabians wee haue heard them speake in our owne tongues the great workes of God THE EXPOSITION VUhitsonday whiche of the Grecians is called Pentecoste doothe sygnifie fyftie dayes For Whitsondaye is the fyftie day in number from that daye that Christ rose again In the which day was celebrate kept holy amongest the Iewes also an high feast in remeÌ„brance that in the fiftieth day after that they had eaten the pascall lambe and departed out of Egipt they receiued the law at mount Sinai And for the continuaÌ„ce of this benefite of this setting forth of the law and of making a couenant with the people was this feast ordeined of god that they might neuer forget this holy obligation and bande as the hystorie in the seconde boke of Moyses and the .xx. chapter doothe declare And truely it doothe appere by the hystories of the olde testament as witnesseth sainct Paule also in his Epist. to the Corinthians that whatsoeuer befell then amongest the people of the Iewes was but a figure of those thynges that shoulde be declared to vs in the newe testament Wherfore euen as in the newe testament we haue an other pascall lambe and better then the olde For the blood of the lambe in Egypt was to anoynt yâ— doore postes that the Angel myght not hurt the bodies nor kil the fyrst borne therin but the blood of the lambe Christ was shed on the Crosse to the entent that we myght be delyuered throughe hym oute of the true Egypt that is from the tyranny of the deuyll synne and deathe so in the newe testamente we haue a better Whitsontide Penthecost then it was in the olde testament The Iewes in the olde testament dyd receaue in the mount Synai the tenne commaundementes Whiche doctrine was good profitable and necessarie and maye be worthily embraced as a great benefite but in it haue we no sure succoure and aide againste the kyngdome of the deuill synne and death but rather by the helpe of that lawe we are declared to be more greuous sinners and through our owne conscience are accused before God and proued gyltie for as muche as we doo not that whiche the lawe commaundeth vs to doo Wherfore euen as there was a very dreadfull sight in the mount when GOD spake and all thynges so troubled with thunder lyghtnynge that the hyll did smoke and semed to be moued So is this alwayes the propretie of the law when it worketh effectuously in the hearte to terrifie and feare and to dryue a man to desperation so that in the hearte there remayneth no deuice to escape that daunger And surely for a man to know what God requireth and to feele and perceaue that he hathe no power
to do the same must nedes be occasion of great feare and dreade inwardely For herof it doth folow that a man thinketh that he is condemned alredy of God to death orels that he shall forthwith suffer the paynes of deathe Wherfore the Pentecost of the Iewes is a remembraunce of a great and necessarie thyng yet the consideration therof can not be pleasant and acceptable For the example of the people dothe declare what thys mysterie woorketh inwardly When they desyre Moses to be a mean betwene them and God and when they thought it necessarie in theyr heart to haue a meane yet could not fynde who might be this meane and mediatour But GOD hym selfe hathe promysed a Mediatour whyche is a Prophete lyke vnto Moyses c. And by thys he doothe declare what shoulde bee the Whytsontyde of the Newe Testamente that it is fulle of comforte swetenesse ioye and peace For thus sayeth the Euangeliste as it is rehersed that in the daye of Pentecoste whenne the Iewes dydde kepe holye the feast of theyr lawe at what tyme that the Apostles and Disciples were gathered togyther sodeynelye there camme as it were the sounde of a vehemente wynde and fylled the whole house and there appered vppon them clouen tongues as it hadde bene of fyre and so the Holy ghoste was opened there bothe to the syghte of the eyes and the hearynge of the eares For in the sounde was he hearde and seene in the fyre as Christ hadde promised before and Iohn Baptist prophecied that they shold be baptised in fyre and spirite But all these thynges haue theyr signification and meanynge The tongues doothe sygnifie the office of preachynge whiche thenne shall woorke with effecte when the holy ghost worketh therwith that therby maye be enkendled a newe lyght inwardly And forthwith after this sounde and fyry tongues he sytteth on eche of them and so dothe inflame their heartes and with such a blast and motion perceth their vnderstandyng that in a momente of an hower they knowe bothe God and his sonne Iesus Christ they vnderstand the scriptures and waxeth so bold in heart that they dare openly professe the true knowlege of God so that thei can speake with all languages where as before they knewe but their owne For out of Sion it behoued that the lawe shoulde procede and the woorde of the Lorde oute of Hierusalem and that afterwarde the Gospell shold be heard in al lāguages And forasmuch as the Gospel shuld be publyshed not only in Iury but also in all the worlde therfore the holy ghost dothe instruct his apostles with languages that it myght bee vniuersally sette foorth throughout all the earth This is our Whitsontide and Pentecost in the new Testament wherby the trewe knowledge of God is ordeyned not with feare and dreade but with ioy and peace whereby there ryseth suche a conscience at the length which turneth not from God but abydeth all things for Christs sake as the apostles by theyr examples doo shewe Not only Christ at his laste supper prophecieth of this Whitsontyde but also the Prophetes Dauid Esaias Hieremias Ioell Zacharias and other Wherfore we shall not lose our labour but rather bestowe our tyme very well yf we at a certayne appoynted tyme enstructe men of the holye Ghost teaching what he is and what is his propretie and what is nedefull for vs to doo that we also maye obteyne the same spirite And fyrst of all we muste not thynke that the holy ghoste was then firste in the congregation and neuer before For hee is God eternall and almyghtie as Christ sayth that he cometh of the father Wherfore he is of one substance and nature with the Father and there be many euident testimonies that the holy ghoste hath always bene effectuous in men and hath lightned them and broughte them into the waye For Christ hymselfe and Peter also sayth that the Holy Ghost spake by the Prophets and the Euangelistes doo testifye of Anna Zacharia Elizabeth Iohn Baptist that they had the holy ghost Wherfore we must thynke and beleue none other thyng of the holy ghoste then wee beleue of Christe which hath ben for euer and forthwith after the fyrste promyse made in Paradyse exercised his office and stode in battaile against the deuil and began to breke the head of the serpent This worke was long agone began of the sonne of man and euer diligently done and at laste fully accomplyshed at what tyme he became manne and dyed on the Crosse and the thyrde daye rose agayne from the deade Therfore the workynge of the Holy Ghoste was therewyth and the holy Ghoste was alwayes in the worlde gouernyng mens hearts and stirryng vp their faith by the word in them he kyndled a lyght and them he cōfirmed and brought into all truthe But yet he dydde at lengthe perfectly and absolutely fulfylle thys greate woorke vppon thys Whytsondaye wherein hee was not secrete and priuie as hee was before But hee declared hym selfe openlye that all that dyd see myghte perceaue and confesse that the holy ghoste was present For where as there were some amongest theym in thys place that iudged the woorkynge of the holy Ghoste to be dronkennesse it was doone of an aduysed and purposed madnesse For they are proued false by theyr owne reason wherby they may knowe that diuers languages commeth not of dronkennesse or of newe wyne It shoulde make muche with oure matter to consyder why the reuelation of the holy Ghost was deferred vnto this daye For euen as after the delyuerance of the old people there folowed immediatly the couenant betwene GOD and the people so after our delyuerance whyche commeth thorough Christe doothe this pledge of the Holy Ghoste ensue whereby we myght be made certayne and confirmed as concernyng the couenant betwene God vs. For fyrst was it mete that this deliuerance shoulde be made and confyrmed thoroughe CHRIST and that he should entreate the Father to sende vs the Holy Ghoste And by hym onely are we made parte takers of thys greate gyfte as wee sayde in the daye of the Ascension prouynge it by the thre score eight Psalme That hee ascended on hye and receaued gyftes for men For thus doothe Peter also expounde that saying in his sermon of this daye where as he saieth Wherfore Christe beynge exalted on the ryght hand of God when he had receaued the promise of the holy ghoste of his father he dyd shedde foorth this as you now see and heare And this is the fyrste worke of his but hath bene alwayes in the worlde wyth dewe administration and workynge But yet on this daye at the laste dyd he openly declare hymselfe where as he shewed foorth hymselfe with greate vertue and strengthe so that by this reuelation we maye knowe what a greate thynge CHRIST hath wrought and brought to passe for vs thorowe his death and resurrection
decreed of the holy ghost to worke in vs by the worde sacramentes He therfore that litle regarde these thinges to him shall the holy ghost never come For to this entent are we baptised receaue we the Supper of the Lorde and heare the worde of God For we know that all these thinges are as instruments by the whiche the holye ghoste doth accomplishe his operation in vs. As examples doth shewe The three thousand soles whiche were conuerted this daye of sainct Peter had neuer ben conuerted if they had not hearde the worde before After that they heard the worde and their heartes were therby moued they came to baptisme For Christ so commanded So the chamberlain of the Quene of Aethiops could not obtaine the holy ghost without the worde whiche Philippe spake by the interpretinge of scripture When his heart was touched by the preachynge of Philippe it behoued hym also to receaue baptisme that the holy Ghoste myghte worke therby Wherefore if thou be desirous to haue the holye Ghost first of all thou must pray to the father for it and after that thou muste geue diligent hede to the worde and preachinge thou must often call to minde thy baptisme what God promised thee there and what maner of couenaunt he hath made ther with thee Thou must often come to the Lords Supper For by the worde and sacraments the holy ghost doth kendle oure heartes with a new light of fayth that we maye not onely heare the worde as the harde hearted Iewes dyd heare but that we maye vnderstand it also that therby we may become new men and get vs new heartes Furthermore we must beware that we do not let the holy Ghost in his worke by fylthy and shamfull liuinge and that we caste hym not out of vs by wanton an sinfull maners For one place can not serue both for the holy Ghost and the deuill Therfore when the deuill tempteth the with couetousnes wrath lechery and other synnes flee straight waye to prayer as thou woldest to an anker in a tempeste that GOD maye preserue thee against temptation and kepe the obedient vnto hym For it is necessary to abstayne frō sinne the workes of the fleshe eyther that the holy ghost may remayne with thee styll after thou hast receaued hym or that thou mayst obtayne hym that was neuer in thee or if by infirmitie thou chaunce to fall thou mayst ryse again retourne to the newnes of liuing And then specially shal we perceaue that the holy ghost must nedes take place in vs and helpe vs against the deuil death and hell wheras contrarie wyse they that continew in voluntarie synnes willinglye by a lytle and a lytle fall more and more into the deuils power liue with out all repentaunce and neuer are part takers of the holy Ghost whose proper office it is as I sayd before first to sanctifie vs thorowe faith and remission of our synnes and then to be an helpe vnto vs against sinne that we may shewe obedience to God But we saide before that we receaue only the first frutes of the holy ghost and that fleshe and bloud doth yet remaine in vs shall as longe as we liue abide in this worlde And herof it is that they whiche haue receaued the holy ghost are neuerthelesse weake and doth fal often Let no man here be offended and thinke as the Anabaptistes do whiche are of this opinion that no man can fal which haue receaued the holy ghost This opinion shold be true if euery man would folow the holy ghost alwayes For than shold we neuer fal But that is not possible because of the craftes and giles of the deuil and the offences of the worlde and the infirmitie of the fleshe Wherfore it is alwayes necessarie to praye that the lord wil not take his spirit from vs but that he wil of his goodnes kepe vs in his grace dayly encrease in vs this gifte of the holy ghost and to forgeue vs our trespasses as we pray in the lords prayer For the holyest that be can not liue without such trespasses but yet by fayth in Christe are they pardoned that they hurt vs not Ye haue hearde therfore what is your true whitsontyd and pentecost Whiche is much more glorious than the whitsontide of the Iewes For the holye Ghoste is shedforth vpon all fleshe that we by the Gospell may knowe God and maye be sanctified and iustified by the holye ghost both in bodie and spirit if so be that we fulfil the office of true religion by prayer by hearynge the worde and bringing forth the true fruites of the spirite Whiche thing the holy ghoste graunt vs all to do thoroughe Iesus Christ our Lorde to whome with the father and the holy ghoste be all glory for euer Amen The second Sermon on whitsonday ¶ The Gospell Ihon. xiiii IEsus sayde vnto his Disciples yf ye loue me kepe my commaundementes and I wyll pray the father and he shall geue you another comforter that be may abide with you for euer euen the spirite of trueth whom the worlde can not receyue because the world seeth hym not neyther knoweth hym But ye know hym for he dwelleth with you shal be in you I wyll not leaue you comfortlesse but wyll come to you Yet a lytle whyle and the worlde seeth me no more but ye see me For I lyue and ye shall lyue That day shall ye knowe that I am in my father and you in me and I in you He that hath my commaundementes and kepeth them the same is he that loueth me And he that loueth me shal be loued of my father and I wyll loue hym wyll shewe myne owne selfe vnto hym Iudas saiethe vnto him not Iudas Iscarioth Lord what is done that thou wylt shewe thy selfe vnto vs and not vnto the world Iesus aunswered and sayde vnto hym If a man loue me he wyll kepe my sayinges and my father wyll loue hym and wee wyll come vnto hym and dwel with him He that loueth me not kepeth not my sayinges And the worde which ye hear is not mine but the fathers which sente me These thinges haue I spoken vnto you beyng yet present with you But the comforter whiche is the holy ghoste whom my father wyll send in my name he shall teach you all thinges and bringe al thinges to your remembraunce what soeuer I haue saide vnto you Peace I leaue with you my peace I geue vnto you Not as the worlde geuethe geue I vnto you Let not your hartes be greued neyther feare ye haue hearde how I said vnto you I go and come againe vnto you If ye loued me ye would verily reioyce because I sayd I go vnto the father For the father is greater then I. And nowe haue I shewed you before it come that when it is come to passe ye mighte beleue Hereafter wyll I not talke many wordes vnto you For the Prince of this
worlde commeth and hath naughte in me But that the world may know that I loue the father And as the father gaue me commaundement euen so do I. THE EXPOSITION THis gospell is a part of Christes Sermon whiche he made to his disciples before he suffred And for that cause ought it greatly to be estemed For Christ setteth forth in it a singuler doctrine and lesson whereby he teacheth that all reason is but superfluous to the attainement of the knowlege of God if it take not his first foundation of the loue of Christ. When this is not taught all thinges are vncertaine wauering of no strength that are eyther taught or imagined of god For they can not be comprehended or knowen by any meanes But he that loueth Christe is so farre brought that he loueth the father also But what is the cause of this worde why doth he make mention of loue and speaketh not after his olde customable maner saying he that beleueth in me Is loue the cause of our saluation and not faith wher as he saith if any man loueth me But they are both of like efficacie power strēgth For thou canst not loue Christe except thou beleue in him and dost put thy trust in hym with a certain and sure faith And the worde of faith is somwhat more euident wheras it declareth that we muste withholde our eyes from all other thinges that be and fasten thē in Christ Iesu only For this is the nature of loue that it embraceth that thinge only that it loueth in that thinge doth it set al here felicitie therwith only it is satisfied and careth for nothing besides Suche maner of loue doth Christ require of vs that we shold embrace hym with all oure hearte whiche thynge can not be done but by fayth Wherfore this sentence maketh nothynge againste faith But is spoken to the entent that the nature and condition of fayth with his proper vertue and efficacie might be the better vnderstanded An other cause of this worde is that Christ dyd perceaue that he that receaueth the worde and purposeth to kepe it can not do it without greate endeuor and industrie For diuers temptations do chaunce to them whiche do rebuke and embrayde suche as hath entered into the profession of Godlines of folie and rashnes wher as they reason on this wise with them selfe Alas what haue I done whan I tookee vpon me the office of teachynge I might haue holde my peace and thought wyth my selfe that GOD woulde haue set foorth other Other might haue come that shoulde haue had better successe in this matter Nowe am I in doubt and do not onely litle profit but put my selfe also in perill of lyfe If we will ouercome suche kynde of temptation that the worde maye be surely maintained this onely succour must they especially vse as Christe here sheweth that they loue Christe and put their hole delight in him so that all the professours of the gospell al the good may thus conforte them selues whatsoeuer be cometh of me let it be at the pleasure of God for whose cause and glorie and not for mans sake was this begon of God Wherfore I must endure it And looke wher this loue is not ther can they not endure saith Christe For I geue not goods nor golde but euerlastinge life wherof the possession is not taken in this life but after this life Wherfore all the matter resteth herein that ye loue me If loue be in you ye wil kepe my saing and contineue constantlie although that ye should do it to the perill of your life But if ye loue me not ye wil not kepe my wordes For ye shall haue so many dangers calamities and afflictions that they shall make you faint and put you in desperation But he that knoweth Christe truly beleueth in hym and loueth him he is troubled by no aduersitie For he thinketh surely Christ dyed and was buried for vs and rose againe wherby all suche gather surely that Christ doth greatlye fauor them So that this loue procedeth of faith which afterward is able to withstand all perils and dangers neither doth it feare the greate threatnings wrath of the worlde For it setteh more by Christ and his worde then by all these threatnings and displeasures of men And that is it that he saith if any mā loue me he wil kepe my word my word of my death resurrectiō not the worde of Moyses or ten commaundements That worde is not to be caste awaye nother is any thing to be done contrarie therto For God commanded that worde to be fulfilled but with that worde is there ioyned no consolatiō as is with my worde the conscience is not therby made quiet but the more that we therby know our disobedience toward GOD so much the more we dread feare the wrath indignation of God For the worde of Iesu Christ is the fondation and pillar of all thinges He that hath this saith Christ neither suffereth hymselfe to be plucke frō thence ought not to doubt but my father doth loue him And this is the peculiar phrase of Iohn whiche hath a proper kynde of speache beside all other Euangelistes that first he ioyneth men to Christe and then thorough Christ bringeth them to the father For this is the order and proces in this matter As Christ here teacheth that first we must know Christ loue hym and take him for one that is most desirous of our saluation and profit When we haue suche trust loue toward Christ there foloweth also a sure confidence that the father also loueth vs. And although we had none other confort before our eyes but only this perceauinge and vnderstanding that we nede not feare any crueltie or any wrothe or yre of God yet were that sufficient to certifie vs that we nede not feare synne or the deuill because god loueth vs for that that we loue Christe This is a great confort in all tribulation to beleue constantly that GOD is not againste vs but he louinglye embraceth vs if so be that we loue Christe kepe his worde stedfastly But in the tyme of tribulation oure heartes can hardlye thus be persuaded But we thinke rather contrariwise that God hateth vs and hath no regard to vs but that he goeth about rather to prouide punishmēt for vs. But these thinges are false For Christe doth not lye whan he sayth yf we procede so farre that we loue hym and count it abhominable to hate hym that then we muste not doubt but the father doth loue vs and will so declare hys loue toward vs that he wyth his sonne and the holy ghost will haue their abyding with vs. It is a greate matter and a singuler confort that a righteous man by fayth doth not say in his heart who is ascended in to heauen c. For in whatsoeuer place he be whether he be at Ierusalem or at Rome or
