may be geuen to the diuell and to the world I truely wyll not caste away my ioy for thy sake neither doo I regard muche thy displeasure Away from me I haue more pleasure and delite of Christe then thou canst worke me sorowe Suche a mynde dothe the angelles wyshe vs in this verse The dyuels songe is cleane contrarye wherein GOD is blasphemed and cursed where slaughter is commytted and all thynges so ordered that all thynges are defyled with care and sorowe and moste myserable calamytie And to the furtheraunce hereof doo the Secte maysters bestowe all theyr laboure and dylygence They are the dyuelles mouthe they banne God in heauen they sette Prynces at varyaunce and discorde they thynke nothynge of Amitie and Peace they feyne good wylle in syghte but priuilye they entende myschiefe by moste subtyll deuyses Thys pleaseth me wel saith the diuell And it is thys Glory be to the dyuell in hell and sedition in earth and amongest menne a desperate mynde and full of all care and whote blastynge myserye And manye are founde to be of suche a mynde which hath store of all goodes were it not for thys that theyr myndes are possessed with vexation and diuers torments and grypinges It helpeth them nothyng although they be in the myddle of all pleasure This doth the diuel wish to al his that gods gifts may be vnfruitful vnto them But the Angels songe is contrarie They wyshe a bold and couragious heart that is as vnmouable as the Marpese rocke and that glorieth agaynst all stormes of temptation most bitter tribulation This is the song of the angell that is found in no other bokes For it was not made amongst mē in earth but sēt down frō heauē Our God with his holy spirite help vs that we may holde it faste and fulfyll it in dede thorough Iesus Christ his sonne and our Lorde Amen The fourthe Sermon as concernyng the hystorie of Mary and the Shepheardes THus farr in the hystorie haue we proceded and taught how God sent his angels euē that great Princes to preach vnto two or thre shepheards The which were not only a few but also were rude people to sing vnto them the ioyfull verse as touchyng the chyld Iesus after the whiche nowe foloweth this hystorie And it came to passe that when the angels departed from them into heauen that they sayde one to an other c. BY this dothe it appere that the sermon and song of the angels was not vnfruitfull For the shepherds set not so much by theyr flocke but that they take their iorney to the child whom the Angel called their Lord. And this is one fruite that spronge of the Angels sermon An other is that the very shepheardes are made preachers and shewe to other men all that they heard of this chylde And the Euangelist saieth all that herd these thinges that were declared by the shepheards meruailed But this admiration continued not long with the greater sorte For this thing dothe testifie that such men are belongyng vnto the kyngdome of God that can not kepe long in mynde neither Gods mercye nor wrathe neyther his punyshemente nor benefites So wycked is mans mynde that it quickly forgetteth the examples of God shewed vnto vs and therby prouoketh God always to shew new examples by signes and plagues that he may not vtterly falle out of oure remembrance And so is it to be taken wheras the Euangelist saith All that heard merueiled so that this communication and talke was of no longe cōtinuance but endured only a few monethes how that a childe was borne in Bethleem for whome the Angels triumphed in the ayre for whome wyse men came from the easte to grete and worshippe him But after one or two yeares al this was cleane out of memorie and after that no man cared for it and wheras after thyrtie yeares CHRIST began to come abrode by teaching and doing miracles no man called to remēbrance these fyrst things And we verily are not much better than they For a man may scarsly finde one amōgest a thousand that remembreth the miseries and in especiall that great calamity vnder the which the doctrine and worshipping of God lay oppressed in the Popedome In all places was there tormēting of cōscience no where confort The Iewes were in lyke case Ther was no measure nor ende of complayning and lamenting when they were vexed in Egypte They had scarsely bene foure dayes in the desert after their deliuerāce but they desired to retourne into Egypte being mindefull of their old state Suche is the vnstablenes and vnconstancie of mannes mynde It forgetteth almost in a moment greuouse punishements howe should it long remēber a benefyte And in this case can not the prouerbe seme vntrue Nothing is so sone out worne as the remembrance of a good turne Although GOD sheweth examples of his wrathe by sendinge sycknes and such other euyls yet there commeth no more profit therby than if he should wash a tyle on a howse When there is grefe and payne in the body we are somwhat moued but assone as that is at an ende all is quite forgotten And this it is in all thyngs This is the meaning of the Euāgelist wheras he saith Men dyd meruaile But this meruaile had no longe continuance Yet there were some diligēt disciples to obserue this matter Certayne of great grauitie were there which set not lyghtly by all these thyngs as the world doth For the Euangeliste saith moreouer Mary kepte all these sayings and pondered them in her heart And this is nowe an example how the worde of GOD is truely to be hearde She pondreth it in her hearte and hath diligent meditation theron As they do that kepe Gods word diligently serchyng and puttyng it in practise Suche are dayly encreased more and more in vnderstandinge and surely confirmed It chanceth not so with the negligent which receaue with the one eare and forget with the other Whatsoeuer is put in them it fyndeth no more place of abyding then water doth in a botomles barrell But Mary doth otherwyse she kepeth pōdereth it in her heart She perceaueth that it belongeth vnto her wherefore she prynteth it in her mynde she pondereth it and bestoweth great studie in so great a matter howe it could come to passe that she should be called the mother of this chylde whom the Angels called Lord and as concerning whom they preache so magnificētly And after this sort did these thoughts caste so depe rootes in her heart that if all the worlde had afterward spoken agaynst this matter yet she could not be persuaded to thinke otherwyse But she was very certainly assured herof that her sonne was the sonne of GOD and the sauiour of the worlde The word of God wold haue it selfe so familiar vnto vs that it might by custome be turned in to oure nature As it is in the Balad of Ballades .8 Put me as a token of remembrance
the Publican that standeth hereby he deceaueth all men polleth and pylleth all men catcheth and snatcheth taketh and raketh all that he can come by so that all is fyshe that cōmeth to nette I am after no suche sorte god be thāckede my righteousnes my holynes is moste absolute consūmate and perfect in comparison of his This is a moste vile and spitefull vice yea by the iudgement of all men for we vse comenlye to saye Be what thou wilte be onely despise not other For comparisons are odious howe muche more then is this an abhominable synne before god There is no synne that god more detestethe and abhorrethe then pride and haultynes of mynd so that this gospell may moste cheifly seme to be appoynted to this ende that Christe should as in a fygure or shadowe describe and set forth vnto vs the true righteousnes and how that maye be discerned and knowen from the counterfaite false Pharisaicall and hypocriticall righteousnes As thoughe he shoulde saye Peraduenture thou maiste chaunce on a man whiche outwardly representethe the holynes of Angels fasteth praieth geueth almose is no fornicatour committeth none adultery hurteth no man heareth sermons diligentlye commeth oftentimes vnto the Lordes table c. Howe canst thou otherwise then thincke such one to be a good righteous man But for all that this I saye vnto thee If thou desirest to know him thorowly thou muste not looke vpon the outwarde visare onely which an hipocrite also may haue but thou muste consider this what it is to be righteous before God For as concerning this outwarde apperaunce euen this Phariseye is so righteous that it is to be wyshed there were many such in the worlde But this is not sufficient And therfore diligently take hede that thou doste not trust vnto such righteousnes before God For here thou learnest howe haynous a synne and abhorred of God prid is namely when it lurcketh and lyeth hydde vnder so glorious and beautifull righteousnes This pride was the cause that the deuill was tombled hedlonge out of heauen downe into hell fyre Pride also brought destruction in Paradise to our first parents Howe could then such a Phariseye and proud hypocrite be nombred among the people of God We must fast we muste praye we must paye our tenthes we must kepe our selues faithful and true to our wyffes we may be no extorcioners we may hurte no mā we must do al thinges truly according to the worde of god notwithstanding all these things are so cōtaminated polluted defiled thorow Pharisaicall pride that now nothīg is more vile before god nothing more abhominable For seing that in worldly matters it is coūted very greuous for a man to become as a slaue to other thorow benefites that he hath receaued according to this cōmō prouerbe There is nothīg more derely bought then that which is geuen how can god alow that righteousnes which auaunceth bosteth setteth foorth it selfe against him In such case holines is made double wickednes So doth this hipocrite here with god O God sayth he doste thou not see what a good righteous mā thou hast of me The world is ful of extorcioners brybers theaues vnrighteous persōs Epicures whoremongers adulterers c. But I am good holy vertuous righteous a very myrroure of goodnes holines vertue righteousnes I fast I pray I geue almose I do whatsoeuer thy law requireth O Lorde how greatlye arte thou indebted vnto me And what greate rewarde is there layde vp for me in heauen Consider these thinges O God remember that I am not lyke other men O intollerable pride If this proude hipocrite with suche pride should doe all that euer the lawe of God requireth to be don euen to the vtter moste yea thoughe he shoulde geue hymselfe to be burnt for the glorie of God yet could not all this please God but shoulde be before hym the moste greuous synne and playne abhomination For God abhorreth all pride as sainct Peter saith Be lowlye and humble in your heartes For god resisteth the proude and geueth grace to the humble Lykewise saith Sainct Iames humble your selues in the sight of the Lorde and he shall lyfte you vp As our Sauiour CHRIST sayth Euerye one that exalteth hymselfe shall be brought lowe And who soeuer humbleth hymselfe shal be exalted Therfore saith Christ here If ye will be counted righteous embrace the true righteousnes euen that whiche is agreable to the word of god and aboue all thinges take hede of pride Let no pride be ioyned with your righteousnes or holynes For although the Sainctes and holye men diuerse wayes offende so that many tymes they fall moste greuously as we rede of Noe Lot Dauid Peter Magdalen c. Yet God doth not so heauely take that as he doth when they lyue moste holyly and are proud of it bragge and boaste of it yea and both contemne and condemne other in comparison of them selues Christe therfore concludeth the gospell on this maner He that exalteth hymselfe shal be made lowe and he that humbleth himselfe shall be made highe that euery man maye learne humilitie and despise no man For this is the Christian humilitie for a man to esteme other more then hymselfe as the Apostle sayth Let no man stand hye in his owne conceate more then becometh him to esteme of himselfe but so iudge of hym selfe that he be modest and sober Again In geuing honour go one before an other Item Be not high minded but make your selues equal to thē of the lower sort Be not wise in your owne opinions For he that magnifieth himselfe lifteth vp his brystles because of his learning beauty richesse holines righteousnes c. Is like to this Phariseye He beholdeth his fastings and considereth the true paying of his tenthes and by this meanes he standeth greatly in his owne conceat This doth Christ forbydde In the poore Publican we see no suche thing All thinges are humble and lowly He bosteth of nothyng Only he lamenteth and bewayleth his former wycked lyfe and with all humblenes of hearte besecheth GOD to be mercifull vnto him to forgeue him his synnes Learne ye this also sayth christ that ye may say I can glory of nothing For although I would glory of knowledge richesse power wisedom righteousnes holynes c. Yet god may answer and saye what hast thou that thou hast not receaued If therfore these be my gyftes why doest thou bragge and boaste of them Why doest thou reioyce in those things The right of reioycing is mine whiche geue thee these gyftes and not thyne which only receauest them It were thy dutie rather to know that all these gyftes may be taken frō thee in a moment if thou be proude bragge and boste of them So mightest thou well reioyce and triumphe against the deuill and saye why should I not confesse that I haue the worde of god and that I haue bene alwayes redy and
