Christe so is it verye necessary that I with a pure faith confidence do vnderstande and beleue it For very little profyt cometh of an historicall beliefe For the dyuell knoweth and beleueth it and yet it profiteth hym nothynge at all Ye howe mannye be there amongest vs that bee named Christian men which doo confesse and knowledge that Christe rose frome deathe and yet shal be damned Wee do confesse and knowledge the resurrection but the merites thereof we doo cleane take awaye and condemne Howe so Throughe trustinge in workes to the whyche wee ascribe ryghteousnes The and me hath God serued with his resurreccion And therefore yf thou wylte goe the highe waye and pull nothinge frome the merites of Christ thou must beleue not alonly that Christ dyed and rose agayne but that hee dyed and rose for the for the I saye and all synners dyd hee pleasure and seruice therewith For through hys deathe he tooke away thy sinnes and by his resurrection he hath iustified the. Yea throughe his resurrection hee entringe in his kyngedome myghtelye hathe declared that all power in heauen and in earthe is geuen vnto hym and also that he hath ouercome synne death hell and the diuell And finally that there is nothinge which is not subiect vnto him and that he as a Lord of heauen and earth mercifully keepeth and saueth his and maketh they in partakers of his kyngdom Only requiryng of vs that we beleue in hym and dye as concernynge our synnes and walke in a newe lyfe Vnto this pertaineth the syxte chapiter to the Romaines Rom. 6 in the which Paule toucheth this article of the resurrection very highely amongst other thinges sayeng Yf we be dead with Chryst we beleue that we shall lyue also with hym and are sure that Christ raysed from death dieth no more death shal haue no more power ouer him For as touchīg that he died he dyed concerning sinne once But as touching that he lyueth he lyueth vnto god Likewyse ye also count your selues to be euen deade as concernyng sinne and to lyue vnto God throughe Iesu Christe our lorde God serueth vs by hys aungels Secondaryly we se here in this gospell that for bicause this article of the resurrection is so harde of the flesh to be receiued how mercifully and meekly God through his aungell handeleth and intreateth the wemen that brought spices and anoyntementes to the sepulchre of the lorde playnlye and manifestly shewing by wordes and signes that his only son Christ was risen Who wold now I pray you dispair of suche a gentle and mercyful father which so patiently suffering our inftrmitie and so louingely exhortinge and instructing vs Whom wolde not this greate and inestimable charity prouoke to beleue The wemen that bought this anoyntment and came to anoynt Christ surely had an honest intente And their going and hasting to the sepulchre doth plainly shewe the hartye loue that they bare vnto Christe yet not withstanding they did it after a fleshely manner and vtterly withoute any righte faith For yf they had had faithe they wold haue remēbred the words that Christ spake howe that he shulde rise the thirde day and go before theym into Galile But these wordes they forgatte and prepared them selues to anoynte Christ Mat 2◠which was not commaunded vnto them to do But so mannes reason is ofte wonte to do The curiositye of men For it doth often that which it shulde not do and that whiche it shulde do it ouerpasseth and leaueth vndone In so muche that our lorde god to oppresse this curious rashnes and curiousnes Deut. 1◠commaundeth in the lawe that we shulde not do that that seemed to vs good Yet notwithstandyng so good is our god that he doth not for this curiosity and vnfaithfulnes reiect these wemen but through the aungel entyseth and leadeth them frō this carnall and fleshly seruing of god vnto his worde Which thinge is here doone after this manner When these good women went toward the sepulchre said one to an other Who shall roule vs the stone from the graue Lookyng backe they sawe that the stone was rouled awaye And they going into the sepulchre they saw a yong man sittyng on the ryght hand whych had a longe white garment vppon him and they were abasshed But he said vnto them Be not ye afrayd Ye seke Iesus of Nazareth which was crucified he is risen he is not here Beholde the place where they layde hym c. Here mayst thou hear and se that god sent not his angell alonly to roule of the stone from the graue but moste chiefly to enforme and instructe the women and to manifest and shewe vnto them the glorious brightnes of his resurrection What the shininge vesture signifieth whych the angelicall shynyng vesture dyd signifye Here marke how diligently it is written here how and in what manner a man muste be iustified and saued First there is written howe the women were sore abashed Suche troblinge and abashing the preaching of the lawe bringeth forthe Rom. 3. when my sinnes thereby be made euident and playne Yea trewelye whome shuld it not make afraid so many commaundementes in the law enioyned to vs and are impossible of vs to be brought to passe or doone and yet neuertheles that sentence remaineth immutable Cursed is he that continueth not in all the wordes of the lawe Deu. 27 to doo them Nexte nowe foloweth the aungels who represent and signifye the preachers of the gospell with their comfort and consolacion Angeles are preachers saiyng Be not afraid O ioyfull and glad tidings that we shall not discomfort vs for our sinnes But frome whence commeth these ioyfull and mery tydinges From Christ our lorde which was delyuered for our sinnes rose for our iustificaciō With such preachinge of the resurrection the Aungell comforteth these wemen bringeth them in remembraunce of the wordes that they had afortyme hard of the resurrection Moreouer he doth confirme his words with a signe A signe whē he sheweth them the place where Christ was layd Do ye think that this was not a gentle way to instruct these women patiently to bear their infirmity by that meanes to make theym to beleue the resurrection Lyke as Christe thorow his aungels and miracles did instruct these women and the apostels so wil he likewise do dayly vnto vs through his word so we as obedient children obey and beleue his worde and seeke our saluacion none other where then alonly in the merits of Christe Thirdelye it foloweth nowe that the women were enioyned by the aungell to go and declare the rysynge of Christe not to the disciples allonlye but also in especiall to Petre Women becam apostelles which for the deniynge of the Lorde was in greate feare and heauines Here oute wee maye learne howe necessarye the preachinge of the resurrection is And contrarye wyse what a miserable calamitye it is where the glory of the resurrection is
and not vnto the worlde Iesus aunswered and sayde vnto him If a man loue me he wyll keepe my saiynges and my father wyll loue hym and we wyll come vnto hym and dwell with him He that loueth me not keepeth not my sayinges And the worde which ye heare is not myne but the fathers which sente me These thinges haue I spoken vnto you beeynge yet present wythe you But the comforter whyche is the hollye ghoste Ioh. 15. and .16 Act. 2. whome my father wyll sende in my name hee shall teache you all thynges and bringe all things to your remembraunce whatsoeuer I haue sayde vnto you Peace I leaue with you my peace I geue vnto you Not as the world geueth geue I vnto you Let not your hartes be greued neyther feare Ye haue hearde howe I sayde vnto you I go and come againe vnto you Yf ye loued me ye wolde verely reioyse bicause I sayde I go vnto the father For the father is greater then I Ioh. 13 and 16. And nowe haue I shewed you before it come that when it is come to passe ye might beleue Hereafter wyll I not talke many wordes vnto you For the prince of this worlde cometh and Ioh. 12. and .16 hath nought in me But that the worlde maye knowe that I loue the father And as the father gaue me commaundemente euen so do I. THE EXPOSITION THe apostels were euer of that mynd The ignorauÌ„ce of the flesh before the holy ghost was confirmed in them that the kingedome of Christe shulde haue ben temporall and wordly wherin he shuld haue mightely raigned as in times paste did Dauid and Salomon Truly when Iudas not the Iscariot according to this saiyng did aske Christ in his laste supper Lorde what is the cause then that thou wilt shew thy selfe vnto vs not vnto the world Christ did lead him with the other disciples away from this hope and trusting of a temporall kingedome to those thinges that were more necessary which was the fulfillyng of his word And therfore he doth teache in this gospell Fyrste of all hee teachethe heere what the frute of oure loue towarde god is whiche muste needes flowe oute of the harte and cannot stande without faith For how can I loue him Loue towards God of whome I hope and loke for no goodnes For in that I loke for goodnes of Christe that I hope and truste in him and set al my consolacion and comforte in him that faith I say oÌ„ly bringeth to passe which receiueth the worde and thereby knoweth that the father wyll be knowen and glorified in this Christe alone Ioh. 1. And that is the meaninge of this sentence Who so euer beleueth not that he receiueth of his fulnes that by Christe he hathe a mercifull father in heauen and remission of sinnes righteousnes and saluacioÌ„ moreouer that it is God through Christ that keepeth vs and defendeth vs frome the ieopardyes and periles of this worlde hee loueth not Christe but rather his owne propre workes righteousnes and wisedome Moreouer where Christ is neither loued nor knowen there of a suertye is his worde neither obserued nor kepte And contrarye wise Where the same mercifull father with all his benefites done vnto vs is knowen and all oure hope caste in hym by Christ yt is not possible but that there shal be trewe loue towardes Christ Trewe loue wylleth that god willeth lyueth accordinge to his godlye wyll hath greate delyte and pleasure to heare what god desireth of vs and when he heareth it he fulfilleth it in worke And suche faith and loue dyd Moyses require of the people of Israell Deut. 6. saying Heare o Israell the lord our God is one lord onely and thou shalt loue the lord thy god with al thy hart with al thy soule c. Faythe Chieffely here note that Moyses as a lawe gyuer requireth faith and hope of the harte towarde the onlye god that he is the same that kepeth and preserueth the people and wil be to vs a mercifull father And after that he requireth loue towardes god though he cannot giue it by the lawe that we shuld loue god with all our hart with all our soule with all our might And on this wise Moyses draweth vs from all creature and directeth vs to god only Moreouer he desireth such maner of loue Loue towardes God that not constrained but frely and volutarily shal serue god and keepe his commaundementes and fulfyll his wil as the nature of loue is Which more plainly we find in the gospel Mat. 13 that the seed that fell in a good grouÌ„d gaue frute c. Here thou hearest that the word of god taken with the hart through preaching bringeth forth frute By the worde we receiue faith from faith cometh loue toward god our neighboure of loue cometh the fulfilling of godê coÌ„maundemeÌ„ts Finally Faith loue bring a godly a christian coÌ„uersacion lyfe Wherefore Christ in the gospell of this day constraineth no maÌ„ by the law but exhorteth them to faith and loue as they that willyngly wolde kepe his word and fulfyll his comaundment accordinge to sainte Paules saiyng 1. Tim. 1 howe that the lawe is noâ— gâ—uen vnto the righteous but vnto the vngodly disobedient and sinners Secondaryly this gospell teacheth The kiÌ„gdome of god ioin the harts of the faithfull wher Christ will haue his kingedome and dominioÌ„ namely in the harts of the faithfull Likewise he promiseth vs here not onli that if we shew this loue outwardly with the word that the father shal loue vs but also more greater and more excellent thinges that is to saue â–ª that he with the father and the vertue of the holy ghost wyll come vnto vs. O comforte O grace It was out dewty to 〈◊〉 vnto him seing that our nature is so corrupte and wanteth so muche ameÌ„demente But behold God wil come vnto vs. so mercifull is our god that he preuenteth vs and promiseth to come vnto vs by Christ And what will he do with vs He wyll make hym a dwellinge place with vs. If wee considre the disposition of oure nature and firste natiuity we shall fynde that our harte is the dwellyng place of the diuell Which alas is to trewe in so much that S. Paul saith Ephe. 2. that naturally we were the childreÌ„ of wrath euen as well as other And for this originall sinne that is grafte in vs god by right might condempne vs wretched creatures But yet considre how mercifully goodly he handleth vs which not all only forgiueth vs our originall and actuall sinne as they call it so mercifully through Christ but also he geueth vnto vs Christ himselfe And so he giueth him vnto vs that he with him voutchsafeth to dwell in vs whereby Satan is expulsed and driuen away 1 Cor. 6. and our hartes made the dwelling place and temple of the holy ghoste He now that here in this worlde
he sayd to the woman Mat. 5. Thy fayth hath saued thee Go in peace THE EXPOSITION IN this Gospell deare Christians is fyrst descrybed a poore synner whiche not onely was come to the knowledge of her synnes but also by fayth obtained remissioÌ„ of theÌ„ Wherfore it is a verye necessarye thyng that this worde A synfull woman A sinner be well coÌ„sidered and wayed in our heartes that by it we may put a true difference betwene an indurate blynde synner as was the Pharisey a synner that acknowlegeth his myserye synnes For there are synners whiche are doubtlesse blynded and deliuered into a reprouable sence as was Pharao of whom the scripture sayth that his heart was hardened Exo. 14 There are also some that are synners only afore God and not afore the worlde as the hypocrites of whoÌ„ the scrip sayth sayth Luc. 16. You are those that iustifye your selues afore men Notwithstandyng God knoweth your heartes Also there are synners both before God and the world And forasmuche as their synnes displease them and thei acknowlege their synnes therfore especially is the gospell occupyed aboute these afore any other And suche a synner also was this woman that is spoken of in this gospel For she felt her synnes acknowleged that she had broken the lawe and further that she had nede of helpe counsel And therfore maketh she so great hast and deferreth it not when she had heard that Iesus was in the Phariseys house sekyng grace of him that had power and authoritee to remyt sinne Furthermore with weapyng teares annoyntyng washyng and wypyng his feet she testifyeth what strong fayth and loue she bare vnto Christ Faith is an excelleÌ„t thing And nowe ponder it well howe excellent a thyng fayth is that fyrste acknowlegeth her sinnes and after that fleeth vnto Christ This woman beyng a publike open synner knewe right well that she should haue but a syngle welcome into the Phariseys house neither should she escape the rebukes and tauntes of theim yet so great is her loue and fayth toward Christ that neglectyng and contemnynge al their rebukes checkes other contumelyes without feare she hasteth vnto Christe of whom she might obtayne remission of her synnes Wherfore nowe note diligeÌ„tly and coÌ„sider the processe also the successe of this womaÌ„ for doubtles she shal teach both the me how they must be disposed that wyll obtain remission of their syns of god the father through Christ Thus sayth the Euangelist She began to weete his feete with teares Teares are a mooste certayne sygne of a penitent mynde that the synnes displease from the heart But what were suche repentaunce without fayth But this woman hath fayth also RepentaÌ„ce and â—ayth muste be ioyned together Truely it is a great token of fayth in this woman that settyng light the threttes and checkes of the Phariseys she hasteth vnto Christe and that Christe him selfe testifyed saiyng Thy fayth hath made the safe Nowe doubtles this fayth was not idle in this woman but is shed furth it selfe through loue Are not these manyfest sygnes of loue that accordyng to the custome of the region she enbalmeth Christes head with moste precious oyntment weeteth his feete with teares kysseth them and wypeth theim with the heares of her heade Euen so it is expedient that wee bee lyke this woman if at the least wee wyll obtayne eternall health True penaunce Needes muste wee haue a perpetuall penaunce that is to say the knowlege of synne the forsakyng of synne and the hatyng of synne Furthermore wee muste haue fayth whereby wee may take holde vpon the promyse of the Gospell Last of all it is necessarye that wee declare oure fayth with woorkes of loue euen as we here se ensaÌ„ple set surth in this woman Secondarily in this Gospel is Christ descrybed as a good gentle and mercyfull Lorde The goodnes of Christ For he receyueth this woman with so great humanitee and gentlenes nothyng consideryng the murmuryng of the Phariseys so that this receyuyng should well moue and styrre vppe all synners to true fayth Lette vs marke all thynges orderly as they stand and we shal fynde Christ in all thynges merciful gentle and ful of compassion lyke as hee is set forth vnto vs in the scriptures Fyrst Christ suffereth the sinful woman to annoynt him he suffereth her to washe his feete and to wype them he suffereth her to kysse him whiche no Pharisey would haue suffered to bee done especially of suche a woman Furthermore when the Pharisey murmured that he receiued so great a sinner Christ defeÌ„deth this his facte by a similitude of a creditor that had two debters the one ought fiue hundreth pence the other fyfty Now seyng neither of both wer able to pay he forgaue them both And then he asked SymoÌ„ Tel me whether of these twayne shal loue him most Wherfore Christ came in to the worlde Surely with this similitude Christ sheweth wherfore he came into this worlde namely for synners For without doubt we all are his debters And who is it that is not a debter or that wyll deny this debte If we wyll say sayth sainct Ihon that we haue not synne we deceiue our selues the truth is not in vs. Rom. 3. And S. Paule sayeth All haue synned and want the glorye of God What shall I say of the similitude whiche is written in the gospel of sainct Luke To make short wee all are debters of this Lord which way soeuer we turne our selues Luc. 12. And would to God he would geue vs this grace to knowlege our debt to beleue in Christ whiche for geueth it also furthermore that we might find grace as this woman did Doubtles she knowleged her synnes sought grace and found it And inasmuche as fiue hundred pence were forgeueÌ„ her all her iniquite remitted pardoned therfore also she shewed her selfe thankefull and heartely loued him of whoÌ„ she was thus receiued into grace Loue folowed fayth Wherfore if thou also wylte haue remission of thy synnes set thy selfe among these debters that owe fyue hundred pence know thy selfe to be the greatest synner liuyng vpoÌ„ the yearth say with the Publicane I am not worthy to looke vp into the heauen and then aske grace at Christ beleue the woordes of his Gospel If thou thus do doubtles thou shalt obtayne thy request For that swete worde spoken vnto the woman pertayneth also aswell vnto that as vnto her The worde is this Thy synnes are forgeuen thee And this worde ought euer to sounde in a christians eare as oft as our sinnes oppresse vs and we would gladly be deliuered from them as wee say in the confession of our fayth I beleue that in this life there is perpetually forgeuenes of synnes The Churche hath euer synners as the scripture testifyeth The righteous falleth vii tymes in the day ryseth agayne Therfore seyng that we are so weake that we synne