in the felde or in the Citie he is taken to be in heauen for that that god the father the sone and the holy ghoste doth come vnto hym and haue their abydinge with hym And this thing haue we heare in this lyfe in the worde and do fele it inwardly by fayth but all these thinges shal be felte in dede in the lyfe to come For to haue god dwelling in vs in this lyfe is none other thynge then that all thinges that we do saye thinke or suffer are acceptable vnto God and that al thinges when we eate drinke worke slepe wache praye reade singe learne c are alowed of hym This were the very felicitie it selfe yf we were so wyse as to consider and beholde it with true eyes wyth a sure faith For the glory of the godly doth herein passe the glory of heauen For God sayth not so by heauen that he will dwel in it but thus he sayth that heauen is his seat and the Earth his footestole But the heart of the godly is the very habitation wherin god dwelleth if so be that he can but so much apprehende Christ that he beleue surely that he suffred and died for vs for these benefits loue him And so all thinges are consistinge in this that we should loue Christ and as for the rest there is no cause why any man should greatly feare For this loue shal make all other thinges easie and tollerable whatsoeuer shal chaunce for hym and his worde sake where as contrariwise without this loue all thynges shall seme intollerable and aboue all mens power as Christ sayth in the wordes folowing But if a man doth not loue me He will not kepe my worde Where as Christe is loued this is also certayne that the father for Christes sake doth loue againe and doth not onely loue vs but commeth vnto vs and he with Christ the holy ghost maketh his dwellyng with vs. This thing is so great that if we consider it well we could not but patiently suffer all thynges that chaūce vnto vs for Christs sake Where this loue of Christe is not and wheras men receaueth the gospell to the entent that they maye inuade the Churche goodes and make hauoke therof to their owne profite and commoditie and to serue their owne lustes as it is the fashion of the worlde in all thynges to seke his owne vantage and profit ther can not the worde of Christ be long kepte For it is very necessary to haue loue if a man wyll be constant in trouble profite gaines doth nothyng helpe in this case Wherefore if we loue godlines in dede that we wold not depart from the golspel we must so vse all thinges that we may saye In the name of our Lord Iesu Christe was this begon and by his commandement do we this Wherfore no case so harde can moue vs but that we take all things well in worth that God sendeth But what is the cause that we should styke vnto the worde so constantly and that we shold geue no place to anye danger or perill Surelye because Christe sayth furthermore the worde that I speake is not myne but my fathers whiche sent me And after this maner doth Christe often times speake And this is the pyth of that that Christ speaketh If ye do receaue me and embrace me that is my worde and promesse then be ye sure of this that the true GOD hath receaued you neyther must ye thinke besides of any other GOD. For ye shall find god no wher els but in me and in my worde The reason why is that the worde that I speake is not mine but the worde of my father If ye receaue this worde ye receaue my father If ye beleue in it ye beleue in my father Wherefore nowe it is easie to iudge howe the worlde stande Mahumet the Turke the Pope the Iewes do crake much of GOD they praye muche and affirme them selues to be the true worshippers of GOD. But the matter is plaine that Mahumet the Turke the pope the Iewes do not fynde the father neither knowe anye thynge of hym For they haue not the worde of Christ which is not Christes but the fathers Wherfore Christe by these wordes geueth a sure doctrine to beware by as thoughe he shoulde saye Yf ye will heare GOD and haue hym ioyned vnto you ye must tourne awaye your eyes and eares in no case from him But heare me and ye heare God see me ye see God For this it is decreed eyther must ye heare god by me or neuer heare him Wherof this muste by reason folowe that Christe when he vttereth the bountefull worde the hole godhed doth alow it so that neyther the deuyll nor the worlde can make it frustrat and false The reason is this Christs word is not his but the fathers as he saith the wordes that ye heare are not mine but my fathers that sent me The wordes be so simple and plaine that nothyng can be more simple and plaine Wherfore whan the men that are worldly wyse chaunceth vpon these words they thynke that they are but wordes coldlye slenderly spoken that in great and wayghtie matters he woulde haue vsed more earnest and pythye wordes Howbeit what great matter there is included in these wordes that are so basse and slender that doth then appeare when great perill and feare is at hande Wherfore Christ here maketh an ende of his sermō and saith these thinges haue I spoken to you whan I was byding with you but the holy ghost the conforter whome my father will send in my name he shal teache you all thynges and shall put you in remembrance of those thinges whiche I haue spoken vnto you For if a man shoulde bestowe neuer so manye wordes yet if the holy ghoste shoulde be lackynge the matter coulde not be perceaued Nowe whatsoeuer remaineth in this gospell it is the conclusion of the whole sermon that Christ in this chapter made to his Disciples that they should be of good confort and not be troubled nor offended for the spiteful death that he shoulde suffer and so be dismayd forasmuche as they shold therby obtayne their saluation Of this dyd we speake here tofore Therfore nowe we wil be cōtent with this doctrine that we haue taught which Christ doth cheifly entreate of in this part that then specially shall we kepe the worde and shall not go from it for feare of any peril if so be that we loue god And that this is the onely waye to make God loue vs and to come so nighe vnto vs that he dwell in vs. But he that goeth to God by any other waye then by the loue of Christe he fleeth frome God and can neuer come nygh vnto hym and whatsoeuer he dothe or suffreth all is but loste labour and in vayne Wherfore seyng that our Lord saith that these wordes that he spake are not his but the fathers all men
are playn that God loueth vs. Wherfore for this loues sake ought we greately to esteme all thynges that he geue vs. And especially those gyftes whiche are ordeyned and geuen of hym to vs for our saluation and confirmation of oure faithe as Baptisme and the Supper of the Lord is c. For all be it that the worlde doth not regard these thyngs yet they ought to be estemed for oure chiefe felicitie that by them we myght put asyde all sorowe and be ioyful in heart forasmuche as these thinges are of a fatherly loue and beneuolence ordeyned for our saluation Wherfore Christ in this place sheweth not only that the father will geue vs any thinge but also he describeth the way how the father will geue vs that is of a fatherly and of a godlye loue And as hytherto wee haue spoken of the geuer and of his louyng mynde so is the gyfte it selfe no lesse to be estemed For God geueth not riches here nor kyngdoms nor any creature but geueth his onely begotten sonne which is no lesse than the father If wealth and prosperitie causeth ioy howe great ioy ought this gift to be to them that it is geuen vnto For as God the geuer is excedyng great and his loue also wherof the gyfte procedeth So is the gyft that he geueth which is his onely sonne For he geueth hym selfe wholly in this gyft as Paul saith to the Romains seyng God hath geuen for vs all his sonne how can it be that with him he should not geue vs all thynges also Sinne death hell heauen rightuousnes and life al are ours for that that the sonne as by gyft is ours also in whom are all thynges Wherfore if we beleue truly and receiue this moste excellent gift by faith it must nedes be that euery creature fautie or not fautie muste be ours and geuen to our cōmoditie as saint Paule saith in an other place Al things ar ours whether it be Paul or Apollo or Cephas either the world or life or deth And you ar Christs Christ is Gods For if we cōsider this gift well we shal perceiue that it passeth all that is either in heauen or earth and in respecte wherof all the goodes of the world are but as it wer a graine But here doth incredulitie misbeliefe trouble vs as Christ himself dothe afterward complayn and also incredible darknes and ignorāce as whē we heare of this so great a gift yet we do not beleue it the words of such great matter goeth in at the one eare and rūneth out at the other neuer perceth to the heart When men conceiue any hope of purchasing possessions or of bying landes they can neuer haue their heart at rest for the feruent care and gredy desyre to obteyne the same But where as it is declared here that God hath geuen vnto vs his sonne of mere loue we are slouthfull and sluggyshe without all desire to receiue it What is the cause that we sette so lyghtly by suche an hygh gift and do not embrace it worthily as we ought to doo The deuyll truly whiche casteth a myste ouer our heartes that we care not for the worde and promise as touchyng this gifte but in the meane tyme we bestow all our cares in worldly thynges Wherfore in the beginnyng I sayde that these woordes oughte dayely to be rehersed and vsed when we rise in the morning when we go to bed at nyght that we might print them in our hearts geue God thankes for this so great benefite For all things are so great that they can be no greater the giuer the loue of the geuer and the gift it selfe that is geuen vs of mere loue not of merite and is so geuen that it remaineth with vs not as borowed nor lent nor recompensed For the whiche also is nothing geuen agayne neither is any thinge required therefore but that thou shouldest ioyfully embrace it and so declare thy mynd But alas what an vnworthy thynge is this that neither heartes neither handes there be to receaue this gyfte as it is proffered that this should be our Christ and shold remayne with vs for euer vnto euerlasting lyfe But herein chaunceth a very leude and greuous thing that they to whom this gift is offred although thei haue great nede therof yet they regarded it not but refuse to receiue it If a riche man shold proffer a gift to a nedy begger that he might therby liue in more welth more at ease and yet that riche mā wold require nothing for himself but that the poore wolde receiue this excellent gift gladly Now if the begger were suche an vnthriftie person that he wold not take the gift but wold set more by his owne miserable state than by this gifte might ye not count him worthily to deserue yet more greater wretchednes thā he was in before but here to this beggerly world the is void of al life saluatiō is profered the son of God And god demādeth nothing els of vs but to receiue it to take it as our own but this is our madnes that although we be starke beggers yet we think scorn to be prouided for Iudge thou therfor here of what a greuous syn is vnbelefe It is not agreable to mans nature to be agaynst oure owne profite and gaines and not to receaue it when it is proffred Hereof it appereth how madde the worlde is that it hath no ioy and felicitie in this gift of God and putteth himself in such great blame that it wil not receue and take to his vse that that is proffered If it were neuer so little gold that were proffred we woulde be ready to receaue it with bothe handes yea and with al the other lymmes of the body also Wher as the sonne of God is proffred for a gift al men ar in doubt whether they may embrace hym or no and beare themselfe in hande that they haue no nede of hym Wherfore he hath his proper name geuen hym to whom the gyfte is proffred and is called the worlde which is worthy to be hated and specially if it bee compared with the gyfte For so littell dothe he deserue this loue and gift of God that nothyng can be more againste God nor nerer vnto the deuyll than the worlde is And yet this is the very testimonye and witnesse of Christ saying God so loued the worlde that he gaue his only begot-sonne Print this thyng well in thy mynd After that thou haste heard what God is and what is the gift that he geueth freely of mere loue learne this thynge also what is the worlde truely a great multitude of men that hath no faith that thinketh God vnfaithful of his promise yea and blasphemeth curseth and persecuteth his worde whiche are also disobedient to father and mother murtherers aduouterers traitours theues wicked persons c. as dayely examples shewe vs playnly that
the world is full of periurie and blasphemye To this so odious a beast and monster and extreme enemie of God geueth god his sonne and that of pure loue The gift of God is specially commended hereby that God dothe not let or spare to doo good for our so great wickednes and frowardnesse But what soeuer is done and cōmitted against him he regardeth it not No not in that that his name and worde is so blasphemously handled and such stubburnesse is vsed agaynst his commaundement For where as the gift is so excedyng and the geuer so great the geuer might of good reson be offended for the frowardnes of him that receaueth it But God ouercommeth hym selfe and putteth out of syght all the synnes that we work eyther against the fyrst or the seconde table of Moses But because of these synnes and this myserie wherwith we synners are encombred and so encombred that we could neuer escape without the help of God doth God put foorth this loue and bestoweth this gift freely vpon vs. Is not the mercyfull Lorde therfore worthy to bee loued again And ought we not to put our whole confidence in hym which forgeueth vs our synnes yea the synnes of all the world and doth not recken them although they are innumerable For seyng that the sinnes of one man are infinite who can numbre the syns of the whole worlde And yet is this sentence trewe and certayn that God forgeueth the worlde all their synnes For wheresoeuer is the loue of God there is also remission of synnes We shoulde haue here ready hertes to haue diligent meditation on this loue wher as God geueth to the world that is his enemye euen his owne selfe so that we shold loke for no other thing of hym but mere grace and mercy Whatsoeuer chāce in this lyfe yet shold our hope be in this loue and our faith remain constant in the mercy of God for Christ. Suche thoughtes must nedes be full of great ioy as I and many other godly mē do protest that we haue liued in all kind of abhomination and idolatrie haue ben defyled with dyuers syns This vngodlynes hath not God punished in vs after our deseruyng but hath declared his loue and hath by the gospel opened again his sonne which he had geuē to the world before that now we may heare again the holsom doctrin vnderstande that God is not angry with the worlde but loueth it in that he gaue his sonne to it But alas howe execrable is our ingratitude what excedyng dulnes of vnderstādyng is this that we can not consider this great goodnes of god For if we wold truly consider it ther shold rise in vs the affection of such ioy that we wold not onely shewe highe obedience vnto God but we would also gladly suffer all thynges for his sake But we may thank our vnbelefe for this which regardeth not this great ioye but in the meane while setteth his pleasure in worldly trifles and seketh for vain daliāce Thus farre haue we shortely rehersed these fower thynges who is the geuer what is the gifte howe it is geuen and to whome Whyche thynges are all so great that no man can expresse them sufficientely by wordes now foloweth the entent wherfore god gaue this gift Truly not that we should eate cloth our selues get a liuyng therby and muche lesse that he shold be vnto vs a poyson or pestilence as we teache also of Baptisme and of the Lordes supper that al these thinges might be counted wholsome vnto vs But it appereth plainly that he was geuen to this entent that all that beleue in hym shold not perishe but haue euerlasting lyfe Here is it declared with playne woordes that in this matter there is no respect had vnto riches or worldly desires but that we myght therby be delyuered from death and synne and that we mighte not perishe This is the onely busynes that the Father of mere loue hath enioyned his sonne to do euen to ouer come the deuyl and hell and to deliuer vs from eternal death into the whiche we fel headlong by sinne This is the cause and entent why this gift was geuen Wherin we haue iust cause to beleue and trust stedfastly For we heare by the mouth of Christ that he hymself is geuen vnto vs and that the power of the diuell is weakened and ouerthrowen and power to pacifie the troubled conscience is restored to vs for the attainment of euerlasting life and saluation Death shal be abolished al ioy shal rise for this sure faith wherwith we beleue that God is merciful vnto vs that he loueth vs of very loue gaue his son vnto vs that we shold not perish but haue euerlastīg life The words be such that they can not be sufficiently cōprehended with thought Wherfore a christiā must daily pray that god by his spirit wyl make these words swete pleasant to our hertes and kendle and inflame them in our myndes Suche kind of teaching and discipline might easily make true doctors of diuinitie to teach vs truly of Christ and to iudge al other doctrines and to abyde all things with out murmuring that it shal please God to lay on vs. But where as it is so that we heare this doctrine and yet care not for it whether it take roote in vs or no and whether it bring forth fruite or no alas so are we neuer the better And there is no doubte but that the damned in the latter Iudgement shall chiefely be confounded in theym selfe for thys faultt that they despised thys preachynge and dydde not regarde it But nowe lette vs go foorth and see what is the waye to come by this gifte For all thyngs are not of lyke force to obteyne this gyfte Christ himself dothe shewe that playnly by his worde when he saith that all that beleue in him shold not perishe but haue euerlasting life This is an euident profe that onely Fayth that is the trust in the grace and mercy of God is the very hand wherwith we must take vnto vs thys gyft For euen as God geueth by loue and mercy so we do take and receaue by Faith and can receue no otherwise As for thy merite for doyng this or that it hath no place For our workes are nothyng requisite to the obteinyng of this gyfte onely is it necessary to shew our selues ready through Faith and euen as it is geuen of God by loue so we ought to receaue it by Faith in Christ. As for an example We heare here that God is merciful and redy to forgeue and that he doth declare his loue and charitie by this towarde vs when he sendeth his only begotten sonne into the fleshe and layeth our sinnes on hym accordyng to this sayinge of Iohn Beholde the Lambe of GOD whych taketh away the synnes of the worlde that by this gyft and loue oure heartes may be confirmed against synne and the
bytyng worme of conscience forasmuche as God is not now angrie with vs but standeth sure by his promise of grace and mercy which he hath made with vs for his sonne Iesus Christes sake He that beleueth thys is sure to be saued For this gift is geuen to make vs safe from death and synne For euen as a great flame is in comparison of a droppe of water so is Christe in comparison of the synnes of the worlde As soone as they touche Christe and as soone as the gift is receyued by Faith our synnes are quite consumed and abolyshed euen as a drye stalke is by an hot fier For here thou hearest by the worde of Christ that God so loued the worlde that he gaue his onely begotten sonne for the worlde that all that beleue in hm shoulde not peryshe but haue euerlastyng lyfe He saith precisely here They that beleue in hym He saith not he that taketh vpon hym this or that worke and thereby endeuour hymselfe to purchase Gods fauour Only Faith it is that purchaseth this gyfte Wherfore lette our aduersaries withstand this sentence neuer so muche lette them rayle neuer so muche agaynst it yet is this sentence sure and inuincible that they that beleue in him shall haue euerlasting lyfe and shall not perishe And se thou put nothyng hereto nor take nothyng from it lest thou shouldest seme to take vpon thee to correcte Christes iudgement These are excellente woordes and the wordes of lyfe God graunte vs hys grace to print them in our heartes For he that hath these wordes surely fixte in his hearte can be feared neyther of the deuyll nor of synne nor of helle but wyll be of a quiete heart and say I am withoute all feare For I haue with me the sonne of God whom God hath geuen vnto me by loue and by the word of God that is by the gospel which certifieth me therof And thy word O lord thy son Iesus wil not deceiue me in whom alone I put my truste If I be any thynge weake in Faith grant me that grace that I may beleue more stedfastly For I besydes this haue no other healpe in thys euident gyfte and loue of GOD but that we shold all by a lyttell and a lyttell beleue more and more in this gyft For Faith is requisite as thou hearest here of CHRIST And the stronger that Fayth is the greater is the ioy pleasure and securitie that is felt risyng in the mynd so that after that the mynd is most prone and readye to doo and to suffer all thynges whyche we knowe that God doothe requyre of vs and wylleth vs to doo knowyng that he is louyng and vseth nothynge but loue towarde vs. But thou wylt say If I were as Peter Paule and saint Mary were this gift would be confortable vnto me For they are saintes and therfore doubtlesse this saying pertaineth but vnto them Howe should I that am a synner by any meanes vnderstande that it pertaine vnto me whiche haue so often offended God by my synnes and haue made hym my enemie Such thoughtes can not be auoyded when the hearte after this kynd of preaching reasonyng beholdeth it self considereth his syns And here must we be circūspect and ware least we laying aside Gods word geue our selues any long tyme to such thoughtes but forthwith must we returne to the word and order oure Iudgement accordynge to the same For those thoughtes ar nothyng els but very incredulitie and vnbelefe which goeth about to withdraw vs from this swete gospel And trewely vnbelefe can be ouercome by no other meanes but by the worde of God Of this preacheth CHRIST that wee shoulde not doubte of thys woorde sayenge that his Father the trewe and eternall God in heauen dyd so loue the worlde that he delyuered his only begotten sonne And this is sure that the world here dothe not signifie Mary Peter Paule onely But the worlde signifieth all mankynd Therefore if thou takest thy selfe to be of mankynde or if thou doest not beleue that compare thy self with other mortall men that thou mayst vnderstande that thou art a man For why shouldest thou not suffer thy selfe to be of thys name seyng that Christ with plain wordes saieth that GOD gaue not his sonne onely for Mary Peter or Paule but for the worlde that all shoulde receaue hym that are the sonnes of men Then yf thou or I wold not receaue hym as though he dyd not appertayne vnto vs truely it would consequently folowe that Christes wordes are not true where as he saith he was geuen and deliuered for the worlde Wherfore hereof appeareth that the contarye therto is moste assuredly trewe that is that this gift belongeth as well vnto thee as to Peter and Paule forasmuche as thou also art a man as they are and a portion of the worlde that God maye not be iudged in his worde and this thought rise in our heart thynkyng on this wise Who knoweth whether I am also of their number to whom the sonne of God is geuen and eternall lyfe promised For that is as muche as to make God vntrewe of his promise Wherefore whenne thys thoughte commeth vpon thee suspecte it as thou wouldest suspecte the deuyl least thou be therwith deceaued And say thou what is that to me that I am neyther Peter nor Paule If GOD woulde haue geuen thys gyft to them only that should haue ben founde worthy he wold haue geuen it to the Angells to the Sonne and vnto the Mone For they are pure and vndefyled creatures whyche alwayes obeye God and neuer doo declyne and swarue frome hys Preceptes But thys is the truthe of the matter hee gaue hym to the worlde And the worlde is no woorthyer thereof then as I sayde before Wherefore although I am neyther Peter nor Paule yet wyll I not suffer my selfe to bee putt besyde thys gyfte but wyll challenge as muche thereof for my part as dydde Dauyd and all the holy Apostles For what was Dauyd Dydde he not trespasse heynously and greuousely Also what were the Apostles were they not synners and vnworthye Wherfore lette no man folowe thys reason saying I am a synner I am not iust and holy as Peter was Wherfore I dare not bee so bolde as to chalenge this gyfte for myne But rather reason on thys wyse What soeuer I am yet God is not to bee taken as vnfaithfull of his promyse I am a portion of the worlde wherfore if I wold not take this gift as myn owne I shoulde make God vntrue But thou wilt say Why dothe he not shewe this to me alone then I wold beleue and thynk surely that it apertained vnto me But it is for a great cōsideration that God speaketh here so generally to the intent verily that no manne should thynke that he is excluded from this promyse and gyft He that doth exclude him selfe must geue a count why he dothe so I wyll not iudge them