as he canne and saythe CHRIST dyed for me therfore am I free frome synne and I canne not dye neyther hathe death nor synne any power vppon me For Christe hathe made satisfaction for all thynges that I shod pay This is true faith neither is it possible that he should be deceaued of this hope that sticketh to the word on this wise This is true it is not yet sene or felte but yet it is trewe and the tyme shall surely comme whenne it shal be opened The ruler dyd euen so and sticked surely to the woorde He perceyued not the thynge but because he beleued the woorde hys seruauntes come on the nexte daye with ioyefull tydynges that hys sonne was alyue At lengthe also he seeth it wyth hys eyes Then is Faithe no longer requisite it is come to passe as he beleued Thus is it wyth vs also We haue remission of oure synnes and euerlastynge lyfe We heare the Gospel we beleue the absolution we vse the supper of the Lorde yet do we styll fele always deathe and synne neyther can wee remoue thys sence and feelynge frome vs whyle we lyue in thys lyfe But yet beleue thou the word neuertheles For so must we also wholly beleue gods word without signes and vse the condition of Paule that is to lyue content with Gods grace We must beleue the worde although it is not our chaunce to see with Thomas But we shall see when the tyme shal come wyth thys Ruler that as we beleued the Remyssion of synnes and euerlastyng lyfe by the woorde euen soo shall wee haue it in deede in euerlastynge ryghteousnesse and lyfe As long as we lyue here we muste be content wyth the word and beleue it After thys lyfe we shall feele it and haue it in dede The whyche thyng God our mercifull Father graunt for his sonne Iesus Christes sake thorough his holye spirite Amen The .xxii Sonday after Trinitie Sonday ¶ The Gospell Math. xviii PEter sayd vnto Iesus Lorde howe oft shall I forgeue my brother if he sinne agaynst me tyll seuen times Iesus sayethe vnto hym I saye not vnto the vntyll seuen tymes but seuentie times seuen tymes Therefore is the kyngedome of heauen lykenede vnto a certayne man that was akynge whiche woulde take accoumptes of his seruauntes And when he had begon to recken one was brought vnto hym whiche ought hym ten thousande talentes But forasmuche as he was not hable to paye his Lorde commaunded hym to be solde and his wyfe and chyldren and all that he had and payment to be made The seruaunt fell downe and besought him saying Sir haue pacience with me and I wyll paye the all Then had the Lorde pitie on that seruaunte and losed hym and forgaue hym the debt So the same seruaunte wente out and founde one of his felowes which ought hym an hundred pence and he layd handes on him toke hym by the throate saying paye that thou owest And his felowe fell downe and besought hym saying haue pacience with me and I wyll paye the all And he woulde not but wente and caste hym into pryson tyll he shoulde pay the debt So when his felowes sawe what was done they were very sory and came and tolde vnto theyr Lorde all that hadd happened Then his Lorde called hym and sayde vnto hym O thou vngracious seruaunte I forgaue the all that debt when thou desiredst me shouldest not thou also haue had compassion on thy felowe euen as I had pitie on thee And his Lorde was wroth and delyuered hym to the Iaylers tyll he shoulde pay all that was due vnto him So like wise shall my heauenlye father do also vnto you yf ye from your heartes forgeue not euery one his brother theyr trespasses THE EXPOSITION YE heare in the very begynnynge what is the summe of this Gospell When Peter asketh of Christe what was nedefull to be done when his brother synned againste hym and howe often hee shoulde forgeue hym whether seuen tymes were inough Christ aunswereth Not seuen tymes but seuentie tymes seuen tymes That is the forgeuyng of synnes amongest Christians ought to bee withoute measure and ende and they must pardon one an others synnes and beware of reuengyng For that belongeth only to God whose maiestie ought not to bee violated neyther hys iurisdiction to be broken As the parable also sheweth it in order And we afterwarde wyll gather togyther the causes and declare theim But here muste we especially marke howe Christe saieth That the kyngdome of God is lyke a kynge whiche purposeth to make a reckenynge and accompt with his seruantes For this commaundement as touching remission of sinne is not to be applied to the gouernance of a comminaltie where as are seuerall offices and diuersities of persons therfore all thynges there consist in the varieties of rulynge and obeyeng that licence may not be geuen to the lustes and vices of men but that a discipline and honest order maye be hadde for the restraynynge of the lewde and wicked Wherefore it is not ment that parentes should geue theyr chylderne all lycencious libertie They ought to vse a certayne kynde of reuengyng and by no meanes to couete and desyre the name of facilitie and gentylnesse Lykewise is it also with the maysters ouer their houshold seruauntes and with maiestrates and officers Let all them knowe that they are appointed certainly to reuenge For thys is the worldes faulte that it is the worse for libertie as it appereth by wyld children that wyll not obey theyr parentes vntyll at length they come to hangyng Wherfore this commandement is not to be vsed in a common welth but in the kyngdom of God where all we are equall and are subiecte but onely to God whiche is the head of the lyfe of vs all He calleth the kyngdom of God not only the lyfe that is after this but the holy churche in this lyfe wher as God by hys word and by his holy spirite hath the gouernance In thys churche thou must obserue this trade if it be not thy peculiar office to reuenge synne that there may alway be pardonyng one an other and no reuengynge that al things may be done toward thy neighbor with mercy gentlenes whersoeuer he hath nede althoughe by reason we might seme to haue a iust cause to do the cōtrarie Why Christ requireth this he sheweth sure causes in the parable of the two seruants and of the king The first is that Christ requireth that the christians should thynk with themselues howe great mercie God hathe shewed vnto them which also if he would deale extremely with vs had many and great causes to be reuenged of vs and to vexe vs with moste greuous euyls But seyng that we obteined mercy without our desert we must shew mercy and gentlenes to our neighbor And this must be obserued with great diligence For by this Christ declareth what is the true way to obteyn remission of synne and sheweth vs to our selues
A new Postil Conteinyng most Godly and learned sermons vpon all the Sonday Gospelles that be redde in the Church thorowout the yeare Lately set foorth vnto the great profite not onely of al Curates and spirituall Ministers but also of all other godly and Faythfull Readers Perused and allowed accordyng to the Quenes Maiesties Iniunctions Imprinted at London in Fletestrete nere to S. Dunstons church by Thomas Marshe M. D. LXVI Certayne Sentences of holy Scripture Esai lii Rom. x. O Howe beautiful are the feete of them which bryng the gladde tydynges of peace and shewe the good and ioyefull newes of our saluation Esai lv LIke as the rayne and snowe commeth downe from heauen and returneth not thither agayn but watereth the earth maketh it fruitful and grene that it may geue corne to the sower and bread to the eater so the worde also that commeth out of my mouthe shall not turne agayn voyde vnto me but shall accomplishe my wille and prosper in them vnto whome I sende it Hieremie xxiii WHat hath chaffe and wheate to doo together sayth the Lord Is not my worde like a fyre sayth the Lord And like an hammer that breaketh the harde stone Psalm Cvii HE sent his worde and healed them and they were saued from theyr destruction Sapien. xvi IT is neyther herbe nor playster that restored them to health but thy word O Lord which healeth all things Iohn xv NOw are ye cleane thorowe the worde that I haue spoken vnto you Rom. i. I Am not ashamed of the gospel of Christe because it is the power of God vnto saluation to euery one that beleueth Heb. 4. THe woorde of God is quicke and myghtie in operation and sharper then any two edged sword and entreth thorough euen vnto the deuidyng asunder of the soule and the spirite and of the ioyntes and the marye TO HIS FAITHFVLL FELOVV Labourers in the Lordes haruest ▪ the Ministers and Preachers of Gods most holy word THOMAS BECON wisheth the spirite of knowledge of strength and of constancie vnto the end from God the Father thorowe IESVS CHRIST our Lorde ALBEIT Moste deare Brethren GOD hath aboue all other mortall creatures greately garnished mankynds with diuers and manifold benefites yet I knowe not his sonne CHRIST onely excepted if he hath bestowed vppon vs Christians a more noble and more excellent gyfte then the gift of his most blessed and holy worde For as concerning the gyftes of Nature and the treasures of this worlde the Turke the Sarazen the Iewe the Infidell haue them common with the Christians yea for the moste parte the godlesse and wicked haue them more abundauntly then the godly and faythfull as not only examples in all ages both of diuine and prophane writers do euidently shewe but very experience also in these our dayes proueth it most certain and true Wisedome eloquence strength beautie fauour richesse honor fame promotions dignities welth lyuynges and what soeuer besydes the madde dotyng foolyshe and wicked worldlynges haue in moste hygh admiration are transitorie and not long endure more vayne then smoke more brittle then glasse more inconstant then wynde more flittyng then shadow But the worde of God abydeth for euer and euer euen from generation to generation and neuer leaueth the embracers therof vntil it hath safely brought them vnto the heauenly hauen of most fortunate felicitie and ioyfully placed them in that most ioyfull and celestiall Hierusalem the citie of the lyuyng God where IESVS the mediator of the new Testament where also an innumerable syght of angels a great congregation of the fyrst borne sonnes and the spirites of iuste and perfect men rule reigne and triumph in all ioy pleasure and glory And in the meane season while we liue in this worlde who is able to expresse howe noble and notable cōmodities the word of god bryngeth vnto vs Heauen and earthe yelde not suche multitudes of necessary fruictes for the sustentātion and safegard of this our vile wretched mortall and corruptible bodye as the word of God bringeth foorth for the healthe and saluation for the righteous making and glorification of our soul. Is not the word of God the same to the soule that meat is to the body Is not the knowledge of Gods word to the mynde that the syght of the eie is to the outward man Can the body endure the life beyng taken away No more can the soule continue in saulfe estate if the worde of God be drawen from it Where there is no knowledge of Gods worde saith the wyse man there is no goodnesse for the soule Agayn Uayn and thynges of nought are all those men in whome there is no knowledge of GOD. This is euerlastyng lyfe sayth Christ vnto his heauenly Father euen to knowe thee the only true God and Iesus Christ whom thou haste sent To knowe thee O our God is perfect righteousnesse saieth the wyse man yea to know thy ryghteousnes and power is the roote of immortalitie Are not these the wordes of God by the Prophete Ieremye Lette not the wise man reioyce in his wysedome nor the strong man in his strength nor the riche man in his ryches but who soeuer wyl reioyce lette hym reioyce in this that he vnderstandeth knoweth me for I am the Lorde whiche doo mercy equitie and righteousnes vpon the earth The blessed apostle S. Paule before his conuersion vnto the Christen fayth was a great clerk and excellently learned not onely in the law of Moses and in the bokes of the Prophetes but also in all kynd of liberall sciences so that in knowledge he farre excelled the residue of the apostels yet writyng to the Corinthians he bosteth not hym selfe of this his vniuersall knowledge but he onely glorieth in this that he knoweth Christ. Thys was his delyghte his confort his plesure his ioy I brethren saith he when I came vnto you came not in gloriousnes of wordes or of wysedom shewing vnto you the testimonie of God Neither shewed I my self that I knew any thyng among you saue Iesus Christ euen the same that was crucified And in his epistle to the Philippians he coūteth al things in comparison of the knowledge of Christ vile base and nothyng worth Howe oftentymes in his epistles wysheth he that suche as he writeth vnto may be fulfylled with the knowledge of God in all wysedome and spiritual vnderstanding that they may increase in the same daily more more Let the word of Christ saieth he dwell in you plenteously with al wisedom This knowledge of God and of his sonne Christ Iesu abundātly suffiseth vnto the sanctification saluation of all faithfull christians as God saieth by the Prophet By the knowledge of him which is my rightous seruāt he shal iustify the multitude And without this knowledge al other knowledges sciences are nothing worth not onely not profitable but also wicked damnable as it is writtē