Which thing surly the peacible cōming of our lorde Iesu Christe to Ierusalem The cōming of Christe to Ierusalem doth goodly performe and bringe to passe For what kind of goodnes or mekenes ys not serued therein Other princes and Lordes as often as they newlye enter into ther kingdomes and Dominions lord what a pōpe and greate companye goeth before them as it is written in the 19. psal Psal 19 Some in charettes some in horses They than put c. But Christ although he was constituted lord of heauen and earth as it apeareth in the laste chap. of Math. yet he porely rode vpon an asse back accompanied with a simple and despised companye Which thinge not onlye of the world had no comendacion but also gaue to euery body occasion of laughyng and iesting What manner a man Christ is Neuertheles if all this were printed in our hartes yt wolde teache vs what a māner of man Christe was and what became euery christian man to loke of hī He is verily such a one that escheweth shunneth chaseth away no man from hym but alureth calleth euery man to hym For certaynly to that intēt he cam into this world that through his onlye desertes and merites he might redeme all And therfore he sheweth him selfe vnto vs with so great humanitie not only in words and learnyng but also in works and miracles And here I think that the prophet Esa in spirite saw this great clemency goodnes of Christ whē he cried so depely in his hert sayinge Esa 64 Break the heauens and come down Ye the euangelist also did diligently brīg in the testimony of Zachary to set before our eyes the mekenes of Christ with the which he goeth about to help euery mā saying Zach. 9 Ecce rex tuus uenit tibi mansuetus c. that is Lo here thy kinge commeth vnto the c. all these wordes be spokē with a great vehemency For whē he saieth notablye this worde loe it can not be but that he goeth about to shew a thīg of great waight And here in syght was nothinge els done but that Christe in his lowly entryng into Ierusalem wold commēd toward vs his most bounteful wil great benefite as thoughe he shuld say thus Act. 15. Thou my dispised company hast hitherto lyen oppressed vnder the heauye yoke of the lawe which seyng thou coldest by no meanes fulfil was nother help to the nor to none other Moreouer before my aduēt or coming thou haddest nothīg els but promise But nowe be of good comfort I wil make an ende of al thy miserie and wretchednes I wil take away the curse of the lawe and wyll forgeue the thy sinnes and shall obteyne for the euerlasting lyfe Verely al this can I do Christe Kyng Mat. 11 seing I am kynge lorde ouer synne death the deuel and hell And this not only I can do but will do cum sim mitis c. On this wise doth the aforesaid prophet Zachary shewe forthe vnto vs this worke of Christe Now he that of this place so learneth to knowe Christe that with all his herte he may say with the people Blessed be he that cometh in the name of God And so beleueth that here Christe with all his goodnes of his only grace is geuen to hym he beynge delyuered from sinne is made iuste and good accordīg to this scripture He the beleueth in him shal not be left comforteles but shall haue euerlasting lyfe ¶ Secondarely Good workes this gospell teacheth vs the veri trew good workes of a christen man by the which the same faith is made clear and apparaunt in that that this place settethe forthe vnto vs the compassion and teres of Christe at his entrynge vnto Ierusalē Wold god that al the world knew what scripture calleth good workes And trewly it is very expedient that the ministers of the word of god shulde earnestly and diligently but yet wisely exhort the people to good workes seeyng that al the worlde is now geuen holy to naught and myschife For as admonitions wherwith the people are stirred to do good be necessary so affiaunce in the deseruinge of workes and in our owne iustice is noysome and perniciouse As cōcernyng good workes these be they as often as by very loue thou doeste considre the necessitie pouertye infirmitie miserye and aduersitie of thy neighboure as thine owne And in all thinges in thy mynde thou art ready to helpe him As we se in saynt Paule where he speaketh to the Gala. in the 6. chap Gal. 6. Lette vs alwayes do good towarde euery man and cheiflye towarde them that be ioyned in the felowship of faith with vs. And in the 6. chapter of the first epistle to Tim. he saith 1. Tī 6. Cōmaund them that be rich in this world that they be not highe mynded and that thei putte not their hope and truste in their vncertayn riches but in the liuing God And that they do good and be rich in good workes and liberall in geuing and dealing theyr goods Here wee maye se that saynt Paule doth not onlye moue vs to good works but also sheweth namely vnto vs whiche be good workes that is to say to do well to euery manne and willingly to geue and to be liberall And here well may be alledgyd the saiyng of Esaie the prophete in the 58. chap. Thou shalt not despise thine oune kynde and fleshe Esa 58. Yf thou wilte dilligentlye marke this place and herken vnto suche thynges as the prophete speaketh of in the same doughtles thou shalt soone perceiue what he calleth good workes yea and all the prophets do so instauntlye stir vs vnto these workes that they dare say plainly that no kind of worshipping god doth preuaile wherin the loue of thy neighboure is not founde And Osee in the 6. chap. saieth Ose 6. Complacitum est mihi in misericordia non in sacrificio That is I am well pleased with mercy shewing and not in sacrifice doyng In this place to be mercifull signifieth to do good to my neighbour as it appeareth in the 6. of Luke Luc. 6 Nowe therfore like as Christ became seruaunt vnto vs in learnyng in lyfe in miracles doyng in his deathe in his resurrection and to bee short in euerye pointe of humantie so he wolde that we shuld become seruauntes one to an other What is to be mercifull in body power strenght in all our riches Neuertheles in suche wise not that we shuld put our cōfidence in these workes and withstand the wrath of God therewith but to testifye and shewe forthe our faithe in light For saynct Paule by such workes declared his faith and lette passe diuerse other of his good workes what thinke you of that wher he dyd socoure and helpe that poore and miserable Onesmus For willing to reconcile he wold reconcile him to Philemō he calleth hī his own hart ys not this a
greate parte of loue Vnto Philem. And afterwarde he excuseth Onesimus of his fleyng and ronnyng away as verye necessarye to this purpose that after his suche lapse and falle he might be not onlye a minister or seruaunt but as a brother vnto Philemon Forthermore the same good saint Paule took on hym selfe the harme whiche the same fugitiue seruaunt had done his mayster and wolde all the losse whatsoeuer it were to be layde on his necke Be not these good workes But by it that other workes do appeare greate and good yet may thei not well be called good workes whan they which haue neede of them be not releuyd by them Good workes must alway serue thy neyghboure hym that hath need Christ in the middest of his oy lameÌ„ted wepte And that Christ teacheth vs in this story when in the middest of the peoples ioy which reioysed and wished all thinges prosperous vnto him as to the son of Dauyd to their power gaue hym the moste honoure they could he wepte very sore and bitterly What shuld stir or moue him so to wepe thinke you Verely as he him selfe witnesseth the misery and wretchednes of the people entred into his hert for seing that by al the time that he was so conuersaunte amongest them they wolde not vnderstand nor receiue knowledge it was necessarye that thei in body soule honour and all their goods shuld perishe All this knewe Christ and therefore wepte so sore And besides this he faithfully gaue monicion vnto them before whereby they mighte learne to auoyd such inconuenience but all was in vayne Now lyke as Christ doth not disemble but by all meanes goeth aboute to preuente the losse of his people so shulde we when we are come to the knowledg of God take vpon vs the care and necessitie of our neighbour whether it be bodely or gostlye great or small to procure not only that there ryse or growe no hurt vnto them or theires but also that they feele our help at need As sainct Paule to the Galat. in the 9. chap. Galat. 9 saith Alter alterius one ra portate sic perficietis legem Christi That is One of you ease and help an other and so ye shall fulfill the lawe of Christ Let it be by vs at all time fulfilled that God the father by oure workes withoute seasing end may bee glorifyed Amen The seconde sonday in Aduent Luc. 21. AND there shal be signes in the sonne and in the moone and in the starres and in the yearth Mat. 24 Mat. 13 Ioel. 2. Ezec. 38 the people shal be at theire wittes ende thorowe dispaire The sea and the water shall roare and mens hartes shal faile them for fear and for lokyng after those thynges whiche shall come on the yeerth For the powers of heaueÌ„ shal moue And then shall they see the sonne of man come in a cloud with power and greate glory When these thinges begin to come to passe then looke vp and lift vp your heades tor youre redemption draweth nye Mat. 24 Mar. 13 And he shewed them a similitude Be hold the figge tree and al the trees when theye shoote forth their buddes ye se and knowe of youre owne selues that sommer is then nye at hande So likewise ye also when ye se these thinges come to passe be sure that the kingdome of God is nye Verely I saye to you this generacion shal not passe in all be fulfilled Heauen and earth shall passe but my wordes shal not passe THE EXPOSITION IN this gospell first of all is declared vnto vs Christe careth for vs. the greate carke and care that Christ taketh for vs. And although he speake here of many and horrible signes and tokens that shal be before his coÌ„ming yet he wolde not that his electe shuld be destitute of comfort But very gentely taught them how they shulde behaue them selues when the tribulacion of this time shall come vpon them Neither wolde he kepe close from them what shulde folowe after this tribulacions verely the ende of the cursed and wicked world Mat 24 And althoughe these signes at the firste shal be terrible and bring muche sorowe and tremblinge with them yet shall they not all hurte the elect bycause thei shal haue knowledg of these thinges long before The ioy oâ— the electe And thei shal looke about and lift vp their heads as they which know by those signes the day of their redemtion from al euel to be at haÌ„d And that Christ then shall take from the tirannes 1 Cor. 15 Princes Lordes Kinges and Emperoures theyr power and yelde it vp to his heuenly father Further seing that thei know according to saint Pauls saiyng that all thinges worke for the best to gods elect Rom. 8. They do verelye also perceyue that all these signes muste be referred therevnto Likewise it is no small comforte that we haue of Christes saying in an other place Mat. 10 All the heares of your heade bee numbered In contrary wise the dispisers of gods word shall with a greate boldenesse set at naughte these signes and shall often haue in theire mothes Peace and quietnes 1 Tes 5. Also this prouerbe What heauen fall But at the laste they shall runne into greate fear for bycause they be drouned in that volupteousnes of this world Thei haue no hope in Christ and therfore thei caÌ„ not lift vp their heds vnto this sauiour redemer Wherfore it shall not here need so long explicacioÌ„ of the signes to keÌ„s as shall need diligeÌ„t admonitioÌ„ to faith through which we abide in Christ Christ in vs. For wher this thinge is so brought to passe ther is nother signes treÌ„blingê nor feares No nother sin the deuell hell nother death caÌ„ hurt vs. Wilt thou briefly know who abydeth in Christ Ioh. 15 in whom Christ abideth S. Iohn speketh that plainli saieng He that kepeth his coÌ„maundemeÌ„tê abideth in Christ Christ in hiÌ„ What is that commaundement 1. Ioh. 3 That we shuld beleue in the name of his son Iesu Christ one to loue an other Neuertheles brieflye to speak of those signes that S. Luke maketh mencioÌ„ of wherby al meÌ„ may vnderstaÌ„d how much thei are now done already how much they shal be done herafter Firste of all he saieth that there shall come mani fals prophets False prophets which shal deceue many Oh what an horrible thing is that that they shal come in the name of Christe But here considre the care that Christ taketh for the and execute his commauÌ„dementes then shal there be no ieoperdie at al. Beleue them not saieth Christ nor geue no faith to them Antichrist here may wel be noted Antechrist wâ—th his false doctrine and his outwarde worshipping of God of the which S. Paule speaketh in the seconde chapter of the seconde epistle to the Thessalonians Secondarely the words of the Euangelist doth shewe
that surfete and ouer greate couetousnes of riches with greate violence shall invade The car of the belli In the whiche place againe Christ taketh care for vs and saieth Beware c. Thirdly the Gospell shal be preached euery where as we do nowe euidently se so that wee muste needes confesse and knowledge that these manye yeares hitherto the Gospell hathe not beene so purelye preached as we se in these latter daies Item the son moone and the sterres shal be destitute of their naturall lighte The course of the law And hereto shall folowe the sorowfulnes of the people for the feare and lookinge for those thinges whiche shall chaunce to all the worlde The rombling and noise of the sea and floudes the mouinge of the celestiall powers and diuerse other signes whereof Christe maketh mention Now thou perceiuest what shall signes necessarily happen and moreouer thou hast harde that to those that abide in Christe Rom. 5. thâ—y shall bringe no feare at all Forthermore see in this case that thou take hold of Christe by faithe as suche a Lorde and mayster 1 Pet. 5. that hath taken charge ouer the yea and shall abide with the to the end of the worlde Mat. 28 so shall there bee nothing that shall hurte or feare the. The second aduente of Christe Also Christ in this gospell sheweth the maiestye of his laste comminge for none other cause but to comforte his people and to the wicked he bringeth an horrible fear when he saieth And then thei shal se the sonne of man come in a cloud with a great power and clerenesse as thoughe he shuld say Thou my dispised company hast suffered griefe and paine in this worlde thou haste beene made the ofscouringe of al for my worde in the desence therof thou hast suffered many ieopardies of goodes honoure lyfe 1 Cor. 4 and so forthe Therefore now beholde him in whome thou hast laied or sette all thy trust or hope What thinkest thou nowe by my power where bee they that haue persecuted the Ps 72 whreunto is their power come where is nowe seene the pompe and magnificeÌ„ce of thi enemies Al thei by coÌ„fusioÌ„ shame ar destroyed Rom. 8. being damned both body soule for euer And lyke as thy misery shal now haue an end so shall their perpetuall infelicitye and condemnacion nowe begyn and last for euermore Feare thou not this my power whiche thou nowe seeste it shall make more for the then against the Likewise lette not my maiestye be it neuer so greate trouble the The greater it is the more socoure shalt thou haue at my hande And nowe suffre a while and let vs se what the enemyes of the word of God can do Lo Psa 43 thus it is manifest that the maiestie of Godds iudgement to vs that beleue his worde and for the same alwaies be counted and taken as shepe apoynted to the slaunghter bringeth not feare but rather a comforte To vs I say that beleue in him for wee shall hear that ioyfull voice Mat. 15 Come hither the blessed children of my father And nowe may we plainlye se what it is that saynt Paule saith 2 Tim. 1 I knowe in whome I haue beleuid and am sure that he is able to kepe that I haue committed to his kepyng vnto that day In contrary wise Ioh. 19 the enemies of the word of God shal se whom they haue persecuted and whether Christ shall winke at all those ylles that hathe chaunsed to the electe people of God There shal be wepinge and gnashing of teath there shal be hell euerlasting death Thirdly we haue in this gospell a perfecte admonicion that we shal abiecte and cast away al fleshly truste and securitie Carefulnes hurteth and to geue dilygence to haue perfect knowledge of our selues and to be alwayes readye against the glorious adneÌ„t or comming of our lord Iesu Christ For bycause he hath moued and kindeled our hartê with these wordes Looke vp and lyfte up your heades hath putte awaye all feare He wil also that we be warned to prepare our selues againste these times and this he doth by a rude and homely similitude saying Ye se the figge tree and all other trees when they bring forth their fruicte and theÌ„ you say somer draweth nigh So when ye shal see al these thinges done know you for certain that the kingdome of heauen is at hande And note wel nowe that he wolde vs to vnderstand perceiue that when al these thinges shal be brought to passe that then Christ shall make an end of the world But the wicked shal boldly dispise and saye God seeth not vs Ezec. 9. he hath forsaken the earth c. yet shall christian men geue hede loke for these times Luc. 11. as a faithful seruauÌ„t doth loke his mayster when he shall retourne from the mariages And that thou mayest knowe that hee greatlye desireth that we shuld be mindefull of this day he maketh an ende of his sermon with this worde Watche ye How must we watch Verely it is nedeful that we haue a liuely feruente faith Mat 25 which by loue shulde bee effectuall like vnto the fyue wyse virgines For trewly to watch is to be diligente in faithe To watche To slepe and the workes of God as in the contrary wise to slepe is nothing els but to dispise the worde of God to abide in infidelitie and playnly to doo no good at all Now how many is there emongest vs al that doth loke for that helthful and glorious comming or aduent or watcheth therefore Verelye all the worlde slepeth and routeth 1 Tes 5. Night and darkenes hath ouer compassed all that euer ys Wherfore thou that art the minister of the word of God folowe Christ sette it forth with all instancye and feruentnes Call to repentaunce Correcte the euell Comforte the good and beware leste God require the bloode of the synner at thy hand Ezec. 5. For trewly it is not all in vayne that God hath so purposed and decreede in his minde He hath spoken it and therefore it muste needes bee Heauen and earthe shall passe awaye but his worde shall euer abide If thou do thy dewtye and ceasest not with all thy minde to admonishe and warne althoughe it were so that the more parte wolde not beleue or obey but lyke the Sodomytes encrese synne vpon synne yet wold there be found some good grounde that wold receiue the seede of Godes worde bring forth frute Thy diligence and labour can not lack his reward Mat. 25 as scripture witnesseth saieÌ„g Wel good seruaunt and faithfull bycause thou haste beene faithfull ouer a little I shall set the ouer muche Enter into the kingdome of thy Lorde The thirde sondaye in Aduent Mat. 11. WHen Iohn beyng in prison herd the workes of Christ he sente two of his disciples Esa 35. and sayde vnto him Art thou he that