sayth he but they shall be iudged of their own mouth For this gyft was geuē to all the world and they by their vnbelefe and mistrust of Gods word will not receyue it Yet if a man consider well he shall perceaue that Baptisme and also the Communion of the body and bloud of Christ were ordeyned to the intent that euery man should take this gift free franke as his owne And thus muche haue we spoken generally for the vnderstandyng of this sentence whiche can neuer be sufficiently declared and perceaued For it is the principall doctrine by the faith whereof we dye and obteyne saluation in the whiche Christe doothe describe plainely to oure greate conforte that he hym selfe is wholly geuen vnto vs from the father of pure loue whiche loue he as a mercyfull God performeth to the wicked and vnkynde worlde And here it is playnly sette foorth to all menne what a greate tresure we Christians haue We learne here also what God and the worlde is and howe that we bee made partakers of this grace onlye thorough fayth as Christe sayth all that beleue in hym haue euerlasting lyfe For the doctrine of workes whiche after this fayth ought to ensue by the power of the holy Ghoste is to be placed in an other matter What a Christian ought to do as the obedient Sonne of God and as one shewing himselfe kinde and mindeful for so great a gyfte of eternall lyfe and loue of God as touchyng that I say Christe teacheth nothynge in this place Wherefore we will nowe entreate no farther of this matter that we are saued only by the mercie of god and that we obtaine this grace only by fayth with out vertu without merits and without our workes For all the whole matter that is requisite and necessarie to the gertinge of euerlastyng lyfe and remission of our sinnes is altogether and fullie comprehended in the loue and mercie of God thorough Christ. God graunt vs his grace that we maye beleue and trust hereunto surely and that we may abyde and suffer all thynges with a glad and a redie heart and that we may so die that we may be saued for euer Our God graunt vs this thoroughe his sonne and our Lorde Iesu Christe Amen The first Sermon on Trinitie Sonday Of the feaste MAny thinges shold be spoken as touching this feast For first of all the Gospel is very fruitfull and preacheth of great matters And it is necessary also to speake of the cheife article of our religion for as muche as we Christian men onlye and none beside vs do beleue in god the father and in god the sonne and in god the holy ghost This is the principall article in our congregation which was not inuented by man neither came euer to mans mynde But is only opened vnto vs of god by the worde Wherfore euen as God by other feastes thorough the eare is gloriously set forth by his workes which he hath don that by thē his good will and pleasure toward vs might be knowen as the feast of the Natiuitie of Christ is celebrate kept holy at that time whan Christ became man and the resurrection of Christ whan this man that was god raysed himself from the dead and Whitsontyde when the holy ghost came downe in a visible forme began his operation and so forth so that all feastes do declare with what god is as a man woulde say appareled So this present feaste was therfore ordained that it might be knowen as nigh as it is possible out of gods worde what God is in his nature and substance of hymselfe without any maner of visers or shewes And here are all creatures Angels and heauens to be ouerpassed with a highe contemplation and all inferiour thinges to the whiche we are commonly accustomed are also to be set asyde And these thinges only are to be heard whiche God pronounceth of hymself and his proper substance and nature And here doth appeare what is the wisedom of the worlde and the folyshnes of God For whan the worlde heareth that one eternall God is three distincte persons this it can in no case alowe but iudgeth all mad that either teache those thinges or beleue so as they teache Wherefore this article in the new testament in the whiche it is very euidently set forth hath ben sharplye withstanded resisted So that this was the occasiō as witnesseth the histories that Iohn the Euangelist wrot his gospell For by by there sprong vp the hereticke Cherinthus which had learned of Moyses that ther was but one God Whereby he gathered that Christ could be no God as God himselfe could not be man Wherfore he did vse this sylogisme and sophisme of reason and thought that euen as he hymselfe could vnderstande and gather by reason the thynge that it was so in dede in heauē and could none otherwise be But away with this iudge false estemer of things I meane reason Blind reason where as it is not sufficiētly able to knowe it selfe yet wil it not stycke to be so bold as to iudge of god For yet is there none foūde that can know for a suretie what this is that men see with eyes speake laughe with mouth And yet we stāde so highe in our owne conceite that we will speake dispute of God and of his substance yea and that of our owne proper reason without helpe This is a great folishenes I can not parfectly determine what is seing or laughyng and yet I will take vpon me to knowe and geue sentence of that wherof I knowe nothing at al wherof god only ought to pronounce Yet the worlde setteth muche by this folishnes the Turkes the Iewes mocke vs christiās as half mad because we beleue that Christ is god But if this were wisdō who might not pronounce thinke with the Turkes Ther is but one god Christ is not god But when scripture and the word of god is put forth this thinking and pronouncing is nothing worth But we muste speake or at least wise stammer of those things as the scripture doth point vs that is that Christ is very god that the holy ghost is very god yet that ther are not three gods neither three natures or substāces as we nūber three sons three men three angels or three windowes For so is not god distinct in his substance but there is one only substance of god Wherfore although there be three persons god the father god the sonne and god the holy Ghost yet in substance they can not be deuided or discerned For ther is only one god consistyng of one indiuisible substance For so sayth Paule of Christ whiche is the Image of the vnuisible god the first begotten of al creatures for by hym were all thynges made that are in heauen or in earth visible and inuisible whether they be thrones or dominations or principats or potestats
not haue respecte to the iustice of our workes but vnto the remission of synne if thou woldest know God truly and his kingdome And this kyngdome of God doth consyst in the reuelation of the promises and of the sonne of God As Iohn sayth also The only begotten sonne which is in the bosome of the Father hath declared vnto vs. Christ therfore setteth himself against this error which belongeth not only to Nicodeme but to al which seke any other way to the kyngdom of heauen to saluation then by remission of syn which is ordeyned in the sonne of God with the renuyng of the olde man For it is not sufficient to bring vs to the kingdom of God to behold the law of God his cōmandements after the reasoning of Nicodeme to do the workes therof and to obey God therby as muche as lyeth in our power He thynketh that this is sufficient and that god requireth no more of vs. And doubtlesse the Papistes and mounkes are not worthy with theyr trifles to be numbred with Nicodeme and amongest suche other Iusticiaries For he with suche other goeth about to get righteousnes accordyng to Gods law where as the papists folow the dreames of mans traditions euen as it were an appointed forme of worshypping set forth by God howbeit the law of God dothe nothing diffre from mans traditiō whē it is applied to forgeuing of sins before God as in dede it was applied of the pharisei Luke 18. where he glorieth of his own rightuousnes before god as thoughe he were of the kingdome of God for hys workes sake whiche he dyd according to the lawe But Christ teacheth that God requireth an other maner of thyng to the seyng of this kyngdome then that thou shouldest thynke that thou myghtest purchase it by the righteousnes of the lawe And so by this occasion he openeth vnto hym a high mysterie of the Gospell that is that God by the lawe hath concluded all vnder synne that he might haue mercy of all men and that he might bring them to the kyngdom of mercy that he hath no other kyngdom for men This newe and strange saying of Christ as touching the kingdom of God troubled Nicodemus so greatly that he could not tell whether to go But there is no better way to make playn this matter then to cōpare thē both together Nicodemus came not to Christ to bee instructed with the knowledge of the kyngdome of God but to shewe hym that he was not stubborne as his companions were and that he was not out of the kyngdom of God and he loketh for no other thynge of Christe then to bee allowed for his wisedome Hee coulde not thinke but that he should be in hygh reputation with Christ but Christ setteth nothyng by the frendshyp of Nicodeme before he had instructed hym with suche a doctrine that he myght perceaue the errour not onely of the foolyshe and ignorant phariseis but also of the wisest as touchyng the Iustice of the lawe and beginneth his disputation wherewith he endeuoureth to confute Nicodeme and all other that had no true opinion of the kyngdom of God and to enstruct them as concernyng the true iudgement of these thynges by a holy othe saying Uerily verily I say vnto thee except thou be borne a new from aboue thou canst not see the kyngdome of God This dothe Christ call into question whiche Nicodemus neuer thought to moue Wherfore by the sodeyn demandyng and contrarying in an vnknowen matter he is so abashed that he could not tell what to answere but that he muste nedes declare his own ignorance wher as he knoweth nothyng at all as concernyng how a synner must be regenerate and newe born to the kyngdom of God And now consyder here well the pithe of Christes sayinge where he pronounceth that no man can beholde and see the kyngdome of Christ except he be borne a newe For this is plainly determined that what soeuer is borne of fleshe and bloud by our parents with all their powers as farre as mans power goeth with al their reason wil doings with their laws studies disciplines exercises endeuors facts works can not escape damnation And hereby doth it appere how ouerthwart they be which shewe vtterly as though they taught of the kyngdom of God and of saluation and yet as touching the new birthe they speake nothing but as it is euident by the Pope they enioyn them workes to do and traditions to folowe that thereby they may get saluation But this is nothing agreyng with Christs doctrin which teach plainly if thou be not born again thou shalt not be saued And this thyng belongeth not only to Nicodemus but it pertaineth to all mē which can do great vertues and actes as are the examples of the Gentiles concernyng modestie and loue towarde parentes or countrey iustice and liberalitie c. For all are not aduoutrers nor fornicators theues and sluggish people but there are notable woorkes and vertues and surely the discipline therof is not to be despised for as muche as God hathe greate respect and regard thervnto in the ten cōmandements But when they come to this especiall matter to trie what is the way to the kingdome of God and what way bryngeth to saluation the saying of Christ is playne that all other thinges worke death and damnation that are without the new byrth and regeneration Only the new birth can chalenge the inheritance of rightousnes saluation in the kyngdom of God as Paule sheweth with euidēt words saying In Christ Iesu is neither circumcision nor vncircumcision but onely a newe creature The gathering and conclusion of reason is diligently to be marked in this least we be deceaued For it resoneth on this wise If stealing ▪ murder and aduoutry doth displease God than must it nedes folow that it is pleasyng to God to absteyne from such thynges It is not to be denied but it pleaseth God to auoyd syn accordyng to the law and therby to do good workes And he doth promise and geue rewards for such workes and merits But yet they can not se the kyngdom of God which do such workes of the lawe but onely they that are regenerate and newe borne God dothe not hate the Phariseye Luke 18. because he was no robber aduouterer vnrighteous as other wer and in that he fasteth and payeth his tithes but God would allowe these things if they wer not done with a trust to obteyn rightuousnes saluation before god therby Wherfore these thinges are diligently to be distincted in teachyng We must not disproue reason will vertuous sayinges nor the law neither preceptes maners nor honest liuing for all these things are to be taken for the gifts of God But when we entreat of this matter how we must come to the kyngdom of God there doth none of these thinges preuaile neyther reason nor will nor lawe nor good woorkes But thys thing only
is of strēgth to be borne again wher this is lacking there is no hope to come to the kingdom of God All our powers with the lawes and preceptes are of no efficacie and strength But thou wilt say If it be so I had rather doo no good worke at all then to take muche peyne if I obteyne nothynge therwith in the kyngdome of God But to thynke or saye this is an euident token of vngodlines Wherfore do both Fyrst see diligently to the lawe with all his woorkes then know thy self to be a synner and that thou canst not by thy workes escape damnation Then turne thy selfe to the doctrine of Christ and hearken what hee preacheth of the kyngdom of God after that he hath declared that the old man can not enter into the kingdome of God Nicodemus perceaueth the straighte Iudgement of Christ that without the newe Byrthe there is no hope of the kyngdom of GOD and he is soone reformed and persuaded that the carnall byrth healpethe nothynge thereto And therefore he asketh howe the newe byrthe might be And CHRIST And doth redyly shew a notable doctrin therof saying on this wise Uerily verily I say vnto the. Except a man bee borne agayn he can not enter into the kyngdom of God Whatsoeuer is borne of the fleshe is flesh what soeuer is born of the spirit is spirite This is the second sentence against the first byrthe shewyng that it is carnall synful and that it can not be encouraged to obteyne the kingdome of God As though he should say Thou demandest whether thou shouldest otherwise be borne of thy mothers wombe although thou were borne a thousande tymes of thy mothers wombe yet thou shouldest not bee borne to the kyngdom of God Ther is no nede of father and mother to the kyngdome of God which are also them selues fleshe but there is nede to haue water and the spirite but he that hath ben so borne agayne is a new man and shall come to the kyngdome of God This doctrine had Nicodemus neuer learned in Moses He had learned there what he should doo or not do by the preceptes But as touchyng this new creature he had learned nothyng at all not as muche as by a dreame Wherfore he is so confounded that he graunt that all this while he had lerned nothyng at all But the wordes of this sentence ar not so lyghtly to be passed ouer the sentence is perfect that good works must be done and obedience is to be geuen to the lawe But the seyng of the kyngdom of God cometh not hereby But if we will come to the seyng therof not good workes but a newe man is requisite thereto And that is not doone by the carnall manne but by water and by the spirite They are the verye parentes that are mete to bryng forth this new chyld of God Water is nothyng els but baptism For so saith Christ in y◠last of Marke He that beleueth and is baptised shall be saued Thys strength of the water is not of his owne nature For water is water that is to say an elemēt and creature whiche can not change the hert and wash away syn But the water wherof Christ speketh here and which we call the water of Baptisme is not only water naturall but water in the worde and promyse of God Two things are here ioyned together the water the word and are so ioyned together that they can not be sundred If thou sunder the water from the worde it is no baptisme If thou sunder the word from the water neither than is it Baptisme But when the word and water ar ioyned together this water is such with the whiche the holy ghost will come vnto thee and regenerate thee to the kyngdome of God Whiche is as much to say as to forgeue synnes and to bryng saluation This sentence therfore is not lyghtly to be regarded and especiallye because of the Anabaptistes whiche holde opinion that the Baptisme of infantes is nothyng woorth where as yet Christ in this place applieth water to regeneratiō to the new birth and ioyneth it as the cause therof with the holy ghost If children therfore haue nede of this new byrth and can not see the kyngdome of God without it and seynge Baptisme is ordeyned of Christ as the cause of all that muste bee newe borne It is not onely an vnmercyfull thynge but also violence in the kyngdome of god and playne tyranny to exclude them from Baptisme and from the kyngdome of God for whome Christe dyed and decreed that this benefite should be free to all them that are newe borne that they myght be baptised to dye with hym and be borne agayn Wherfore this newe byrth is also necessary for children that they may see the kyngdome of God And although the water dothe nothing profite without the holy ghost yet the holy ghoste by the water of Regeneration muste woorke in vs as Paule dothe so ioygne them bothe together Accordyng to his mercy saith he he saued vs by the water of regeneration and renuyng of the holy spirite the which he shed vpon vs abundantly This lauer or washyng can not be without regeneration and renuyng of the holy spirite Wherfore the errour is detestable that in certaine places dyuers preachers doo baptise chyldren without water For it is not only requisite in baptisme to haue the word spirite but also to haue water For so did Christ ordein no man hath power to change his lawe institution The baptisme of water is seene with the eies but the worke of Regeneration and new birth whiche is wrought by the holy ghost inwardly is not sene Therfore this outward ceremonie of the water of baptism may not be omitted because of the priuie and inuisible administration of the holy ghost Christ sayth furthermore vnto Nicodemus Meruail not that I sayd vnto thee thou muste be borne again from aboue the wynd bloweth wher he will and thou hearest the soūd therof but thou canst not tel frō whence it cōmeth and whether it gothe So is euery man that is born of the Spirite These wordes are very simple as the ceremonie is it selfe For it is not estemed with reason when an infant or an aged man is offered to make his confession on this wise that foloweth Behold the yoke of synne and of the deuyll is so great that there is no helpe or remedy against it but that he whether he be chyld or man be baptised and washed with water in the name of the father of the sonne and of the holy ghost But here must we rather marke what Christ sayth where he biddeth vs rather to consyder what is done by priuie operation then by the open ceremonie outward signe For the worke of the holy ghost is priuie hyd from the eies Wherfore we must beleue it as it is set forthe in the worde Thou shalte neuer perceaue it by the eies
thing They wold more sooner beleue that the poison might sooner be expelled by medicines What doth it profite saith reason to saue the life if a man beleue in Christ The commandementes of the lawe must be fulfilled also and synne must be auoyded and than ther is hope of saluation Therfore few men perceaue this that all the meanes to come to saluatioÌ„ doth depende hereof that we beleue in Christ. But som be made Monkes they fast they pray c. And euery man seeketh saluation and lyfe by an other meanes then by the syght and faith in Christ But in this place marke this perfect sentence The corruption an contagion the which is ingendred in thee by the deuill is greater then that thou mayst be deliuered from euerlastynge death by thy owne power and might Neiher mayst thou be deliuered from this greate euill by any other meanes then by this syght that thou beholde Christ lyfted vp on the crosse how that he died for thee and offred his owne lyfe for thee and by his death satisfied for thy sinnes and so reconciled thee to God If thou beleuest this and be baptised then no doubt art thou newe borne by the holy ghost to the kyngdome of god For I â—â—yd before that this new byrth is of this sorte that there is nothynge open beside the sounde that is to saye we must sticke sure to the worde and beleue that most constantly And this is the plaine doctrine of this gospell that first we are al sinners damned to eternal death TheÌ„ that by this we are deliuered from eternal death wheÌ„ we behold the man Iesus Christ on the crosse that he made satisfaction for vs and vanquished death â–ª and brought vs at one with god and made vs partakers of euerlastinge lyfe This is the doctrine that forgeth new men and new heartes so that we may say in sin death Although I am deadly stoÌ„g of the old serpeÌ„t and can not deme it yet this thing maketh me haue sure hope of saluation that in the man Christe Iesu there is so great vertue that if I loke vpon him being crucified I get therby sure deliuerance from sin death and the deuill Wherfore there is nothing that can feare me be the bytting of the deuil neuer so great defileth he all thinges neuer somuche with matter and blacke poyson Christe on his Crosse doth confort me with his righteousnes For his blacke wan woundes are there set for my health And looke wher this confort is in the hearte againste this continuall poyson forthwith will ther ensue an other maner of lyfe that euen as we obtaine saluation be Christ So lykewyse we are redie to seke the sauing of other men by geuing helpe succour councel confort defence c. And although a Christian man be hurte of other yet he goeth not about to reueÌ„ge but more rather he hath pitie For he seeth the cause that all those things come by the bytinge and poyson of the deuill in all whiche thinges we could not but perishe if it were not for the remedie prouided by Christ. Wherfore he leaueth nothynge vndone but seketh alwayes possible to bringe men to this felowship and companie of saluatioÌ„ that they may be deliuered from this poison as he was deliuered So that this doctrine is the spring and fountaine wherout floweth al vertues confort ioy tranquillitie The almightie god and our most mercifull father preserue vs thorough Iesus Christ his sonne in this doctrine and graunt vs therin daylye to encrease that this syghte may neuer fall out of our syght and that by true fayth in Christ we maye be deliuered from eternall death Amen Here endeth the fyrste part of the Postille ¶ The seconde parte of this Appostell beginnyng at the firste Sondaie after Trinitie Sondaie vpon the Gospell of Luke xvj THere was a certain riche man whiche was clothed in purple and fine white and fared deliciously euery daie And there was a certain begger named Lazarus whiche laie at his gate full of sores desiryng to bee refreshed with the crummes whiche fell from the riche mannes borde and no man gaue vnto him The dogges came also and licked his sores And it fortuned that the begger died and was caried by the Aungelles into Abrahams bosome The riche man also died and was buried And beyng in hell in tormentes he lift vp his eyes and sawe abrahaÌ„ a farre of and Lazarus in his bosome and he cried and said Father Abraham haue mercy on me and sende Lazarus that he maie dippe the tippe of his finger in water and coole my tongue for I am tormented in this flame But Abraham saied Sonne remember that thou in thy life tyme receiuedst thy pleasure and contrariwise Lazarus receiued paine But now he is comforted and thou art punished Beyonde all this betwene vs and you there is a greate space set so that thei whiche would go from hense to you can not neither maie come from thense to vs. Then he saied I praie thee therefore father sende hym to my fathers house for I haue fiue brethren for to warne them least thei come also into this place of tormente Abraham saied vnto hym Thei haue Moises and the Prophetes let them heare them And he saied Naie father Abraham but if one come vnto theim from the deade thei will repente He saied vnto hym If thei heare not Moises and the Prophetes neither will thei beleue though one arose from death againe THE EXPOSITION THere is in this historie a singuler example the like wherof is not founde in al the scripture as touchyng the iudgement that after this life shall come Neither is it necessarie for vs to dispute whether it bee an historie or a parable For seyng that Christ doâ—th name the persones and describeth the life of theÌ„ bothe and also what is bothe their endes that the riche is tormented in fier and Lazarus is comforted it semeth requisite to beleue that it chaunced so in deede Yea and this we maie be bolde also to saie after the councell of Christ with a sure faithe that it shall likewise befall and chaunce to all suche as are like in condicioÌ„s to this riche man and to this Lazarus As Christ declareth wheras he putteth forthe this example to terrifie and to feare the couetous Phariseis There are put forthe here generally twoo examples for the whole worlde The one of hym that is riche in this worlde and after that poore without ende The other of him that is poore in this world and after that blessed and salfe for euer that euery manne might folowe that state that he thynketh beste For pouertie and other discommodities ioyned with godlines are not to bee refused so that thou maiest thereby come to saluacion As contrarie wise prosperitie putteth not a man in suche safetie as though he neede not feare vngodlinesse but rather for riches and wealthes sake should a man suspecte the more the perill of Idolatrie and of vngodlinesse