hygh mysteries of thy diuine wyll we moste humbly beseche thee that all cloudes of ignorancie and darknes dispelled and put away we beyng here gathered together in thy name may thorow the same thy spirite enioye the lyghte of thy eternall veritie and so reuerentely preache and mekely heare thy moste blessed worde at this present that we vnderstandynge the same and beyng enflamed with the loue therof may in all poyntes fashion oure lyfe accordyng to thy holy wyll and seriously prouide that the light of our actes and maners maye so shyne before men that they seyng our good workes may glorifye thee our Father which arte in heauen to whom wyth thy derely beloued sonne Iesus Christe and the holy ghost three distinct persones in deitie and yet one very true and perfect God in essence bee all honoure prayse and glory for euermore Amen A thankes geuynge after the Sermon PRayse honour and glorye be vnto thee O heauenlye Father whiche at this tyme haste fedde vs wyth meate not that perysheth but that abydeth vnto euerlastynge life Graunt we moste humbly besech thee that we hauynge the knowlege of thy word may also practise the same in our conuersatiō that we bothe entierly louyng and vnfaynedly lyuyng bothe heartily fauoryng and earnestly folowyng both couragiously professynge and diligentely practisyng thy holy and heauenly worde maye after this mortall lyfe lyue with thee in that lyfe whyche is immortall thorowe IESVS CHRIST our Lorde Amen Geue the glorie to God alone The first Sonday of Aduent ¶ The Gospell of Mathew xxi AND when they drew nygh to Ierusalem were come to Bethphage vnto mount Oliuet then sent Iesus two of his disciples saying vnto them Go into the towne that lieth ouer against you anone you shall fynde an Asse bound and her colte with her louse them and bryng them vnto me And if any man saye ought vnto you saye ye the Lord hath nede of them and streight way he will let them go All this was doone that it might be fulfilled which was spoken by the Prophet saying Tell ye the daughter of Sion Behold thy kyng commeth vnto thee meke sitting vpon an asse a colte the foale of an asse vsed to the yoke The Disciples went and did as Iesus cōmaunded them and brought the Asse and the colte and put on them theyr clothes and set him theron And many of the people spred theyr garments in the waye Other cut downe branches from the trees strawed them in the waye Moreouer the people that went before and they that came after cryed saying Hosanna to the Sonne of Dauid Blessed is he that commeth in the name of the Lord Hosanna in the hyghest And when he was come to Ierusalem all the Citie was moued saying Who is this And the people sayd This is Iesus the prophete of Nazareth a Citie of Galile And Iesus went into the temple of God cast out all them that solde and bought in the Temple and ouerthrue the tables of the money changers the seates of them that solde Doues and saide vnto them It is written My house shall be called the house of Prayer but ye haue made it a denne of theues THE EXPOSITION THE PEOPLE of Israel had many notable and excellent promyses as concerning Messias or Christ how he shoulde come into this lyfe and set vp an euerlastyng kingdom and deliuer his people from all euyl and geue helpe for euer As it appereth by the writynges of the Prophetes when they preache so magnificently of the kyngdom of Christ to come And these promises were amongest the people But they were greatly hindered by false prophets and teachers whiche dyd so expounde these Promises as though this kyng after the worldly maner shold come into his kyngdom with great magnificence pompe and should aduaunce the people to hygh dignitie and power that all of them might be made lordes and rulers of Prouinces And to this tyme they can not be persuaded to haue any other opinion of Messias kingdom thā that as soone as he commeth they shal be as chiefe heades ouer all other that the Gentiles shal be their bondmen They vnderstand not that they haue nede of Christes cōming to this ende that they might be deliuered from synne and eternall death Wherfore that this lewde perswasion myghte not remaine with the people to their peryll GOD longe before raised vp Zacharie the prophete to shew vnto them that Christ shoulde not come after the facion of other kynges with kyngly apparel with loftynes and great pride of imperie and rule but as he saith like a begger as the hystorie of this gospell that we nowe entreate of declareth Lest this people shold haue any excuse to pretend that they would haue receaued this kyng if they had not ben ignorant of this matter and mysterie For that was opened vnto them many yeares before by the prophete And this act of Christ was not done in a priuie and solitarie place but he came in the lyght daye tyme vnto his people as a begger rydyng on an other mans asse which was nothyng prepared or redy to this purpose in so muche that his disciples were fayn to helpe their poore kyng by casting on their clothes that this pompe myght be somwhat likely Wherfore the Iewes can excuse themselues no ways For the prophecie is euidēt that whē Christ shall come into his kyngdome at Ierusalem he shall not come after the maner of other kyngs with a gret shewe of horses and armie but as the Gospell saieth meke and after the Prophet poore As though the prophete spake it to admonysh them on this wise Marke diligently the asse and knowe that he is very Christe that sitteth thereon Wherfore be wyse and looke for no scepter diademe or kynges robes For Christ shall come poore meke and humble shewynge foorth hym selfe on an asse This shall be all his magnificence and glorie whiche he shall shewe before the worlde in the pompe of his commyng to Ierusalem And this is the cause why Christe vsed thys pompe before he suffred and the matter is done also with great circumspection as Christ declareth hereby sufficiently where as he committeth all thynges to be done with such diligence and where as he commeth not in the night or priuily but openly in the daye and entreth into Ierusalem not alone but with a greate multitude of people which goeth both before him and after him and aduanceth him with praises as the very sonne of Dauid And they wishe that this his kingdome might be prosperous And the matter is done so openly that it must nedes be knowen in all the citie of his commyng Let them behold the asse the poore kynge of the whiche Zacharie prophecied and gaue warning to the Iewes that they should not be offended with the poore shew humble and lowly cōming of Christ but should rather condemne their own imaginations where as they thought that Christ shoulde come gloriously in the sight
tremblyng and dreade and dydde for very feare and pensiuenes despaire because they mystrusted that they wer not able to susteyn gods iudgement For the popes doctrin brought vs to this opinion that we feared Christ as an horrible iudge And many haue bē in that case that they thought there was no hope of saluatiō to be loked for of Christ for them And for that cause they prayed to the virgin Mary that she would bee theyr patronesse and make intercession for theym to suche a iudge For no man knew any other thyng but that Christ was cleane loste Wherfore there was no other thyng looked for but that we dyd tremble and quake when we thought of this Iudge Wherfore thynk this that the greatest part of this signe is past And I iudge likewise of the celestiall signes that the lest part of them remaineth And if thei be not all yet come to passe yet it may chaunce dayely that they be done But neuer the lesse we must be nothyng slacke in caryng therfore that we may be redy to mete at that day As Christ hereafter dothe exhort vs so to do In the ende Christ speaketh also of the other prodigious signe and sayth Men shal pyne away for feare and for the dreadful expectation of these thinges that shall chance to the worlde Here speaketh he of an other confusion whiche is excedyng great And thereof it chaunceth that men feare the signes of the laste day But suche are not the wycked the vngodly but the godly and timorous Wherfore they ioyne with the signes the meanyng therof whiche the wicked doo foolyshely despise and thynke themselfe wyse in so doynge because many suche sygnes hath chanced before and yet the day came not Wherefore they see these signes dayely and are not an heare the better neyther doo they thynke that the thyngs that chance on the last day are shewed to make them to be ware and circumspect Suche despisers dothe Christe caste frome hym For seynge they are so dull harted that they are nothynge moued with the signes much lesse wyll they care for the woorde and doctrine But the good whiche marke these signes and are moued with them dothe Christe take to his cure and comforteth them swetely after this sort Forasmuch as they confesse Christ and set by his worde and wyll not depart from it wyllyngly or denye it that they ought not to be afrayde or abashed at the syght of any sygnes bee they neuer so horrible and dreadefull Then shall they see sayth Christ the sonne of man commyng in a clowde with power and great glorye This magnificence passeth all the triumphes of kynges and emperours For then shall the ayre be full of angelles and Sainctes whiche shall shyne more bryghter then the sonne and Christe shall be in the myddest of them and with his elect shal geue sentence agaynst the damned whiche shall stande beneth in the earthe with the dyuell tremblyng and quakyng Wherfore sayth Christ when these thynges begyn to come to passe loke vp and lyft vp your heades be of good chere and see that ye be mery For all these thynges must be done If the worlde muste nedes fall it must fyrste geue a cracke For such a great buildyng can not fall except all thinges therof be fyrst shakē pluckt in pieces As a man that is nowe at the poynt of death he wrastleth and rolleth his eyes mouthe and all his membres his face waxeth pale and all about hym is sene great deformitie Suche shall be the facion of the worlde when it shall nowe perishe But I say vnto you be not discoraged in your myndes Lyfte vp youre heades for to you it may be a pleasure to behold these thynges And this occasion of ioy is not to be despised your redemption saith he is at hande yours I meane that beleue But the other that do not beleue shal be condempned Wherfore they ought to feare but they do not so For Christ shall bryng with him both these things that is heauen for the beleuers and godly and hell and damnation for the other This speaketh Christ to the godly whiche also shall be afrayde when the Sonne and Moon shal change their countenances and the world shall be full of signes For the Sainctes bee not so stronge yea Peter and Paule would thynke these signes fearfull if they were lyuyng But be strong saith Christe there shall be an horrible syght but it shall not hurt you it shall hurt the dyuell and the vngodly but there shall come therof saluation and moste ioyfull redemption to you whiche ye haue desyred so greately and haue prayed that my kingdom should come your synnes forgeuen and you your selues delyuered from all euill That thyng therfore that ye haue prayed for so longe and so hartily shall nowe be geuen vnto you For this is called the day of your redemption Wherfore this latter day may wel be called the day of damnation and redemption the daye of sorowe and ioye the daye of hell and of the kyngedome of heauen As Christ in the .xxiiij. of Mathew sayth Then shall all the tribes of the earth lament We shall not by Gods grace be amongest them but here wyll we leaue the Pope the fantasticall spirites the wrongfull extorcioners the wicked citizens the seditious people suche other whiche leaueth no kynde of wronge vndoone whiche persecute the Gospell and are the begynners of all these euyls then shall they smoke for this But we that are nowe oppressed with theyr myghte and dare not looke them on the face whiche wepe and are vexed shall at that tyme laugh and see before our faces howe they are dryuen with the dyuell into hell Wherfore although it shall seme dreadfull vnto you be not afrayde seeke no corners to hyde you in whenne these thynges begynne to come to passe But lyfte vp your heades meryly and stryue agaynste youre temptation Remembre that ye woulde haue me suche a one For if ye woulde haue me your redemer fyrste must I oppresse them that hold you captiue Is it not so If the robbers had taken thee and put thee in a castell and thou heardest that the castell were strongely besieged thou woldest not care so muche for the cruelnes of thy enemies but woldest rather reioyce if thou knewest that this were doone for thy sake that thou myghtest be delyuered from thy enemies So thinke ye here also that it ought not to seme terrible when the world shall plunge miserably and greuously be tormented For this punyshement is not for you but prouided for them on whome ye made complaynte Wherfore take this comynge as the comyng of youre saluation For I come not to condemne you to helle but to delyuer you out of this wycked frowarde and corrupte worlde and to separate you from the dyuell and his garde and to put you amongest the angels where ye shall suffer no euyll but haue the fruition of euerlastyng
the prayse that was geuen of hym and rendred thankes for his great benefite they retourne to their heardes and chaunge no part of their apparell They remayne shepheardes as they were before they kepe their accustomed kynde of lyfe And this is a very Christian doctrine and lyfe For Christ cam not to chaunge these creatures vntill the laste day When the sowle shall be perfecte and renewed whiche thing is begonne in this lyfe then shall the body be chaunged and all mannes vnperfections taken awaye We shall go vp and downe in the ayer lyke Angells and be as bright as the starre And there because oure body shal be spirituall we shall nede no helpe to oure naturall necessitie Then shall the externall things be channged Before that come to passe nothyng is to be innouate of oure customably lyfe But all Gods ordinances are to be obserued and vertue is to be exercised in them For they are no hinderance to Christes religion Neither doth CHRIST regard of what cōdition and state thou art of For in hym is neither man nor woman Lord nor seruant neither superior neither inferior neither circuncision neither vncircuncision but a new creature And whan that is gotten as touching other things that thou hast he changeth nothing But commandeth the in that kynd of lyfe to shewe obedience to God and to care diligently for it Wherfore there are no more things set forth in the hystory of the shepheards than that they praysed and glorified GOD. They cast no new additiō to Gods religion to institute after that new ceremonies in solitarie places and to lyue a strange lyfe cōtrarie to the common example worshipping God with contemplations For this is not Gods seruice nor true religion but it is as much as to despise obedience due to God and to delight them selues in their owne inuentions and phantasies Wheras this is the true worshipping of God to execute diligently that kynde of lyuing as God gaue them to be content with thy state to desyre no more Thynke for a suertie that it is thy duetie to beautifie order that person that is geuen to the of God and nature that euery man in his degree may know God and glorifie hym This seruice is pleasant and acceptable to God if it be done God requireth not a garmēt of heare neither fasting neither a coule But that thou shouldest obey his word glorifie his sōne He is pleased with this seruice and with no other The Prophetes describe the great wrathe of God when they rebuke the hypocrites on this wyse Why offer ye so many sacrifices vnto me take to your selues your burnt offringes with your