of Christe and inwardly by his spirite that he myght knowledge the same Christe to be the very messias and sauiour as S. Iohn witnesseth in the 17. chap. shal by him haue eternall ioy Thirdely To auoyd offeÌ„ces in this gospell Christ teacheth vs to auoyd slaunder and sayth Blessed is he that is not offendid by me that is in this dispised personage that I am in Although I come into this worlde vnder the slaunder and ignominie of the crosse Mat. 17 yet am I the very same that my father in heaueÌ„ spake of in this wise Here is my welbeloued sonne in whome I am very well pleased Heare him And in lyke manner although my worde seeme very simple and foolish to the wise men and iustifiers of themselues in this worlde yet is it suche a learning and so much to be made of that al that beleue thereon shal be saued For my worde is not myne Iohn 3. but his that sent me c. Of this streÌ„gth of the word of God and of the gospel speaketh S. Paule in his epistle to the CorinthiaÌ„s saying I notify vnto you my brethren 1 Cor 15. the gospel that I haue preached vnto you the which ye haue receyued in the which yee nowe stande in by the which also ye shall obteyne euerlasting life c. Doest thou not se here now that by the gospel meÌ„ shal be saued If theÌ„ the preaching of the gospell maketh men blessed of necessitie therefore muste the doctrine of the gospell be much more precious theÌ„ that of the whiche these hipocrites they that by their own workes wold be iustified before God doth boost so greatlye of Mat. 9. But it chanseth so often tymes that olde musty vessels receiue the new wine of the gospell The Iewes were in this opinioÌ„ that Christ shulde haue his dominion after the manner of kinges and prynces of this worlde and bycause that in his suche power he appeared not a manne of nobilitie to the worlde therefore they set little by his doctrine and beleued nothing lesse then that such a one shulde be the trewe Messias I pray you what thiÌ„k you thou a carnal maÌ„ shuld do seiÌ„g that Christ so dispised of the world is so hardly knowen In this case no better councel maye be had then so haue respecte to his worde and thereto to be fully fixed noting and markinge his workes according to scripture And in so doing thou shaâ—t not ligtely be offended in our lord and saueour Iesu Christ Considre also Double slaunder that slauÌ„der may be taken two maÌ„ner of wais One wais faith may be slauÌ„dered when for the holsome doctrine of the gospell they teache the phantesies of men Of this slaundre for the moste part scripture speaketh of An other waies chariti is flauÌ„dered as saint Math. in the 17. chapter saieth as often as I prouide not for my neighboures necessitie or do trouble common peace Math. 17. And to be briefe Christ will no man to dispise his doctrine althoughe it bee littell sette by with the pharises and wise men of this world The Gospell on the fourth sondaye in Aduent Iohn 1. AND this is the recorde of Iohn when the Iewes sent prestes and Leuites from Ierusalem to aske him What arte thou And he confessed and denyed not and saide plainly I am not Christe And they asked hym What then Iohn 5. art thou Helias And he sayth I am not Mat. 11 Deut. 18 Arte thou that prophete And he answered no. Then sayde they vnto hym what arte thou that wee maye geue an answere to them that sente vs. What sayest thou of thy selfe He saide Mat. 4. Mar. 1. Luc. 3. I am the voyce of a cryer in the wildernes Make straight the waye of the lorde Mat. 4. Mar. 1. Luc. 3. as saide the Prophete Esayas And they which were sente were of the Pharisees And theye asked hym and saide vnto hym Why baptisest thou than yf thou bee not Christe nor Helias neither the Prophete Ihon answered them saying Act 19. I baptise with water but there stondeth one among you whom ye know not he it is which thoughe he came aftâ—r mâ— was before me whose shoo latchet I am not worthye to vnlose These thynges wer done in Bethabara beyonde Iordane Iohn 3 10. d where Iohn did baptise THE EXPOSITION LYke as in the gospell before The constancy of Iohn wee harde of the great commendacions of S. Iohn for the constancye that he had so in lyke manner the euangeliste in this place doth extol hym For whan he was demaunded of the preestes whether he were Christ or not whereby he myghte haue bene had in great name and honoure yet wolde he in no wise that any man shoulde otherwise thinke of hym then he was in dede And confessed that he was not Christ knowledging that the honoure of that name was meete for no mortall man but for Christ alone for whome he came to prepare his waye before And moreouer he wold not be taken for Helias for they demaunded of Helias Thesbites 4. Re. 1 that was taken vp in the friery carte And althoughe he did walk in the spirite and vertue of Helias yet was he not the same Helias that they asked for Neither wold he be couÌ„ted a prophete bicause all prophetes must be referred to the olde testament And he belonged to the newe as scripture also witnesseth saiynge All the prophetes and the lawe Mat. 11 vntil Iohnes time dyd endure Nowe lyke as it is to bee noted with howe noble a constancye S. Iohn was endued so is it likewise to be consydered howe hardely the same good man was temptyd and opposed Theye that were sente were of the hyghe preestes and Leuites The teÌ„ptacion of Iohn chiefelye pycked oute of the secte of the Phariseis whiche farre passed all the other sectes And they that sente them were of the citye of Ierusalem and the chiefe senatoures of the same beinge the hede citie of all iniurie I praye you who wolde not haue bene moued with the auctoritie of suche greate men so noble imbassadours and with so highe commendacion of honoure as they gaue to S. Iohn But S. Iohn knewe that they sought their own glory as it appeareth in the 5. chapter of Iohn and therefore he answered that he was not Christe nor Helias nother yet a prophete but the voice of one that crieth in the wildernesse c. This is written for oure learnyng that we shulde also perseuer and continewe in the knowledging of treuth seeking no mans glory but Christê nothing at al regarding the promises flatteringes or thretninges of the world for S. Paule saith in the 10. chapt to the Romaines Yf thou beleue with thy herte thou arte made righteous And if thou knowledge God with thy mouth thou shalt be saued Secondarely this gospel sheweth vs of the callinge of S. Iohn to his office The callinge of Iohn Nother shulde wee
mammon Mammon And in like manner these worke maisters as thei be called haue their priuate god that is the trust in their own works and merites Of the which false god Esaias sayth Esa 2 They haue worshipped the workê of they re owne handes And I pray you what shuld the birth of Christ haue profited those men if it had been shewed vnto them Mat. 7. Holy thinges maye not be caste to dogs nor perles to swyne He that putteth his trust in any other creature then in Christ to him Christ is vnprofitable Lykewyse he that by any other meanes seketh his iustificacion but by Christ to him also is Christ vnprofitable as S. Paule in manye places wytnesseth his eristle to the Galathians saiyng Gal. 2 Yf Iustificacion come by the lawe then died Christ in vayne And bycause Christe here requireth suche a herte that shuld not put hope or trust in any wordely goodes or in his owne power and righteousnes but should holy stycke to his passion Mat. 5. death and merite Therfore he chose none but poore folkes and not such as wer pore in this world after the flesh but poore in spirite that is they that knowe all they re owne sinnes frailnes misbeleue and corrupt natur and abid only in his word And to them also saithe he in an other place Mat. 11 Come to me al ye that be laden and I shall refreshe you Also If any man thirst let him come to me Iohn 7 and I shal geue him drinke These and such like wordes the riche men and they that wil be iustified by their owne workes do not receue nor regarde of the whiche the blessed virgin Mary in her songe singeth Quod dimittantur inanes They are seÌ„t awai empty Luc 2 Therfore this birth of Christ ioiful messaÌ„ger is shewed onli to the pore shepards Thirdely we may learne of this gospell that when this helthfull birth of Christe is layde forthe vnto vs by the ministers of the gospell which for the more part in scripture be signified by aungels and we therby assertained Mal. 2. that our saluacion consisteth in the same wee maye in no wise so dooe that wee shuld be forgetful of so great a benefit or be founde vnkind therin Thanks geuing but rather shuld with continual thaÌ„kes geuing praise and extol the same and alwaies sing with the angels Glory be in heauen vnto God c. Here God is praised of the Aungels heauenly company chiefly for this cause that he of his onlye grace mercy hath geuen his onlye begotten son a sauioure to the world that through him the way shuld be to euerlasting lyfe for al men and that by his goodnes syn deth the deuel and hel shuldde taken away Ys not this benefite worthy of praise coÌ„mendacioÌ„ Yes trewly no man can geue worthy thankes therefore Neueuertheles yet we must persist to say with the prophet Dauid Ps 146 My soule praise the Lord I wil praise the Lord in my lyfe I wil sing to my God as longe as I lyue And considre here that this honour and thankes geuing can not bee yelded to God where this oure Christe is not or not throughly knowen And that no peace or good will can abide with vs without Christ Ioel. 17 And in contrary wise wher Christ abideth and by his word is wel knowen ther also the heuenly father is knoweÌ„ praised extolled as such a father that hath geueÌ„ vs his only son Christ for a sauiour into al the world And there also is found the trew peace when we beleue that God the father wil not vs to bee damned but of his ineffable grace wil receiue and geue vs euerlastinge lyfe by Christe Who I praye you wolde not be of good chere when he hereth the aungels bring this peace quietnes of harte to vs And besides all this God reioyseth in vs through his sonne And againe they that beleue doth reioyce in all his workes singing without ende Glory be in heauen to god peace in earth good wil to men The gospel on the first sonday after Christemas Luc. 2. AND his father mother meruailed at those thinges whiche were spoken of him And Simeon blessed them and sayde vnto Mary his mother Beholde this chylde is sent to be the fall and vprysinge againe of many in Israel and for a signe whiche is spoken againste And moreouer the sweard shal perse thy soule that the thoughtes of many hertes may be opened And there was a prophetisse one Anaa the doughter of Phanuel of the tribe of Aser which was of greate age and had lyued with her husbande seuen yeares from her vyrginitie And she had bene a widowe aboue foure score foure yere which departed not from the temple but serueth God with fastinges and prayers nyght and day And she came forth that same hour and praysed the Lorde and spake of hym to al them that loked for the redemptioÌ„ in Ierusalem And when they had performed al thinges according to the law of the Lord they returned into Galile to theyr owne city Nazareth And the chylde grewe and waxed strong in spirite and was filled with wisedome â— Reg. 2. and the grace of God was vpon hym THE EXPOSITION IN this gospell we haue sufficieÌ„t testimony of Christ that he is the trew Messias the blessed sede of AbrahaÌ„ in that which all people shuld be saued SimeoÌ„s testimoni of Christ First we haue the great testimonye of Simeon which of long time had loked for the consolation coÌ„fort of Israel was enformed by the holy ghost that he shuld not se deth before he saw Christ And when Ioseph Mary had in the day of purificatioÌ„ takeÌ„ the childe Iesus set hiÌ„ before the lord in Ierusalem according to the custom made their host oblacion Lo Simeon also through the holy ghost came in to the temple toke the child in his aâ—mes called him the sauiour sent froÌ„ God the lighte of the gentiles and glorye of the people of Israel What it is to blesse And afterward wished al thinges prosperous ioyfull to the child and his parentes and that is signified by that that he did blesse them as it appeareth in the 24. cha of gen And theÌ„ said he to Mari Lo this child is set to the fal and vprisinge of many in Israel And for a signe which shal be spokeÌ„ against Of these words of Simeon it is manifest that Christ is the trew Messias sauiour of the world promised in holi scripture or els why wold he cal him the lyght sauiour glory of Israel yf he could not help saue iustiâ—i Iohn 1. Yea if he wel not the very sauiour by whom we take our saluacion verely he mighte seme but a dispised sauiour And besides this he shuld not haue byn called the light of the GeÌ„tilê if he shuld not haue lightned al meÌ„
in the gospell of this daye Lette it be what wayes soeuer he thinketh best verely this maye wee well learne of yt that Christe wyll helpe and comforte vs in all manner of perill and ieoperdy both of body and sowle so that we wyll tarry with him in the shyp that is Whal is to be in the shyppe yf we be ioyned wholye to hym by faith And if sometyme he seeme to tarry lenger then thou art able to abide or that to thy reason hee seeme heauy in sleepe and to haue vterly forgotten the yet let not thy mynde fall or dispaire but crye to hym wythe the Aposteles or else with Dauyd and saye Arise good lorde why doest thow sleepe Psa 45 And then thow shalte also knowe that yt was not sayde in vayne of Dauid yn an other place Ps 120 Beholde he that kepeth Israel shal neyther slomber nor slepe Secondarly this gospell teacheth vs howe to knowe the trewe faith from fained faith namelye by the crosse and persecution Doutelesse the Apostels were in that opinion when they entred the ship with Christe that they had very perfect faith and could by no manner temptacion or persecution be brought from the same But what did they whē necessitie and lykelehod of death drewe neare vnto them By the crosse faithe is proued What constancye was there nowe in them None at all There was nothing but greate feare tremblinge and disperacion They remembred not that they had with them in the shippe the lorde of wyndes and of the sea but as we may see in saynte Marke the Euangelist they verely thought that God cared nothing at al for them Mar. 4. and that he had cleane forsaken them that he also being a slepe regarded not what became of them Wherefore they saye Maister doest thou not care that we perish Lo here thou hearest of nothinge but vnbeliefe Here it is to be noted Whye god proueth his electe that al the temptaciōs of the electe be so ordeined of God that they shal worke to them all for the best wherwith he doth chasten and bridle the fersenes and securitye of the flesh doth teach them that they be not proude or high mynded but to know that all that they can do must be referred to god For we know how bolde and rebellious the fleshe is if it be not made lowe and with such scourges and stripes brought to pacience and humility Mat 26 Dyd not also S. Peter boldly say of him selfe that he was readye euen to dye with Christe And did not the children of Zebedeus stifly affirme that they coulde drinke of the same cup that Christ shoulde drinke of Trewly there was presumptiō Mat. 20 but a proued faith there was not And in lyke māner be all we affectianate withoute that through the inspiration of the holy ghost our infirmitie bee strengthned We do speake very highely and with great expectacion of the gospel of the crosse of pacience such other like but when we se the crosse euen at hande when we shuld then striue and wag battayle with sinne death the deuel and hel then be we very could and cowardes and vnprofitable and then dooe we with the deede perceaue that we neuer had trew faith nor euer were sincerely in our myndes affectionat towards the gospell Now they that in the crosse in persecution in tribulaciō and in peril will so soone flee from Christ and deny him and will not suffre so small ieoperdye or perill for his sake if neede were and so continew alwaies in the same they neuer had one crome of sincere trewe faith but rather a shadow or vysard of faith Therefore they shal say in the latter day when God shall saye Iohn 2. Mat. 26 Get ye hence from me ye wicked and cursed into the euerlasting fyer But they that in their owne conscience knowledge that they do nothinge of their own strength before god and confesse their infirmitie nor do seeke or looke for constancye and perseuerance in the crosse and persecutiō any other wayes then of god through Christ they shall neuer be separated from Christe And although their fayth hath beene many tymes feeble in the tyme of the crosse and persecution yet haue they not alltogether fallen into despiracion but hath asked pacience and peseueraunce of god And so therby thorough the helpe of Christ and the vertu of the holy ghost they haue ouercome all their temptaciōs So likewise did the Appostels when they were with Christ in the ship for when their faith was so weak that they weare not able to striue with temptacion in the very point of death they then wakened Christ and called vpon him for his helpe of whom also in their suche necessitie they had no small comforte Wherfore I haue tolde you that it is as necessary for faith to be proued by the crosse persecution and all kindes of trowble as syluer to be tried pourged with fier For yf she continewe abide stedfast in persecutiō then is she a right faith and not fayned Mat. 5. and shal inherite the kingdom of heauen Blessed be they sayth Christ that suffre persecution for righteousnesse for they shall haue the kingdome of heauen But yf faith be slipper and inconstante and deny Christ for the fauoure of the world then shall she haue perpetuall damnacion Chryste suffered the infirmitie of hys disciples Fourthly this gospell comforteth vs in that that christ dyd so meekly suffre the infirmity of his disciples and dyd not by and by reiecte them from him althoughe theire faith were not yet perfecte He reprehendeth theire incredulitie but doth not cast them vtterly from him Now yf Christ then so pacientlye suffered his disciples when they were weake and did not repel them for theyr infirmity vntyl they were made more stedfast and stronger suerly he wyll also suffre our imbecilitie and febelnes and will tourne it into the strength of faith yf we wyll knowledge our synnes and corrupte nature and will continuallye in our prayer call for his helpe saing Good lorde encrease our faythe Luc. 17. This exaumple of christe is layed before vs that wee shulde folowe it and receaue them that bee weake in the faithe and not despise and reiecte them but patiently to suffre thē vntyll they come to the knowledge of faythe as saincte Paule in many places teacheth and especially in the epistle to the Rom. Ro. 14. Luc. 12. Neither is it spoken in vayne that christe sayde to Peter When thou shalte hereafter be conuerted confirme and strēgthen thy brethren The fyfte sonday after Epiphany Mathew 13. AN other similitude put he forth vnto them sayinge Mar. 4. The kyngdome of heauen is lykened vnto a man which sowed good seede in hys fielde But whyle men slepte his enemy came and sowed cares among the wheate and went hys waye But when the blade was spronge vp and had brought forth fruicte then appeared the tates also So the