wrathe of the housholder For this is the propertie of greate men when thei are earnestly moued thei speake not many wordes but that that thei speake is ponderous and weightie For thei thinke more greuously inwardly then thei speake outwardly And how muche more dooe these brief woordes signifie the vnspeakeable wrathe of GOD whiche no man can pacifie Yet we esteme them as little as though a gester or skoffer whom we might worthely despise had spoken theim or as though GOD had spoken these thynge in sporte Neither doe we heare or se that as the wordes be in the texte GOD is angrie with vs and that thei proceade of a greate anger and wrathe and that he is neither foole nor childe but the Lorde and GOD aboue all before whom all thynges doe tremble and quake and as the scripture saieth the mountaines with their foundatiōs and the seas and floodes flie from the face of GOD. Onely man is so stiffe necked that he can not feare but rather despise GOD and mocke hym But we preachers are excused For we exhorte you with all diligence that ye regard and set more by this supper then all riches and goodes Wherfore at that daie all the worlde shall beare vs recorde and confesse that we are blamelesse For we set forthe this doctrine so earnestly and studiously that our very aduersaries doe heare it and condēne it for heresie And we are not muche discontēt that thei so dooe For hereby doe thei confesse that thei haue heard read and seen that we haue dooen our message But if we haue not holde our peace but haue taught earnestly and diligently yea and preached so muche that our aduersaries saie we are to vehement let this man be our iudge whiche commaunded vs so to doe And lette hym defende them and condemne vs. We doe not refuse to be iudged which haue the true GOD the true Christe and the true Churche on our part This matter shall be plain when all hidde thynges shall be made open In the meane season lette vs praie to GOD that he will preserue and kepe vs stedfast in suche doctrine and faithe through the holy ghoste And doubtles we shall be welcome to this supper The which thyng our heauenly father graunte vs for Iesus Christes sake through the holie ghost Amen The .iij. Sondaie after Trinitie Sondaie The Gospell Luke xv THen resorted vnto hym all the Publicanes and synners for to heare him And the Phariseis and Scribes murmured saiyng He receiueth synners and eateth with theim But he put forthe this parable vnto theim saiyng What manne emong you hauyng a hundred Shepe if he lose one of theim dooeth not leaue ninetie and nine in the wildernesse and goeth after that whiche is loste vntill he finde it And when he hath founde it he laieth it on his shulders with ioye And assone as he commeth home he calleth together his louers and neighbours saiyng vnto them Reioyce with me for I haue founde my Shepe whiche was loste I saie vnto you that likewise ioye shall bee in heauen ouer one synner that repenteth more then ouer ninetie and nine iuste persones whiche nede no repentaunce Either what woman hauyng tenne grotes i◠she lose one doeth not light a candle and swepe the house and seeke diligently till she finde it And when she hath founde it she calleth her louers and her neighbours together saiyng Reioyce with me for I haue founde the grote whiche I loste Likewise I saie vnto you shall there be ioye in the presence of the Aungelles of God ouer one synner that repenteth THE EXPOSITION OF all the Gospelles that are reade through the yere this is the moste comfortable In the whiche Christe teacheth of his office as of a Shepherd how he maketh inquisition for synners and restoreth theim that thei maie not be plucte in pieces of the Wolffe that is of the Deuill And this was the occasion of this sermon of Christe When all kynde of synners and Publicans drewe nigh vnto Christe to heare his worde the Scribes and Phariseis seyng that laied it to Christes charge as a crime that he vsed the companie of this kinde of men with whom GOD and thei that are beloued of GOD could haue nothyng to doe and that by this he did declare that he was farre vnlike GOD. Christ answereth and alledgeth a iuste cause of his doing that is that he doeth nothing otherwise then the common maner of men is yea and that in inferiour matters when their chief care at all tymes is to recouer that is loste or in daunger that hereby he might reproue the vntolerable frowardnes and arrogance of the Phariseis wheras thei giue iudgemēt so vnshame-fastly of a matter that thei vnderstande not And that the matter maie be the better perceiued the questiō is this whether there is any place for synners in the kyngdome of GOD For if there be not Christes doing was worthely reproued that whereas he professeth hymself to bee the sonne of GOD yet he companieth with theim that are not of the kyngdome of GOD. The Phariseis Scribes are deceiued in iudgyng Christes doyng bicause thei knewe not truly what is the kyngdome of GOD and yet thei thought theim selues moste perfect thereof This is the cause of their false iudgement Thei knewe Moises and the Prophetes by cōtinuall readyng and studie but after this vnderstandyng that the woorkes of the lawe muste be doen and that he that doeth theim is now allowed as rightuous before GOD but he that doeth theim not is banished as an outlawe from GOD. And after this vnderstandyng thei iudge of Christes doyng in this place bicause that GOD by his lawe hath put a plaine determinaciō of his kyngdome out of the whiche synners are excluded as aduersaries and that Gods kingdome ought to be taken no otherwise then GOD determine it hymself and that synners are not to bee admitted nor receiued emong suche as are of GOD. And this is the verie iudgement of reason also For as sone as there riseth any sense of synne naturally there is had respect vnto the wrathe of God whiche is alwaies dread and looked for in synne For thei iudge that he can haue no hope in the mercifull God which stireth hym to wroth with their synnes As Adam and Eue maie be an example as sone as thei had transgressed the precept thei could not abide their owne conscience thei seke to be hid ▪ and dare not come in sight And yong children also declare this to be true when thei are in any faute thei seke corners For this is the nature of synne to make the hearte afraied bicause it dooeth alwaies feare wrothe and punishemente Contrarie wise when the conscience is pure and fautlesse it trusteth well in it self although other mennes iudgementes be neuer so muche against theim Like as all reason therefore in synne doeth naturally flie from God and for her vpright and honest behauiour is wont to haue confidence before God So
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
to our frendes but to all men yea to theim that hate vs to them that offende vs and semeth vnworthie of our good will and benefite This great displeasure and anger of ours whiche wee declare by bitter and hatefull woordes is to ouer come as when we saie what shall I medle with suche a knaue I am sore hurte of hym His slaunderyng tongue is not vnknowen to me What Should I helpe him No truely And he were full of Magottes I could not finde in my heart to doe him good And this is the lessō that our nature teacheth vs as touching lende mercie whiche onely hath respecte to our companions and riotfelowes but as for other it abhorreth vs vtterly to shewe any mercie But Christ seketh a remedie for this fault when he requireth vs to doe good to our enemies and to theim that hurte vs Suche mercie saieth he is mete for a christian as your father of heauen hath For without this ye can not be his sonnes nor my brethren whiche haue redemed you with my blood from synne and deathe Doubtlesse ye haue offended your heauēly father manifolde waies you haue broken his commaundementes in all poinctes And God hath a iust cause by your sinne to saie should I giue my sōne for suche vnthriftes yea rather let thē die as thei haue deserued For thei for sweare them selues thei slaunder thei are giuen to coueteousnes and to adulterie thei leaue no kinde of wickednes vndoen let them goe for me and for their leudnesse leudely perishe as thei deserue This maie GOD saieth Christe laye against you but he doeth not yea rather for all the iniuries ye doe vnto hym he hath mercie vpon you and doeth you good giuing you not onely bodie and life foode and familie wife and children and for all them liuelode but also his owne sonne and life euerlastyng Suche mercie also must we vse For what if one haue hurt and offēded thee what is that in respect that thou hast offended GOD so often and so greuously Wherefore if Gods mercie be so greate that he giueth his sonne for his enemies to deliuer thē from death and synne by hym and also giueth all thynges beside as life bodie soule substaunce yea and that when he hath rather an occasion to take vengeaunce to punishe and to plague Put this before thee for an exāple that thou maiest saie thus Although this man hath hurte me greuously and maie seme worthie of a misfortune at my hande yet will I not reuenge For els my mercie should not be christian like but like the Gentiles If he hath doen me wrōg perchaunce I haue otherwise deserued it Now when he hath nede of my helpe I will not requit euill for euill For I se that he hath nede of helpe and that it is in my power to helpe hym For thus dealeth my heauenly father with me c. It is euidently seen how full of wickednes and wrong the husbande menne and the people of the countrie be If thei could sell the vilest thyng thei haue for the moste highest price thei would not feare to doe it The tounes men and citezens also hath very corrupt maners thei scrape together substāce by right or by wrong thei care not how Thei liue riotuously thei deceiue and defraude as many as euer thei can This might well moue other to stomacke their doyng and to deny theim helpe when thei are in aduersitie But a christian hath a precept cōtrary to it whiche is that he should not remember any displeasure doen vnto hym What is this to me saith he if thei be wicked leude shall I giue vp therefore my purpose of well doyng Yea I will doe rather after the maner of a good tree from the whiche if a man plucke beate or shake doune fruicte it bringeth out the more the next yere with out paine So will I doe If I haue doen good for thee and thou shewest thy self vnkinde and dooest me a shrewde turne for it yet will I not hereby be compelled to forsake well dooyng If thou art a thornie bushe and canst doe nothing but pricke yet I will not become like vnto thee in life but I will rather shewe my self a fruitfull vine to bring forth swete grapes For so doeth my heauenly father He geueth to wicked people and vnthriftes housholde stuffe liuelode clothyng goodes bodie and soule peace seasonable weather and all thynges necessarie He giueth vs the light of the Sonne whereas we rather haue deserued Brimstome and fire from heauen but yet we haue it not For he will not bee made a churle for our vnkindnes sake but he saith If you are disposed to bee naught yet will not I forsake my naturall goodnesse I will giue bothe Sonne and water from heauen to the good euil And this is the example that Christ appointeth vs to followe that we also likewise maie be mercifull and not prouoked to malice by other mennes malice after the maner of the worlde that reuengeth and pursueth his right This maie not christian menne doe Yea rather thei ought to praie for their foes that GOD will make of them profitable and fruictfull plantes whiche are now wilde thornie and baren bushes And this is be you mercifull as your father of heauen is mercifull whiche is also moste bountefull euen to his very enemies But we must put in a caueat in this place and beware that wee take not this doctrine of mercie so although all kynde of reuengyng were disanulled hereby For there are diuers persones in one christian man A christian and the disciple of Christ doeth not reuenge But after this there be diuers descriptions of offices as of fathers in a familie of Iudges in a shire of Magistrates in a citie of Erles in an Erledome of Kynges in a Kyngdome All these offices can not bee without reuengyng And thei that are in theim should offende if thei should not punishe suche thynges as are dooen against the common wealthe For by the commaūdement of God in this must those thynges be performed whiche are ordained of GOD for the preseruation of the commonaltie that the offenders bee punished and breakers of order restrained For if any manne would exercise ouerth warte mercie it would euidently appere to what poincte it would come when foolishe mercie shewed to a fewe shall be tourned to the vtter vndoing of many First are thei betrayed to whom this vntrue mercie is shewed then ensueth the breakyng of discipline rule without the whiche the worlde can not consiste in safegard Wherefore GOD requireth this of all gouernours and ouerseers of order that accordyng to their office thei vse straight punishement and if thei cease to doe so let theim knowe thei shall giue accompt thereof to the high magistrate whiche is God hymself Wherefore this commaundement of Christ consisteth in a certaine respecte to an other order that is that the sonnes of GOD that is to saie Christiās
followe the example of the mercie of their father But whereas GOD garnisheth vs also with other persones when he maketh vs fathers Lordes magistrates Iudges Princes Emperors c. we must not thinke that this lawe of mercie belongeth not vnto vs. But this is to be performed with all diligence that we see to our office straightly And yet that this that must nedes be dooen with seueritie and straightnes hath his gouernaunce of mercie and that nothyng be doen to satisfie our owne lust To sight therefore is doen now and then a woorke of greate crueltie and sharpnes where as in deede it maie well bee coumpted an acte of mercie and clemencie As when Ioseph accuseth his brethren to his Father as his duetie was concernyng their leude doynges although he was euill spokē of as a blab emong his brethrē yet hath he more regard to the truthe and his owne office whereas he vnderstandeth that al that wer of that houshold yea and his brethren also be bounde so to doe that thei hide not the enormities of the familie nor conceall the fautes of other So after that neighbors citezens c. Hath certaine offices of seueritie for the behoue of the common wealthe although thei seme to sightfull of vnmercifulnes yet in deede thei are the very woorkers of mercie The maister and fathers are mercifull when thei punishe the disobediente and stubburne The Magistrates are mercifull when the wicked are put to execution And Princes whē thei resist wrongfull violēce with power of armes and when thei maintain the innocent against tyrantes Mercie is the chiefest intent why al these thinges that are cruell to sight are doen least all thynges should lye open for the Deuill to make hauoke If al men cā not be holpen by sharpe correction yet must it bee seen that all mennes saufegarde and wealth be not brought into hasarde by leuitie and mercie ▪ Wherefore it was necessarie to sette forthe the other offices nexte the precepte of mercie leaste vnder the pretēce of vntrue mercie the deuill should destroye all to gether yea and that vnder the pretence of religion and godlines And this is a greate subtiltie of the Deuill that againste the moste necessarie offices of mercie he inuenteth the names of a blab a traitour a tyraunte a termegante a spoyler c. But no manne ought to be feared from his duetie and from true mercie for this but let hym dooe rather that that is profitable for the saftie of man in deede then that that semeth to sight Wherefore youth must be diligently instructed as touchyng those offices that thei maie learne to doe that is good in their first yeres that afterward when thei by ripenesse of age shall attaine to more and waightier offices that require seueritie Thei maie knowe how to vse alwaies true mercie emongest the citezens bothe in house kepyng and also in a common office Neither let them be withdrawen at any tyme by guile and desimulation from the true vnderstandyng of thinges For thei doe muche hurte in a commonaltie that either in congregations cities or families doe suffer good order to decaye by vntimely mercie Thou must therefore take diligent hede to what ende this precept of mercie is giuen that first of all thou regarde the commaundementes of GOD specially made vnto thee to shewe thee thy duetie and yet that all these ought to be mingled with mercy Then remember that thou take paciently al wrōges and be not withdrawen therby from thy well dooyng As thou haste an euidente example of the Sonne whiche is not greued that the very adulterers and vsurers are guided by his light But let them take hede whiche now doe so abuse the mercie of GOD in his giftes and the paciēce of the christians For thei shall haue no good and ioyfull ende that heapeth vp from daie to daie wrathe vpon wrathe for thē selues For the more thei escape now vnpunished the greater shall their punishement be hereafter as the examples of stubburne childrē do declare which when thei refuse to be ruled by their parentes thei fall into the handes of hangmen For GOD suffreth not his pacience long to be mocked and dalied withall But as I maie retourne to my purpose it appereth by this precepte what is Christes councell ▪ euen that we should earnestly embrace godlinesse and doe suche workes emong our selues as be true and vnfained Wherfore he commaundeth vs to be mercifull not as the Heathē be whiche shewe mercie vnto them from whom thei loke for helpe and so that one hande should washe an other But as the father in heauen whiche sheddeth out all thinges plentuously that are necessary for vs so that there is sufficient for all men to gather not onely for the good whom he could dispatche in one daie but also for the euill For GOD doeth not suffer his goodnes to wither awaie bicause there be many euill and vnkinde Yea rather in this poincte the euill are better prouided for This example saieth Christ put I forthe to you that professe my name not onely to doe good to your frendes for this vertue maie bee also in the Gentiles but also to your enemies as ye se that your heauenly father grudged no man the light of the Sonne no not asmuche as the theues robbers adulterers vsurers whiche are not worthie to looke on this moste beautifull creature and to take any benefite of hym But yet thei are not shutte out neither doeth this good father suffer his goodnes to be withdrawen from his housholde for the leudnes of the wicked Doe you saieth he likewise Suffer not pacience to be taken from you Bee not lesse beneficiall for other mennes faultes as the worlde is wonte when it craketh All thinges are full of ingratitude and churlishenes A manne can neuer doe to little But this is not true It is no greate thyng to helpe your frendes For the Gentiles will no longer dooe good then when thei looke for like wherof if there be no hope farewell good doyng Hereof it appereth that this benignitie commeth not out of the fountaine of Charitie but groweth in drie places and will sone wither awaie by a little blast of impatience But you Christians must dooe good with more perfectnes yea to your owne enemies loking for no like kindnes and requityng And thus must ye thinke in the meane season what if thei be vnkinde Yea GOD hath so greate power that he can punishe the vnkinde by diuers instrumentes by water fire and stones c. Wherefore seyng I am sure of this that all these thynges shall bee punished I am purposed to kepe my accustomable liberalitie mercie And this is a very Christian minde and loue whiche is not in the Gentiles whiche do good no lenger then when thei mete with kynde men and them that will doe the like When these be lackyng Charitie also continueth not Contrariewise the Charitie of Christian men doeth good without ceasyng and