offered beastes If I hunger I will not tell you The world is myne and the plentie therof I gaue ye no cōmaundement as touchyng burnt offrings c. But this did I cōmande ye Heare my voyce glorifie my name and geue thankes I gaue beastes vnto you to eate therof but you referre them to my worshyppyng seruice as though I should receaue them at your handes By the which and suche lyke the Prophetes declare that it was also at that tyme their duetie to entreat men of the change and mutation of theyr heart and inward sence This dothe God require especially by his word And as for the residue it causeth no change or mutation in our kyndes and vocations of lyfe Loke what soeuer any man hath to do after his inward renouation let hym shewe his odedience with diligence therin And this truely is the ecclesiasticall doctrine in the example of the shepheardes that they returned wyth thankfulnes and ioy They do that that belonged vnto shepeheardes as they dyd before onely this ioyned therunto that they praise and glorifie God There is an euident example of this in Vitis Patrum of a certayn man whiche semed to hym selfe very holy And when he would be more certayne hereof what place degree he should haue in heauen he was bounde to a mynstrell to learne by his example what should be his degree He demanded therfore of him by what thyngs he could do his duetie The mynstrel answered by no speciall thyng but in that he bestowed his worke and labour on the husbandmē when they daunce and that where as his companions woulde at a certaine tyme haue rauyshed a maiden he letted them and defended the mayde agaynst wrong Not long after he would knowe the seconde tyme also the same thyng And he was cōmanded to go to two maried womē Neither dyd they geue hym any other answer when they wer demaunded of their duetie then the mynstrell did before but that she dyd vse no other holye exercise in her lyfe than in seyng to her familie and children and to cause them to doo the best they can with all diligence And that euer she endeuoured to haue this commoditie to refrayn from braulyng and chidynge He learned so muche by these two examples that he confessed openly to bee no kynde of lyuynge so vile that is to be despised and that a man can no where lacke occasion to doo the woorkes of charitie and godlynes and that GOD dothe allowe obedience in all kynde of lyuynge Peraduenture thys was not doone in dede yet was it necessarye that such a fame shold be spread wyth wysedome that the world myght auoyde monkerye For Christianitie and pleasyng of God consysteth not in externall obseruations but in the inward hearte where as thou mayste this thynke surely that Iesus is thy Sauioure and haue thy truste in hym for this be myndful and kynd and prayse hym And after that God wyll not count the common practises of this lyfe for vnpure thynges Wherfore we must stick surely by this and beware that Christen righteousnes be not separated frome the worde and that it be not coupled with appoynted vestures whiche are oftentymes for theyr coloure worthy to be iested at That is surely a very fond thynge and contrary to the propre and true sentence of Christian godlynesse which the hearte requireth Let there be outwardly no change but as God hath called euery man and as it is vsed in mens honest conuersation and custome And this trade oughte to endure to the ende of the lyfe and to the lyfe to come when the body also shall be rydde and strypped cleane from all his fylthynes and impedimentes The which thyng god graunt vs thorough the healpe of oure Lorde Iesus CHRIST Amen The sonday before Newe yeares daye ¶ The Gospell Luke ii ANd his father and mother meruailed at those thinges which were spoken of him And Simeon blessed them and said vnto Mary his mother Behold this childe is appointed to be the fall and risyng again of many in Israel and for a signe whiche is spoken againste And moreouer the sworde shal pearce thy soul that the thoughtes of many heartes may be opened THE EXPOSITION THe chiefest part of this Gospel is that Simeon doth prophecie of Christ his kingdome howe
came for the same purpose that men should beleue in hym and obtayn saluation by hym But where as they will not there is no faulte in Christ. For it were mete that they should lyue after the maner of CHRIST whiche is their Lord and not Christ after theirs And the Gospell is for no other cause And we ought to haue respecte therto But he that is loth to do so can blame nothing but his owne stubburnnes and damnable wickednes and not the Gospell which is without faulte And this is the fyrste parte of this prophecye But where as Simeon turneth his speach to the mother with these words And the sworde shall perce through thy heart that the thoughtes of many hartes may be open That semeth litle to agree with the words of the Euangelist wher he said Simeon blessed her For what blessing or wishing of any good thing can there be wheras he prophecieth so to come to passe that her heart shall be perced with a sworde This is not only written for Christ or Maries sake but for our learning is it written that haue nede of it that we may fashion oure iudgement therby For what man is there not only I but of the chiefe Apostles that wold haue suspected that the malice of the world wold haue ben so great except the Gospell had geuen vs a reuelation herof before For there were many good men before this reuelation whiche lyued very soberly and godly There were many wyse for whose honestie a man might well pronounce with an othe And this is no litle renoume of the worlde without the Gospel to haue such science wisdom and honestie c. But it is also a greater thing in religion that the worlde hath inuented and ordayned these religiouse orders The Popedom is an example For what man when he beholdeth it wil not conceaue a great opinion of godlynes This is it in the worlde if the Gospell be not there shyneth wyse men honest sober and vpright men And all this is by the reason of ciuill vertues and partly by iugling ceremonies that excepte the goodnes of God helped all should be cast headlong into destruction with this pretence that they were iuste holy wyse and pure from synne But when the Gospell is opened and the child Iesus preached there is it almoste proued to the sences declared with pictures that these saynctes are moste synners and these wyse most foles and these sober men moste cruell tyrantes Neither hath the Gospell any enemies more spitefull than these men that are great wyse prudent vpright in lyuing good and holy And the more they excell with these vertues so much the more they behaue them selues enuiously against the Gospell as we proue by experience The more religion the Mounkes shewe in praying fasting and other chastisings the more furiously do they behaue them selues against the Gospell And this it is that Simeon speaketh of in this place What a great shew saith he maketh the worlde in both administrations as well ciuill as religiouse They lyue honestly and holyly with great sparing and defrauding them self of their pleasure and they may soone be taken for Angels and the sonnes of God for their great wisdom and holynes Who could beleue that there might lie hyd suche corruption vnder such a fayer shew And here is no art so full of knowledge out of the which this might be iudged and perceaued excepte this only texte wheras he saith that the Gospell shall vtter this poyson Wherfore when this is opened it moueth to wrath these so great so holy men so that they muste nedes betray them selfes and shew before all men that all that they do is but hypocrisie For there are other exaÌ„ples besyde this caste against this There are very wyse Princes that are earnestly moued with the care of sauing their subiectes they are not couetouse no dronkards no gluttons they be diligent in doing the busines of their realme to defend men from wronge they are chast husbandes to be short if a king should be prayed for and wished they wold be thought moste mete for theyr vertues prudeÌ„ce goodnes holynes c. But wilt thou know how the matter goeth For scarsly at the publyshing of the Gospell may a man perceaue this vncredible hypocrisie and this bloud thyrstye hearte which gapeth for the shedding of innocentes bloud whiche myngleth all things with great deceites and letteth passe no kynde of subtiltyes to oppresse the Gospell and to ryd it out of the way so that yet by this occasion that is made open whiche before no maÌ„ wold beleue that so great synnes should lye hyd vnder such an holy apperance It chanceth by the launcing or cutting of no thing that this pestilent poyson gusheth out but only by the Gospell My reason is this that if the Gospell should with mans coÌ„sent be taught that they should be the fyrst alowers therof that do of set purpose professe religion But who so euer thou art aunswer me this Is not the Pope the Bishops the Priests the Mounkes the vniuersities with their Doctours the most spitefull enemies of it that be Which thing Simeon meaneth here and saith to Mary This thy child shal be author of so great a tumult and shall bewray them that myght sone haue lyen hyd from al men ye that wold scarsly know them selues he shall open their heartes that they that were counted for moste holy may be knowen to be blasphemeâ—s full of gyle deceit periurie hate enuie and all malice Suche fylthynes shall be opened in them by hym whiche neuer the lesse for their dyuers vertues wisdome innocencie vprightnes and holynes might be counted worthye to rule all the worlde ye and heauen also This opening of the heart is administred by this chylde At the fyrst whan the Gospell came abrode I neuer thought that the worlde wold be so madde I Iudged all men after my self whereas I thought this that all men wold triumphe for ioy that they are deliuered earnestly From the tyranny of the Pope and by Christ made partakers of all that good thing the whiche before they studied with great coste and payn to purchase and yet all in vayne And I thought that these things wold specially please the scoles and Byshops if it wold please any But how are we handled For this doctrine are we intreated without all mercye And no man hate vs more than the religiouse men We muste accustome our selues to suffer this iniquitie and must not caste of the Gospell for this wickednes of the worlde But set forth the doctrine therof the more earnestly For it is such that bewrayeth the dyuell and his members how great an enemy of God is the world with all his giftes and vertues For I could neuer know by my self that so great wickednes and contempt was in mans heart But the Gospell teacheth vs to knowe well what is the Pope the Bishops the Princes the Nobles the Citizens the Rustykes euen
Iordan vnto Iohn to be baptised of hym But Iohn forbad him saying I ought to be baptised of thee and comest thou to me Iesus answeryng sayd to hym Let it be so nowe For thus it becometh vs to fulfyll all righteousnes Then he suffred him And Iesus as soone as he was baptised came straight oute of the water And loe heauen was open vnto hym and Iohn sawe the spirite of God descendynge lyke a doue and lightyng vpon hym And loe there came a voyce from heauen saying This is my beloued son in whom I am welpleased THE EXPOSITION OF the feast of the Epiphanie haue we intreated how that it hath his name of this that Christ opened hymselfe not onely by the starre but also at Iordan where hee was baptised But forasmuche as this reuelation is the greatest and chiefest and most comfortable vnto vs it should not be against reason if it wer called the feast of Christ baptised and opened at Iordan when he was thirtie yeares old The Euangelist dothe shew the hystorie playnly That he moued from Galile and came to Iohn vnto Iordan to be baptised of hym as other synners were whiche knew their synne and desired remissiō of them Iohn is troubled with this strange case For he knew Christ from his childhode And he thinketh him self not worthye to baptise hym But Christ saith suffer me this must be done that all righteousnes may be fulfilled that is that he may bring it to passe that all miserable synners may come to righteousnes and be saued Wherfore herein is now set forth a confortable example vnto vs wheras the sonne of God offered him self to be baptised which neuerthelesse synned not and doth that that he was not bounde to doe wheras we do not that that we are boūde to do And it is farre vnlyke that we should do more than oure duetie when we through oure wickednes are very farre from that that we shoulde do Wherfore this ought especially to be marked in this place that Christ the sonne of God whiche is holyer then al baptisme is notwithstanding baptised gaue commandement that baptisme should be kepte in the congregation and that al that wold be saued should be baptised And by this is it now euident that al men are damnable and accursed and stryken with madnes and blindnes of God for a punishemēt which can not intreat and obtayne so much of their eyes and eares as to marke what is done in this matter but contēne and dispraise baptisme and speake vilanously therof For why doste thou and thy childern refuse baptisme seing the sonne of God receaued it what great madnes or what great furie is this in the that thou shouldest denye suche a great worke Doth not baptisme seme worthye of great renoume for this cause if it were profitable for nothing els that this so great a mā vsed it wher as this is euident that he is the sonne of God came to baptisme that thou sholdest come to baptisme for the renoume therof if thou hadst no other cōmoditie therby But this matter is not without oure profyte For what good it doth vnto vs it appeareth in this wher as God by this baptisme sheweth foorth hym selfe wholye For as the Euangelist beareth witnes Iohn sawe the heauens open Whiche is a signe that God is delighted with baptisme whiche Christ hym selfe the Sonne of God sanctifieth with his body Wherfore heauen is opened which was shut vp before and now aboue the baptisme of Christ is the gate and windowe of heauen made wyde open so that from henceforth there