abide in the word Thē by by with great violence we run into the snares gynnes of the deuell And if we stedfastly beleue in the worde of god Then neither false prophet nother the deuell himselfe shal deceiue vs. And thē wtout dout he is greater that is in vs then he that is in the world 1. Io. 4 Secondarylye Christe speaketh of the seede that fell vpon the stone which although it sprange vp yet bicause it lacked moysture it withered awaye And so he declareth that the seed that fel on the stone be thei that when they hear the word of God they receiue it with ioy To fall from the worde in tyme of persecution but thei haue no rotes bicause thei beleue but for a while in tyme of temptacion and tribulacion they fall cleane away Wherin Christe sheweth that his gospell shall neuer bee preached withoute aduersaries that shall striue againste it And lykewise that the perfect and trew faith cannot be knowen but by tribulacion and temptacious so proued and tried as gold and siluer is by fier Yf thou wylt then search know what faith I haue and whether it be a trew or a fayned faith mark wel behold my lyfe when I chaunce to fal into temptacion tribulacion And yf then it be a pure and righte fayth and by the worde of god in my harte made liuelye and effectuall then muste I needes saye with sainct Paule Rom. 8. I am sure that nother death nor lyfe nor aungell nor rule or power nother things present or thinges to come nother high nor low nor any māner of creature shal seperate me from the loue of god that is in Iesu Christ Yea and I will frely confesse commend preach the word of god though I shuld dye an hundreth tymes Mat. 10 or forsake all that euer I haue had in this world For it must needes be in such case that other I forsake all and bere the crosse of Christ or else cease to be his disciple any lenger And in contrary wise when my fayth is not pure but fayned trewly thē wyl I not so hate my selfe that for the gospels sake I shuld ronne into daunger of my bodye and lyfe But then wyll I sette moste by and loue my body be it neuer so rotten and full of wormes Wherfore I am constrayned to heare Christ in an other place Mat. 16 saying He that findeth his lyfe shall lose it Cares riches voluptuousnesse be lette hīderāce vnto fayth Thyrdely Christ speaketh of other seed that fel amongest thornes and so sprong vp was choked amongest the thornes And that he expoundeth on this wise The seed that fell amongest the thornes be they that haue herd the worde of god and then thorowgh the cares ryches and voluptuosnes of this worlde be so ouer growne and choked that they can not bryng fourth frute Thow herist here repeted that suche heare the word of god yf then thei heare the word and yet be reiected of Christ I praye the what is the cause or what lettyth whye they be not saued verely euen that be cause they receyued not the worde of god ernestly and in they re hartes and for that they be founde neglegente in fayth loue and honest conuersations and fal from god the creatour vnto creatures Marke here how finely Chryst hath paynted and set oute the mindes and harts of riche men First of all he geueth vnto them cares for we commonly se that the more they haue the more the couet as it is said in the 5. cha Ecclesiastes The couetous man is neuer satisfied of money c. And he geueth also vnto thē the loue and affection of riches and desyre of this worldly lyfe As though he shulde saye To haue greate riches doth not damne a man for there hath beene sins the beginning of the world many deuout and holy men that hath had greate riches and yet neuerthelesse haue obtayned euerlasting lyfe But to sette harte and minde in riches and through them to seeke the pleasures of this lyfe not to knowe that we be but seruauntes and stewardes of suche riches to th entent that the poore and nedye maye be holpen thereby that is the very thing that condemneth a man Wherfore seing it is so with riche men for the more parte that they with all theire diligence seeke and folow the pleasures of this lyfe and do not mortefye the fleshe by the spirite but passe ouer their lyfe in all securitie and wealthe of this world Mat. 19 Christ sayeth also in an other place Soner may a camell runne thorow the eye of a nedle then a riche man entre into heauē And to be briefe Such rich men What condemneth the rich mē and men that abuse their riches in this world haue but smal prayse in scripture and in many places we hear of their condemnacion not bicause they haue much riches or that they be men of great power and might but for that they do abuse their such giftes and take their lusts and pleasure in it and do not make frends to them of their wicked mammon Fourthly Christ speaketh of the seede that fell in the good grounde and sprang vp and brought forth fruict an hundreth fold And that he declared on this wise That that fell in the good ground be thei which with good hert mind Good grounde do hear the worde of god and kepe the same and bring forth fruict in pacience And there be two thinges to be noted in that Fewe christian men First that there be merueilous few christian mē in this earth But of them that in body soule go to the deuel ther is a great nomber how highly soeuer they pretend the name of christians or boaste of the gospell as Christ doth witnes in the 7 chapt of Mathew saiyng The gate is larg and the way is broad that leadeth to perdition and many there be that entreth into the same But the way that leadeth to lyfe is straite the gate very narrow and fewe haue found the same And the other thinge that Christ sheweth vs is this that although the more parte of menne be euell and so abyde yet the word of god shal not be preached in vaine In some corner there shal be found good ground The worde of God is not preached in vayne Esa 55. wherin the good seede of the word of god is sowen shal spring vp and bring forth frute plenteously whereof god speaketh by his prophete Esaias in this wise Lyke as the shoures of rayne and snow descendeth frō heauen and retourneth not thither againe but sinketh into the earth and norisheth the same and maketh it bring forth seede vnto the sower bread to the eater so shal the word that cometh out of my mouth it shal not retourne vnto me empti but shal do all that I wil shall prosper whersoeuer I shal send it And although it seme
of wordly and transitorye thinges that they sette by nothinge els nor bee mortyfied to the worlde and their concupiscence do in no wise appertain to the kyngedome of Christe but to the kingdome of the diuel For what so euer it be that I put my hole truste in besides god or do prefer and loue it more then god verely of the same I make to me an ydol And yf my harte be fully fixed vnto yt What is the worshippe of the diuel and is giuen to honour voluptuousnes riches power of the world or any such other like thing then be those thinges my ydoll and in them I worship the deuell Yea to be more plaine with you yf I outwardly shuld be good and honest and wolde accompte the same outewarde goodnes for righteousnesse before god then trewly shulde the same be myne Idoll as Esaias witnesseth sayinge Esai 2. They haue woshipped the workes of their owne handes And saynte Augustine saieth My God is my loue I praye you what is it els to loue creatures aboue god then to worship the deuell But herken here now greately this ydolatry and blasphemy displeaseth god Get the hence saieth he thou Sathan these thy suggestions can not be borne or suffered of any good hart for it is written Deut. â— Thou shalte worship thy lord god and him onlye shalte thou serue Lo in this wyse is the deuell no we thryse ouercome and driuen awaye of Christe onlye by the worde of god Nowe as it is necessary for vs throughe Christe to ouercome all temptacions the worlde synne death and the deuell so muste we also be wel instructed streÌ„gthned with the word of god wherein is promised to vs both comforte and helpe in our Lord Iesu Christe And if we bee not with this swearde of spirite which is the word of god wel armered then doughteles wil he bring vs out of the right way and lead vs about so loÌ„g vntil he bring vs into his snares and so entangle vs that we may scarsely get out agayne from the which I besech god the father of his greate goodnes and mercy to kepe and preserue vs throughe his sonne our Lorde Iesu Christ Amen The seconde sonday in Lent Math. 15. ANd Iesus went thence and departed into the coastes of Tyrie and Sydon and behold a woman of Canaan which came out of the same coastes cryed vnto hym saiyng Haue mercy on me O lorde thou sonne of Dauid My doughter is piteously vexed wyth a deuel But he answered her nothyng at all And hys disciples came and besought hym saying Send her away for she crieth after vs. But he answered and sayde I am not sente Luc. 19. but vnto the loste sheepe of the house of Israell Then came she and worshipped hym saying Lord helpe me He answered and sayd It is not meere to take the chyldrens breade and to caste it to dogges She answered and sayd Truth lorde forthe dogges eate of the crummes which fall from theyr maysters table Then Iesus answered and sayde vnto her O woman great is thy fayth be it vnto the euen as thou wylte And her doughter was made whole euen at that same tyme. THE EXPOSITION An exauÌ„ple of â—aithe the calliÌ„g of the heitheÌ„ FYrste of all this gospell layeth before vs an example of faith in the womaÌ„ of Chanane and sheweth vs also that the Gentils and Heithen shal be called to the knoweledg of faith Rom. 1. A trew and perfite faith is nothyng else but to know that Christe is the lorde and the son of Dauid For yf I knowledg him as lorde then do I also beleue that he is naturally the very sonne of God yea and god himselfe Moreouer God the father of heaueÌ„ wyl not be knowen in any other but in this Christe as S. Iohn witnesseth in the 14. chapter sayinge He that seeth me seeth my father And also in this wise to call Christe the lorde is not so small a trifle as yt semeth to the worlde but trewly it is the worke of the holy ghost as S. Paule saith 1. Co. 1â— No man canne say that Iesus is the lorde but through the holye ghoste And when I knowledg Christ to be the son of Dauyd then muste I beleue that he came into this worlde for my sake And that he was gyuen to me with all his goodnes merites passion death that by hym delyuered from sinne I may be made the sonne and heyre of al the goodnes of god Gen. 22 Psa 131 as do clearely declare the promises made to Abraham Dauyd Suche a fayth had this woman of Cananee although she had it not of her selfe but bicause she herde of Christ and of her suche hearinge she receaued faith Fyrste she knowledged Christ to be the lorde whych had power seyng he was god to delyuer his doughter from the vexacion of the deuell And therefore she put all her truste in him as one that coulde and wold help Or else I pray you why wolde she folowe him and make exclamacion yf she had not beleued that Yt must needes be that this woman had a trew and perfect fayth in Christ and loked for all manner of goodnesse of hym The property of saythe Secondarely it foloweth now what the nature and property of faith is namely in all temptacion and affliction to seeke remedy and help none other wher but at God through Christ For the faith that we haue spoken of before dyd prouoke the woman to drawe neare to Christ to open her necessitye and griefe and to call for his grace and helpe But what doth Christe here The faithe of the woman dothe not dysplease hym although shee was no woman of Israel Ioh. 10 but a Gentile for he wolde also bringe them into his flocke Yet bycause the womans faythe shoulde bee proued and made more cleare Chryste kepte scilence and gaue none aunswere to her fyrste peticion And what thinke ye that the woman thoughte in her mynde then Do ye not beleue that shee was heauye and sadde But yet she remembreth the great humanitye of Christ that she had harde so much commended And she dyd not forgette the benefites that he had gyuen to men of his great goodnes vnmocicioned or desyred And therfore she departed not at the first check nor did dispair of hir doughters helpe but stiffely sticketh to him and craueth for a gentel and meeke aunswere And in the meane tyme thappostels come and intreate for her sayinge Lorde sende her awaye for shee excedingelye crâ—eth after vs. But what doth Christ nowe Doth he graunte to the woman her desyre No but semeth to continewe still in his firste mynde that all men woulde iudge that he woulde not helpe her at all But why do wee not briefelye shewe what was hys aunswere I am not sente sayeth he but to the loste sheepe of the house of Israel By these words he seemeth in a manner to conclude as though it were not
EXPOSITION THe miracle of Christ mencioned in the gospel of this day is a liuely doctrine sermon All thiÌ„g is subiect to the dyuel with oute the knowledge of Christe For we do not only learn therby the Christ is indued with singuler humanitye and pity and that he is ready to gyue his diligence labour to al meÌ„ but also that al thinges be subdued to the dyuell where Christ is not knowen And to this knowledg can no man come through any workes or mannes wisedom except the father of heauen draw hiÌ„ therto as sâ—ripture witnesseth sayinge on this wise Ioh. 10 No man knoweth the son of God but only the father and he to whome God wyll open yt Yet hathe God lefte vnto vs in this worlde certayne meanes wherby he leadeth vs to that knowledg that is by his worde and gospell that he gaue to his son The gospell to teache and shewe vnto vs whiche he will also to be preched in this world for euer And moreouer also by that he giueth vs the holy ghoste Act. 10 as we se in the actes of the Apost that euery maÌ„ that heareth it receiueth it in faith shal not perish but shal haue euerlasting lyfe And in lyke maner must the gospel or miracle of this day be taken Ioh. 5. in the whiche Christe ys so set forth vnto vs that it is very he the of his mere grace and mercye hath deliuered from the diuell this man miserable poore and destitute of all helpe mannes comforte Wee maye well saye that this man was miserable wretched For besides that he was blynd as saint Mat. saith he was also dumb deafe possessed of a diuel Mat 14 What can we els learne hereby but that all things be subdued to the diuel wher Christ cometh not And in contrary wise that the diuel as sone as Christ by his word is come vnto vs is compelled to avoyd and departe And there is it manifestly declared The dyuel must obeye to Chryste Ioh. 12. the Christe speaketh of Ioh. 12. Now is the iudgement of this worlde nowe shall the prince of this worlde be caste forthe Therefore yf wee wil be partakers of the goodnes of Christe which this gospell sheweth vnto vs then muste we needes knowledge before that we be blinde deafe and dombe And moreouer yt is meete that wee beleue the preachyng of Christ to be trewe To bee possessed of a dyuell namelye that only he doth heale vs from al diseases both bodely and ghostly Which of vs al yf in our hartes we ponder trewly looke vpon our birth natiuity wyl not knowledg confesse that he is possessed of a diuel Psal 50 Wer we not conceiued borne in sinne And doth not sin pertaine to the kingdom of the deuell And to be in the kingdome of the diuel whâ—t is it els but to be possessed of a diuell And in lyke manner it is to be sayde of our blindnes deafnes and dumnes To be blynde We be blinde and se nothing that is we beleue not how Abraham saw Christ and his Apostels Io 4. To be dumbe And we be also dumb to coÌ„fesse Christ of the which confession the apostle speaketh of saying If a man beleue from the hert he shal be made righteous Rom. 10 And if he knowledg god with his mouth he shal be saued And Christ in the gospel saith He the knowledgeth me before men I wyll knowledge hym before my father that is in heauen To be deafe And we be also deafe and heare the trewthe of the gospell vnwyllyngly against our minds And yet muste we nedes heare it if we desire to be brought frome the kingedome of the deuell to the kingedome of Christ Who can take from vs so many defautes The onlye mediatoure betwene god and man our Lord Iesu Christ through whom yf we beleue we shal be saued both body and sowle Secondarilye we learne by this gospell The worlde dothe mock all Christes words deedes howe Christes wordes and deedes be taken and interpretyd of the peruerse and misbeleuing worlde Al was euel that good Christ did how good so euer it were And yf he had not done that miracle before the faces in the sight of the vnbeleuing Iewes doughtles they wolde boldely haue denied anye suche to haue beene done And bycause they can not deny it they say that Christ dyd that miracle through Belzebub the prynce of dyuels And is not this wonderfull blasphemy againste god that so godly precious and so noble an acte and miracle shuld be adscribed to the power of the diuell Mat. 7 An euel tre bringeth not forth good frute Gen. 4. But Caim wyll always hate his brother although there be no cause whye Yea there was nothing done by Christ were it neuer so good godly but cursed incredulity dyd euer detract mock and reproue it Is it not a greate token of godly loue yf a man shulde eate and drynke with publicanes and sinners Mar. 2. whereby they might be conuerted from sinne and repente Yet for that deede was Christe hated and slaundred as though he had coÌ„mitted some great mischefe Yea and was it not to be highelye praised that Christe with so great diligence dyd preach the word of his heauenly father And yet for that founde he no fauoure with the obstinate Iewes but was compelled to heare He is a disturber of the people And suche other lyke Ioh. 7. What happened to the Apostelles after the resurrectioÌ„ of Christ what happened to Paule when he saide I haue wished my selfe to be cursed from Christ for my brethren Rom. 9 He did with so feruent desyre wishe the saluacion of his kinsfolkes after the flesh that by some meanes they might be brought to the faith but he profited not For the Iewes called hym a sedicious persone Act. 26. and Festus sayde he was madde And in lyke manner was yt wyth Christ at this tyme he dyd a noble acte that might haue allured the Iewes to beleue but they not onlye do not beleue but despiseth and slaundreth hys worke Some aske signes and be not content with that is doone And some saye agayne that by the vertue and power of Belzebub the prince of diuels he casteth out the diuel But to be short whatsoeuer Christ doth worketh or teacheth it is verye contrary and repugnant to the worlde and can not be void from blame slauÌ„dre 1 Pet. 2. So that Christ shall alwayes be a stone and rocke to be stombled at Christe defeÌ„deth his doctrine Thirdely we se in this gospell how Christe with greate diligence and feruent zeale of loue dyd defende hys doctrine and godlye workes And althoughe in the ende he answered them that asked signes from heauen and remitted theÌ„ to the signe of Ionas the prophete yet did he moste chiefelye stoppe theyr proude mouthes that did adscribe his doctrine and workes