to be saued as thy shippe is now full of fishe I will finde thee an other Nette for that draught that is the Gospell By this shalt thou take the elect that thei maie bee Baptized beleue and haue euerlastyng life And that not in one place but that in all the worlde thou maiest tourne to the faithe in one place a citie in an other the whole people This is a spirituall comforte whiche GOD putteth forthe to his disciples that he will not onely satisfie their hunger but gouerne their spirituall administration and sende them into all the worlde to Kynges and Princes with the Gospell And although the deuill withstandeth those Fishers with all his might yet the vertue of this Fishyng can not be restrained but that the worde breaketh thorowe and getteth many Christians enuieth the deuill neuer so muche And the Gospell Baptisme and the Lordes Supper are our instrumentes for this matter whereby the waie to euerlastyng life is opened vnto vs. It is a greate thyng that we are appoincted to euerlasting life and a thing hard to be beleued But consider on the contrary part what a great thing it is to burne in hell fire and that we might escape this punishement GOD giueth vnto vs his worde and sacramentes whiche are Nettes prepared for the draught of suche fishe Wherefore Christ comforteth and saieth feare not consider not whether ye hee worthie It is my fathers will that ye should not perishe as your synnes haue deserued Wherfore cleaue to me onely come to Baptisme vse the Lordes supper shewe your selues obedient to my Gospell and there shall be no perill We haue now intreated of these twoo doctrines with the example that Gods woorde might be greatly studied The first is that although there be pouertie and lost labour for a tyme yet that GOD will helpe vs at the length by his blessyng The seconde is that he helpeth vs against sinne that we maie not be damned And for this cause he giueth vs his worde that we maie be certified in our selues to bee the soonnes of GOD. The whiche thyng our heauenly father graunt vs through Iesus Christe his sonne and our Lorde Amen ¶ The .vj. Sondaie after Trinitie Sondaie The Gospell Matth. v. IEsus saied vnto his disciples expcepte your righteousnes exceade the righteousnes of the Scribes and Phariseis ye can not enter into the kyngdome of heauen Ye haue heard that it was saied vnto them of old tyme thou shalte not kill whosoeuer killeth shall bée in daunger of Iudgemente But I saie vnto you that whosoeuer is angrie with his brother vnaduisedly shall bee in daunger of iudgemente And whosoeuer saie vnto his brother Racha shal be in daunger of a counsaile But whosoeuer saieth thou foole shal be in daunger of hell fire Therefore if thou offerest thy gift at the aulter and there remembrest that thy brother hath ought againste thee leaue there thyne offeryng before the aulter and go thy waie first and be reconciled to thy brother and then come and offer thy gifte Agree with thyne aduersarie quickely while thou art in the waie with hym least at any tyme the aduersarie deliuer thee to the Iudge and the Iudge deliuer thee to the minister and then thou be caste into prison Uerely I saie vnto thee thou shalte not come out thence till thou haue paied the vttermoste farthyng THE EXPOSITION IN this Gospell we vnderstande that it is Christes counsaill and purpose here to teache his Christians after thei beleue and are Baptised and hath obtained this glorious name of Christians and besides that diuerse good thynges and spirituall giftes to order their life soberly righteously and Godly whiche procede of a true and not of an hypocriticall trade For neither did he shewe vnto vs any fained grace whiche semeth grace to sight but euen as our synnes were not fained but very deadly and felenous so was not his grace counterfeited nor forged but true and sincere in deede Wherefore must we also endeuour our selues not to doe fained woorkes towarde our neighbours but true and hartie euen as GOD wrought the woorke of our saluation in verie deede And for this cause Christe taketh on hym this Gospell to expounde the first precept and putteth forthe to vs an example to beware saiyng Except your rightuousnesse exceade the rightuousnesse of the Phariseis and Scribes ye can not enter into the kyngdome of heauen The sentence is shorte he must haue more rightuousnesse then the Pharisie that aspireth to the kyngdome of GOD. What is then the rightuousnes of the Phariseis This is not to be blamed that thei liued an honest and sober life refrainyng them selues from sinne c. For GOD requireth that of vs as is his commaundemente Thou shalte not kill Thou shalt not commit adulterie Thou shalte not beare false witnesse And he that obeieth thereto dooeth well But this was to be blamed in the Phariseis that thei thought theim selues rightuous for these woorkes and that thei were fautlesse in all that the Lawe requireth as though thei had whollie accomplished it And least we should haue suche an opinion Christ warneth vs in this place that although we doe the woorkes of the lawe and liue blamelesse in the sight of mē yet that we should not be so arrogant as to thinke ourselues iuste before GOD therefore and in perfecte obedience For as Christ saieth here Although a manne hath not killed with the hande yet maie he be a murtherer and a breaker of the lawe before GOD. The reason is For GOD hath forbidden all anger in the heart euery wrathfull worde and all angrie signes in the face by this commaundement So that the Phariseis rightuousnes signifieth outward rightuousnes as not to kill not to commit adultrie and to thinke that all rightuousnes and holinesse consisteth therein and that the Lawe hath nothyng against vs but that we haue fulfilled it and haue no neede of Gods mercie although the heart inwardly be full of suche sinne and concupiscence For this rightuousnes saith Christ there is no place in heauen but rather in helle For woorkes fulfill not the lawe but an heart is requisite thereto whiche is pure and voide of ire hatered enuie lecherie other concupiscences He that can doe so muche is sure of rightuousnes As long as sinne and concupiscēce are not mortified in slaughter but hath stil their motions although thei procede not to effect and worke yet beware thou think not thy self rightuous or to be in heauen Ye haue neede of more rightuousnes saieth Christe For ye can not enter into the kyngdome of heauen by the rightuousnes of the Phariseis and Scribes What is this greater or more perfecte Iustice Truely this when the woorke and heart are both rightuous and fulfill the woorde of GOD so that not onely the hande doeth not kill but the heart also is without ire and desire of reuengyng and that thou be not onely no adulterer in worke but that thy hearte also be pure
neither hande nor mouthe is to be restrained We maie lawfully vse these instrumentes to reuenge accordyng to euery mannes vocation office and aucthoritie For here there is no place for lenitie and mercie but for vengeaunce So that in this behalfe would neglecte vengeance he should giue an occasion to GOD the high iudge that he should punishe the sinnes and offences of men and then were the matter in worse case For when GOD punisheth he punisheth more greuously then men doe· And this is the doctrine of the Gospell for this presente Sondaie The Lorde our GOD helpe vs by his holy spirite and giue vs grace for his sonne Iesus Christes sake that in this worlde we maye liue here a Godly rightuous and sober life euery manne accordyng to his vocation and office and in the worlde to come enioye the fruicion presence and sight of the moste blessed and glorious Trinitie GOD the father GOD the sonne and GOD the holy Ghoste three distincte persones and one true immortall and euerlastyng GOD To whom be all power glory and honor bothe now and euer Amen ¶ The .vij. Sondaie after Trinitie Sondaie The Gospell Matth. viii IN those daies when there was a verie great companie and had nothyng to eate Iesus called his disciples vnto hym and saied vnto theim I haue compassion on the people because thei haue been now with me three dayes and haue nothyng to eate and if I sende theim awaie fastyng to their owne houses thei shall fainte by the waie for diuers of theim came from farre And his disciples answered hym where should a manne haue breade here in the wildernesse to satisfie these And he asked them how many loaues haue ye Thei saied seuen And he commaunded the people to sitte doune on the grounde And he tooke the seuen loaues and when he had giuen thankes he brake and gaue to his disciples to sette before theim And thei did sette them before the people and thei had a fewe small fishes and when he had blessed he commaūnded them also to be sette before them and thei did eate and were suffised And thei tooke vp of the broken meate that was lefte seuen baskettes full And thei that did eate were aboue fower thousande And he sent them awaie THE EXPOSITION THis miracle did Christe twise For on midde Lent Sondaie is the like historie sette forthe when with fiue barlie loaues and twoo fishes he fed fiue thousande menne besides women and children and yet there remained so many fragmentes as filled twelue Baskettes full But in this Gospell ye heare how with seuen loaues and a fewe little fishes he fedde fower thousande and there were lefte so many fragmentes as filled seuen Baskettes It appereth that suche as appoincted this Gospell now to bee redde had a consideracion of the tyme seyng that this miracle is set foorthe in the fruitfull tyme of the yere that all men maie learne and vnderstande that all these thynges whiche wee receiue and take of the grounde come vnto vs by the blessyng of God and that God euen at this presente daie worketh with vs this miracle whiche at the tyme he wroughte in the wildernes saiyng that with a fewe nourishmentes or slender prouision he is able now also through his blessyng to minister foode to many yea to thousandes thousandes of people as he daily doeth so that although many times through tempestes the fruictes of the yearth haue no good successe yet that wee should knowe that our chief help and comfort consisteth in the blessyng of God For it is not the abundance of foode but the blessing of God that feedeth For suche is the naturall frowardnes of the vnfaithfull worlde that when it seeth not present store of victuall yea also enough the same straight waies it beginneth to despaire as though it should out of hand perishe for honger Thei that haue great plentie of victuall as of corne wine c. thei will vtter none of it before thei bee able to make the moste of it and to sell it so dearely as is possible These are very leude persones and suche as knowe nothing of Gods blessyng neither doe thei beleue it Or els thei would so behaue thē selues that thei might haue Christ with them and so should thei neuer doubt but that he through his blessyng bothe were able and also would make of their little store great abundance and sende plentie of all thynges For this miracle teacheth vs that there is no cause why we should doubte of the good will of Christe but that he will prouide abūdauntly bothe for our soule and bodie for our soule his spirite worde and faithe for our bodie meate drinke clothe lodgyng c. so that although sometyme he suffereth suche as beleue in him to be vexed and greued with penurie scarsenesse pouertie and contēpt for thei are greatly hated of the world neither doeth the worlde thinke them worthy to be fedde or to liue on the yearth yet thei should not doubte of this but that Christ euen in the greatest tyme of penurie and then all thynges bee moste scarse and deare will plentifully prouide for theim all thinges necessary for this present life Notwithstandyng Christe ministereth his blessyng accordyng to the rule whiche he prescribeth in the Gospell of Matthew Seke ye first saieth he the kingdome of GOD and the rightuousnes thereof and al these thynges shall be caste vnto you For the Euāgeliste declareth that the people taried with Christ three daies What was the cause of their so long abode with Christ it is easie to conceiue Uerely to heare the worde of GOD at his mouthe And this is the cause that he afterward is so carefully moued to make prouision for them and coumpteth it his office to see that thei lacke nothyng leaste thei should perishe for honger that it should bee a speciall doctrine to vs first of all to haue a singuler regarde to the woorde of GOD and to practise the same in our life and conuersacion and afterward as touching thinges apperteining vnto our liuing to caste all our care vpon Christ. For he hath taken vpon hym to make prouisiō for vs so that he will by no meanes suffer vs to perishe for honger Stones shall soner be made bread then thei which seke the kyngdome of GOD the rightuousnesse thereof shall lacke any good thyng as the Psalmographe saieth O feare the Lorde ye that be his sainctes for thei that feare hym lacke nothyng The Lions doe lacke and suffer honger but thei which seke the Lorde shall want no maner of thyng that is good Again I haue been yong and now am old and yet sawe I neuer the rightuous forsaken nor his seede beggyng their breade The rightuous is euer mercifull and lendeth and yet haue his children Gods blessyng and inough So saieth blessed Marke in the sixt Chapiter of his Gospell that muche people came flockyngly together out of diuers cities tounes and
Beware of false Prophetes As though he should say If ye bee deceaued hereafter the faulte shal be yours and not myne For I haue delyuered vnto you my woorde whole and pure See that it be your fortresse conforte and lyghte Onely prouide that ye lette not this lyght go from your eyes but holde fast the word WheÌ„ any other word is brought vnto you that agreeth not with thys my worde say I am deaffe This my lyght is of an other sort And verily God hath sufficiently prouided for vs agaynst the deuyll and Antichrist with all theyr complices in that he hathe geuen vs his worde And he is excused neyther can we putt any faulte in hym But we are not excused when we holde not faste the worde but folowe the woorde of the wolfe where as the very daunger of the damnation both of our body and soule oughte to admonishe vs that we shoulde not heare suche voyces For it is the voyce of suche an ennemye as onely seeketh oure destruction as he declared in Paradyse concernynge our fyrste parentes Adam and Eue when he threwe them headlonge with all theyr posteritie into synne deathe and wrathe of God out of the whyche myserye oure moste mercyfull God and heauenly Father hath delyuered vs by hys sonne that we myght be enfranchised from synne and deathe But nowe the second tyme our enemy layeth wayt agayn for vs yf he by any mean can pluck vs from this grace and throw vs agayn into our old myserie Therfore we must diligently watche and with all mayn hold fast the word of God For otherwyse can we by no meanes be free from daunger And thus muche haue we spoken concernyng this one sentence of the Gospell wherein Christ commandeth vs to beware of false Prophetes and straighly chargeth vs that we holde fast the woorde and by no meanes suffer our selues to be drawen from that but whatsoeuer is contrary to the word to flee from it as from the deuyll and the pestilence And that shall suffise For as it is tofore said He that foloweth this lyght and suffereth it not departe frome hys eyes he may be sure to be saued But Christ to shew how carefull he is for vs and for our saluation is not contente with this generall commaundement but he also prescribeth to his christians two rules which they ought to folow that they may the more easily eschue this perill The fyrst is that they bee not deceaued with the shepes clothyng and iudge accordyng vnto that For as wolues when they oppressed with hunger practise the barkynges of dogges if by that meanes they may deceaue either man or beaste so lykewise doo the false prophetes they beare a godly face outwardly and pretende as they were the true prophetes and preachers of God but no man ought to reste on that alone least he be deceaued This one rule is diligently to be consydered For it is a matter of great weyght The clothing or garmeÌ„t signifieth this that no false Prophete commeth which plainely and openly declareth his subâ—iltie fals doctrine but they hyghly commende and sette foorth theyr good wyll towarde the flocke of CHRIST and that of a very zeale towarde the kyngdome of GOD they are moued and enforced to preache Agayn that they can by no meanes suffer so greate an iniurie to be doone to the pore people in kepyng them so longe tyme in blyndenesse and in concealyng the truth of Gods word from them c. The wilie sleights of such words the simple people perceaueth not Therfore they thinke by and by that the matter is euen so as they say and pretende They thynke that these seductours and deceauers beare an heartie good affection toward them so that they commyt them selues to their tuition beynge ready to beleue as they will haue them and to receaue what so euer doctrine they teache And by this meanes are the myserable poore ignorant people moste miserably deceaued But a christen man must beware as it hathe tofore ben said For the dyuel sheweth not hymselfe in his owne likenes terrible blacke foule euil fauored c. but he pretendeth a certain godly maiestie and chaungeth him selfe into an angell of light Wolues likewise com not as wolues but they put about theÌ„ shepes clothyng that they whiche knowe them not wold thynk them in dede to be symple innocent harmeles shepe Moreouer shepes clothynge signifieth an office or vocation and glorious titles as we also haue proued by experience that the Pope and byshops herein haue done much harme and yet do in that they bragge and boast of their office and therfore would that their traditioÌ„s shold be of great authoritie For although their life be such that by it they can deceiue no man yet this hath a great shew and a goodly outwarde face that they haue the ministery of the church coÌ„mitted vnto them As Christ also reporteth of the scribes and Phariseys that they sit in the chaire of Moses And we caÌ„ not make them to leaue this bostyng We must nedes grant that they haue that ministery or office that it is of his owne nature true in theÌ„ if they wold vse it wel truly But forasmuch as the Pope the bishops crake of their office therfore require to be herd as such as can not erre a Christen maÌ„ must take good hede to himself and saye I knowledge the office It is a very shepes clothing But Christ commaundeth me not to be content with that when the shepes clothyng commeth foorthe but that I also searche boult out and see whether vnder that garment there lurketh and lyeth hyd a rauenyng wolfe or not In lyke maner this is also a shepes clothyng when false Prophetes shewe outwardly a great holinesse of lyfe As we haue the Anabaptists for an exaÌ„ple They vse no vayne wycked or worldly talke They swear not They vse all simplicitie both in theyr diete and apparell they speake muche of Gods worde they pray continually they suffer persecution paciently they renenge not what soeuer is doone to them they suffer no man to lacke that is of theyr profession but haue al thynges common among them as it was in the time of the Apostles c. These thynges of their owne nature are not euyll and it were to bee wyshed that all men were suche in these thyngs according to the christen profession But that their doctrine should be iudged trewe because of these thynges That is contrarye to Christes counsell For vnder a shepes clothyng a wolfe maye hyde hymselfe As when they after the maner of monkes put theyr truste in workes when they make God a lyer in that they be baptised twise and cast away theyr first and true baptisme as vnprofitable wicked and naught when they teach corruptly of the Lordes Supper as though there were in it nothyng els but bare bread and bare wyne Agayne that the receauynge thereof is an
bothe from God and manne Wherfore although this was not always done with the heart yet the vse of these wordes were good So out of the .116 Psalm what shall I render to the lord saith Dauid for al that he geueth me I wil take the cup of saluation and cal vpon the name of the Lord that is I will praise hym glorifie him and geue hym thankes and confesse that he hath ben beneficial vnto me God answereth to this My sonne this is inough for me But the bountifull Father can obtein this of few A great part dothe persecute him and his word thinkyng nothyng how that we haue all thynges by hym and of his grace But this is but a small thynge They hang on the crosse his only begoten sonne whiche he hath sent for a gift to vs agaynst syn and euerlasting death This world wer well worthy with his great madnes to be cast cleane out of Gods sight yet God doothe not so but is presente euery where with his goodnes and helpe Wherfore we must not onely lerne the office and propretie of kyndnes but we must put in practise also this vertue with his propre office whych is not made werie of well doyng for vnkyndnes sake And this is the peculiar vertue of God and of all true christians For there are examples inough which testifie that the world through chorlishnes doth make men cease from wel doyng Amongest the Gretians were there noble men whiche had done muche good in their countreis and put all their goodes in hasarde for theyr countreies sake But as soone as they felt vnkyndnes so that they not only receued no fruit for their industrie and laboure but were also more in peryll then other they became vnpacient and as they defended before their countrey agaynst the enemies so they fled afterward to their enemies and assaulted theyr countrey with moste spitefull myndes Wherefore a christian must not be ignorant herof that vnkyndnes ensueth after the most excellent merites of good men lest they should therby be discoraged from wel doyng For this is christian vertu the true fruit of faith that when thou hast declared thy study and great loue toward other also haste proued what recompēce the vnkynd world is wont to make yet that thou shouldest not be dehorted from well doyng therby For Christians behaue themselues after the exāple of god which doth not only good himself to the vnkind but doth requite recōpence them that do good amōgest men which they regarded not It is a christanis dutie therfore to do good to the vnkind yea to them that do euil for good according to Salomōs saying to hepe coles of fire vpon his head Thou maiest not take the world for an exāple in this matter For it doth clean cōtrary If it perceiue vnkindnes it think al lost cast away and that it will neuer after that bestow any benefits It is the father of heauen that can teache the truly this In the day he suffreth his son to rise not only vpon the good that geue thāks but vpon the euil which geue no thāks yea rather thei misuse gods gifts God him self also might wel say this These many yeres haue I geuē thee the light of the son haue found the vitall all kind of goodnes but ther cōmeth litle thanks of it I wil make an end of my good doing I wil deny liuing to the vnkind world But the merciful father doth not so he suffreth not his goodnes to be ouercome with the vnkindnes of the world If men will not be thankful now he wil punish them herafter for their vnkindnes So must we do also if we wyll be christian men For this is the nature of Christian charitie to suffer and abyde all thinges not to be made vnpacient therby But there bee very fewe that are endued with thys charitie wherfore there are also very fewe christians Neuerthelesse if we wyll be Christians we muste be ready to doo good neyther ought we after the example of the worlde to geue vp oure studious zeale in doynge good bycause of vnkyndnesse If thou haste ben beneficiall thys daye to any manne and hee the morowe after shewe hym selfe straunge through vnkyndnesse be not greued therewith For at his appoynted tyme he shall suffer due punyshment for his faulte Do thou onely continue and saye If this benefite be caste awaye vpon thys man I wyll studye to doo good for an other If thy benefitte be neyther well bestowed in hym despaire not of the thyrd and so foorthe That thou also myghteste saye soo as Christ saith here were not tenne made cleane where be the nine becomme Christe hath lyttell thanke for this benefite yet is hee content with that the tenthe retourneth and geueth thankes yea he woulde not haue made mention of the other if it hadde not ben for thys that wee myghte learne that they dyd wyckedly For he declareth by thys inquisition that the vnkynde shall not escape vnpunyshed for beecause they are not thankefull to GOD for hys benefites Than veryly shall they knowe howe greately they offended through theyr wycked vnkyndnes Wherfore after the example of Christ must we also care nothyng for mennes vnkyndnesse The matter is playne that for so many benefites of God that we receaue dayely frome hym he receaueth very colde and slender thankes Wherefore lette not thys thynge moue vs but lette vs thynke it sufficient yf there be one amongest tenne in whome a benefyte is welle bestowed Other shall feele and proue by experience at theyr tyme appoynted that that they woulde not beleue nowe by oure warnynge For they shall not escape so vnpunyshed from God that requireth faith The seconde of two moste beautyfull vertues that is of kyndnesse and of pacient sufferyng vnkyndnes at other mennes handes The Samaritane by hys exaumple teacheth vs to be kynde and to thanke bothe God and man for the benefyte that we receaue But the exaumple of Christe dothe admonyshe vs not to bee vnpaciente neyther to ceasse frome well doynge althoughe oure benefyttes prosper not well and although they that receyue theym be vnkynde For this is the maner of the worlde that thoroughe vnkynde persons they that are beneficiall are vnthankfullye entreated and discouraged frome their well doyng so that afterwarde for one chorles sake manye fare the worse But yf thou bee a Christian doo not so althoughe nyne deceaue the of thy hope be contente that the tenth is founde thankfull For Christ himselfe founde them not to geue thankes for suche a greate benefite What wylt thou looke to bee in better case then he was Wherefore take not greuously the losse of nyne Thou shalt haue no more losse thereby thenne Christe hadde But all this shall turne to their greate losse when these wycked persons shall be destitute of all good successe in theyr matters And these are the thynges that make trewe christians fyrst that they haue