is no distance betwene vs and God bycause GOD is now fallen downe vnto Iordane What is a reuelation then if this be none Wherfore if the feast of Epiphanie that is of reueling and appearing be requisite why is not this constitute and appointed wheras so playne a manifestation and opening of the Father of the Sonne and of the holye Ghost is sette foorth For the holy Ghost procedeth here after a moste gentle sight as a symple doue whiche amongest all byrdes is moste tame and is affirmed to be voyde of all wrathe To the entent that we might conceaue hereby a sure token that the holy Ghost will declare no crueltye towarde vs but bestowe that on vs thorough Christ wherby we may be iustified and saued And for this cause is Christ also opened after suche a gentle sorte to be the Sonne of God and wher as he had no nede of baptisme for his owne behalf he is present therat and receaueth baptisme not only for an example but also for a sacramēt that his baptisme might profite vs also may cause vs to haue sure truste that God is mercifull vnto vs. Besyde this wheras the Father openeth hym self by a voyce This is my dearly beloued sonne in whom I am delighted This is an other maner of voyce then was shewed in the mount Sinay when the earth and hylles dyd shake the men that hearde it thought them self to be in danger of their lyfe He sheweth not now such a cruell voyce All things are full of swetnes humanitie And God doth almost pronounce with this saying on this wyse To you mortall men is this man put forth in baptisme If ye desyre to know him it is my dearely beloued sonne in whome is my chief and only pleasure Neither is there any cause why ye shoulde feare him He is set forth to you as naked without armour without all cruel sight And there is no cause why ye should feare me For I come not now with thunder lightninge with a horrible a dreadful trumpe as I came to the mount Sinay but all things are peaceable quiet calme For what spice of crueltye may here be The sonne of God which is innocent without synne standeth in Iordane receaueth baptisme The holy Ghost commeth with the meeke forme of a doue Besides this God sheweth forth a very humane and gentle voyce declaringe that he sendeth vnto vs no Apostle no Prophet no Angell but his Sonne in whome he may greatly delyght What greater recorde can ye haue at al to make vs to marke and obserue the sonne of God Sith it hath pleased God to geue this cōmendation that his sonne is with vs that all maye be sure of this moste certain tried will of God If they wil haue God merciful vnto them let them imbrace his sonne only from whom the Father can by no meanes turne his fauour for the sonnes sake all his must nede be accepted to the Father Wherfore let all men regard diligently this commandement that they heare him obey his precept For he had no nede of circumcision and baptisme bycause he was voyd of synne But the baptisme of Iohn was made of God for sinne that al that acknowlegde their synnes be sory for them desyer that they might be pardoned should go to baptisme thinke for a
suerty that God is merciful vnto them But why is Christ baptised which neuerthelesse is without synne Not for his owne behalf but for ours which are synners For he taketh oure synnes vpon hym and deliuereth vs from them And for this cause he cometh to baptisme as the Euangelist sheweth very properly wheras he saith Christ forbidden of Iohn aunswereth Suffer me for this is it mete to fulfill all righteousnes Which is as much as to say In his baptisme is conteyned the righteousnes of al the world For wheras al the worlds synnes are put on me if the recouer of the worlde be sought for I muste do that that God commanded synners to do that is that they should be baptised of the. Do not thou forbyd it but rather further it that euen as I do gladly take vpon me baptisme for synnes sake so do thou gladly procure baptisme for me that the wrath of God may be pacified and remission of synnes ordeyned To this meaning sendeth the Father this voyce out of heauen This is my dearly beloued sonne in whom I am well pleased He speaketh these words at that tyme when Christ is baptised that we may vnderstande that this is oure baptisme and thinke surely that the wrathe of God is pacified and oure synnes purged by this baptisme and that God wil receaue vs again into fauour for his sonnes sake No difficultie or combrance be it neuer so great should take the sound of this voyce and so magnificēt a reuelation out of oure sight and mynde wheras the Lord oure GOD openeth the heauens and sendeth doune the holy Ghost in the forme of a doue wher as God the Father hym self sendeth forth such a pleasant voyce saying Beholde here is for you my sonne whome I loue and esteme aboue all things yea and my self also wholy for you But what doth the sonne he behaueth hym selfe as a miserable and wretched synner and is baptised of Iohn There coulde be no gentler and meker reuelatiō of al the godheade according to the three persons in three sortes than this was so that all men may be sure of this that he that receaueth Christ and beleueth his word and trusteth in his working pleaseth God in all pointes Which thing is set forth and confirmed in this place Whatsoeuer he commandeth saith or doth all that is verily after the will and pleasure of the Father Blessed were we if we wold obey his will and embrace his sonne with a stedfaste faith and confidence But who wold not meruaill at the great madnes of them which at the sound of this most magnificent voice passe by as deafe But yet the rable of Papistes adde to this contempte a more greuouse crime They curse and persecute this voyce and they speake with open blasphemy that Christ is not only he in whome the Father is delighted but that he is delighted also in Mounkes Masses Pilgrimages and suche lyke He that wold earnestly ponder with hym selfe what a blasphemy this is to dishonour and disgrace Gods goodnes and humanitie with such pryde wold thynk it better to dye then to lyue leaste he should fede on that ayer with this wicked kinde Wherfore my childern learne this whyle ye haue occasion A fewe yeares paste ye knew not these things Then was heauen shut vppe Then were we fayne to hear and beleue Mounkes dreames as touchyng purgatorie and terrible spirits and soules and suche other lyes But now other things are taught and only it remayneth that men learne But for as muche as we preuayle nothing with the worlde as touching this at leaste wyse let vs remember oure duetye and geue GOD thankes for this benefite for that he reueleth his mynde vnto vs on this daye geuing vnto vs a thing of inestimable pryce euen the holye Ghost in the lykenes of a doue his owne sonne at Iordane in baptisme and hym self in a voyce full of maiestie and confort Who woulde not therfore condemne hym worthely whiche geueth not thanks which reioyceth not which receaueth not the sonne of God with a feruent desyer whiche standeth here in Iordane receueth baptisme as a synner Upon whom commeth the holy Ghost in the sight of a doue where the Fathers voyce is so nighe that it can be no nigher There is no doubt but that the angels of God were present For where as is the Father the sonne and the holy Ghoste there muste nedes be a great multitude of Angels Wherfore see that ye esteme this hystory hyghly In dede it is a reuelatiō wher as CHRIST openeth hym self to the wyse men by a starre But this reuelation passeth that very farre For these are three especiall kynges God the Father God the sonne and God the holy Ghost whiche are al present together when Christ is baptised If it had so pleased hym this reuelation might haue ben done as well either in the wildernes or in the temple of Ierusalem But it was shewed euen at baptisme of the set purpose of God that we might learne religiously and reuerently to esteme baptisme And bycause we also are baptised let vs esteme oure selues no other wyse then fresh and new made sayntes The pratynge of the Anabaptistes is very great where as they say now that baptisme is nothyng els than water But with what word myght a man sufficientlye curse these execrable heddye persons This is the Iudgement of brute beastes and not of Christians For there is not only water but also the worde of GOD as it is seen at CHRITES Baptisme For God the Father the Sonne and the holye Ghost is present Wherfore it is no more water of the Element but suche water as in the which the Sonne of God is washed vpon the which the holy Ghost is caried God the Father preacheth that this water might not be counted symple water but sanctified whereat God the Father the Sonne and the holy Ghost is present As Christ also for that cause appoynteth the forme of baptisme that it should be geuen in the name of the Father of the Sonne and of the holy Ghost Wherfore when a chylde is now baptised the Sonne of GOD is present at this baptisme whiche with his body The holy Ghoste whiche with his presence God the Father whiche with his voyce hath consecrated and halowed baptisme Wherfore it can not be said that it is but water For all the Godhead is present And for this cause we iudge baptisme no mans worke For although a man baptiseth yet he baptiseth not in his name but in the name of the Father of the sonne and of the holy Ghost whiche come and are present at the worke of their owne accorde Or els that wold neuer folow at baptisme that ought to folow Now who is he that wold count this vile and of no valew that God the father the sonne the holy Ghost is present who will be so bold as to calle it very water Is it not euident what God of his owne addeth to
we haue bestowed and suffered but rather we would condemne our owne nicenesse except we had suffered it Who then will tutne frome the crosse wher as deliuerance and great glorie are set foorth to all them that are in peryl for the gospels sake But great grefe springeth hereof to the fleshe and to the old man It wyll not be gladly combred with this crosse Wherfore we muste neuer let this example goe out of our eies We must diligently consider the word that we may be defenced in temptation Let vs haue recourse vnto Christ which sleapeth among vs sheweth as though he had no regarde of vs. But let vs with ardent and earnest praier aske help of him we shal surely fynd it most present The which thyng as it is setforth vnto vs with sure knowlege as touchīg gods will so god graūt it now come to passe in dede prosperously vnto the glory of god the saluaciō of our soules Amen The fyfte Sonday after twelfth daye Upon the Gospel Math. xiii THe kingdome of heauen is lyke vnto a man whiche sowed good seede in his field but whyle men slept his enemye came and sowed tares amonge the wheate and went his waye But when the blade was spronge vp had brought forth fruite then appeared the tares also So the seruauntes of the housholder came and sayde vnto him Sir didst not thou sowe good seede in thy fielde from whēce then hath it tares He said vnto them The enuious man hath done this The seruauntes sayde vnto him Wilt thou then that we go and wede them vp But he said Nay left whyle ye gather vp the tares ye plucke vp also the wheate with thē let both growe together vntil the haruest and in the tyme of haruest I will say to the reapers Gather ye first the tares and bynde them together in sheaues to be brent but gather the wheate into my barne THE EXPOSITION IT appeareth that this Gospell in tymes paste was very easye to vnderstād specially bycause Christ him self setteth forth the meaninge of that parable as concerning the field the sower the corrupter the good seed the tares c. But this difficultie hardnes afterward sprange in this Gospel that was so playn by the doctors not agreing together herein so that we must take the more diligēt hede leaste the true sentēce shold be takē from vs. Some say that tares signifie heresies therby gather that it belōgeth not to the ciuill powers to punishe heretikes Of the which opinion Augustin graunteth hym selfe to haue ben But he sayeth that he was constrained by sure reasons and by experience it selfe to yeld vp this opinion Some make no differēce betwene a ciuil officer and seruaunts of this housholder and expounde tares to signifie common offences and so conclude that a Christian officer ought not to be iudge in matters of life and death Ther be some of the whiche sorte is the Pope and his adherentes that while they regarde not that Christ forbiddeth to plucke vp the tares by their owne Iudgement pronounceth the doctrine of the gospel to be tares and therfore they neuer cease to moue persecution againste the gospell the professors therof by murderinge and kylling them Wherfore seing the meaninge is so diuers first muste we inquire and entreat of the true meaning and than of the common question what ought to be done with heretikes And as touching the true meaning this it is Christ putteth forth generallie the parable of the kyngdom of heauen in a maner declareth the fashion of the church shewing and geuing an example on the which al godly men and especiallie the rulers of the congregation ought to haue their eyes attent lest they sholde by their owne imaginations swarne and turne to a contrarie kyngdome and dreame of vndefiled felowshippes of sainctes in earth For this worde Kyngdome of Heauē semeth to receaue no kynde of mans filthines For it maketh with reason that nothing ought to be receaued into an holy place but holy thinges As God suffered not man defiled with syn to be in an holy place yea for this cause he forthwith repelled Lucifer with all his from hym Wherfore this is the nature of the kingdome of heauen As the sea can suffer no dead carcase in it so no vncleane thinge that is defyled with syn can be abidyng in the kyngdome of God This is one consideration of the kyngdome of God But this gospel entreateth not especially herof For the condition of this kyngdome is vnpossible for sinners An other kyngdome of GOD or of heauen in earth is reuealed by the sonne of God That GOD wolde haue to be suche that in it might be set vp the horne of saluation and rightuousnes for synners In this hath synners an interest and right and are receaued into it for their synnes There riseth in this kyngdome holines and iustice whiche is remission of synnes through Christe whiche is the wisedome rightousnes and satisfyinge And these thinges are not belonginge to determinat tymes or prescriptions concerninge this or that person For God will haue at no time that the waye to repent should be taken stopped from synners there are no other thynges which are more necessarie for the executynge of this matter than the synner comminge to the remission of sinnes It is not demaunded when and of what kynde his sinnes were done or be If he can but prouide for one thing euen that he surely beleue that his sinnes are forgeuen for Christes sake that he neuer counted gods mercy to be lesse then that it can be sufficiente to pardon his sinnes This strange kyngdome doth God set vp in the gospell of his sonne and appointeth a certaine tyme to the administration therof whiche is from the first vttering and reuelie of hym vntil Christ come to iudge both the quicke and the dead and now Christ wheras he compareth the kyngdome of gods saluatiō mercy which is only necessary for synners with the capacitie of the worlde in the which the dyuel that cā neuer be fauorable to the kingdō of God seketh diuers occasions to fulfill his will He forseeth in his mynde great offences to come which by wickednes shall ryse in this kingdō of Gods mercie For the word of God taketh roote in very fewe and this few esteminge the grace of God truely embrace it with a true faith are renewed with the holy ghoste which alway moueth thē to haue faith thorough Christ in Gods mercie and to performe such obediēce as is mete for them that are new borne to praye waight alway for certaine ayde for Christes sake Al the other multitude although they wil be lothe to be named forsakers of their Christian professiō to be counted out of Gods kingdom goeth to that professiō in word but for as much as they be void of righteousnes wtout the holy Ghoste therfore they are subiect to the diuels