4. and. 7. Tit. 3. a Rom. 8. That whiche is borne of the fleshe is flesh and thâ—â— whyche is borne of the spirite is spirite Maruayle not thou that I sayd to the ye muste be borne frome aboue The wynde bloweth where it lusteth and thou hearest the sounde thereof Eccl. 11. but canst not tell whence it cometh and whether it goeth So is euerye one that is borne of the spirite Nycodemus aunswered and sayd vnto him How can these thiâ—ges be Iesus aunswered and sayd vnto hym Arte thou a mayster 〈◊〉 Israel knowest not these thiÌ„gs Verely verely I say vnto the 〈◊〉 speake that we do know and testifye that we haue seene and ye receyue not our witnes Yf I haue tolde you earthly thinges and yet beleue not how shall you beleue if I tell you of heauenly thynges Ephe. 4 And no man ascâ—nded vp into heauen but he that came doâ—â—â— from heauen euen the sonne of man whyche is in heauen And as Moyses lyft vs the serpente in wildernes Nu. 21. euen so must the â—onne of man be lyfte vp that whosoeuer beleueth in him perishe â—oâ— but haue eternall lyfe THE EXPOSITION IN this gospell we haue and excellent disputacion of the righteousnes of the fleshe and also of the righteousnes of the spirite Christ teacheth vs the one and Nicodemus defendeth the other But so that in the meane while he is content to be taughte and enformed of Christe Fyrste of all lette vs considre the persone of Nicodemus as it is here described of the euangeliste The description of Nicodemus howe vnwisely and vndiscretelye he speaketh of regeneracion Whereout we maye note what reason and mannes strength can do in vnderstandyng of diuine and heauenly thinges The euangelist sayeth on this wise There was a man of the phariseis named Nicodemus a ruler amoÌ„g the Iews Herein he declareth that Nicodemus as conceriÌ„ng his outward conuersacion led an honest and a worshipful lyfe which coulde not bee reprehended or rebuked so that he was taken and counted one of the chiefe rulers amongest the Iewes Here also thou haste the discription of the person whiche after worldely fashion and maner is taken and counted both wise and righteous Yet this nowistanding The fleshe is fearfull there is not so greate strengthe or boldenes in Nicodemus that he durste speake vnto Christe openlye though he knewe him to be a teacher sente from god whose wondres and miracles he coulde not deny Whye doth not reason here steppe forth boldely and openlye professe the doctrine of Christe For so Christe wolde haue it according to that he spake Whosoeuer knowledgeth me before men Mat. 10 him will I knowledge before my father which is in heauen and the angelles But reason canne not do this for it passeth and excelleth farre his capacitye and conning He will not be charged with the hatred of the world for the truthes sake For the which cause Christe wyll haue vs mortifie this olde Adame in vs and become a newe creature But what knoweth or vnderstandeth the fleshe and oure nature here of Trulye nothing at all as it is playne and euidente here declared by this Nicodemus For Christe speaketh of a new and a spirituall natiuity but Nicodemus contrary wise vnderstandeth a carnal and a fleshly natiuity How can a man saith he be borne when he is olde can he enter into his mothers womb and be borne againe Wee are all Nicodemes ignorauÌ„t of godly thinges Here you heare in what wise this wordly righteous man answereth to godly things Yea Christ himselfe must open declare vnto hym in what wise a man must become a new creature be borne agayne yet he vnderstandeth it not but demaundeth again saiyng How may these things be What other thing can a maÌ„ se perceiue in this Nicodemus then ignoraunce incredulity Wherfore if his outward coÌ„uersacioÌ„ had ben a great deale more glorious theÌ„ it was yet could it not haue pleased god why Bicause that god doth not regard the outward fashions of men but iudgeth according to the hart faith of a man as the prophete Ieremye declareth saiyng Thou o lorde lookest only vpon faith Iere. 5. Ro. 14. And S. Paul to the Romaines saith What soeuer is not of faith that same is sinne Mat. 5. For first we muste get the inward righteousnes if the outward shall please god For if wee wante righteousnes inwardly Christ may straight way say vnto vs as he said to the Iues Except your righteousnes excede the righteousnes of the scribes phariseis ye caÌ„not enter into the kingdom of heauen Therfore likewise as Nicodemus had here but a rude blinde vnderstanding in those thingê that pertaine to the grace of god our saluacion euen so be wee euery one rude ignorauÌ„t and the very olde Adam yea nothing but flesh carnal according to the saiyng of Christ That saith he which is borne of flesh is flesh What the scripture calleth fleshe If it be not renewed and lightned with the spirite I vnderstaÌ„d by flesh the whole vniuersal nature of maÌ„ both body soule reason vnderstanding freewyl wtoute the holy ghost For such a man yea suche a body of sin caÌ„ do nothing but sin how excellently so euer he shineth outwardly though outwardly he garnisheth himselfe with neuer so manye workes Which thiÌ„g S. Paul expresseth with manifest words Rom. 8. to the Romaines And here also it is playne and euidente by this Nicodemus which in the sight of the worlde was holy and righteous Secondarelye The new birthe is necessarye Christe teacheth vs in this gospell a newe natiuity which Nicodemus could not comprehende or vnderstande and so speaketh of it that it maye apeare to bee a thinge necessarye to saluacion Hee sayeth on this wise Excepte a man bee borne a newe hee canne not see the kyngedome of God To se the kyngedome of God is to be iustified Now mark considre what Christ speaketh of this iustifiyng and contrarywise what Nicodemus thinketh thereof To see what the kiÌ„gdom of god is Christe concludeth that no worke no reason no outward conuersacion canne iustifye and saue vs excepte allonlye that the man be borne a newe Contrary wise thus thinketh Nycodemus that yf oure outward conuersacion lyfe and working be allonly confirmable vnto the law that for those workes god is constrained and bouÌ„d to iustifye and saue vs. But herein he erreth greatly Not Nicodemus but Christe hat here the victorye forasmuche as all men are lyars and all onlye god is trewe Psall 115 Rom. 3. Wherefore lette vs sharpely marke and considre in what wise this newe natiuity and regeneracioÌ„ is so brought to passe He saith on this wise Excepte a man be borne of water and of the spirite he can not come into the kingdome of god Here thou hearest Baptisme that this regeneracion and new natiuity beginneth in Baptisme For baptisme is a signe of mortefiynge
folke shall entre into the kingedome of heauen Those saith Christ that fulfil the will of my father that is in heauen But what is the wil of the father in heauen That we shulde beleue in him Ioh. 17 whome he hathe sente Here thou doest heare that the kingdome of god is promised not to fained workes but to those that haue fayth in Christ We do not speak here of an historical faith as the call it but of that fayth that commeth by hearynge of the gospell the whiche also the holye ghoste worketh in vs. This fayth lyke as it obtayneth the grace and mercye of god in Christe and setteth all his truste in him and finallye seeketh his rigteousnesse allonly in the merites of Christe so likewise it worketh doth good workes throughe loue and causeth vs to mortefye the olde Adame in vs and dye vnto all creatures he prayeth prayseth and comendeth god withe giuinge thankes in what so euer state and degree he is in Finallye he lyueth accordinge to the wyll of god and throughe Christe shall hee obtayne euerlastinge lyfe Whiche god graunte vs all Amen The gospell on the nynthe sondaye after trinitye sondaye Luc. 16. ANd he sayd also vnto hys disciples Ther was a certayne ryche man which hadde a stewarde and the same was accused vnto hym that hee hadde wasted hys goodes And he called him and sayde vnto hym Howe is it that I heare thus of the Gyue accompte of thy stewardeshyppe for thou mayest be no lenger stewarde The stewarde sayde within hym selfe What shall I do For my mayster taketh awaye frome me the stewarshyppe I can not digge and to begge I am ashamed I wote what to dooe that when I am putte pute of the stewarde shyppe they maye receaue me into theyr houses So when he hadde called all hys maysters detters togither hee sayd vnto the fyrste Howe much owest thou vnto my maister And he sayde an hundreth tunnes of oyle And he sayd vnto hym Take thy bylle and sytte downe quickely and wryte fyftye Then sayd he to an other Howe muche owest thou And he sayde an hundreth quarters of wheate He sayde vnto hym Take thy byll and write â—oure score And the lorde commended the vniuste stewarde bicause he hadde done wysely For the chyldren of this world are in their nation wiser then the chyldren of the lyghte And I saye vnto you Make you friendes of the vnrighteous Mammon that when ye shall haue â—eede they maye â—â—ceaue you into euerlastinge habitacions THE EXPOSITION THere be three thinges in this gospell to bee noted Fyrste Worldlye wisdome we rynde in the similitude of this gospel how the wicked steward is praised not for his iniquitie and deceitfulnes but as a wordely childe which handlethe himselfe wiselye For the children of thys world in al that they go about seeke their owne profite and ease and not the vtilyty and profyte of their neighbour They geue great diligence that they theÌ„ selues may be ful and haue sufficient care not how they get it other by right or by wrong so that they haue it and maye be suer that they do not lacke not coÌ„sidering the need pouerty of his neighboure This word MaÌ„mon signifieth here goodes riches and ar called wicked not the of theÌ„ selues they be euel but forbicause the thorow great abuses they be both kept spent and not distributed to the profit vse of the poore needy And therfore Christ fetteth before our eyes the wisedome craftines of this world not that he praiseth or commeÌ„deth the disceitfulnes where through the goodes of this world be gathered togyther gotteÌ„ but that we therby ar admonyshed the which lyke study dilligeÌ„ce we do indeuor our selues to obtain get celestyal heueÌ„ly ryches wheÌ„ we ê‘ceaue marke that the chyldreÌ„ of this worlde seke with so greate studye that which is transitory and earthlye And if they dispise and scorne oure eternall and celestiall goodes that wee seeke here wel let them seeke their treasure here on earth and lette vs gather our treasure in heauen And then hereafter it shal be tried which haue kept the better treasure Moreouer this admonicion that we with all diligence shulde seeke eternall ryches is uery necessary for we be very flowe and negligent and shulde very lightely forsake the faith and feare of god yf we were not with suche godlye exhortacions well instructed and armed Slothefulnes is pernicious For what greater ieoperdy can be vnto a christian man then to be negligent and slacke in the worde of god We muste euer wake and stande in awe and feare with continuall prayer that oure faith may be increased and daylye waxe more and more And in any wise lette vs beware and take hede that we be not carelesse Ma. 24 and to saye with the wicked Pax securitas there is no ieoperdy Let them that dispise goddes worde do so whiche saye in their hartes that there is no god And do thou accordinge to the doctrine of the prophete Dauid 1 Tes 5 Psal 2. saiynge Serue the lorde with feare and reioyce before him with reuerence which if thou doest thou shalt not leese the greate benefite that thou hast gotten through the gospel Surely thou shalte go and abide in the right way and thou shalte auoyde all daunger to fall into the broade waye Mat. 7 that leadeth to damnacion according to the saying of the wise man Who so feareth god walketh in the right pathe Pro. 14 and he that regardeth not hym goeth out of his wayes Then yf those go the ryghte waye that feare god then take earnestlye to harte this exhortacion of Christe and all security or rechelenes layd a parte with all diligence do that that is commaunded the of Christe leaste the children of this world be found in their kynde more dilligent then the children of lyght Secondarely we see in this gospell that our study and diligence to get euerlastinge treasure lieth herein that we do make vs frendes of the wicked Mammon To make friendes of the wicked maÌ„mon But how doth this agree with our doctrine For we haue taughte hitherto that allonly throughe faythe we be iustified and saued shall the workes do it nowe No not so The wordes sounde as thoughe it shulde seeme so but well expounded and vnderstande they pull nothing frome faythe Christe speaketh here of good frutes and wyll not that the tree that beareth those good frutes shulde be reproued and caste awaye For how wolde you haue good frutes yf there were not fyrste a good tree And howe wolde you haue frute yf the tree didde not beare it and bring it forth Therfore it is necessarye that the tree be good before it bringeth forth good frute What good workes do pleese God And so likewise we speake of good workes No worke how precious or excelleÌ„t so euer yt bee can be acceptable or pleasauÌ„t before god except the person which doth
which shuld dispise his flesh Iohn 6. shuld sai The flesh profiteth nothing which allonly mai be vnderstaÌ„d of our flesh And therfore that we may learn that god man is one Christe his flesh profitable holsom wherof it is right wel spokeÌ„ It is my flesh which I wil giue for the lyfe of the world Christ wold not heal this deaf maÌ„ allonly with worde but woulde adde therevnto both spittle haÌ„des fingers Which things whaÌ„ he did adde ther unto he loked vp into heueÌ„ sighed Psa 110 O how happy are we that ar so receiued of Christ that he for our sake loked vp vnto heaueÌ„ sighed as a true high prieste bishop prayed to his celestiall heauenly father Christ also did praye for Peter Luc. 22. for all thapostles that their faith shuld not faile and was heard And now likewise if he for our sake sigheth and praieth wee neede not to care for hee will bringe it to passe And that he will do the same for vs he doth testifye it with the deed so that we knowledging our weaknes corrupte nature beleue hope that he likewise as he did help this deafe maÌ„ wil help haue mercy vpon vs. After this hoâ—som handlyng of this man his voice bursteth out and said Hâ—pheta that is be opened Can Christes mercy benigniti be more plainly described vnto vs He taketh the deaf aside froÌ„ the people wherin he sheweth that he wold help him He speaketh a word helpeth him therby declaring how he could helpe him Now seing he can help vs and will helpe vs what greate blyndenes is than in vs that wee seeke or crye vnto anye other for helpe Is it possible that the opprest beeing in necessity canne be helped by any other meanes than by god through Christe The prophete Dauid saith When I am in trouble Psa 120 I call vpon the Lorde and he answereth me Thou turnest the same cleane contrarye and saiest When I am in trouble I call vppon the saintes c. What if it chaunce lyke vnto the as to the foolyshe virgynes which desiered oyle of the wise virgins Mat. 25. Shal they saue the which could not helpe them selues but allonly were saued throughe the grace and mercye of Christ I do not speake this to dishonour the saintes but to stablishe the glory of Christe which will giue hys honour and glorye to none other Esai 4â— It is Christe alone that can helpe vs and will helpe vs which forgiueth sinne and iustifieth sinners Now if thou canst not abide to hear the truth nor to confesse it thou arte strycken with the same disease that this deafe and dumme man is strycken withall Therfore get the vnto Christ and disclose vnto him thy sicknes disese he shal helpe the. Which yf thou doest not doubting of his benignity truly he wyll make the hole euen as hee made this miserable creature hole Howe was that done Immediately saith the Euangelist his eares were opened and the bond of his tunge was lowsed and he spake right Thirdly we find here an excellent frute of faith in those that out of this miracle acknowledged and confessed Christ to be their sauiour For thei saide He hathe doone all thinge well The praise of Christe The deafe hath he made to heare and the dumme to speake Thinkest thou not this to bee an hyghe prayse of Christe They saye Hee hathe doone all thynges welle Of whome vnder heauen myghte thys bee sayed Oure fyrste father Adame so behaued himselfe in Paradyse Rom. 5. that throughe his disobedience deathe and damnacion entred into the worlde And we folowynge oure fathers footesteppes daylye prouoke God to angre that if hee were not so mylde and mercyfull he myght by right thrust vs recheles and disobediente chyldrene into euerlastinge damnacion Phil. 2. And for that cause was Christe sente into the worlde to helpe vs and was obediente to the father vnto deathe yea the dethe of the crosse and hath taught vs faithfully the way of truth He hath allured vs intised vs vnto him through workes myracles Iohn 8. wherin he sought nothiÌ„g els theÌ„ the glory of the father our saluacioÌ„ And to be brief he left nothing vndone in his office but did all the ê‘tained other to the glori of his father or to our saluacioÌ„ Therefore by righte we muste adsribe vnto our selues all confusion and shame and to Christ all glorye For that same thing which we through oure inobedience and sinne had loste Christ through his death and merites hathe recouered againe Hereby we are reconciled vnto the father and of deafe men be made to heare and of dumme men and spechles haue obtained our speache The cause why Christe commaunded the people here that they shulde not manifest nor publyshe this miracle and yet other where commaunded the same to be shewed we can not nor will not reason of yt why hee did it he knoweth himselfe best For if it had bene meete for vs to haue knowen it he wolde not haue hidde it frome vs For that which cause we wyl not examen his iudgemente but rather call vppon hym for grace that we may be able to here his word and to vnderstand yt with our harte and afore the world whiche is so froward and synful frely to confesse it Which god through Christe graunte vs Amen The gospell on the thirtenth sonday after trinitye sonday Luc. 10. ANd he turned to hys dysciples and sayd secretly Mat. 13 Happy are the eyes which se the thynges that ye se For I tel you that many prophets and kynges haue desyred to se those thynges whyche ye see and haue not seene them and to heare those thinges whyche yee heare and haue not harde them And beholde a certayne lawyer stoode vp and tempted hym saiyng Mat. 22 Maister what shall I do to inherite eternall lyfe He sayde vnto hym What ys wrytten in the lawe How readest thou And he answered and sayde Deut. 6 Mat. 22 Mar. 12 Loue the lord thy God with all thy harte and with all thy soule and wyth all thy strength and with all thy mynde and thy neighboure as thy selfe And he sayd to hym Thou haste answered righte Thys do and thou shalte lyue But he wyllyng to iustifye himselfe sayde vnto Iesus And who is my neighboure Iesus answered and sayd A certayne man descended from Ierusalem to Hierico and fell amonge theues whyche robbed hym of hys rayment and wounded hym and departed leauing him halfe deade And yt chaunsed that there came downe a ceâ—ayne Prieste that same waye and when he saw hym he passed by And likewise a Leuite when he went nyghe to the place came and loked on him and passed by But a certaine Samaritan as he iournied came vnto him and when he sawe hym he had compassion on him went to and bounde vp hys woundes and poured in oyle and wine