cares if ther be blessynge ther is substance ynough But if not although ther be neuer so muche yet the vse and fruite of the substance is lackyng As examples do declare This ought to be a iuste cause to driue vs to fayth not onely because this care hindereth our faith but also it causeth a great tormentinge and yet do we preuayle nothyng therby But are not these manifest signes of auarice of cares and of vnbeleife For these are alway Ioined to gether Or if we woulde vse but only reason it behoued vs to hate these vices and to auoyde them He addeth more besyde this that this confirmation may be perfect againste couetousnes He byddeth vs also to consyder the thinges whiche come before oure eyes as we walke in the countrie Ther are flowers of all kyndes whiche shewe them selues vnto vs with moste beautifull and swete coulours and doth almoste speake vnto vs and adhort vs to trust in God For syth that they are decked with such magnificence that the apparell of mightie kynges can not be compared with flours muche more doth God take care in appareling and deckyng his owne For we maye not thynke of apparell as the cōmon sorte doth as thoughe all thinges went by chance Christ in this place doth pronounce wyth very plaine speache GOD sayth he doth appareill the grasse in the felde Byrdes fyndeth not their lyuynge be chance But the father of heauen fedeth them and geueth to euery one his portion This is it also as concernynge the lylies For if gods wisedome were not in the cause they could not be so like to gether in colour leaues number of leaues rootes and forme c. Wherfore sith he bestoweth so great care vpon flowers that are but for pleasure and that beastes might lyue therbie is it not an vncredible incredulitie and mistruste that we doe yet doubte whether we also shall haue appareill from God For as we haue a preferment before all birdes when we tyll the grounde mowe and gather into our barnes and prouide for certayne tymes wher as birdes can do no suche thinge and yet they are fedde So saith Christe also to vs that we haue the preeminence also in apparelynge There is so muche flare hempe and suche like herbes brought foorth by tillyng there is also a greate multitude of shepe so manie weauers and spinners c. euery wher what great madnes is it then not to thinke that part therof belongeth vnto vs And especially whan we spare no labour For in this place muste we put a difference For labour is not onely not forbed but also enioyned that we shoulde do all thynges moste studiously and diligentlye and vtterly flee all slouthfulnes and slouggyshnes aboue all thynge But the care of lyuynge and appareill is vtterly forbedden For suche care is a sure token that we haue not so muche truste in GOD as that he will fede vs and prouide other thinges for vs. Wherfore that care appertayneth to Gods dishonour and blasphemie That these two thinges may so be ioyned to gether First that thou do thy worke diligentlye and spare no labour For that dyd God commande man in Paradice that if he wold eat he shold labour The second is that thou be a Christiā beleue For to beleue is to put thy trust in Christ that he is our parent and knoweth what we haue nede of and that he wil geue vs these thynges liberallie and plenteously Care can not agree with this fayth but assone as care taketh place faith departeth Wherfore Christe forbyddeth and sayth be ye not therfore carefull labour for of this ye haue a commandement Let care alone for me For that is mine that I may be your father And I can also somwhat preuaile but so can not ye Wherfore attempte not a thynge in vaine Or if ye are not content to be reuled with this my councell knowe ye that ye are not my worshippers but the worshippers of Mammon Him do ye loue and me do ye hate to hym do ye cleaue and me ye do despise as is the example of the worlde And if ther were any occasion at this time of aduantage thou shouldest finde manye that woulde rather let passe this sermon than not to regard the aduantage or at leaste wise to differ the tune therof vntill after sermon Mammon moueth them so muche that they fele that the time of it will neuer returne againe but the tyme of the sermons not so Nowe the matter is plaine that whatsoeuer is done to the worde of god is done to GOD. He that despiseth it an preferreth monie the despisynge and contempte therof belongeth to GOD. There is no place for glosis the worde and speache is to euident ther can be no other thynge gathered Wherfore this sermon is belongynge to Christians that they be not pensiue nor saye what shall we eate or drinke or what clothynge shall we weare The Gentiles sayeth Christ inquire therof that knowe not or beleue not tha◠they haue a father in heauen But ye haue a father in heauen whiche gaue you bodie and soule yea and his son he knoweth wherof ye haue nede as touchynge whome how can ye do so great iniurie as to thynke him hard and vnmercifull vnto you as though he would denie you lyuelowd and sustenance so that ye must nedes die for hunger Wherfore behaue your selues after the example of your children at euening they goe to bedde without any care they take not thought for to morow for they know that their parentes will prouide for it do ye also lykewise My sonnes sayth Christ haue respecte vnto your father in heauen and all other thynges shall be geuen vnto you only beware of care For this should be a signe that ye haue no truste in the heauenly father or els ye would caste awaye all care and would be of good hope Wherfore Christ concludeth his sermon and saieth seeke first the kyngdome of God and the righteousnes therof and al other things shal be cast vnto you This is a necessary doctrine and an excellent promisse The worlde seeketh his owne kyngdom when it hath nede of riches and monie and yet there is no suretie in thē But contrariwise gods kyngdome is eternall that must we Christians make search for This kyngdom sayth Paule is amongest vs and it is nothing els than to heare the worde and to beleue that is to trust vnto God truely and to knowledge hym for our father Looke wher suche fayth is ther is GOD present and forthwith foloweth righteousnes and remission of sinnes Let this saith Christ be firste with you Care ye for the worde heare it diligently exercise it and beleue it When ye haue on this wise made searche of Gods kyngdome and righteousnes care ye for no more let euery mā do his busines in his vocatiō For it becōmeth not Christian men to be idle but to labour Then shall all thinges be geuen vnto you For if the goodnes of god
euery man so consider his neyghbour when he doth hym good that god may take it as done vnto hymselfe Then is ther nothyng in the worlde so vile base with which God may not be serued The seruant in the stable The mayde in the dayrie or kitchyn the child in the schole yea all shoulde be the Lordes seruantes and worshippers if they woulde do that diligently that God commande So shoulde houses be made churches where as nothyng is kepte but gods seruice But no man caÌ„ be persuaded to care for this No man will serue his neyghbour All men endeuer to serue them selues to seke their owne commoditie Wherfore euen as by doing good to our neyghbour we may worke a thing acceptable to god So the world doth alway gratifie and please the deuill in that it regard not Charitie toward his neyghbour But the ende therof will be sorowfull For how can this please God wher as god hath ordayned his seruice to be done so nigh that with out in the felde within in the house whersoeuer thou doest the workes of thy vocation thou art occupied as it were in an holy temple wher moste acceptable seruice may be done to god And yet we regard it not but despise it and had rather serue the deuil than hym Wherfore learne this that he that geueth a benefite to his neyghbour doth it not only to his neyghbour but to his heauenly father also For there is a sayinge in this place that God will take this to be done vnto him euen as though it were done to hym in heauen For els woulde not Christ haue sayde The second is lyke the first He that can not be brought into this beleife that he maye do heauenly thynges in the earth and that he may fynde euery where a temple let hym get hym to the deuill For euen as thou mayest make thee here a Paradise and an heauen when thou doest good to thy neyghboure for therin thou doest good to God whiche is in heauen so when thou doest not good to thy neyghboure thou makest a hell and damnation for thy selfe For thou doest gratifie the deuill whiche is appointed to hell Neither doth it skyll if thou doest not yet see it and fele it For the tyme shall come when thou shall both fele it and see it when thou shalte accuse thy selfe for thy stubburnes and great folye Wherfore it were very necessarie for vs to learne to exercise oure selues to doe good vnto our neyghbours For all thynges are geuen to vs from god to this entent hole and perfect senses riches vnderstandynge and suche other that we myght therby obey this commaundement and do to hym this seruice And as this doctrine as concernynge loue of GOD and our neyghbour belongeth to this present lyfe So the second doctrine whiche teacheth whose sonne Christe is doth teache vs howe we maye obtaine an other euerlastynge lyfe after this lyfe For we shall not obtayne euerlastynge lyfe by this if we knowe howe GOD and oure neyghbour ought to beloued of vs althoughe we begyne to performe this in dede with all diligence as the Phariseyes dyd suppose whiche thought that if they had Moses they neded no more But Christ sheweth here that this preuayleth not vnto the obtayninge of euerlastyng lyfe We must clyme and ascend to a hyer steppe and learne perfectly what is Christ and whose sonne he is The Phariseâ—es knewe that he should be the son of Dauid But Christe requireth more in this place The reason is this For if Christe were no more but the sonne of Dauid he must nedes die as Dauid dyd and should he haue only a corporal kyngdome But Christ hath an eternall kyngdome And Dauid his father calleth hym father in spirite Howe doth this agree that Christ should be both Dauides sonne and Lorde This is a question to the whiche the Phariseyes can make no answer neither can any of the Iewes at this present time answere therto In this question is nothing beloÌ„ging to thy neighbour to charitie to good workes But this is intented euen to teache vs to know what Christ is He that learneth yâ— can not wander froÌ„ the kyngdom of heauen and euerlasting life For it is not sufficient to euerlasting lyfe to know the law what is to be don The reason is this Because that also is required that it should be done Which thing is wont to procede very slowly Wherfore this is of necessitie required euen to know perfectly what CHRIST is Wherfore Christ doth so put forth the question and byddeth them to make answere whose sonne Christe is which after the flesh was Dauids sonne But for as muche as Dauid calleth him not son but his Lord yea and such a Lord that sitteth at the right hande of god to whoÌ„ god wil make all his enemies his footstoole By this questioÌ„ Christ mindeth to stirre vp the Iewes and all vs to haue a more hygher iudgement of Christ to beholde him with other maner of eyes than with suche as see hym only to be the son of Dauid For he is Dauids Lorde also that is he is not only a man but also very God borne eternallie out of the father Or els would not Dauid haue called him Lorde if he had not ben more then a man and if he had only byn Dauids sonne For Dauid was an excellent holy man and a most learned Kyng and yet he calleth Christ which is his sonne lorde As though he should say and openly confesse-My son passeth me farre I am a Kyng and beare the name of his father but yet he is my lord and such a Lord that sitteth at the right hand of God and by gods commandement beareth rule ouer all his enemies For wher as he is a man it is easie to iudge what maner of enemies he hath euen the deuill death as Paule gathereth out of this very psalme If the deuill then death ought to be made a footestoole to this sonne of Dauid that he might be their Lord this must nedes folowe that a godly power is in this sonne of Dauid For without this vertue he coulde do nothyng against death and the deuill no more then other men can By this meanes than doth Christ bringe vs to the true meaning declaring the way to euerlasting lyfe The law is a most profitable necessary doctrine For it sheweth what we ought to do to please God to serue him to escape yâ— punishement of sinne But this doctrine belongeth only to this present lyfe But for as much as after this life we must come to an other lyfe which is euerlastynge the doctrine of the lawe preuayleth nothing ther vnto The reason is There can be no hope of lyfe excepte we be whollie ridde and deliuered froÌ„ sinne And although the law be geuen to this ende that sinne might be restrained yet synnes be not therby layde a syde Wherfore we haue nede of an other
doctrine aboue the lawe For syth we can not perfectly fulfill the lawe The law causeth vs to haue an euil conscience to feare gods wroth for our synnes sake Wherfore this doctrine tendeth to this ende that thou sholdest learne what is Christ and what he hath done And nowe this is his voyce that he is not onely the son of Dauid as the Iewes beleue but also Dauids Lord that is an euerlastinge and verye god But what dothe he he putteth asyde from hym the forme of god as Paule sayeth and becommeth a man He taketh vpon hym the deathe of the Crosse. And why so Uerilye because he is the sonne of god that is to saye a sacrifice for the synnes of the worlde After that he dyed and rosse agayne the thyrde day from death vnto euerlastinge lyfe and sytteth at the ryghte hande of god This must we learne and beare awaye as touchinge Christ. For he that holdethe this faste is safe He that holdeth it not shall perishe vnder his synnes The reason is we are all synners and the lawe doth not only not deliuer vs from oure synnes but maketh vs more greuous synners agaynst god accuseth vs before God so that we are in greate daunger and can fynde no wayes to escape by all that we can doe In sinnes are we conceaued and borne and the longer that oure lyfe is the more do oure synnes encrease For this burden is put on vs not as an other burden which we may put downe cast of when we will It cleaueth to our very mary bones most secret parts of vs neuer suffereth vs to be at reast as we cā not denie this if we wold cōsider wel proue our strēgth Against this is this the only remedie to learne what is Christ. For assone as thou knowest who he is and then what he doth this is the very way to come vnto saluation The reason why is this If thou be a sinner and haste sinned muche againste God haue respecte to this God sendeth this Christ to suffer for synners to make satisfaction for synnes But what should this debte trouble the whiche that most riche Christe hath taken vpon hym to pay yea and hath payd it allredie wherfore this only remaineth that thou embrace with true confidence and fayth this death and crosse of Christe This can be vnknowen to no man that death is dewe to vs all and no man can haue any hope of a priuilege for the contrarie When we are dead we are vndone We can not helpe our selues But consider wherof commeth death Is it not for sinnes sake Nowe haste thou heard wher thou muste set remission of thy synnes euen in the death of thy Lorde Iesu Christ. This Christ whan he was deade remained not in death But he arose frō death to lyfe And this is a sure profe that he is Lord ouer death Wherfore euen as thou hast remission of syn through hym so by him thou hast euerlastyng lyfe in that he shall rayse thee vp againe thy flesh bodie in the last day And this the true knowing of Christ to know whose sonne he is euen the son of Dauid For he is a mā yet neuertheles the Lord of Dauid which sitteth at the right hāde of god hath for his footstoole his enemis sin death and hel Wherfore he y◠nedeth any helpe against these enemies must not require it of Moses nor of the law nor of his own worke or righteousnes but let him require it of the son Lord of dauid wheras he shal be sure to find it This doth the idle kind of Phariseies not know Wherfore they care not for Christ are cōtent with this that they know out of the law how god the neighbour is to be loued Wheras yet it is not possible that god shold be knowen I will not speake of the loue of him except Christ be knowen firste As he saith in Math. 11. No man knoweth the father but the sonne he to whom the son openeth him And this is the cause why Christ by this occasiō moueth this presēt questiō As though he should saye This ye know that god is to be loued But ye shal neuer loue god with all your heart wyth all your soule with all your mynde excepte ye knowe Christ well and perceaue who he is For how can we otherwise knowe what grace and mercie God hath geuen vnto vs This is no smale thinge that God hath made vs and geuen vs bodie and soule and all thinges But we vse these thinges but for a litle time in this lyfe But herein appeareth moste especially the riches and great goodnes and mere mercy of God wheras he spared not his only begotten sonne but deliuered hym vnto the death of the Crosse for our sinnes that we should be deliuered from sinne and obtayne euerlasting lyfe through hym This is the euerlasting infinite and incomprehensible loue and grace whiche no man can know excepte he know Christ. And therfore he can neuer loue God truely without Christ. Wherfore it appeareth hereby what the Phariseies and Scribes get by their question Euen this verely that they are openly conuicted of Christ before them al that they can talke much of the loue of God But they vnderstande not nor yet perceaue the leaste part therof truely And wheras they knowe not god whiche hath bestowed so great benefittes and liberalitie vpō them how shall they loue their neyghbour that hath nede of their helpe and can recompence nothynge for their pouertie Wherfore let vs highly esteme this doctrine and let vs geue thankes to God with all oure heart that we are deliuered out of vncredible darkenes vnder the Popedome euen like as the darkenes of the Iewes were here And we haue the pure doctrine of Christ wherby we do not only knowe howe we ought to be deliuered and saued from sin but we receaue the holy ghost Whiche by this doctrine moueth oure mindes so farre that we may begin to loue God and our neyghbour The whiche thing our Lord Iesus Christ graunt vs. Amen Amen The .xix Sonday after Trinitie ¶ The Gospell Math. ix IEsus entred into a shipe and passed ouer and came into his owne citie And beholde they brought to him a man sicke of the paulsey lying in abedde And when Iesus sawe the faythe of them he sayd to the sicke of the paulsey Sonne be of good cheare thy sinnes be forgeuen thee And beholde certayne of the Scribes sayde within them selues this man blasphemethe And when Iesus sawe theyr thoughtes he sayde Wherefore thynke ye euyll in your heartes Whether is it easier to saye thy sinnes be forgeuen thee or to saye aryse and walke But that ye maye knowe that the sonne of man hath power to forgeue sinnes in earth Then sayeth he to the sicke of the paulsye Aryse take vp thy bedde and go vnto thine house And he rose and departed to his
this vice is geuen by nature that we are glad to beleue lies for because our heart is proue therto By this meanes the Pope and his sectaries beleue constantly in the masse and in the seruice and intercession of sainctes in monasticall vowes ceremonies fastes c. But it is a false and fayned fayth and by your reuerence ful of whoredome baudrie The heart is full of fornication False faith causeth spiritual whoredom But on the contrari part we which thankes be vnto god haue the pure and chaste spowse for the word is doubtlesse sincere and true do not beleue constantly wher as neuerthelesse we sholde beleue cōstantly But they can not beleue so constantly seing they haue not the worde All the cause therof is in oure olde man in the deuill for that that we thorow originall sinne depart from the worde and truth vnto lyes Out of this gospell we must first learne that we haue nede of the worde And then that we embrace it with a sure faith And that afterwarde doth therof ensue remission of sin and euerlastyng lyfe so that we are surely ridde from all difficulties and dangers both in this life and in the life euerlasting But when the worde is lackyng ther is a faith also as the Anabaptistes Arrians Turkes Iewes Papistes haue a fayth But it is a faith without the worde which is ingenerat in vs by nature through the fall of Adam This is a lying fayth which by nature we may kepe more surely then the worde of God After that Christe had preached this to the sicke of the Palsye and forgaue his sinnes The scribes thinke that Christ blasphemeth God in that he forgeueth sin This part is necessarie also and of greate wayght For this is euident by the example of all phantasticall persons that all are in this errour that they know not howe synnes be forgeuen Demaunde this of the Pope and of his doctours add they can not tell thee what absolution doth For all the Popedome holdeth fast by this doctrine and it is surely holden vp therby that grace is powred into them that he that would obtaine it hath nede of contrition confession satisfaction But when it is demanded what is the office of absolution and of the keies they answere that it is an exterial administration which is obserued in the church So saye the Anabaptistes also what shall baptisme preuayle to the obtayning of remission of sinnes sith it is but a litle water The spirit is requisite To be short no secte maker no monke no priest could see this that remission of sinne is a power geuen to man As it is here in the gospell Wherfore learne thou this and say I know that God doth onely forgeue the sinne that I confesse yet this is also to be knowen by what I may be certified that my synnes are forgeuen or what is the meane by the whiche my sinnes are forgeuen And there say If I desire remission of sin I must not go into some corner and say O god forgeue me my sins And thē loke for som Angel whom god shold send vnto thee to say that thy sinnes are forgeuen For god promiseth that he will come vnto vs that baptisme may be amonge vs and his word most holy that it might be said I baptise thee in the name of the father of the son and of the holy ghost He that beleueth and is baptised shall be saued But thou sayste that baptisme is water onely It is true but this water is not alone but Gods worde is with it Therfore when I come to the minister whiche hath the peculier commandement of GOD or to any other Christian and desyre remission of my synnes There doth the minister pronounce I in the stede of GOD declare vnto thee through Iesus the remission of all thy synnes And here mayste thou surely truste that thy synnes are forgeuen For baptime and the worde will not deceaue thee This dyd they not teache in the Popedome neither doth any of their preachers vnderstand this Wherfore geue you thankes to God for this benefite light and learne diligently that God alone forgeueth sinne But how verely no otherwise then it is here in that he hath geuen men such power As Christ begynneth that in this place and afterwarde geueth commandement that frō henceforth it shold alwayes be obserued and kepte in the congregation vnto the ende of the worlde that repentaunce remission of sinnes sholde be preached in his name So is remission of sinnes amongest men to be required or in the worde and no wher els For ther only may it be founde This suffereth thee not to ascend into heauen therfore But whē thou desirest remission of synne receaue baptisme if thou be not yet Christined or if thou be see that thou doest call to minde that promesse and be not harde of of belife Go also and be at one with thy neyghbour then aske absolution And as thou hearest that remission of sinne is pronounced vnto thee in the name of Iesu so beleue and thou shalt obtaine thy desire So that baptisme absolution the publike worde the sacrament maye not seme a lyght thing vnto thee but that remission of sin may be asked and required therby For to this intent God hath called and ordained thy Pastour and Curate thy father and mother thy Christian neyghbour hath put his word in their mouth that thou shouldest aske confort and remission of syn of them so that this maye so be counted the commandement and ordinance of god that we shold geue credence to the wordes of men when they according to Christes worde and commandement vse their ministration and office For these are not the wordes of men but of God Wherfore these wordes are to be beleued constantly and not to be despised When the minister baptiseth a childe accordyng to Christes commādement There thou hearest the wordes pronoūced of a man But they are the wordes of God neither must thou take them any otherwise then if god had pronounced theym hymselfe So whenne thy synnes are forgeuen thee in absolution thou mayest no more doubte then yf God hadde spoken theym hymselfe For GOD hym selfe pronounceth this sentence that thy synnes maye be forgeuen thee Wherefore learne in this place the waye howe to aunswere these phantasticall persons when they crie on this wyse What is water but water We know thys also But they are ignorant hereof that the worde of God is ioyned with suche water Wherfore it is no longer pure water but diuine water whyche the mynister geueth not of hymselfe but God commaunded it so to be geuen to the intente that by it we myghte haue a new byrthe to enter into the kyngdome of God and Remyssion of all oure synnes And as GOD geuethe the worde whyche is hys and not oures so dothe hee geue also Faythe vnto the worde For bothe of them are the gyftes of God Faithe and the worde