because of this equalitie they are all lyke holy and righteous c. And syth we haue obteyned this lette vs be thankefull to God for so great treasure Let vs truely knowledge that and not be ignorant of our excellencie and renoume And let vs not thinke that our state and condition as much as belongeth to gods kyngdom is any thing inferiour to the state of all the great and mighty holy angels And how cometh this to passe euen by Christe Then when we are this instructed and made ioyfull and heartie let euery man diligently and gladly apply their busines according to their callyng and vocation encoragyng them selues with the hope and ful trust of that tresure which is in Christ. And this must we lern in this Gospel that in worldly thynges there must nedes be a difference and degree had as touching diuers persons and offices For the state of this lyfe can no otherwise be But in the kyngdome of Christ this is a right lawe I will geue vnto this laste euen as vnto thee And the right cōmeth of this The kingdome of heauen being a deliuerance from syn and from deathe is due to no man of merite it is geuen onely by grace Wherfore we ought specially to beware that we murmure not but rather geue thanks vnto God and take this for a comfort in all perils laboures and miseries that chaunce vnto vs in this corporall life Then shall we perceaue and fele great pleasure in all thinges In the last sentence of the gospell Many bee called but few be chosen the curious haue takē great occasion to inuent wicked vngodly opinions thoughtes and imaginations For this they thinke They must nedes be saued whom God hath chosen Contrarywise they that are not chosen whatsoeuer they do be it neuer so good a worke yet can they not escape damnation nor come to saluation Wherfore I wyl not striue against that must nedes be done If it be so determined that I shall be saued I shal be safe if not I will not leese my labor in vaine Euery man may easily iudge what frowardnes and carelesse liuyng springeth of these vngodly thoughtes But in the feaste of the Epiphanie when I expoūded the saying of Micheas the prophet we declared sufficiently that suche thoughts are to be auoided as the diuell hym selfe and that we must go an other way to work if we will haue the true knowledge of Gods will and not to medle with the priuities of Gods maiestie neither with predestination election For these things passe mans capacitie which can not as muche as thinke therof without great offence that is to say either must there nedes ensu after suche thoughtes desperation or dissolute lyuyng with out all fear of God But he that will come to the true way of knowing of Gods will he must so walke that he may beware at suche occasion of fallynge and seke how he may more and more encrease in godlynes As Christ hym selfe appointeth vs when he saith No mā commeth to the father but by me Wherfore he that wyl come vnto the Father and to the knowledge of hym he must go first vnto Christ to know what he is euen that Christ is the son of god God almightie But what doth the sonne of God He is made man for vs to deliuer vs from the lawe he is crucified dead on the crosse to satisfie for our synnes He riseth from death to opē vs the way to euerlasting life by his resurrection and aide vs against euerlasting death He sitteth at the right hand of God to make intercession for vs to geue vs the holy ghost by him to sanctifie gouerne leade vs to defende vs against temptation and all the dartes of the dyuell And this is the true knowledge of Christ. Now when thy mind is well confirmed and strengthened with this knowledge nowe is the way to heauen without perill and thou canst haue no imagination of God that shall bee euyll and dangerous For syth that the sonne of God hath done so much for mans saluation we may be assured therby that Gods wil is not but that we shold be saued Howe should he haue any pleasure in oure destruction syth he let nothyng passe wherby he may bryng man to life saluation agayn And this is the true way to God as Christe preacheth in the thirde of Iohn So God loued the world that he gaue his only begotten sonne that euery one that beleueth in hym should not perishe but haue lyfe euerlasting And now let these thoughts be cōpared with the former thoughtes of predestination and it shal euidently appere that the former thoughtes are of the deuyll whereby men ar seduced to their destruction so that either they now despaire or are made voyde of all godly motions For they can haue no trust of the good wyll of GOD towardes them There be some that expound the wordes after this maner Many are called that is to saye God offereth his grace to many but fewe are chosen that is he cōmunicateth his grace to fewe for fewe shall be saued This is a very wicked meanynge For who wyll not hate God vtterly yf he thought thys of GOD that it came by his wyll and faulte that we be not saued Nowe lette this sentence bee compared with the sentence before where as it was sayd that the knowlege of Christ must be as the ground foundation laide to buylde the knowledge of Gods wyll thereon and it shal be euident that this last exposition is blasphemous agaynste God Wherfore this must we take to be the true meanynge of this sentence Many sayth he are called For the preachyng of the Gospell is vniuersall and cōmon open to all that will receaue it And gods will is that it should be so spread abrode that all men should beleue and be saued But how doth it preuaile euen as it shall folowe in the next Gospell Fewe are chosen that is to say few endeuor them selues therby to doo as God requireth For some heare and care not for it some heare and yet sette so lyttell by it that they will not put them selues in danger for it Som heare it but they regarde riches and pleasure more then it And this pleaseth not God and as for suche he thinketh them not worthy of his kyngdom And this meaneth CHRIST where as he sayth Fewe are chosen fewe declare suche godlynes as God requireth But they are chosen and acceptable to God that diligently heare the Gospell beleue in Christ and declare theyr faith in good workes and refuse not to suffer any kynde of persecution for it This meanyng is true and seduceth no man to his destruction but maketh them learne the way to saluation For thus shold they serch out the truth in their doyngs if they wold please God be chosen They must beware of an euill conscience not syn against Gods cōmandement they must diligently resyst sinne
y◠which we heare in the word must we iudge and saie I see that I must die but I heare the promise and word of Christ my Lorde that thorow hym I shall haue life For as touchyng sinne for the whiche I must nedes suffer death it is vtterly taken awaye by hym so that God for his deathe and resurrection wyll be mercyfull vnto me and geue me euerlastynge lyfe This is truely to kepe the woord of Christe But it is an harde thyng to haue this faythe For fleshe and blood can not otherwise bee persuaded then as they fele and proue Against this peruers and froward reason must we striue and aske of God hys holy spirite that he may stablishe our hearts throughe the worde that they may retaine and keepe the true Faith What the cause is why the worde of Christ is of so great efficacie myghte and power Christe hym selfe sheweth in the ende of this Gospell And in thys poynt he so greatly moueth the Iewes and stirreth them vnto anger that they are ready to stone hym vnto deathe For this troubled the Iewes that Christe said his worde preserueth and defendeth from euerlastyng death forasmuche as they sawe that Abraham Moyses and other holy men which be greately commended in the holy scripture wer dead They thought that Christ was muche inferiour to them and that it was a matter worthy to be laughed at that he should so muche bragge boast and sette out his worde But Christ answered Abraham desired to see my daye he sawe it and reioyced that is to say If Abraham had not kept my word he had dyed euerlastyngly and ben damned for euer Before Abraham was saith Christ I am And that is thus muche to say I am almightie and euerlasting God Now he that wil be deliuered from his synnes escape euerlastyng deathe and come vnto euerlasting life he must be holpē by me and seke help at none others hād but at myn alone This could neither Moses nor any of the Prophets speke truly of them selues For they were all men But Christ is god and man Therfore is he able to geue life euerlasting saluation none but he alone This is a great consort and a most sure confirmation of our faithe where we confesse that Christ is true euerlasting God as we haue the like testimonies of this thing in many diuers places of the Euangelical history that our whole trust shold be in hym in his word in none other For this is the word of god can by no means deceue vs. What soeuer he speaketh is certain and sure is neuer void but is as sure as God by his word made heauen earthe of nothing Lerne this diligently and with thankful hearts knowledge this inestimable benefit and pray that God by his holy spirite may kepe you in the truth of his word receiue you into euerlasting life through Christ his sonne to whom with the father and the holy ghost be all honour and glorie for euer and euer Amen The Sonday next before Easter cōmonly called Palme sondaye ¶ The Gospell Math. xxvi AND it came to passe when Iesus hadde finished all these sayinges he sayd vnto his Disciples Ye knowe that after two dayes shal be Easter and the sonne of man shall bee delyuered ouer to be crucified Then assembled together the chief Priestes and the Scribes and the elders of the people vnto the Palace of the high Priest whiche was called Caiphae and healde a Counsell that they myght take Iesus by subtiltie and kill hym But they said not on the holy day lest there be an vprore amonge the people When Iesus was in Bethanie in the house of Symon the Leapor there came vnto hym a woman hauynge an Alabaster boxe of precious oyntment and powred it on his head as he sat at the boorde But when his disciples saw it they had indignatiō saying Wherto serueth this wast This oyntment might haue ben well sold and geuen to the poore When Iesus vnderstode that he sayd vnto them Why trouble ye the woman for she hath wroughte a good woorke vppon me For ye haue the poore alwayes with you but me ye shall not haue alwayes And in that she hath caste this oyntment on my body she did it to bury me Ueryly I say vnto you Wher so euer this Gospell shal be preached in all the worlde there shall also this be tolde that she hath done for a memoriall of her Then one of the twelue whiche was called Iudas Iscarioth wente vnto the chefe Priestes and sayde vnto them What wyll ye geue me and I wyll delyuer hym vnto you And they appointed vnto hym .xxx. pieces of syluer And from that tyme foorth he sought oportunitie to betraye hym The first daye of sweete bread the disciples came to Iesus saying to him Where wylt thou that we prepare for thee to eate the Passeouer And he sayde Goo into the Citie to suche a man and say vnto hym The master saith my tyme is at hande I wyll kepe my Easter by thee with my disciples And the disciples dyd as Iesus hadde appoynted them and they made redy the Passeouer When the euen was come he sat downe with the twelue And as they dyd eate he sayde Ueryly I saye vnto you that one of you shall betray me And they were exceadynge sorowfull and beganne euery one of them to saye vnto hym Lorde is it I He aunswered and sayd he that dyppeth his hande with me in the dyshe the same shall betraye me The sonne of man truely goeth as it is writen of hym but wo vnto that man by whom the sonne of man is betrayed it hadde bene good for that man yf he had not bene borne Then Iudas whiche betrayed hym aunswered and sayde Master is it I He sayd vnto him thou hast sayde And when they were eating Iesus toke bread and when he had geuen thanks he brake it gaue it to the disciples and said Take eate this is my body And he toke the cup thanked gaue it to them saying Drynk ye all of this for this is my bloud whiche is of the new Testament that is shed for many for the remission of sinnes But I say vnto you I will not drinke hense forth of this fruite of the vine tree vntyll that daye when I shall drinke it newe with you in my fathers kyngdom And when they had sayde grace they went out vnto mount Oliuete Then saide Iesus vnto them All ye shal be offended because of me this night For it is writtene I wyll smyte the shepherd the shepe of the flock shal be scattered abrode but after I am risen again I wil go before you into Galile Peter answered and saide vnto hym Thoughe all men be offended because of thee yet wyll I not be offended Iesus saide vnto hym Uerily I saye vnto thee that in this same night befor the Cocke crowe thou shalte denye me thryse Peter saide vnto hym yea