drawe agayne sainct Peters swoorde whiche was ones putte into the sheath But all his authoritee and office standeth in this that he is bounde to remayne with sainct Ihon Baptyst the voyce of a cryer Mat. 26 Esai 40 or els he doth vsurpe another office and should rather bee named a sedicious manqueller then a preacher of the woorde of God Thyrdly this Gospel declareth vnto vs the obedience and simplicitee of the Apostles The obedience of the Apostles whiche were called of Christe to preache For assone as they heard this voyce of Christe Come and folowe me straight wayes they did geue theim selues ouer into the wylle of God were obedient not disputed whether it were lawefull meete to forsakee father and mother wyfe and children to folowe a man of so lytle reputacion before the world as was Christ but did euen as we reade in another place of Abraham when he was commaunded to go out of his countrey into a lande that God should shewe him he disputed not whether he should goo or whether he might not serue God aswel in his fathers house as in a straunge countrey but most symply obeyed the worde of God So likewyse were these Apostles found obedient The power of the worde of God Wherfore that mightie woorde of God and the gospell is highly to be magnified and extolled which doth not onely penetrate the eares but stryketh and toucheth the heart Or els truely fleshe and bloud had aswell remayned disobedient in the Apostles as in the Phariseis For they though Christ neuer so ofte repeted and cryed vnto theim Amende your selfe the kyngdome of heauen is at hand yet would they neither heare him nor folowe him But where Christe cryeth aswell in the heart as in the eare there without any busynes willyngly men both heareth him and foloweth him But when he cryeth onely but in the eare then remayne we as blynde and as harde hearted as that blynde Pharao did Neuerthelesse it is all our faulte that we do not heare and folowe Christ Furthermore wee shall with all diligence seeke Christe and bee feruent in hearyng of the Gospell forasmuche as he sayeth Luc. ◠Who so hath eares to heare lette him heare And though the Apostles are bound to geue thankes vnto God and knowlege that it all came of him in that they were so obedient and folowed Christe yet is this wrytten for an example for vs so that I knowe not how to geue greatter honour and worshippe to the sainctes The worshipping of saintes then when through their ensample I am induced to folowe Christ And here is to be noted that there is two maner of folowyng of Christe The one is bodily wyse The folowīg of Christ is two maner of wise ī and the other spiritually Of the bodily folowyng of Christe speaketh this present Gospell and doth not pertayne vnto all menne but vnto those onely that be commaunded as the Apostles wer and also Abraham Or when through the wyll of God the Tyrantes of this worlde shall take thee from thy wyfe and children by violence and put the to execucion for the Gospell sake And so there is Christ to bee folowed not onely spiritually but also bodily For of that it is wrytten Mat. 10 Whosoeuer denyeth me before men him will I also denye before my father whiche is in heauen How to folowe Christ both spiritually bodily The other folowyng of Christ is spiritual partayneth vnto all christian men For as long as I determyne with my selfe to forsake all thynges that I haue in the worlde wyllyngly whensoeuer it shall please God so to ordain it yea and at all tymes am readye to dye for the truth sake so long I folowe Christe And so may this spirituall folowyng of Christe stande and bee acceptable before God without the bodily folowyng as chaunseth often tymes But the bodily folowyng without the spiritual ought not to bee For suche thynges ought in suche a chaunce bothe to be ioyned together Wylte thou knowe nowe in what wyse thou shalt behaue and instruct thy selfe herein Herken to If God ordaine it so that thou must forsake all thyng for the truth sake sufferest all aduersitee put awaye and expell from thee all feare and be of good comforte and folowe Christe faythfully not consideryng neither wyfe nor children Mat. 5. for great shal be thy rewarde in heauen And although God doth not visite the with suche affliccion and tribulacion neuerthelesse it is mete and conuenient that thy heart and mynde bee setteled and vtterly persuaded at all tymes to be ready to folowe Christ But in the meane tyme thou shalte not temerously and without great causes forsake neither wyfe nor children nor no other thyng that God hath sent thee and endued with all For in that to be willyng to suffre all trouble persecucion and pouertie when it shall please God to send it thee is called the true obaiyng and folowyng of Christ To whom with the father holy gost be all honor Amen The Gospell on sainct Thomas day Ihon. 20. BVt Ioh. 11. Thomas one of the xii which is called Didymus was not with them when Iesus came The other disciples therefore sayd vnto him We haue sene the Lord. But he sayd vnto thē Except I see in his hādes the print of the nayles put my fynger into the prynt of the nayles and thurst my hand into his syde I wyll not beleue And after eight dayes againe his disciples wer within and Thomas with them Then came Iesus when the doores were shut and stoode in the middes and sayd Peace be vnto you After that sayd he to Thomas Bryng thy fynger hether and see my handes and reache hether thy hand and thurst it into my syde and be not faythles but beleuyng Thomas answered and sayd vnto him My Lorde and my God Iesus sayd vnto him Thomas because thou hast sene me thou hast beleued Blessed are they that haue not sene and yet haue beleued THE EXPOSITION An ensample of incredulite FYrst wee haue in this Gospell an ensample of incredulite in sainct Thomas so grosse that worthily any man might wonder at it in especial in suche an Apostle whiche had heard so often tymes of Christ howe that he should be put to death and ryse againe the thyrde day except that the imbecilitee and weakenes of oure nature and fleshe were not sufficiently knowen vnto vs yea excepte that oure detestable incredulite that is grafte in vs were not better knowen vnto vs then is nedefull here to recite with many wordes And wherein I beseche you may wee wretches glorifye in when suche notable incredulite can be found in suche an Apostle But for no other intent or purpose is this layde before vs then onely that wee therby may learne to knowe the weakenes and maliciousnes of our fleshe For as long as this blyndnes and maliciousnes of oure fleshe is not holpen and redressed through Christ and
our workes he will make vs righteous godly and blessed so that we beyng delyuered from the handes of our enemies may serue him all the dayes of oure lyfe not in outwarde ceremonyes and seruices as in tymes past but in holynes and righteousnes that is accepted before him He requyreth the heart he asketh faith he wil be worshipped in spirite and truth and will not be fylled with outwarde woorkes that lacke faith as men haue done in times past Thus you see that Zacharias by the holy ghost acknowledgeth the grace of the gospell that shoulde come therfore he praiseth and glorifieth god as one ascertayned that by this grace we al shal be saued The lorde our god gyue vs grace bothe that wee maye know it and also that for it we may giue thanks to god our father and glorifie him for euer Amen The gospell on sainct Peter and Paules daye Math. 16. WHē Iesus came into the coasts of the cytye whych is called Cesarea Philippi he asked hys disciples saying Mar. 8. Luc. 9. Who do men say that I the sonne of man am They say Some saye thou art Iohn Baptist some Helias some Hieremias or one of the numbre of the prophetes He sayeth vnto theym But whom saye yee that I am Simon Peter answered and sayde Luce. 9. Iohn 6 Thou arte Christe the sonne of the lyuyng god And Iesus answered sayde vnto him Happy art thou Simon the sonne of Ionas for flesh and bloud hath not opened that vnto the Iohn 6 but my father which is in heauen And I saye also vnto the that thou art Peter and vpon thys rocke 1 Co. 10. Esa 28. I wyll buyld my congregacion And the gates of hell shall not preuayle agaynst it And wyll giue vnto the the keyes of the kyngedome of heauen and * mat 18 what so euer thou byndest in earthe shall bee bounde in heauen and what so euer thou losest in earth shall be loed in heauen THE EXPOSITION The cōfession of the Apostles WE haue fyrst set forth in this gospel that excellent confession of S. Peter and the other Apostels wherein they confesse that hee is Christe the sonne of the lyuynge god This confession is so excellente and noble yea and so christian that wee dare boldlye saye that where this confession is not doubteles there is no saluacion at all as the Apostell Saynte Paule witnesseth Rom. saying The hearte beleueth vnto righteousnes and the mouthe confesseth vnto saluacion Fyrste CHRIST asketh what opinyon the people had of hym and whome they sayde he was The Apostels aunswered him Some saye thou arte Iohn the Baptist some saye Helias some Hieremias or one of the prophetes Christe was not ignoraunte what was spoken of him and also he knewe it better then the apostels could tell him that where the gospell is preached there muste nedes arise manye lyes whiche are imagined not only against the truth but also against them the preach the truthe whereout it chaunceth often times that the worlde rageth and waxeth woode with them Therfore nedes must it be that Christ aposing his disciples sought some other thinge at his apostels that is to sai their cōfession of faith as ye shal hear For thus he saith But whome say you that I am Thē answered Petre in the name of them al The fayth of the Apostels Thou art the same Christ the son of the liuyng god Considre inwardly this confession thou shalt see that the faith of al the Apostels was a true and a righte faith excepte that as yet it was not confirmed with the crosse and that yet the holy ghost was not come vpon them Fyrst of all they confesse that he is the same Christ that is to saye the same anointed and capitaine whom god had longe before promised Esai 55 to theyr fathers and whome they hadde so long time looked for that doubtles he shuld come and fulfyll all suche thinges as the holy scriptures hadde prophecied of Furthermore also they confesse that he is Christe sonne of the lyuing god sente into this worlde that by hys meryte passion and deathe all menne myghte bee made good righteous and blessed And thus as it is in dead conueniente to do they confesse the same one Christ to be both god and man For as concernyng his humane nature hee is the sonne of Dauyd annoynted of the father kinge and Prieste and that after the order of Melchisedech and God hathe gyuen vnto him the seate of Dauid that is the spirituall kyngedome whyche is admynistred by the spyryte that hee maye sytte vppon it eternallye But as concernynge his godheade he is the sonne of the liuing god one in substance essence or being and maiestye with the father so that neither mai the father bee separate from the son nor the sonne from the father as sainct Paule sayth Collo 2 In Christ dwelleth all fulnesse of the godhead corporally Nowe whosoeuer with suche fayth after this maner as the Apostles here dyd confesseth Christe without doubt he shall also with the Apostles be made partaker of eternal saluacion as Christ here sayth vnto Peter like as to al his disciples Blessed art thou Symon the sonne of Iona c. Secondarily we see in this gospel that this confession commeth not of oure strengthes but by the reuelacion of God For assone as Peter had in the name of them all declared what opinion thei had of him Fleshe bloud in scripture by and by Christe sayd Fleshe and bloud hath not opened it to thee but my father which is heauē Shal then our fleshe that is reason wyt prudence freewyll and the strengthes of man bee of no value in matter of our iustificacion confessyng of God Surely nothing For without doubt here nothyng is of value but mere grace and mercy Nowe if it be grace than I beleue that I may do good woorkes that I can confesse Christ as the Apostles do in this place nedes must I let flesh contynue as fleshe and bloud as bloud so the inasmuche as partayneth vnto our saluacion the flesh not only can do nothing but also it can do nothyng but synne as S. Ihon the Euangelist sayth Ihon. 1 As many as receiue him he gaue them power to be made the sōnes of God to those that beleue in his name which are not borne of bloudes nor of the will of the fleshe nor of the will of mā but they are borne of God Doth not the Euāgelist here cleane refuse reiect in matter of iustificaciō al together that is borne of bloudes or of the wyl of fleshe or of the wylle of man Euen so it is necessary that we consider here in this place the cōfession of Peter and the other Apostles that it came not of their reason wysedome or frewyll For surely Christ would in this worde dryue backe make blunt ouerthrow our presumpcion and meke that pride that is borne in vs that we shuld
learne to distrust of our selues and our owne strengthes and to seke righteousnes and health otherwhere then at our selues or in our owne workes But where shuld it be sought Forsoth at him that opened vnto the Apostles that excellent cōfession of Christ that is to say at the heauenly father of whom Christ also sayth in another place Noman knoweth the father but onely the sonne and noman knoweth the sōne but the father only and he to whom the father will open him Thyrdly A promise geuen vnto the churche wee haue in this Gospell a promyse of Christ geuen to the churche that is this That the gates of hell that is Sathan and all power wysedome of the worlde shal not preuayle against it Nowe note vpō what foundacion this church must be buylded to whom this excellent promise pertayneth Christ sayth Thou art Peter that is stonye that is thou standest stedfast in thy confession as doth the stony rocke For thou cōfessest and beleuest that I am Christ the sonne of the liuyng God that is thou beleuest that I am the sauiour and redemer of the whole worlde Wherfore nowe suche fayth shal be in my church that hath respect to me my worde and only dependeth vpon me and stand sure firme in the same confession as thou hast done nowe And vpon suche a fayth as only putteth confidence vpō my word I wyll buyld my church so strongly that not the gates of hel that is what so euer be against me other in hel or in earth shal preuaile against it Doubtles persecution shal arise and Sathan him selfe shall not cease by thousand meanes to tempte The gates of hel if it may any way be possible to take away the word frō my church But he shal not obtain his purpose but spend his labour in vaine And why For I my selfe will be protector and defender of it A like saying hath Christ in Mat. Whosoeuer heareth of me these wordes doth them Mat. 7 I wil liken him to a wise man that hath buylt his house vpon a rocky stone and the rayne came downe and the fluddes arose and the windes blew they fel with violence vpon that house it was not ouerthrowē for it was builded vpon a stony rock Now seing that Christ hath with this his so rich excellent a promise prouided for his church With out the trwe churche is no saluaciō Ephe. 5 I pray you who wil be so mad to seperate him selfe from christes church I say again frō Christs church for the which as S. Paul saith he hath giuē him self to death to sanctify it clense it in the fountaine of water by the word to make it vnto him self a glorious congregacion hauing no spot nor wrinkell nor any suche thinge but that it shuld be holy and without blame Fourthly we se to whom Christ hath cōmitted the power of the keies how far the same power extendeth it self It was said afore that Peter answered in the name of al the Apostels that Christs words were to Peter to al the other Apostels Seing it is so nedes must we confesse that power autorite to lose binde was not giuen to Peter alone but generally to al the Apostels Now if any wyll be contencious hold opiniō that the power was giuē to Peter only yet is his mouthe stopped with these places of Math. Iohn where Christ saide to his Apostles Mat 18 Ioh. 20 Whose sins so euer ye forgiue they be forgiuē and whose sins so euer ye retaine they are retained Although it be without questiō that those that dispute stryue by the swords as they saye for the power of Peter thei take vpon them those disputacions not for Peters sake but ōli to flatter therwith their Roman Antichrist But truth it is that the gates of hell haue so sore preuailed against him that euery child may perceiue easily that this promise ought not to be wrested falsly applied to the Roman seat Besides that what with his false doctrine his diuelishe pride he hath so sore ouerthrowen him self that his estimacion hath but smal place in the hertes of those that beleue But nowe what is the power of the keyes Truly nothing els but the administracion of the word sacraments For Christ hath giuen this his word and sacraments vnto his churche And the churche committeth the same power vnto the ministers of the word which execute this office in the name of the whol church Therfore whersoeuer the worde is preched receiued beleued there also without doubt is remission of sinnes and that is it that here is vnderstād by losyng To lose and bynde And whersoeuer the word of god is preached men beleue it not surely ther remaineth perpetual cōdemnaciō ther is no remissiō of sins that same is here vnderstād by binding For doutles the promise stādeth here stedfastly assuredly that what so euer the ministers of the worde lose vpō earth in the name of the whole congregacion the same is losed also in earthe And what so euer thei bind vppon earth the same is bounde also in heauen And doubteles this power is not to bee contemned for that the minister or priest dothe in this matter hee doothe it not of himselfe but god himselfe doothe it whyche for the same intente hathe gyuen vnto vs hys woorde and Sacramentes To whome with the sonne and the holy ghost be all honor and prayse worlde without ende Amen The gospell on sainct Mary Magdalenes daye Luc. 7. When the Pharesey which had bydden hym sawe hee spake within him selfe saying If thys man were a prophete he wold suerly knowe who and what maner of woman this is that toucheth hym for shee is a sinner And Iesus answered and sayde vnto hym Symon I haue somewhat to saye vnto the. And he sayde Maister saye on There was a certaine lender which had two detters the one oughte fyue hundreth pence and the other fyfty When they hadde nothynge to pay he forgaue them both Tell me therfore whyche of theim wyll loue him most Symon answered and sayd I suppose that he to whom he forgaue most And he saide vnto him Thou hast truely iudged And he turned to the woman sayd vnto Symō Seest thou this woman I entred into thy house thou gauest me no water for my feete but she hath washed my feete with teares wyped them with the heere 's of her head Thou gauest me no kysse but she sence the tyme I came in hath not ceassed to kysse my feete Myne head with oyle thou dyddest not annoynt but she hath annoynted my feete with oyntment Wherfore I say vnto thee many synnes are forgeuen her for she loued muche To whom lesse is forgeuen thesame doth lesse loue And he sayd vnto her thy synnes are forgeuen thee And they that satte at meate with him began to say within thē selues who is this which forgeueh synnes also And