wrongfullye done For why diddest thou so despise the word of God which thou sholdest haue heard and taken for thy cheif salfegarde But thou settest more by thy feldes possessions then by the hearing of a mā Thinkest thou that God will not take it greuously Six dayes hath he appoīted to thee for labour and to exercise husbandrie he requireth no more for himselfe then the seuenth daye that then thou sholdest do hym seruice also and yet shall he not obtayne that of thee Wherfore learne this it is an horrible and dreadfulll sermon against the Iewes because they despised this mariage that is the preachyng of the Gospell and reuiled and killed vp his seruantes This kynge can not abide this And therfore he sendeth his warriors euen the Romains and destroyeth these murtherers and burneth vp ther citie Who can say that god doth any wronge in this If a great prince should sende his son to certain bound in prison to deliuer them they would not only receaue that deliuerer thāckfully but also woulde kyll hym and mocke the father also how wold the father take this thinkest thou He wold destroy both the prisoners and the prison also So doth our god He sendeth his sonne to deliuer vs from syn death and hel to geue vs euerlasting lyfe He oughte to be heard of vs and to be receaued by fayth But we cast hym behinde and go to our landes and possessions These thinges seme much better to vs. Wherfore if the plage and punishments of God breake out vpon vs by heapes and swarmes in pestilence in the Turke and other warres whome can we blame but our selues And if we come vnto him then with mourning and lamenting it shall not preuayle For thynke thou how muche thou hast displeased God in that so longe time thou hast denied him his true seruice Compare thy faulte with this wrath of GOD and thou shalte thynke it well that he differreth so longe the euerlastynge paynes of hell And by this temporall paynes he calleth thee to repentance that thou mayst amende and cease from sin at last This is it in this gospell that the kyng destroyed the murtherers and burned vp their citie to geue vs an example that these despisers in the feldes and cities seduce vs not to folow their maners For it wil be no otherwise in the worlde it can not be persuaded to care for the worde They alwayes set more by their feldes and merchandise But they shall greuously be punished For what Iudgement they shal abide the Iewes shewe by their example Wherfore let vs not folow it but let vs rather heare the worde diligētly and with deuotion And before all thinges let vs honorably receaue the seruantes that cal vs for the lords sake from whome they are sent Then shall we perceaue god to be our helper in all thinges of difficultie which shal be present with vs and defend vs and at length shall geue vs life euerlasting through his son our bridgrome Iesus Christ. This is the first part as cōcerning the Iewes They are now gon And now herken what he sayth to the Gentils These were wtout hauing no law nor worde of god They were not within the wales but in an open place through that which the deuil might ronne at his libertie These also commandeth this kynge to be called that they might come al without any exception men women olde yonge poore rich As we se at this daye how god hath set forth baptisme the worde the supper that all might take part that will Wherfore that calling is nothing els then that Christ is preached to all men we are baptised that we might be gestes and make mery in this mariage that is that we might haue remissiō of sinnes life euerlasting against the deuil hel gates All we are bydden to this mariage And now whan the number of the gestes is fulfilled for it is plaine here that both euell and good were called the kyng himselfe commeth in and seeth what gestes he hath and perceaueth some of thē to be with out their mariage garment For so will it alwayes be amongest Christians that all are not true Christians some are faultie vicious yet haue the name of Christians because they were baptised vse the sacrament heare sermons yet they haue no more but the name For they thinke not the matter to be earnest true This must a mā accustome to know For it wil neuer come to passe by teaching that a whole Citie or vilage yea or a hole house shold truly ensue after godlines This will not come to passe but as the maner is ther commeth both good and euill This must we abyde as touchyng the name to suffer them to be called Christians For we are al bydden but al come not with the mariage garment This will be euen so vnto the last day Thē at last ther shal be made an other difference For thus is it surely decreed that this king wil not only haue all called to the mariage of his son but also he will see this whether they that be called come wyth their mariage garment If any man should come to a mariage feaste fowle sluttishe out of their working shoppe no mā would gladly receaue such vnto thē although they wer bidē to the feaste yea specially the bridgrome wold be greued therw t if he shold perceaue that he were mocked of this or that mad or proude person For they must come to the feaste with the mariage garment So saith Christ that it shal come to passe here also like wise Although thou be Christened hearest sermons vsest the sacrement yet art without the mariage garmēt that is beleuest not carest not earnestly for the gospel and wouldest vse but only the name of a Christian as the Pope and his doe that thou mightest get commodities and prebendes therby Thou art not a Christian for gods sake neither for thy owne saluatiō for then thou wouldest take greater pleasure therof And truly thou must not thynke that thou mayst lye hyd there with thy hypocrisie The kynge at his comming in will see thee pluck the forth in the middest or els in that last common day or when thou shalt die and will say What makest thou here syth thou hast but the name not the propertie of a Christian thou beleuedst not as it behoueth a Christiā Thou diddest neuer earnestly regard religion and godlines howe thou mightest be deliuered from syn in dede obtaine righteousnes and saluation Thou diddest onlie aspire to substance thou gapedst howe thou mightest get heape vp that Wherfore now thou art come with out the mariage garment Get the hence Ther is no rome for thee amongest them that were goodly decked against the mariage When this saith Christ shal be layd to these hypocrites charge eyther in the later day or at their death they shal be dombe that is they shal be able to alleage
as he canne and saythe CHRIST dyed for me therfore am I free frome synne and I canne not dye neyther hathe death nor synne any power vppon me For Christe hathe made satisfaction for all thynges that I shod pay This is true faith neither is it possible that he should be deceaued of this hope that sticketh to the word on this wise This is true it is not yet sene or felte but yet it is trewe and the tyme shall surely comme whenne it shal be opened The ruler dyd euen so and sticked surely to the woorde He perceyued not the thynge but because he beleued the woorde hys seruauntes come on the nexte daye with ioyefull tydynges that hys sonne was alyue At lengthe also he seeth it wyth hys eyes Then is Faithe no longer requisite it is come to passe as he beleued Thus is it wyth vs also We haue remission of oure synnes and euerlastynge lyfe We heare the Gospel we beleue the absolution we vse the supper of the Lorde yet do we styll fele always deathe and synne neyther can wee remoue thys sence and feelynge frome vs whyle we lyue in thys lyfe But yet beleue thou the word neuertheles For so must we also wholly beleue gods word without signes and vse the condition of Paule that is to lyue content with Gods grace We must beleue the worde although it is not our chaunce to see with Thomas But we shall see when the tyme shal come wyth thys Ruler that as we beleued the Remyssion of synnes and euerlastyng lyfe by the woorde euen soo shall wee haue it in deede in euerlastynge ryghteousnesse and lyfe As long as we lyue here we muste be content wyth the word and beleue it After thys lyfe we shall feele it and haue it in dede The whyche thyng God our mercifull Father graunt for his sonne Iesus Christes sake thorough his holye spirite Amen The .xxii Sonday after Trinitie Sonday ¶ The Gospell Math. xviii PEter sayd vnto Iesus Lorde howe oft shall I forgeue my brother if he sinne agaynst me tyll seuen times Iesus sayethe vnto hym I saye not vnto the vntyll seuen tymes but seuentie times seuen tymes Therefore is the kyngedome of heauen lykenede vnto a certayne man that was akynge whiche woulde take accoumptes of his seruauntes And when he had begon to recken one was brought vnto hym whiche ought hym ten thousande talentes But forasmuche as he was not hable to paye his Lorde commaunded hym to be solde and his wyfe and chyldren and all that he had and payment to be made The seruaunt fell downe and besought him saying Sir haue pacience with me and I wyll paye the all Then had the Lorde pitie on that seruaunte and losed hym and forgaue hym the debt So the same seruaunte wente out and founde one of his felowes which ought hym an hundred pence and he layd handes on him toke hym by the throate saying paye that thou owest And his felowe fell downe and besought hym saying haue pacience with me and I wyll paye the all And he woulde not but wente and caste hym into pryson tyll he shoulde pay the debt So when his felowes sawe what was done they were very sory and came and tolde vnto theyr Lorde all that hadd happened Then his Lorde called hym and sayde vnto hym O thou vngracious seruaunte I forgaue the all that debt when thou desiredst me shouldest not thou also haue had compassion on thy felowe euen as I had pitie on thee And his Lorde was wroth and delyuered hym to the Iaylers tyll he shoulde pay all that was due vnto him So like wise shall my heauenlye father do also vnto you yf ye from your heartes forgeue not euery one his brother theyr trespasses THE EXPOSITION YE heare in the very begynnynge what is the summe of this Gospell When Peter asketh of Christe what was nedefull to be done when his brother synned againste hym and howe often hee shoulde forgeue hym whether seuen tymes were inough Christ aunswereth Not seuen tymes but seuentie tymes seuen tymes That is the forgeuyng of synnes amongest Christians ought to bee withoute measure and ende and they must pardon one an others synnes and beware of reuengyng For that belongeth only to God whose maiestie ought not to bee violated neyther hys iurisdiction to be broken As the parable also sheweth it in order And we afterwarde wyll gather togyther the causes and declare theim But here muste we especially marke howe Christe saieth That the kyngdome of God is lyke a kynge whiche purposeth to make a reckenynge and accompt with his seruantes For this commaundement as touching remission of sinne is not to be applied to the gouernance of a comminaltie where as are seuerall offices and diuersities of persons therfore all thynges there consist in the varieties of rulynge and obeyeng that licence may not be geuen to the lustes and vices of men but that a discipline and honest order maye be hadde for the restraynynge of the lewde and wicked Wherefore it is not ment that parentes should geue theyr chylderne all lycencious libertie They ought to vse a certayne kynde of reuengyng and by no meanes to couete and desyre the name of facilitie and gentylnesse Lykewise is it also with the maysters ouer their houshold seruauntes and with maiestrates and officers Let all them knowe that they are appointed certainly to reuenge For thys is the worldes faulte that it is the worse for libertie as it appereth by wyld children that wyll not obey theyr parentes vntyll at length they come to hangyng Wherfore this commandement is not to be vsed in a common welth but in the kyngdom of God where all we are equall and are subiecte but onely to God whiche is the head of the lyfe of vs all He calleth the kyngdom of God not only the lyfe that is after this but the holy churche in this lyfe wher as God by hys word and by his holy spirite hath the gouernance In thys churche thou must obserue this trade if it be not thy peculiar office to reuenge synne that there may alway be pardonyng one an other and no reuengynge that al things may be done toward thy neighbor with mercy gentlenes whersoeuer he hath nede althoughe by reason we might seme to haue a iust cause to do the cōtrarie Why Christ requireth this he sheweth sure causes in the parable of the two seruants and of the king The first is that Christ requireth that the christians should thynk with themselues howe great mercie God hathe shewed vnto them which also if he would deale extremely with vs had many and great causes to be reuenged of vs and to vexe vs with moste greuous euyls But seyng that we obteined mercy without our desert we must shew mercy and gentlenes to our neighbor And this must be obserued with great diligence For by this Christ declareth what is the true way to obteyn remission of synne and sheweth vs to our selues
her faith But this is a meruailous sayeng of Christ yf wee wyll weygh the matter aryghte He confessethe that power proceded from him ▪ And when the woman cōfesseth the matter openly before hym he doothe not impute it to hym selfe but to the fayth of the woman that so greate vertue and power goeth frome hym when notwithstandyng thys healthe proceded not frome the womanne but frome Christe But Christ doothe this to thys ende that hee maye shewe vnto vs how greatly this thyng pleaseth hym when the Faythe is suche as moste certainely hopeth and looketh for health and helpe of hym alone As though he shoulde saye onely prouide thys that ye may bee well endewed with Faythe in what soeuer daunger ye bee For my mynde is muche more ready to helpe then your desyre is to craue it I doo much more redyly delyuer you from death then ye desyre lyfe This to bee true Christe declareth it plainely in this place seyng that he so bothe liberally and gladly suffreth vertue and power to procede from him in healpynge this woman Therfore we ought to learne by this example that in all peryls and daungers we shold set our Faith only vpon Christ and looke for all healpe at his hande onely But what doo we We heare this at sermons in the temples we are put in remembrance therof at home neyther doo wee wante his miracles at thys daye yet canne not our Faithe be excited and stirred vp to beleue hym Menne wyll not beleue tyll they haue great abundance of all necessarye thynges As long as we are in healthe we hope and beleue well of the helpe of God But if pouertie and sycknesses ones come we haue no Faithe at all We lament we crye we complayne as though there were no healpe to be had neither in heauen nor in earth although we heare dayly both in sermons and otherwise that God wil haue mercy on vs for Christes sake and deliuer vs from all euill if we flee vnto hym with strong Faithe and doubt nothyng of his mercifull promise made vnto vs in the blood of Christ. But how doth this agre with the womans act whiche peraduenture ones or twise had heard of Christe and of his myracles and yet commeth she with so stoute and strong faith vnto Christ that if Christ had ben in the highest part of heuen this Faith would haue brast thorowe all thynges yea and haue brought Christ downe into the earth for to haue holpen her For as we haue oftentymes sayd God can not there deny helpe where he is truely and with a right faith sought and called vpon Wherfore we are alas for sorowe to muche wretches whiche hauyng the worde of God so playnly yet suffer not our faith therby to be excited stirred vp and confirmed But all the faulte of this matter is in the diuell and in oure corrupte and wycked fleshe For if thys were not we shoulde neuer be so vntowarde to beleue that Christ would helpe vs in all our necessities and combraunces were they neuer so great and many For as it is sayde Faythe can not deceaue vs. Therefore Christ dooth here ascribe it to Faithe that he made thys woman whole Thy Fayth sayeth he hathe made thee whole Go in peace be thou whole from thy disease So lykewise shall faithe in Christe rayse vp from death vnto lyfe vanquyshe the deuyll destroye synne and bryng euerlastyng saluation Although CHRIST doothe suche woorkes yet are they the works of Fayth for without faith such workes are not wrought as ye know that neither Christ nor the sacramentes nor the word of God profite any thyng without Faith Faith muste doo all thynges or ells they must be lefte vndoone I speake of things pertainyng vnto saluation For what soeuer is not of Faith is synne And thus much of the first miracle The second miracle is of the rulers daughter that was dead Luke recordeth that thys mayde was so olde in yeres as the woman was diseased of the bloudy issue that is to saye she was .xij. yeres olde for so long had the woman be troubled with her sycknesse All thynges were prepared for the funerall The minstrelles whyche by theyr syngyng and playinge as the maner of that people was gaue tokens of the buryall were there present There was a great noyse of them that wept cried as the maner is in preparation for so noble a buriall In the meane season the Father of the mayde when all thynges were paste hope for what hope can there bee when lyfe is gone out of the body maketh haste vnto Christe nothyng doubting but if Christe were present the mayde myght easylye be restored vnto her lyfe For so declare his wordes He fell downe at the feete of Iesus sayth the Euangelist and sayd My daughter is dead I pray thee come and lay thy hand vpon her that she may be safe and lyue For although Marke and Luke saye that he came to Iesus when hys daughter laye a dyenge yet they also declare that before Christe came to the rulers house the mayde had geuen vp the Ghost and notwithstandyng they signifie that the father dydde not caste awaye his Faithe but surely beleeued that CHRIST woulde restore vnto her bothe lyfe and healthe Who hathe euer sene or hearde of suche meruaylous people A woman whyche in no place of the worlde coulde fynde healpe conceaued suche a fayth hope truste and confidence in Christ that if she might but touche the hemme of his garment she should be healed And this her persuasion was not so farre out of the waye but that as she beleued so came it to passe in very dede In like maner the maides father when his daughter was dead was certeinly persuaded that if Christe did but laye his hande vpon the dead mayd she should receaue her lyfe againe It is easie to be beleued that a man by his hande may rayse vp one that is fallen a sleape But to rayse vp one frō death no hande no diligence no paine taking no noise c. Is able to do it Would not reason thus thincke But the ruler thought not so for if he had he would haue tarried at home and neuer haue taken that iourney vnto Christ but he surely beleued that Christ both was able and also wold restore his dead daughter vnto life And here may we see how acceptable pleasant a thing ▪ faith is to Christ which faith notwithstāding reason the worlde iudgeth plaine folishnes For although Christ was occupied about necessary busines was in disputation with the disciples of Iohn yet all these things set a part when he perceaued this faith of the ruler he turneth vnto him foloweth him satisfieth his desire according to his faith in somuch that when he cōmeth into the house seeth all things prepared for the burial fearinge lest that present sight shold tourne the fathers minde that the example and incredulitie of the men that were there
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