vtterly put away the inward curse cōdemnatiō of the law so that for euer after it cā no more bynd vs nor hurte so many as beleue in Christ. For although outwardly wee are cursed euill spoken of despised and condemned as it chaunced vnto Christe and muste nedes so likewise cōme to passe with vs for we must be made cōformable and like vnto Christ in bearing the crosse yet inwardly we are free and blessed and the curse of the lawe can not preuaile againste vs neither can the lawe it selfe any more accuse vs and condemne vs. For if God thorowe Christ be with vs who can be againste vs So lykewise reade we in sainct Paules epistle to the Galathians when the fulnes of tyme was comme God sent his sonne made of a woman made subiect to the lawe that he might deliuer them that were bounde to the lawe Christe for our sake fel into the lawe that is to saye into the payne of the lawe that we might be deliuered from the same and obtaine that portion of enheritaunce whiche is due to the sonnes of God Wherof the prophete Esaye also sayeth ye are frely bought ye shall frely bedeliuered S. Peter also sayth we are deliuered by the precious blood of Christ that innocent lambe of God The second fruit profit of the passion of Christ is that by it we are made free from sinne and it is in a maner all one with the first For when we be free frō the lawe then are we also free from sinne not that we synne not or can not offend but that synne is no more imputed vnto vs nor brought in againste vs by the law Therfore saith blessed S Iohn in his epistle The blood of Christ maketh vs cleane from all synne And Paule in his epistle to the Hebrues sayth that the blood of Christ purgeth our conscience from deade workes to serue the lyuing God Again to the Corinthians he sayeth God made hym that knewe no sin synne for our sake that in him we might be made that righteousnes whiche is alowed before God Christe for our sake was made sinne that is to say a sacrifice and oblation for synne by this meanes hath he recōciled vs vnto god and made vs before god of vnrighteous righteous of sinneful wicked perfect good Now forasmuch as we be free from the curse of the lawe and from sinne it foloweth that we also are free and safe from death deuil and hel whiche is the thirde fruite and profit of Christes passion For seing death is the stipend and rewarde of synne as the Apostle sayeth and synne is abrogated and taken awaye from vs by the passion and death of Christe it foloweth that death is also taken awaye so that it hath no power againste vs. Therfore doth Christe threaten death by the Prophete and sayeth O death I will be thy death For seinge that Christe was the true lyfe he could not be ouercome of death but he being the noble cōquerour valiant victoure of death toke awaye the stynge from death and flewe hell as Christe him selfe saith by the aforesaid Prophet I wil deliuer them from hel from death wil I make them safe So was Satan also cast out as Christe sayth in the gospel of Iohn so that he can not execute against vs the paine of hell death And al this is comme to passe because Christ hath fulfilled the law for vs and purged our sinnes by the sprinklyng of his blood The fourth fruite profite of the passiō of Christ is that we are not only deliuered from the law sin death hel deuil but we are also thorow the merites of christs passiō receaued into the grace and fauour of god For he hath satisfyed the father for vs and hath reconciled vs vnto him as Paule testifieth sayinge when we were yet enemies we were reconciled vnto God by the death of his sonne Again God hath reconciled vs vnto hym by Iesus Christ. ones again God the father hath deliuered vs from the power of darcknes and hath translated vs into the kyngdome of his welbeloued sonne Yea we are not only by the death of Christe reconciled and set at one with God the Father but also wyth all the Angels and heauenly spirites For when the father thorowe his sonne fauoreth vs and is mercifull vnto vs then do al creatures the same thorowe him and be at concorde and perfecte agrement with vs as S. Paule saith It pleased the father that all fulnes shoulde dwell in hym and by him to reconcile all thynges vnto hymselfe pacifying by the blood of his crosse things both in heauen and in earth And ye which some time were farre of and enemies in your minde thorow euil workes hath he nowe reconciled in the body of his fleshe by death that he shoulde make you holy blameles and without fault in his sight And in many other places it is declared how we are reconciled set at one with the father and made heires of the kingdome of heauen thorowe Christe The fyfte fruit and profite of the passion of Christe is the newe testament whiche he promiseth vnto vs and bequethe vnto vs remission of synnes sealed and confirmed with the death and blood of Christe as it is written He is the mediatour of the new Testament that thorow death whiche chaunced for the redemption of those transgressions that were in the firste Testament they whiche were called mighte receaue the promesse of eternall inheritaunce For whersoeuer a testament is there muste also be the death of him that maketh the testament For the testament taketh authoritie when men are dead for it is of no value as long as he that made it is a liue Of these wordes it euidently appeareth that the newe testament wherin we haue remission of sinnes is sealed and ratifyed by the death of Christ. Therfore doth Christ cal the cuppe the cuppe of the newe Testament in his bloud which is shedde for remission of sinnes Last of all Christ with his death and passion hath goten vnto vs this fruite and profit that our crosse suffrance pleaseth GOD that after this it should no more be a cursyng or payne but an holy blessynge and mortifying of our olde Adam and wicked fleshe And by this meanes our tribulation persecution and death is an holy and acceptable sacrifice vnto god And all this comme to passe thorow the merite of Christ and his death as Paule sayth to the Romains Those whiche he knewe before he also ordeined before that they shoulde be lyke fashioned vnto the shape of his Sonne that he might be the firste begotten sonne among many brethren As the sacrifice of Christ and his death was a pure and acceptable sacrifice to god so likewise the death of al the Christians shal be an holy sacrifice to god not
for the dignitie of it selfe but for Christ of whose fulnes all we haue receued euē grace for grace Now forasmuch as we knowe the fruit and profite and also the whole worke that CHRIST hath broughte to passe by his passion and death let vs nowe at the last learne also howe we maye be made partakers of the same and fromhensforth so frame oure lyfe compose our maners agreable therunto that we maye folowe Christe oure Sauiour and be knowen to be lyke vnto hym yea and his very disciples Uerely then shall we be partakers of the benefites of Christ of the fruites and profites of his passiō whē we beleue that we all were damned synners againe that Christe euen of mery loue and fauour vnto oure profit and singuler cōmoditie without all our merite and deserte suffered all that euer he suffered Item that by none other mediatour nor worke but by Christ alone and by his merite we can be saued so that the passion death resurrection life righteousnes and innocencie of Christ with all that euer he hath is oure owne frely geuen vnto vs of oure heauenly father Wherfore sainct Iohn sayth he gaue them power to be made the sonnes of God euen so many as beleue in his name It is certen and sure that none can be the sonne of God except he be holy godlye and righteous But this can we not be of our selues of oure owne strengthes and workes Therefore he sayth that Christe geueth this vnto vs. It then foloweth that by Christe we haue receaued that which we had not before neither could we deserue to haue it with oure workes Whereby then did this chaunce vnto vs verely by faith For Iohn saith That he gaue them power to be made the sonnes of god euē so many as beleue in his name This power then haue they only that beleue not in their owne workes righteousnes but in the name of Christ which is Iesus that is to saye a Sauiour euen that they shoulde beleue that he is the only alone and true sauiour without whom we can do nothinge and without whose merites all our workes although neuer so holy and good are damnable cursed Thus by faith we do all our thinges By faith yea by fayth alone we obtayne all that euer Christ hath and are partakers of the same as his innocencie holines righteousnes wysedome perfectiō the kingdome of heauen and euerlasting lyfe not that faith is our worcke and therefore so nobly recompensed but that it is the hande organ and instrument wherewith we take and laye hande on Christe oure Sauiour For all thinge is prepared geuen and purchassed for vs before and fayth doth no more but take embrace this benefite cleueth surely vnto it doubteth not but that Christ hath obtayned performed al things for her For Christ is frely geuen vnto vs to be our sauiour whō the father hath set forth vnto vs to be our mercistocke so that whosoeuer wil haue enioye euerlasting saluatiō must haue and enioye it by Christ and by none other Therfore ought we all to laye hand on him with a strōg and vnshaken faith But he that wil not laye hand on him receaue him as his one only alone omni sufficiēt Sauiour but sticke to his owne workes righteousnes he wtout faile shal be dāned for euer and euer For to this ende haue we Christ geuen vs of god the father to be oure Sauiour that by him we should haue power to be made the sonnes of God I meane al suche as beleue in his name denie and forsake them selfes and their workes only ioye reioyce and glory in the name of Christe wyshing and desieringe only by that name to be made holy and acceptable before the presence of gods maiestie When we haue thus thorow faith and confidence in Christ Challenged vnto vs Christ all his merites with all the fruites ▪ commodities and profites that he gat eyther by hys lyfe or by his death as oure owne and proper goodes then let vs also endeuour oure selfes to set CHRIST afore vs as an example whose lyfe and conuersation whose actes and dedes we in oure lyfe and conuersation in all our actes and dedes ought to folowe For although as we heard afore we deserue nothyng by oure workes yet maye we not be wythout good workes in this life Therfore let vs frame all oure lyfe and all that euer we do after the example of CHRSIT whome the scripture setteth foorth vnto vs two maner of wayes Fyrste as a Sauiour And this is the principall parte of our righteousnes Secondlye as an example that wyth hym we shoulde mortifye and slea olde Adam as sainct Paule sayth So manye of vs as are baptised in Christe are baptised into his death that is to saye that we shoulde crucifye wyth hym oure fleshe and wycked lustes suppresse them and geue no place to the lewde appetite of the fleshe So do we declare our selues to be true Christians as the Apostle sayethe They that belong vnto Christ haue crucified the fleshe with the affectes and lustes therof For he that truly knoweth synne and the wrath of God against synne and howe dearely Christ boughte vs therefore and payde oure raunsome that we might be deliuered from it wil vndoubtedlye hate synne from the verye botome of his hearte And when he shall not be able to resiste it it wil maruellously trouble him Yea he wil be inwardly sory and study all meanes possible how he maye represse that synne and be able to tame restrayne that wicked fleshe Again if he truly beleue howe louinge merciful and gētle god hath shewed hymselfe toward him thorow Christe our Sauiour and how god hath pleasured hym frely and without deseruing he shall greatly be prouoked and styrred vp to laboure and to study how he maye serue and please god againe and for his sake loue his neighbour whome god hath commended vnto hym not onely if he be his frende but also though he be his vtter ennemie For Christ receaued him by his passion and death saued hym euen then when he was his enemie Thus doth the true diligent and earnest consideratiō of the passiō of Christe worke in vs true fruites and good workes that is to saye the mortifying and crucifying of olde Adam as Paule saieth They that haue put on Christ he meaneth by faith or they that be of Christ haue crucifyed their fleshe withall her concupiscences yea if any man be in Christ he is a newe creature so that we in the passion crosse and death of the olde man should be made like to Christe to his passion and death For so hath god ordayned Thus breifly haue we declared how we ought trulye to consider the passion of Christ with the fruites and causes therof By the which passion deth we ar deliuered from Sathan from synne