world hath euer bene ful of mischiefe gylty of sinne neither is no man in it but nedeth the merites of Christe yet doo not all men vnderstande this nor acknowledge thys And especyallye the indurate and hard hearted Pharaos Pharao and after them the hipocrites acknoweledge it not For the indurate synners leade furth their lyues euen lyke beastes not greatly forsyng whether there bee any other lyfe after this or no or whether there bee any Christ to bryng them to that life or no. But the hypocrites Hypocrittes that leane to their own righteousnes in dede they can talke of the wrath to come yet notwithstandyng they leaue Christ take thus muche vpon theim selues that they trust in their owne good workes to obtaine that lyfe and saluacion I praye you what good can Christe do to suche Yea what shuld he do with suche This fyrst sort of people are stubburne necked hard hearted and thynketh they haue no neede of Christe The other sorte of iusticiaryers forsaketh the meryte of Christ True synners lyke as they would deserue heauen by theyr owne workes Christ seyng and consideryng this leaueth these two sortes ioyneth himselfe to suche as acknowlege them selues sinners and desire and seke for tomforte and helpe And they also with all their heart with true loue and gladnes receiue him and beleue his preachyng Mich 7 they doubte not his promise but they say with the Prophet Mycheas He shal be turned and he wyll haue mercy vpō vs and he wyll caste all oure synnes into the deapth of the seas Euen so must we do Let vs adioyne our selues to Christ as synners shewe to him our synnes and with teares require his mercye If wee do this with a faythfull heart surely in this gospel he hath declared in dede that he is ready to help suche sinners And furthermore with this his deede agreeth also his woordes that here he speaketh vnto the Phariseys saiyng The whole nedeth not the Physician but the sicke Agayne I am not comme to call the righteous but synners to repentaunce Fourthly the Euangelist discrybeth howe the Phariseys murmured against Christ wherein they open and shewe plainly that notable pryde of theyr heartes But wherefore murmure they Because Christ eateth and drynketh with synners O great holynes of these Phariseys Tell me I praye ye O holy hypocrites where is it wrytten that suche as knowlege themselues synners do repent it ought to bee fledde and their company to be eschewed Is not this thinke you a good vertuous dede to seke out agayne the lost stray shepe and to bryng him agayne into the right waye But I see you do the cleane contrary for ye iudge it both wicked and vngodly Surely Christ sayd well of you in the gospel of Mathew Blynd guydes coulyng out the gnat and swolowe the Camel Ma. 27 Ye obserue mennes tradicions would men should esteme you vertuous and godly yet can ye very well awaye with it that your neighbour should continue in synne and be cōdempned Nowe if ye were vertuous in deede ye would surely neuer do so For true righteousnes because it cōmeth of fayth and therfore also loueth his neighbor with all the heart it wisheth that all men might be vertuous righteous blessed Wherfore wyl ye knowe what ye want Ye haue no fayth and therfore can ye not loue your neighbour for in very deede that is the fruite of fayth Nowe because ye lacke fayth and loue ye haue not only no cōpassion vpō them that be loden with synne and would with al their heartes be deliuered from their synnes but also euen as the nature of hypocrites and iusticiariers is ye dispise them and caste them frome you But this your dispising can do you no good in this behalf Ye must neds take an other trade of liuing yf ye wyll be taken for righteous Wyll ye knowe how so Learn what this meaneth that the prophet Oseas said Osee 6. I will mercye and not sacrifice For all these outewarde woorkes all these outewarde sacrifices profyte nothynge at all excepte there bee presente in the hearte a true faythe in God and true loue to your neyghboure Behold thus haue wee here paynted vnto vs the arrogancy and pride of hypocrisy and furthermore howe Christe stoppeth vppe the Phariseys mouthes and confuteth theym by the holye scriptures God graunte that the aduersaryes of the truthe in thys oure presente tyme maye acknowledge hys holye woorde and beecome wyth the chylderen of god partakers of hys heauenly kyngdome through CHRIST our Lorde Amen The gospell vpon S. Mychael the Archangell daye Math. 18. AT the same tyme came the disciples vnto Iesus sayinge Mar 9. Luc. 9. Who is the greatest in the kingdome of heauen Iesus called a chylde to hym set hym in the middest of them and said Verely I say vnto you Mar. 10 Except ye turn and become as Luc. 18. Actu 2. children ye shall not enter into the kyngdome of heauen Whosoeuer therfore humbleth himself as this chyld the same is the greatest in the kīgdome of heauen And who so receaueth suche a chyld in my name receiueth me But who so doth offende one of these lytleones Actu 9 Luc. 17 whiche beleue in me it were better for him that a mylstone were hāged about his necke that he were doruned in the depth of the sea Wo vnto the worlde because of offences 1. Co. 11 Necessarye it is that offences come But wo vnto the man by whom the offence commeth Wherfore Mat. 5 if thy hand or thy foote hynder the cutte him of cast it from thee It is better for thee to entre into life halte or maymed rather then thou shouldest hauyng two handes or two feete be cast into euerlastyng fyre And it thyne eye offende thee plucke it out and cast it from thee It is better for thee to entre into life with one eye rather then hauyng two eyes to be cast in to hel fyre Take hede that ye despise not one of these lytleones For I say vnto you that in heauen their Angels do alwayes be holde the face of my father whiche is in heauen THE EXPOSITION of this present gospel WE haue againe here in this gospel an example of the Apostles infirmitee ignorance wherin we see howe paciētly Christ beareth their infirmitee And as the goodnes of Christe appeareth in this Gospell euen so the affection of the Apostles sheweth it selfe to bee exceadyng grosse and rude and full of ignoraunce For consider what they do They came to Christ sayd Who is greattest in the kyngdome of heauē What meane they by these woordes Thynke they that Christe shoulde haue a corporall knogdome in this worlde promote his disciples vnto greate lordships as it is done in worldly princes courtes Heard they euer Christ so teachīg Did not he shew them afore Mat. 5. Ye ar blessed whan men shall rayle vpō you
a man is borne into the worlde And euen so you nowe haue sorowe but I wyll see you agayne and your heart shall ioye and no man shall take awaye your ioy from you These and suche lyke woordes doth the christian man set hand vpō in persecucion so that he may stand stedfast in them and syng with the Prophete Ps 129. My soule stayeth her in his woorde my soule hath trusted in the Lorde And therefore sayth Christe here to his disciples Mat. 10 Remembre my worde that I haue spoken to you But what worde is it The seruaunt is not greater then his Lorde Nowe if they haue persecuted the Lorde in this worlde let the seruaunt holde him cōtented though all thynges procede not accordyng to his purpose and thoughe some tyme he speade as his mayster speade afore him For doubtles it can be none other wyse If they sayth Christe haue persecuted me they shall also persecute you If they haue kept my worde they wyll also kepe yours In these wordes Christ sheweth very plainely that there should bee perpetual dissencion betwene his disciples and the worlde for his disciples wyll cleaue to his woorde the whiche in deede the worlde can not abyde And therfore Christ geueth his disciples this counsaile that they shall looke to the worde and steadfastly stand in that yea though the worlde neuer so madly and furiously rage raue against it Whiche God graunt that all wee may apprehende and persyst in it to his honour and oure soules health throughe Christ our Lord. Amen The Gospel on all Sainctes day Math. 5. Blessed are the pure in hearte for they shall se God Blessed are the peace makers for they shal be called the chyldren of god Blessed are they which suffre persecution for righteousnes sake for theyrs is the kingdome of heauen 1 Pet. 2.3 c 4. c Blessed are ye when men reuile you and persecute you and shal falsely say all maner of euel sayinges agaynst you for my sake ♣ Actu 5. Reioyce and be glad for greate is your rewarde in heauen THE EXPOSITION WE muste verye diligently deere christians obserue and note in this gospell The office of Christe is to teache to saue that when Christe saw the people and his disciples were come vp to him he maketh vnto them a godly and fruteful sermon whiche comprehendeth in a maner all thinges that are necessary for a christian man to do spiritually before god For by this sermon we may see how diligent Christ was in administrynge his office and feeding his shepe Furthermore we muste needes confesse that as al that Christ taughte and preached was bothe good and helthsome so no sermon that euer he made is more diligenlye and perfectlye written then this in the mounte and that which he made after his last supper Surely by this his example Christ would not only teache the ministers of his worde with all diligence faithfull to attende their office but also that all that they teache they shuld teache it faithfullye driue it into the peoples eares as we se that Christ dyd here in this gospell Let vs then see what was the beginning of Christes doctrin in this his most excellent and noble sermon Fyrst Ghostly pouerte Christ promiseth the kingdome of heauen and saluacion to the poore in spirite But what signifieth it to be poore in spirite The poore in spirit are those that cleaue to no transitory thing of thys worlde that set their confidence in no creature that are deade vnto the worlde and leaue and whollye put their faith in Christ and his worde Vpon such poore shall the spiryte of the lorde reste as the prophete Esaias saith These poore receiue the gospel Esa 66 Mat. 11 as our Sauiour said to the disciples of Iohn And furthermore suche pore men are so deerely beloued of god that he promiseth peculier gyftes and synguler graces to such as do them ony benefite as ye maye reade in the 40 Psal And suche pore are not proud in the ymaginaciō of their own hartes Thei contemn no man thei dispise no man but are lowly and meeke euen frome the hearte Wherefore they shal haue as Christ promiseth here the kyngdome of heuen wher as all hypocrites that swell by their outward righteousnes for the same preferre them selues before al other shal haue perpetual fire and euerlasting damnacion Secondly Christ promiseth to those that morne comforte heere by the spirite and in the worlde to come eternal life and the kingdome of heauen But what signifieth here this word To mourn Doubtles the same that Christ speaketh on in another place Ioh. 16 saying You shal morne wepe but the worlde shal be gladde Nowe is this as cleare as mydde daye neyther can any manne denaye yt that suche as confesse Christe and beleue his woorde The crosse persecution the crosse hangeth euer vppon them and they are diuers and many wayes tempted sometyme on the one syde sometyme on the other that euer they fynde Chrystes worde trewe Ioh. 16 whiche sayd Ye shall haue tribulacion in the worlde Wherefore excepte in these so greate troubles and vexacions as christian man had some comforte and these great and excellent promises howe could he abyde all these thinges Howe coulde he contynew stedfast For suerlye the crosse is not so sweet and pleasaunte to the fleshe that it will freerely and with a glad mynde come vnder it and suffre it The holy ghost Ioh. 4. Needes must the spirite come whiche therefore is called of Christ the Comforter bicause that in tribulacion he comforteth the sorowful And also though we haue the spirite yet must the word be applied and diligently put in our myndes least we waxe slothfull sluggardes and liuers in a careles securitee And to this purpose serueth this sentence of Christe which promiseth eternall consolacion to those that mourne Here in this lyfe they shal be comforted by his worde and in the worlde to come by his blesse and eternall lyfe Nowe thys promise so ful of comforte maketh a man glad minded so that he is more ready to suffre and abide euē with a glad heart the crosse that god shal please to laye vpon him Meekenes Thirdly Christ promiseth to those that ar meke the possession of the lande and blessednes Nowe to be meke is not only when a man is not angrye but also when hee canne represse and refrayne hys wrathe hadde he neuer so iust a cause to bee discontented and angrye Of suche angre the prophete Dauid saithe Psal 4 Be yee angrye but synne not For to be neuer angry at all it is impossible for suche as lyue heere in this bodye For why wrathe is euen borne in vs as are also all other vices so that wee canne not vtterly laye it from vs. Ephe. ◠Suerlye it were our duety and very right that we shulde contynue euer in meekenes and gentlenes and neuer be angrye I speake of
and according to hys deseruyng suffereth for it although he loke to this promyse it shall lytle profyte hym Thou muste needes suffre in a good quarrell that thou mayest be sure that all that shall chaunce to thee happeneth for the truthes sake Euen as Sainct Peter also saith Let none of you suffre as a murtherer or a thefe or as an euell dooer or as a busye body in other mens maters Wherfore if thy cause bee good thou mayest assuredly haue this hope that this trouble and sufferynge shall be rewarded and recompensed with euerlastynge ioye Which almyghty God graunt vs through Iesus Christ AMEN The gospel vpon S. Markes day Iohn 15. I Am Eccl. 24 the true vyne and my father is the husband man Euery branche that beareth not frute in me hee wyll take away And euery braunche that beareth fruyt wyll he pourg that it may bryng forth more frute Act. 15. Now are ye cleane thorow the words which I haue spoken vnto you Byde in me and I in you As the branch can not beare frute of it selfe excepte it byde in the vyne no more can ye except ye abide in me I am the vine ye are the branches He that abydeth in me and I in him the same bringeth forthe muche frute For without me ye can do nothyng if a man byde not in me he is caste furth as a branche and is wythered and men gather them and caste them into the fyer and they burne Mat. 21 Iohn 3 If ye byde in me and my wordes abyde in you aske what ye wyll and it shall be doone for you THE EXPOSITION WE haue in this gospel a very comfortable lessō for all them that ar true faithfull christen people wherin Christ exhorted al his vniuersal church to remain in him comparing him self vnto a vyne tre his louers vnto branches Which similitude hath bin vsed in the old testament also wher god called the house of Israel that is the church of god a vineyard Psa Esa Ier. Mat. 20 and. 21. as euidētly may be seene in the prophets And as Christ in the gospel of Mat. doth declare a vineyard to be his church so in this place he called it a vineyard also god the father an husbandmā him self he called the vinetre his Apostels euery membre of his church brāches Let vs therfore apply compare one with the other se how thei do agree For as the vineyard is not ordained for to beare thornes and thystels but that the vine trees should be planted in it for to beare fruites so the church is ordained not to florishe with the riches of this worlde whiche verely are thornes but for to plante Christ in it For as the husband man doth make cleane the ground of the vyneyard and doth plante in it vyne trees and doth hedge it round aboute maketh a presse and buyldeth a tower in it purgeth maketh cleane the braunches that they may brynge furth fruite plentifullye so likewyse God the father hath chosen to him selfe frō among men a church in the whiche he hath planted Christ his sonne whiche garden he also hath strengthned with an inuincible stone namely Christ against whiche stone or tower euē the gates of hell can not preuaile For euē as when the godly be regenerate in Christ so he dothe purge and make cleane their heartes that they may bryng furth fruite In this vyne tree there be ii kyndes of braunches or sortes of men for some haue a shape of godlines seme to beleue in Christ and to be special in Christes churche hearyng sermons receiuyng the sacraments do many good woorkes and yet they do not truely beleue in Christ nor yet their woorkes do not procede out of a true fayth These be hypocritical vnfruitful brāches which shal at the length be cast into euerlastyng fyre There be some also without repētance whiche beare the name of christian men yet do most abound are indued with moste horrible shameful crymes Some there be that are godly euen as they verely beleue in Christ so verely they worke by faythe brynge furthe fruit that alway doth remayne And this difference ought chiefly to be marked The vngodly wicked speaketh moste pestiferously of Christes churche for because that they se in it many impure wicked men for whose sakes they thinke that the churche of Christ is not the true church nor that it hath not the true Gospel But they that so do condempne the true churche forbecause it is admixed with euil persons are here againe condempned with this sermon of Christ For truely Christ speakyng of the braunches doth not speake of those that with their open profession be separated and deuided from the churche as the Iewes and Turkes but of those whiche be or seme to be in the vyne tre Christ And of these he maketh two sortes Two kynde of braunches some of theim be barraine some fruitfull By the whiche he teacheth very plainly that the churche here vpon yearth hath cōmixed with her many euil persons whiche although they seme to bee the very membres of Christ yet they bee but braunches to be cutte away and to be cast into the fyre He sayth that the kyngdom of heauen is likened vnto a manne whiche soweth good seede in his felde But whylest the man was a slepe his enemy came and did sowe cockle among the wheate And againe the kyngdome of heauen is likened vnto a lytle nette that is cast into the sea whiche did pull vp all kynde of fyshes And in another place A certayne man went into the mariage whiche had not his mariage garment And sainct Ihō sayd They went out from vs but they were not of vs. But I pray you what becommeth of these braunches that bryngeth furth fruite He sayth He purgeth it and maketh it cleane to bryng furth fruite more plenteously Good brāches Braunches whiche be fruitfull and profitable in the church be all those that truely beleue in Christe and of a true fayth doth obay vnto the true callyng of God This braunche is not cast away is not taken away as the fyrst was but is cut with a hoke and is made cleane Secōdarily Nowe are ye cleane sayth Christe because of the worde that I haue spoken vnto you I beseche the what meaneth these wordes Be the Apostles pure and cleane braunches when as yet they were synners and ready immediatly to leaue their mayster Christ and to deny him I say ye are cleane not forbecause of your owne fleshe whiche is yet synfull nor for the puritie cleanesse of your righteousnes whiche is myngled with muche impuritne and vncleanes but for the worde which I haue spoken vnto you sayth Christ That is for my gospel whiche I haue shewed vnto you that is to say that I am the very true Messias and satisfaction for synne whiche with my death hath kepte you from death whiche hath taken vpon me the