spirituall ministers The power of bynding loâ—sing synnes most wickedly abused by the pope Heb. 9. 1. Iohn 1. what synne 〈◊〉 The breaking of mens traditions is no synne before God In the preachers mouthe in sette lyfe death Note well The wordâ— of Christe and of his minister is all one and of lyke power Math. 15. What is synne properly The diuersitie of synnes Psal. 51. Rom. 7. The lawe openeth synne Rom. 7. 2. Râ—g 12. Math. 13. Gen. 4. Secret synne wyll ones com to lighte The doctrine of the papistes concerning remission of syn A godly practise of the auncient churche Contrition â–ª what it is that it deserueth not remission of synne Rom. 7. Contrition wyth out fayth helpeth nothing vnto saluacion A simâ—lytude Rom. 7. What the papistes call contrition Math. 27. Penaunce enioyned of the papistes In the word of Christ is remission of sins to be sought thorow faith The waye to obtayne remission of synnes is to heare the worde of god and to beleue it Fayth in the worde onlye quieteth the conscience Why the gospe is preached Why we are baptised Why christe ordayned hys Supper Euery man ought to receaue the sacramentes for hym selfe The worde the sacramentes ought to go together By faythe alone in Christ are we freely iustified and saued Why faith alone iustifieth without workes In the Popes churche faithe and the worde were neglected Actes â—â— Gal. 5. The doctrine of faythe that Christ is the alone shepeheard Gene â— 3 Rom. 5. Iohn â— The saynctes of god can do nothynge in the worke of our redemption The wolfe is the deuyl and death Christe only helpethe agaynste the wolâ—e Rom. 7. 2. Cor. 3â— Gâ—la 3. Ioan. 17. 1. Pet. 2. Christe the good sheparde is setforth vnto vs for an ensample â— Ioan. 3. Saluacion comethe only by the deathe of Christe Mercenaries or hyrelyngs wolues Trewe shepardes What is required of the preacher of gods worde 1. Tim. 6. Ministers ought only to require meate drynk cloth A general doctrine Luc. 9 17· Myth 10.16 Christe onlye ought to be preachede to the people Fals teacheâ—â— are to be eschâ—â—wed as the deuyll The pope is an hyrelynge and a woâ—fâ—e Christs voyce is only to be hearde and folowed The property of a shepe Howe shepe are to be folowed A fals teacher is neuer to be trusted The loue of christ toward vs. Math. 10. Psal. 1â—1 The voyce of the shepheard christe is the only coÌ„fort of the churche Math. 27· A Christen man in thys lyfe is alwaye subiect to the crose Christe knoweth hys in the myddest of trobles Constancie in the tyme of trouble declâ—rethe a true Christiane Rom. 8. 1. Cor. 10. 2. Cor. 1. 2. Cor. 1.4 Iohn 3.5.8 1. Cor. 10. 1. Iohn 3. Marc. 16. Iohn 3. The word of god only conforteth the true Christian. Math. 23. Marc. 16. What the true religion is A naturall man vnderstaÌ„deth not spirituall thinges 1. Cor. 2. Iohn 20. Luke 24. Trouble dismayeth the weake christeans 2. Cor. 4. Rom. 12. 1. Pet. 4. Math. 5. Rom. 8. This saying A lytle while ought diligently in trouble to be remembred How reason Iudgeth of the crosse How thee worde of god Iudgeth of the crosse Math. 10. Luc. 12. The deuill the world can do no more agaynst the people of god theÌ„ god appointeth and suffereth Psal. 93. A good lesson Reason can not se that our affliction coÌ„meth of the good wyll of god towarde vs. 1. Cor. 11. Affliction coÌ„meth to vs froÌ„ god for our proffite Howe wee should behaue our selues in trouble Note well Heb. 12. Prouerb 3. The ende of Christen meÌ„s trouble is euerlastinge ioye Affliction is a token of godâ—s fauoure â—owarde vs. Why god pvnisheth vs. Examples of affliccion Esa. 53. Psal. 22. Math. 27. Marc. 15. Luc. 20. Iohn· 15. Heb. 12. The cause why god correcteth his children 1. Cor. 11. Psal. 119. Esa. 18. The profites that come by affliction Heb. 12. 1. Cor 10. The crosse semethe intollerable Esa. 37. Iohn 16. Psal. 69. The crosse semeth to haue no ende Iohn 16. Psal. 30. Heb. 12. Iohn 16. Rom. 8. 2. Cor. 4. 1. Pet. 1. 1. Pet. 5. Faythe hellpeth greatlye in affliction Why affliccions are sente vnto vs of god Impaciencye and desperacion are to be eschewed in affliction All our saluacion comethe by the deathe of christe The death of christe getteth vnto vs the holy ghoste victorie ouer satan The office of the holy ghost What the worlde is Rom. 1. Galat. 3. Ephes. 2. Ioan. â— Synne In credulitie is the greateste synne and the roote of all synne Luc. 1â— Rom. 14. What is sinne The iuglynge of the papistes Unbeleif is yâ— greatest sinne and the fauntyne of all euyll The world is the deuyles bondeslaue 1. Ioan. 5. What the worlde is Where vnbeliefe is no worke can please god What faythe is â—ac 2. True faythe is the gyfte of the holy ghost Galat. 5. Delyuerauns roâ—m synne cometh not by workes but by faythe in christe· The blyndnep of mans iudgemente concernyng iustificacion Rightousnes commeth not by workes Galat. 2. Ciuile righteousnes Christes goinge vnto the father is our righteousnes Though good workes iustifie not yet may they not be left vndone for the commaÌ„dementes sake what christes goinge vnto the father is Note well The wycked doctrine of the papistes concernyng iustificacion Math. 16. Christe alone is our ryghteousnes In christe we ouer come the deuyll Faythe Christe hathe perfectly wroughte the worke of our redemption without faith there is no saluation Esai 64. Our saluacion in christ is certen Ioan. 3. 1. Pet. 2. 2. Cor. 5. 1. Ioan. 3. Ioan. 7. good workes Where fayth is not there is no good work Iohn 16. with out faith all thinges are synne Psal. 14. The holye ghoste rebuketh the world of Iudgement Iohn 12.16 Luc. 11. 2. Pet. 2. Math. 13. The true chritians abyde constante and stedfast in the tyme of persecution The deuyl can not preuaile agaynste godes elect â—ac 4. Marke wel The worlde can not abyde to be rebuked Why the holy ghost is called a conforter The goodes of the worlde are transitorie Rom. 1. The scripture abusede of the papistes The holy ghoste taught no newe doctrine Iohn 16 â–ª Iohn 14 The doctrine of the holy ghoste Act. 10. Without the holy ghost we can not but erre Arius Conference of scriptures is necessarie Math. 28. Anabaptists In the aged doctrine is required before baptisme but not in the infantes The errours of the papistes about the Lordes supper Acte â—·9 10 â—1 16.20.2.2.27 The comendâ—cion of prayâ— In trouble we must faâ—l to prayer Iac. 1. Rom. 8. Iohn 17. Heb. 5. The vertue of christes prayer for hys churche God hearethe the prayers of the true christians Wee maye praye in al places and wee shall be heard because we loue christe We maye not differre our praier till we be found worthy of our selues to praye ohn 9. Satan seketh to hinder prayer Iob. 4.25
it not yet properlye he toucheth the thynge that was meant by the name so that he consenteth in all points with the Angell whiche brought this diuine name from heauen causynge hym to be named Iesus because he shoulde saue his people from their synnes Simeon calleth him the saluatiō of the Lord that is whome the Lorde himselfe ordained to be a sauiour And as touching this name I haue spoken before of the childe Iesu that wheras God hath ordayned the maiestrate the parēts and such other necessary offices to be our sauiours in corporall and temporall affaires as the phisitions in sycknes lawyers in expoundynge what is euery mans right So yf this chylde had not cōme with an other kynd of saluation Simeon could neuer haue had suche great confidence in his matters as to expound that his death was but a licence to depart or a salfe conducte to go in peace he could neuer haue regarded synne and death so lyghtlye Wherfore sith Simeon confesseth that he shall depart in peace out of this life bycause he hath sene the saluation of God he defineth plainly that he is a sauiour againste sinne and death For how colde he els haue suche sure confidence of peace in a sauiour that was a man This description is not lightlye to be regarded For it cōprehendeth a great wayghtie matter in fewe wordes It is but one child whom Simeon so nameth Wherfore it is herby euidently proued that whatsoeuer is beside this childe seme it neuer so commendable through the name or outwarde shewe therof yet can it haue no power to bring to saluation or to put awaye death and synne But whosoeuer suffereth it to be applied vnto hym for saluation worketh his owne damnation Wher Simeon by this worde mindeth to abolishe and derogat all rites and ceremonies and all the obseruations of the lawe that no man shold put any hope of saluation in them and that whosoeuer trusteth in the lawe in his workes shall neuer obtayne to be saued For wheras he by a notable praise calleth this child the saluation of God it is easye to gather therby that all ayde and remedie againste death remaineth onely in hym Wherof then commeth this hope in the Iewes that put suche trust in the law and his workes What meaneth the Pope and his adherents so highly to extoll Masses Pilgrimages pardons as though saluation came by them syth this is the name of this child only neyther may it be geuen and communicat to any thyng or creature besydes The only wordes of Simeon may be taken for an argument against these wicked persuasions and opinions For mine eyes saith he hath sene thy saluation I say euen that thou almightie father hast ordayned hym to be a saluation to synners For the worlde must nedes finde out saluations againste sinne The Iewe thinketh it saluation if he obserue the law The monke and religious man thinketh it saluation if he bynde himselfe to a certaine kynd of life by a vowe and some chose certaine of the sainctes to be their patrones and defenders against synne and hell All thinke that purchasyng of saluation cōsisteth in their maner of lyuing But who can number the workes that procede of mēs traditions and Idolatrous seruice in the popedome wherin consisted their chiefe hope of saluation Yf they had well considered this verse of Simeon they shoulde haue perceaued that this ought to haue ben auoyded as a most haynous sacrilege and robbing God of his dewe honour and they wold not haue ordained any other sauiours thā was determined by the saying of Simeon They wolde haue suffered hym onlye to haue this glory whom God had appointed so to be in whome no man that trusteth can be disapointed For to this ende came this child and for this purpose was he sent of God euen to bring saluation vnto vs. Wherfore in this saluation whiche God hath prepared there is suche store of sauing helth that the conscience may therby haue perfect quiet and neuer more dreade the crueltie of death or violence of synne or the ragyng tyrannie of the deuill for as muche as he hath the sauing health of God prepared redie that is the almightie and euerlasting saluation whiche lacketh no kynde of succoure and helpe to saue vs againste synne and death and geue vs abondance of lyfe and rightuousnes Let vs only with this Simeō embrace this child that is stycke vnto hym with a true faith that we maye conceyue a sure comfort by hym For when this is surely printed in our heart that this child is that prepared saluation ordained to helpe vs againste synne and death then doth ensue therof suche peace of cōscience that syn and death skeareth vs but in vaine For our sauiour is redye to helpe vs against it And to entreat more at large of the saluation that commeth by this child let vs take the record of Iohn the Baptist discribynge hym thus Behold the lambe of god that taketh awaye the synnes of the worlde In these wordes is described the sacrifice vpon the crosse for syn and the conqueringe of death by his resurrection to iustifie vs and to make vs rightuous Wherfore to the obtainment of this saluation he by his death and resurrection geueth vs helpe against sin and death And albeit that a Christian man must not omitte to do good workes yet is not saluation obtained therby neither remission of syn but this is only obedience due vnto god which god requireth And he that will not performe it is not deliuered from his sinnes for his disobedience For this is the only true way to obtayne that euen that he that seeketh howe to be deliuered from syn and death sholde whollie flee to this saluation that is prepared for vs of god that it might take our synnes vpon hym and make satisfaction for them so deliuer vs. He that doth this may say with Simeon Whatsoeuer feare or dreade by death and other perils is set before vs this is my sure comfort againste them all that thou Lorde lettest thy seruaunt departe in peace He that trusteth to anye other thynge shall in steade of peace fynde anguishe and extreme miserie in suche a tyme. For he shall not haue this sauynge health but in death and damnation shall he perishe Neither muste we make anye suche difference betwene vs and Simeon as thoughe he myght more boldlye truste in this saluation because he had power to take the childe in his armes and to beholde hym and we not so because we haue no suche power For as touchynge the effecte of the matter the bodely presence is not auaylable or hath no great importance Many other Iewes doubtlesse dyd at that very time beholde CHRIST and yet obtayned no saluation therbie Only this was effectuouse in Simeon and furthered hym to saluation for that he thorowe the inspiration of the holy Ghoste embraced this childe whiche nothynge differed from other children by reason and
sence as that onlye sauiour whiche was promised to the fathers Abraham and Dauid And in this are all Christian men equal to Simeon For the very same Christe is offered to them by the worde of the Gospell for their saluation whom Simeon coulde no other wayes knowe to be the saluation then by the worde And wheras he behelde hym wyth his eyes it was the gyfte of GOD proper to hym and not to vs and yet he obtayned not saluation therby but that was geuen vnto hym to be saued for that he beleued the worde as touchynge this child Which is as able to saue thee as Simeon And for this cause Simeon rehearseth in the verse folowynge all them to whome this saluation belongeth least it shoulde seme to pertayne vnto fewe sayinge Whiche thou haste prepared before the face of all people This child is a saluatiō against death syn this maketh Simeō to departe in peace But he is moued by the consideration of this sauinge health to open vnto al other by geuyng so euident commendation of it for what purpose God hath prepared this saluatiō This saluation saith he is not only ordained for my sake But many belong vnto the felowshipe and fruition of this sauing health For God hath prepared this saluation before the face of all people so that this child is not my sauiour only neither his mothers but the sauiour and saluation of all men Simeon sayinge is large and great He pronounceth him to be the sauiour of all nations as well as of the Iewes notwithstandyng that there was a great difference betwene them by reason of Moses lawe and the diuine ceremonies But when he cōsidereth this child he can make no difference For both haue like nede of saluation to be deliuered therby from death sinne For the obseruynge of all the lawe nothing preuayleth in deliueringe from synne and death By this sauiour only is all saluation prepared This sauiour is not suche a one that came for some for some not God hath prepared sayth he this saluation not before the face of certayne but before the face of all people The whiche sentence is all one with the promesse made vnto Abraham where as he promiseth blessynge to all kyndredes in his sede Neither can the Iewes be excluded frō all tribes neither from all people But they that are blessed were not blessed before but liued in gods curse Wherfore the meaning of this is no otherwise to be taken but that if this be the saluation of all people than is there none at all that can be saued whiche lacketh this saluation And this is one thinge that Simeon maketh all men equall pronouncyng that as well the Iewes as the Gentiles are suche as shold be damned for their synnes excepte they obteyned saluation by this sauyng healthe The second thynge is well to consider the pythe of these wordes and to conceaue a delectation and comfort by them The cause and spryng of all our misery is this our conscience can not denye hyde and cloke synne And synne muste nedes abyde Gods wrothe which is the most peinfullest styng of death to fear the iudgement of God For we can not denie but that sinners must abyde punyshment Now through this perceuerance and felyng of this dreade there is no hope of pardon and grace If these thoughtes be well considered they be so heynous that they count God to be a cruell and an vnmercyfull iudge that will remyt no part of the rigour of the lawe but execute it with extremitie Thus can we conceaue no other opinion of God and thus are we ouerladen with the heuynes of the burthen and opprest with the rodde of the taske-maister and beaten with the shoulder wande accordyng to the saying of the Prophete But Simeon doubtles hauyng respecte to the sayenge and description of this Prophete as touchynge this chylde describeth God after an other maner than any mans conscience is wont to conceaue or thynke of hym For if it were the wyl of GOD to punysh sinners with extremitie without grace and fauour then were it a vayne thynge to truste in mercye shewed in this Sauiour Nowe are the woordes of Simeon playne that God hathe prepared saluation before the face of all people Wherein all men may bee saued Wherefore hereby maye it bee euidentlye perceaued what is the will of God accordyng to Paule 1. Tim. 2. euen that God would haue all men to be saued not onely with bodily saluation but with euerlastyng saluation prepared agaynst synne and death For to this ende is that saluation ordeyned which God hath prepared for all people Who therefore woulde dreade this God Who woulde tremble at his iudgemente seynge that he declareth so openly that it is his wyll we shoulde be saued and seyng that he hath prouided all thynges necessary for our saluation And wher as many peryshe and be damned not obteynynge thys saluation God is not the fault therof but the stubbornes of man whiche despiseth Gods wyll and careth not for this saluation of God whiche is ordeyned of God to saue all men If there were a remedy prouided for the succoure and reliefe of all beggers and nedye folke and yet some woulde not vse that benefyte and remedy prouided for them the faulte were not in them that prouided for the sustētation but in thē that should haue receaued it In like maner goeth it with men in the world The saying of Simeon is true God hath prepared this saluation before the face of al people yf the Iewes iudge them selues vnworthy to receaue it yf the Pope and the Turke despise it and thou canste not fynde in thy heart to accept it if now it cometh to passe that thou and all these be damned ye can blame none but youre selues which refused the saluation and grace of God If this saluation seemeth not agreable to thy reason thou mayst searche with thy self where it may then be had But thou shalt not fynde in all the saluations in the worlde succour agaynst synne and deathe yf thou let passe this saluation Wherefore if thou carest earnestly for thy saluation imbrace this chyld Know for a suretie that God is mercyfull vnto thee and pardoneth thyne offences for this chyldes sake and so shalte thou well perceaue that thou art saued For he is the only saluation agaynst synne and deathe But if this way of saluation pleaseth thee not accuse thyne own stubbornesse whiche causeth thee that thou canste not escape Gods wrathe and damnation For GOD is not in the faute God hath prepared saluation Which is a sure token that he would haue mercy on synners and delyuer vs from our destruction And he hath not prepared it onely but also proffered it to all people that all myght remembre that all theyr saluation consysteth therein Not onely Marie Paule Simeon Peter but all people ought to trust in hym Who soeuer hath nede of helpe agaynst synne
the edifying of the saintes to the worke and ministration euen to the edifying of the body of Christe till we all come to the vnitie of fayth knowledge of the sonne of god vnto a perfect man vnto the measure of the ful perfecte age of Christ. For we se by daily experience howe cruell an enemie the deuil is to the worde and specially in these our dayes and how he calleth vnto hym for helpe the Turke the Pope and all the tyraÌ„tes of the worlde that they coming to gether hurly burly with speares and Iauelinges in their handes against the lord and his annointed may put out of the waye the worde of God and make hauocke of the Churche of Christ. But the more the Pope the Turke shewe their furie and crueltie against the churche of Christe and his holye worde the more doth it prosper and florishe and daily more and more getteth the victorie ouer the enemies whiche with out all doubte shall shortly come to confusion The gates of hell â–ª sayth Christ shall not preuaile against my church or congregation Again whosoeuer falleth on this stone shall be broken in peces but on whome soeuer it falleth it shal al to grinde him Baptisme the Lordes supper and the worde all the tyrantes of the worlde can not take awaye no nor yet destroye that congregation whiche exerciseth them faithfully and truly And this is no lytle fruite nor smal commoditie of Christes Ascention For to this ende went he vp into heauen that he might sende the holy ghost and set forwarde the ministerie of of the gospel here in the worlde Moreouer these also are called giftes that god gouerneth and defendeth his churce conforteth it in aduersitie preserueth it in persecution kepeth it in the trueth and defendeth it against errours and moueth it vnto prayer and other godlye exercises as Christe faith in the gospel In that day ye shal aske in my name For this can no man do without the helpe of the holye ghost And to be shorte whatsoeuer we haue and receaue al are the giftes of Christ and all are the fruites of his Ascention For for this purpose did Christe ascend into heauen that he shoulde stablishe suche a kingdome and make vnto hym selfe thorowe the holy ghost a Churche euen suche a churche as the gates of hell shall neuer be able to preuaile against it This doth Luke very aptly signifie in his Euangelical historie when he recordeth that Christ being redy to ascend into heauen lifted vp his handes and blessed his disciples not as the popishe byshoppes are wont to do by wagginge their fyngers ouer the people that kneleth downe before them but he praied and wished wel to their ministerie which he then enioyned them that they should preache the gospell to euery creature that is to say to all kynde of men to all nations to all people For the gospell is not commanded to be preached for plantes stones byrdes fishes c. But for men for reasonable creatures as it is said He that beleueth and is baptised shal be saued But stones and trees can not beleue Therfore pertaineth vnto theÌ„ neither preaching nor baptisme But faith baptisme belong only vnto men therfore doth the preachinge of the gospell pertayne vnto theÌ„ alone but Christ vseth that figure maner of speach saying Preache the gospel to euery creature that by this he may comprehende al degrees conditions of men that no Emperour no kinge no prince is so mightie but he must heare beleue and receaue the gospel or els thinke himselfe as he is in dede damned To this commandement doth Christ lyfte vp his handes and blesseth them that is to saye he doth not only wysh that they may prosper haue good successe in the execution of their office but he signifieth also that he will helpe theÌ„ defende them be present at their ministerie geue good encrease to the same as he saith by the Prophet The worde that coÌ„meth out of my mouth shal not turne againe voide vnto me but shal accomplishe my wil prosper in the thing wherto I sent it Therfore wheresoeuer the gospel is taught Christe lyfteth vp his handes and bringeth forth his blessinge that it maye bringe forth fruite and not returne in vayne And this is without doubt a great conforte that Christ at that very tyme when he should ascend lyfteth vp his handes blesseth the disciples For by this he euideÌ„tly declareth that his AscentioÌ„ bringeth vnto vs most swete coÌ„solation coÌ„fort great helpe against syn deuil death and hel diuerse noble giftes vnto the edifyinge of gods church fynally his blessinge good wil and fauour yea and also after this transitorie life euerlasting life with immortall glorie vnoutspeakable ioye For to what ende should Christ haue geuen so louinge and gentle a token of his louing and gentle good will toward vs by lifting vp his handes and by blessyng vs if he had borne vs no good will nor wold haue suffred vs to haue place with him in his kingdoÌ„ Seing then that he lifted vp his handes wysheth well to them an to their newe enioyned ministerie it is a moste euident argument sure signe and manifest token that he beareth a singuler good will towarde vs and that his desyre is we should euer be partakers of this blessing and receaue therof greate consolation and conforte thorowe the preachinge of the Gospell whiche is the power of god vnto saluation for so manie as beleue it Thus haue I sett foorth vnto you this â—rticle of Christes Ascension wherby ye vnderstande how full of swetnes and conforte it is and what great and singuler profite cometh to vs by it ye haue hearde that forasmuche as oure owne fleshe and bloude euen the sonne of God sytteth on the right hand of God synne death and deuill are without power that they haue not so greate libertie strength that they can hurte vs. For although they be oure capital cheife enemies seke all meanes possible to destroye vs yet are they such enemies as are but prisoners bouÌ„de slaues Ye haue hearde also that thorow the Ascension of Christ the holy ghost is geueÌ„n vnto vs that he may lede vs into all truth defende vs againste errours conforte vs in our afflictions praye with vs moue vs to prayer and finally garnishe vs with all maner of spirituall and heauenly gyftes For this cause is Christe ascended into heauen and sitteth on the right hande of God that as Paule sayth he maye fulfyll all thinges that is to saye geue and graunt vs all thinges whatsoeuer we haue nede of vnto saluation and euerlasting lyfe Therfore let vs follow the example of the Apostles as Luke sayth let vs worship with them the Lord Christ Iesus yea and that with great ioye and geue most huÌ„ble entier heartie thaÌ„kes to our heaueÌ„ly father