horriblenes of hell that I might deliuer you from hell yea and I haue purchased for you of God my father that he shall take you for his children soÌ„nes and heyres of the heauenly kyngdome And this is the worde by the whiche man is verely purifyed made cleane if it be receyued by fayth Fyrst who soeuer doth receiue this woorde of the Gospell by fayth he is accoÌ„pted before God for very iust pure and holy and that not for the workes of righteousnes whiche wee doo but onely for Iesus Christ the sonne of God receyued by fayth S. Paule sayth they be made righteous frely by his grace by the redempcion whiche is in Christ Iesu whiche God hath put as attonement maker by fâ—yth his bloud beyng a meane Therfore whosoeuer doth beleue the worde of the gospel of Christ although that synne doth styll remayne in his fleshe yet sinne is not imputed vnto him so that he nowe may be iust before God not with his owne righteousnes but with an others righteousnes that is the righteousnes of Iesu Christe whiche is geuen vnto him by fayth For blessed is that man to whom God doth not impute synne Furthermore whosoeuer receiueth the woorde of the Gospell by faythe whiche is geuen by the holy ghost whiche shal mortifie the remnaÌ„tes of the fleshe The houke is the holy ghost shal so rule synne that it shal not reigne in our mortal bodyes Therfore the holy ghost is the very true houke with the whiche the braunches be purged and that by the woordes of the Gospell Fyrst that by fayth wee may bee accompted before God iust for Christes sake Secondly that the deedes of the fleshe may be mortified the lustes of synne be quenched And although it can not be done in this life that synne wholly might be pulled vp out of the fleshe yet it may bee done through the holy ghost that synne shal be paired away and the fruit of it destroyed so that we shall not walke after the fleshe but after the spirite In conclusion whosoeuer doth receiue the worde of the gospel by fayth he shal be troubled with many afflictions and persecusions in this worlde Christ sayth If they haue persecuted me they shall persecute you And in an other place We must by many tribulacions sayth he entre into the kyngdome of God TribulacioÌ„ and trouble is the houke also Wherfore afflictions are to be accoÌ„pted among those houkes with the whiche the heauenlye father dothe purge his braunches The keper of the vyneyard cutteth away the braunches with an houke not for to hurte theim and so to perishe but that they might bryng plenteously furth fruite Tribulacion is sent and wherfore So God the father sendeth to the godly the crosse and afflictions not that they should perish but that they should be preseuerued To this man is sent a crosse that he should bee admonished of the synne yet remainyng in his fleshe to that man because he should walke in his vocacion least synne should reigne in his fleshe to another that he should be an example for the amendement of other men and so to other for other causes not for this cause that they should vtterly perishe but that they should bee deliuered from perishyng and to attayne eternall health When we bee punished with the crosse and misery wee must go to the vyneyarde wee must call to remembraunce the cuttyng knyfe or houke of the keper of the vineyarde and wee must knowe to what ende they cutte in the vyneyarde and that ende is th ende of affliction which is accustomed to chance to the godly that is to say that they should not bee cast into the fyer and so to peryshe in the flame but that they should bee purged and that as well they might bryng furthe more plentyfully fruite as to bryng furth and increase And that it is euen so that they whiche remayne in the true vynetree whiche is Christe might bee purged or made cleane and bryng furth muche fruite Christe addeth vnto it and sayth Tarrye in me and I in you As the braunche can not beare fruite of him selfe except he tarry in the vynetree c. This is as it were an handsonme conclusion of the fyrst exhortacion I haue sayd that I am the verye true vyne tree I haue sayd that the braunche that taryeth in me shall bryng furth fruite plentifully Therfore I besech you that you would tary in me forasmuche as I do tarye in you and ye shal bryng furth muche fruite But tell me howe shall wee tarye in Christe Do wee tary in him when wee do tary in tradicions and commaundementes of men No truly Christ sayth They worship me in vayne with the commaundementes of men But we tarye in Christ when we tarry in the woorde of Christ by fayth Whosoeuer beleueth in me sayth he kepeth my worde and my father shall loue him we shall come vnto him and make our dwellyng place with him What benefite dothe chaunce to him that taryeth in Christ Fyrst Christ taryeth in him for he sayth Tarye in me I in you What thyng better or more greatter doest thou seke Whosoeuer hath Christ hath all the treasure of heauenly goodnesse Sainct Paule sayth Iesus Christe is made vnto vs from God wisedome righteousnes holynes redemption Therfore whosoeuer hath Christ is made before God iust holy and righteous and is deliuered from all trouble Thyrdly let vs coÌ„sider what fruite the Apostles brought whiche taryed in Christ Although the Apostles a lytle whyle after did forsake Christ by fliyng away from him and deniyng of him yet for all that by and by they dyd repent and they were so ioyneth in couple with Christ that they did alway continue in him Wherfore they brought furth at the fyrst beginnyng muche fruite by preachyng of the gospell of Christ After that they had receyued the gyftes of the holy ghost on Whytsonday they did sprede abrode the Gospell throughout all the worlde gathered together the churche of Christ not onely of the Iewes but also of the Gentiles Sainct Paule sayth that the gospel was preached among all creatures which were vnder heaueÌ„ And againe The gospel hath increased euen through the whole worlde Furthermore besydes many other godlines and good workes they brough furth plentyful fruite in doyng of great miracles which they did in the name of Christ whereby Christ did florishe and the authoritee truth of Gods worde was highly commended They shewed themselues towardes the Magistrates as they ought to doo They loued their neighbours accordyng to the order of charitee Thei gaue not them selues to gluttony and riotous bankettynges or to vncleanes wantonnes Fynally they did aswell priuately as openly leade a godly life and suffereth very muche trouble persecucion for the woorde of God They were tryed by many mockes and stripes They wer cast into prisons and chaynes They suffered much hunger penury at the last they suffered all kynd of persecution
will reserue vs to euerlastinge lyfe The fowerth sonday after Easter Ioh. 16. BVt nowe I go my waye to hym that sent me and none of you aske me whether I go But bycause I haue sayd suche thynges vnto you youre hartes are full of sorowe Neuertheles I tell you the trewth it is expediente for you that I go awaye For yf I go not away that comforter wyll not come vnto you But yf I departe Ioh. 14 and .15 Act. 2. a I wyll sende hym vnto you And when he is come he will rebuke the worlde of sinne and of righteousnes and of iugement Of sinne bicause they beleue not on me Of righteousnes bycause I go to my father and ye shall se me no more Of iudgemente bycause Ioh. 12. the prince of this worlde is iudged allreadye I haue yet many thinges to saye vnto you but ye can not beare them awaye nowe Howebeit when he is come which is the spyrite of trewth he wyll leade you into all trewth He shall not speak of hym selfe but whatsoeuer he shall heare that shall he speak and he wyll shewe you thinges to come He shall glorify me for he shal receyue of myne and shal shew vnto you Mat. 11 a 11. ◠Luc. 10. Ioh. 3. Al thinges that the father hath ar myne Therefore sayd I vnto you that he shall take of mine and shewe vnto you THE EXPOSITION IN this present golspel The promise of the holy ghoste we are admonished of thre thinges Firste we haue here of the promise of the holy ghoste which Christe going to the father shulde sende vnto his disciples Moreouer what he shulde do and bringe to passe when he came It is nowe oure parte to note well this promise whiche pertayneth as well to vs as to the Apostles Faythe cowlde not be confirmed in the apostles without the vertue of the holy ghoste So lykewise the holy ghoste coulde not be sente yf Christe hadde not gonne to the father The flesh can dooe nothing but sin Here lerne that oure fleshe canne do nothing but sinne if it be not lightened through the holy ghost and that yt is nothinge but hypocrisy though we do outwardly neuer so manye good workes Luc. 18. as we maye see in the Pharisye which thanked God that he was not lyke other men Item All they that saye vnto me Mat. 7. Lorde lorde shall not entre into the kingedome of heauen but they the fulfil my fathers wyl Likewise learne this that we cannot receiue this spirite by oure good workes but by the merites of Christ as Christe sayeth here It is better for you that I go for yf I go not awaye the comforter cometh not vnto you as thoughe he wolde saye Christe giueth the holy ghoste If the infirmity of your fleshe shal be chaunged into the strenthe of the faith the holye ghoste muste needes bring that to passe in you Nowe if this holye ghost shal be geuen vnto you so muste I needes promote you ther unto and obtaine it through my deserte and benefite Wherefore it is very necessary that I suffre dye and that after my resurrection I ascend vp in to heauen that the holy ghost may visite you lighten you and leade you into all trewthe Than the same spirite shall worke and bringe to passe in you and through you that thinge that he was sent for Will you knowe what that is The holi ghoste shall rebuke the whole worlde Rom. 3. harken to He shall rebuke the worlde Here is the glorye of the fleshe the liberty of fre wyll and what so euer is mannes wisedome vtterly caste in the duste Why shuld the holye ghoste rebuke vs yf we were not worthye of rebuke They are all gon out of the waye they be all togither become vnprofitable ther is none that doth good no not one Ye as S. Iohn the baptist saide Esa 40 Mat. 3. All fleshe is as haye and all his glorye as the flowre of the medowe This semed to be rigorously inoughe and more then inoughe spoken to the bysshopes and to those gloryfiers in workes at Ierusalem and also to the papistry of oure tyme if the holye ghoste didde feare theim But he setteth nothing at all for our angre For he was sente to rebuke whiche also hee doth busily And blessed is he that is rebuked of him that by that meanes he may learne to knowe his sinnes For that done the holi ghost leadeth vs further into the faith and knowledg of god so that we being deliuered frome sin through the deseruing and merits of Christ are made the children and heires of god Why the holye ghost doeth rebuke the worlde Secondarily we maye note here wherfore for what cause the holy ghoste will rebuke the worlde Truly for sinne But you will saye Is the worlde ignoraunt that adultrye murdre thefte and suche lyke trespasses are sinne No. But they are ignoraunte that good workes without faith are sinne and that allonly vnbeliefe is the occasion of their damnacion Wherefore it is necessarye and needefull that the holy ghost come that he maye fullye learne and teache vs what sinne is Wherfore let vs considre what Christe calleth sinne Sinne is nothing but infidelitie For they do not beleue in me saieth he Here thou hearest that the greatest sinne vnder heauen is that wee do not beleue in Christ If incredulity be the greatest syn vpō earth then must it needes folow the faith is the most glorious highest thing vpō earth which no mā can deny Faith hangeth on Christ as a faith ful man knoweth that he is saued by Christ so surely doth he good works which are accepted before god for his faith as saith the prophet Thou o lord Iere. 5 lokest alōly vpō faith But incredulity trusteth in his workes Wherfore what so euer goodnes an vnfaithful mā doth outwardli it is not accepted before god for it cometh not of faith For Christ saith He that beleueth not is all ready iudged The worlde Ioh. 5. nature fleshe or reason doth not receaue nor vnderstande this wherefore it is needefull that the holye ghost come to rebuke and teache Moreouer the holy ghost shall rebuke the world of righteousnes How shall we vnderstande that The worlde and reason adscribeth righteousnes to oure workes and both thinke and iudge that righteousnes cometh of mennes workes outewardelye done as the Pharisie boasted himselfe to bee righteous But euer this chaunseth so Luc. 18. that they that wyll mayntaine they re owne righteousnes Rom. 10 bee not subiecte vnto the righteousnes of God Therefore yt is necessarye that the holy ghoste teache shew vs what manner of iustice that is that pleaseth god Frome whence iustice cometh The iustice that pleaseth god procedeth hereoute that I beleue that Christe wente to the Father that is as muche to saye That I beleue that he died for me that he rose and ascended vnto heauen
for to send me and all his elect his holy ghost to open vs the filthines of our workes and to instructe vs in the knowledge of god Beholde thus the holy ghost shal learn vs the rightousnes of faith Furthermore Iudgement the holy ghost shal rebuke the worlde of iudgement for as much as they iudge not right in thinges pertaininge to righteousnes and saluacion Which thou shalte vnderstande on this wise The diuell sinne deathe hell are constrained to giue place vnto Christe and his worde for by hym they be ouercome But how doth the world knowe this Truly the world euer regardeth workes and euer suffereth the diuell to blinde them so that thei know not nor yet can deuide nor separate the righteousnes of faith from the worldes righteousnes And so remaineth Christ the stone that menne shall stumble at Luc. 2. 1 Pet. 2. and a signe which shal be spokeÌ„ against For the thing which we shuld adscribe vnto Christ that is to saye whereas we shulde confesse that the prince of this world is iudged through Christ and his worde we adscribe yt vnto our righteousnes For the whych cause yt is needefull that the holye ghost do rebuke vs wherby we may learne to iudg right And here hast thou nowe the righte cause why the holy ghoste shall rebuke the worlde Thirdly here is to be noted that Christ sheweth vs here the infirmitie of the apostles saying The weakenes of the apostles I haue yet muche to saye vnto you but yee can not nowe beare it awaye That is as muche to saye Yf I shuld make many words with you of incredulity of righteousnes and of iudgement and of my spirituall kingdome that after my resurrection I shall entre into you colde not vnderstande it nor comprehend it for bicause you are yet carnall and fleshly and my spirite is not as yet confirmed in you For they that shall vnderstand and geue fayth and credence vnto my doctrine the spirite must worke inwardly in theÌ„ with the outward word that shall be expressed with the mouth Mat. 3. or els that sede shall not fal vpon a fruictefull grounde or so that yt shal be other troden of men or else deuoured and eaten of the birdes of the ayer Wherfore it is needefull that the holy ghoste come and when he cometh he shall leade you into all trewthe The gospel is the truthe The gospell is a doctrine of Christe whole and sounde which doth not alloÌ„ly teache the outward honesty but sheweth also the righteousnes of the harte inwardly wherefore it is called in the scripture the trewth The doctrine of men bee lyes And contrary wise the doctrine of men teacheth hypocrisy fynallye neither vnderstandeth nor teacheth any thing of the righteousnes of the hart Wherfore this doctrine and also the doctoures and teachers thereof are called false and lyars as yt is written in the Psalme Ther is no truth in the their mouth Psal 5. that is ther is no suer and certaine thing amongst theim And againe thou shalt lose and destroye all those that speake lies Now seing that the holy ghost shall leade vs into all truth and not into lyes Let euery christian man gesse in his mynd whether the fathers and the counsels haue had the holy ghost whose ordinaunuces and lawes The couÌ„seiles did erre haue beene commauÌ„ded vnto the church in stede of the gospel For if they had had the holy ghoste they wold haue concluded nothing against the worde of god The holy ghost leadeth vs not into lyes but into all truth Howe goodlye haue they vsed this texte in the defence of mans traditions Seinge the holy ghoste teacheth none other thing then that christ taught Further he teacheth onlye the Apostles and the elect of god to perceaue and receaue the doctrine of Christ which of our selues we cannot vnderstand If they hadde eies they mighte perceaue that the plaine texte reciteth the same He saith He shal not speake of him selfe but that he hath heard he shall speake Item He shall glorifie me for he shall receaue of mine and shew it you Briefely Christ speaketh here of the infirmitie and weaknes of his disciples which shuld be strengthed comforted by the holy ghost is to be vnderstand of vs euery one Mat. 7. and 21. c Luc. 11. Iacob 1. Ioh. 14 and 15. b 1 Ioh. 3 and 5. c The fyfte sonday after Easter Ioh. 16. VErely verely I say vnto you Whatsoeuer ye shall aske the father in my name he wil geue it you Hytherto haue ye asked nothyng in my name Aske ye shall receiue that your ioye may be full These thinges haue I spoken vnto you by prouerbes The tyme wyl come when I shall no more speake to you by prouerbs but I shall shewe you plainly from my father At that day shall yee aske in my name And I saye vnto you Mat. 13 that I wyl speak vnto my father for you For the father himselfe loued you bicause ye loued me haue beleued that I came out froÌ„ god I weÌ„t out froÌ„ the father and came into the world Againe I leaue the worlde go to the father Ioh. 20 Hys disciples said vnto him Lo nowtalkest thou plainlye and speakest no prouerbe Nowe are we suer thou knowest all thinges Ioh. 21 and nedest not that any man shuld aske the any question Therfore â—eleue we that thou camest from God THE EXPOSITION IN the first part of this gospel With promyse and commaundement we ar called vnto prayer we haue a commaundement and a promise wherby we ar allured and entised to praier And truly forasmuch as in all trouble and misery wherwith a christian man is oppressed ther is no greater comfort here preseÌ„t in this world theÌ„ with continual daily praier to open shew our necessity vnto god Wherfore it is very necessary that we do note print in our harts this gospel wherby we may be the more inflamed stirred to praier Who wold reiect and despise praier as a thing not necessary seinge that it is here in this gospell so diligently and highly commended and commaunded to vs of Christe Aske saith he and you shall receaue This commaundemente of Christ bindeth vs aswell as the firste commaundement in the fyrst table of Moyses And this to be trewe wee maye more euidente and playne see in an other place where Christe sayeth Luc. 18. that wee oughte alwayes to praye and not to bee wery Here diligentely note that he saith we ought alwayes to praye Therefore as we throughe a syngular and speciall commaundement of god are egged and entysed to praye so lykewise this presente gospell allurethe vs therevnto throughe a greate and excellente promise Here is promised to vs which be Christian men that oure prayer shall not be in vayne but shal be suer to be heard Wherfore else wolde he confirme and binde this promise with an other Verely verely I saye vnto