in conuersation we maye be new doughe and swete bread Therfore seing we by risen againe with Christe let vs seke the thinges that are aboue where Christe sytteth on the righte hande of God that is to saye let vs forsake earthye and transitorye thinges And aspire and labour forewarde vnto heauenlye and euerlastynge thynges that the resurrection of Christe and the benefites therof of the whiche ye haue now heard may be fruitefull and full of efficacie and power in vs that by our newe lyfe and Christen conuersation we maye shewe oure selues thankfeull vnto GOD and proffitable to oure neyghbours again that they which are without enemies to the Christian trueth maye thorowe oure Godly and honest behauiour be conuerted and turne from their Idolatrie vnto the worshippynge of God from their superstition vnto Gods pure religion from corrupt and wicked maners vnto holines and purenes of lyfe that by this meanes GOD oure heauenly father maye be glorified both by them and by vs whiche vnto this ende hath geuen vs his holy Spirite that in all pointes both in body and soule we being holy and righteous maye serue hym euen the Lorde oure GOD in holynes and righteousnes all the daies of our lyfe to whome with Christe our Lorde and the holy ghoste be all prayse honour and glorye worldes without end Amen The first Sonday after Easter ¶ The Gospell Iohn xx THe same daye at nyght whiche was the firste daye of the Sabboethes when the dores were shutte where the Disciples were assemblede together for feare of the Iewes came Iesus and stode in the middes and sayde vnto them Peace be vnto you And when he had so sayde he shewede vnto them his handes and his syde Then were the Disciples glad when they sawe the Lorde Then sayde Iesus to them agayne Peace be vnto you As my father sente me euen so sende I you also And when he had sayde these wordes he breathed on them and sayde vnto them Receyue ye the holy ghoste Whosoeuers sinnes ye remit they are remitted vnto them And whosoeuers sinnes ye retayne they are retayned THE EXPOSITION ALbeit in the gospell of this present Sondaye manye thinges are contained concerninge the glorious resurrection of oure Sauiour Christ Iesu worthy to be treated of and called vnto remembraunce yet forasmuch as we on Sonday laste spake abondātly of that matter sufficiently ynough to confirme stablishe oure faith in this article of Christs resurrectiō we haue thougt it good at this present to speake of some other matter specially to handle those wordes which Christe after he had wyshed peace to his disciples shewed thē his handes his side for the more confirmation of their fayth in his resurrection spake vnto them said As my Father sent me so lykewyse do I send you c. These wordes of our Sauiour Christ are very notable worthy to be remembred wherewith he gaue to his disciples committed vnto them the office of teaching preachinge that by this meanes the vse fruite of his death resurrectiō with the cause therof might also be knowen of other and so obtaine euerlasting saluation For if this matter had only ben chronicled and not published and set abrode by preaching wherfore it was done what commoditie cōmeth therof to the faithful beleuers howe coulde it haue ben greatly profitable as we see in the kingdome of the Pope In that as touchynge the historie nothinge wanteth nothing can be desired But when in the preachinge of the papistes these thinges are not handled as Christ cōmandeth here the matter is vnprofitable is in a maner none other thing then as a man should tell an historie of kyng Alexander of Iulius Cesar of the great Turke suche like Therfore the whole matter cōsisteth in this that the history of the death resurrectiō of Christ be brought vnto the righte vse This cōmeth to passe on this maner as Christ determineth when he saieth I send you as my father sent me But how the father sent Christ Esaye the Prophete declared lōg before saying The spirit of the lord is vpō me for the lord hath anointed me sent me to preache glad and ioyefull tydings vnto the pore that I might binde vp the wounded heartes that I might preach deliuerance to the captiue and open the prison to thē that are bounde that I might declare the acceptable yere of the Lorde This is the commandement wherewith Christe is sent And he sayeth here that after the same maner he sendeth his disciples as he was sent and geueth vnto them that ministerie and office that he exercised before that they shold teache after the same sorte as he had taught so that this commandement is only to be referred vnto doctrine that the disciples sholde declare the same of Christ whiche he had before declared of hymselfe Now what maner of doctrine this is Esaye describeth and setteth forth with most goodly and euident wordes that is to saye that Christ was anointed and sent vnto this end that he should conforte the feareful the contrite and broken in heart the poore in spirit c. The doctrine that is not agreable to this is not the doctrine of Christ neither hath Christ commanded it but it is the doctrine of the lawe of Moyses for the doctrine of Moyses is that suche as be troubled fearefull shold be driuen vnto more trouble and vnto more feare But the doctrine of Christe is to conforte the weake hearted and to preache glad and ioyfull tydings to them that be sorowful and brought vnto the bryncke of desperation For it behoued Christe to comme with a newe commandement and doctrine as his workes whiche he did were also new as the like were neuer before sene in the worlde I meane that the sonne of God suffered and rose again from death And as Esaye prophecied of the doctrine of Christe euen so doth Christe sett forth here also For these are the wordes of Christe as they are rehersed of the Euangelist And he breathed vpon them saying Take the holy ghost whose synnes ye shall forgeue are forgeuen them But whose synnes ye shal retaine are retayned Here haue ye the right spiritual regiment which doth no lesse differ from the Ciuile and worldly regiment then the heauen is distāt from the earth They that are in this spirituall regiment are righte kynges right princes right lordes haue also their regiment But here consyder marke and learne how farre this regiment goeth and howe wyde it stretcheth forth it selfe Uerely as the wordes sounde euē so wyde and brode as the worlde is And yet hath it nothinge to do but with sinne as touchinge golde syluer richesse worldly substaunce temporall possessions Lordshippes farmes parkes dominions and suche lyke it hath nothinge to do with them For all these thinges pertayne vnto the worldly and ciuile regiment and they are to be handled of temporal
vnto God euen to cal on his glorious name by feruent prayer This exhortation vnto prayer Christe made after his last supper when he had vttered that parte of his sermon whiche ye haue to fore hearde when he tolde them aforehand that they shoulde be sadde for his departure but notwithstanding that it should be but for a litle whyle for asmuche as he wolde shortly comme againe and see them and so turne their sadnes into gladnes After this consolation foloweth nowe this exhortation vnto prayer and it followeth very aptly in conuenient place For Christen men in their afflictions and troubles in all perilles daungers haue none other helpe then to staye them selfe with praier and to crye vnto God for helpe This doth Christe teache his Disciples in this place that in the tyme of sadnes they shoulde haue their refuge vnto prayer And this he vttereth maruelous pithyly with great vehemencie of wordes that they shoulde do this worke with a stout courage with a stronge fayth and by no meanes be dysmayd For sayth he I say not vnto you that I shal pray my father for you For the father himselfe loueth you because ye haue loued me and haue beleued that I come out from God This is true that Christ sitteth on the right hande of the father and maketh intercession for vs as Paule saith And we knowe that his prayer which he made after his laste supper for his churche and for poore sinners and afterwarde on the crosse was hearde and yet is stil of suche efficacie strength mighte and power that it remaineth styll of full force euen vnto the worldles ende But sayth Christ ye haue no nede of suche prayer as I make for you for ye are able to praye the father neither doubte ye but that your prayer is heard for my father therefore loueth you because ye haue loued me Which is not so to be vnderstanded as though the prayer of Christ should be vnto vs neither conforte nor helpe but that we should not set our owne prayer at naught forasmuche as we loue Christ. For this is most certein and a thing earnestly to be beleued that all that fauour and loue Christe them can not the father hate yea their prayer can he none otherwise then heare Where are nowe the Papistes which haue inculked and set forth vnto vs the inuocation of Sainctes What can be of greater force for the auauncement and setting forth of our prayer then that Christ by his death and departure out of the worlde vnto his father hath gotten vnto vs that entraunce that wheresoeuer we be in temple in house in secret places in the feilde in the shoppe so that we be Christians loue Christe we maye be bolde to come before God to talke with him to praye vnto hym and to craue of hym whatsoeuer we haue nede of For vnto suche prayer we nede nothinge but only suche an hearte as can saye O our heauenly father I knowe that thou louest me because I loue thy sonne and my redemer Christ Iesu. With this boldnes wil I now pray vnto thee not that I am so holy and righteous but because I knowe that thou gladly geuest all thinges for thy sons sake Iesus Christ. In his name I nowe come vnto thee and praye and I doubt not but that thou wilt heare this my prayer whatsoeuer I be For euery man must diligently take hede of this that he do not so long differre his prayer till he shall thincke him selfe pure and cleane ynoug and apt to praye as the deuill will sometime put in a mans mynde and saye Thou arte not nowe apte and mete to praye Thou arte a sinner and god heareth no synners Do this and that worke fyrst and afterwarde when thou felest thy selfe pure and without sinne fall to prayer But he that geueth place to such suggestions of Satan suffreth himselfe to be troubled with suche idle imaginations he shal finde lettes plenty to withdraw and plucke hym awaye from prayer The deuill is sutle and craftie and seketh all meanes possible to let vs from prayer We must therefore get vs certein and present helpes that we maye remoue his subtilties frō vs. And whē soeuer thy necessitie requireth praier thincke that to be the time whē thou oughtest to pray and differre the tyme no lenger but fall straightwaies in hande with prayer If thou of thy selfe be not apte or worthie to praye God will make the apte and worthie For thincke this verely with thy selfe that God loueth thee for Christes sake and not because thou art righteous and holye otherwise should he neuer loue thee nor heare thy prayer For who can be founde righteous and holy in his sight before whom the child of one daye olde yea the Angells in heauen be not pure Enter not O lorde into iudgement with thy seruant saith Dauid for none that lyueth shal be founde righteous before thee God hath wrapped all thinges vnder sinne that he might haue mercie on al sayth S. Paule This requireth Christ in this place that we diligently praye and by no meanes neglecte prayer as some wicked persones are wont scoffingly to saye I said not the lordes prayer not a great whyle and yet I haue as good a stomacke to my meate and drincke as euer I had in my lyfe If thou be a Christen man and chalengest vnto thee that name let neuer suche a worde come out of thy mouth If thou saye the lords prayer no ofter at the lest say it in the morninge when thou ryseth again both before and after meate also when thou goest to bedde at night For we that are Christians are bounde to pray alwayes whiche with the mouth can not at all times be done but this is the prayer of the heart For the heartes of the faythful ought to wyshe this continually that the name of God may be sanctified that his kyngdome maye come that he wil geue vs peace seasonable weather a sounde body good health c. This doth euery Christen man inwardly wishe at all times and although he doth not euer thincke in it yet that is his continuall desire This is a spirituall prayer and a prayer of the hearte And we haue nede of such prayer at all tymes because a Christen man can not so muche as a moment of an houre be safe and without ieopardie for the deuill and his owne fleshe lest he should be cas◠hedlong into diuers sinnes and vices But as with the heart so likewise with the mouth ought we to praye Now what maner of prayer it ought to be Christ teacheth here sayth Aske in my name Againe the father loueth you-because ye haue loued me and haue beleued that I haue come out frō God· And when a man is so instructed that he beleueth in Christ he is the true priest with all his furniture neither wanteth he any thinge but that
he may boldly open his mouth and lippes and declare the matter both for hymselfe and for other and saye Lorde this haue I nede of that hath my neighbour nede of Geue vs this for Christes sake c. Our times be suche nowe that we can neuer want necessarie causes to pray Calamities and publique miseries are there plentie Perils and daungers cōpasse vs rounde about The cause of all these euils is the deuill which is a murtherer and a lyar with lying he goeth about to oppresse the worde of God and with commotions insurrections and murtheringe one of an other he troubleth the ciuile state publique peace The Pope the Turke and the other tyrauntes which all are enemies to the worde of god helpe the deuyll also forwarde in all his matters yea we also priuatly euery one of vs haue oure priuate incommodities and afflictions so that we haue causes sufficient to moue vs vnto prayer They that can not aptly expresse in prayer these most haynous and greuous euylles let them take vnto them the Lords prayer whiche containeth seuen petitions wherin are cōprehended abundantly all thinges that we haue nede to praye for In the first petitiō Halowed be thy name we pray for the ministery for all true ministers againste heretikes vngodly personnes againste the Iewes Infidelles Turkes and againste the Pope all Papistes for all these blaspheme the name of God and dishonoure it that god will represse confound them send faithfull workemen into his haruest and conserue and kepe his worde sincere and pure againste heresies In the second petition Thy kingdome come we desire that the kyngdome of the deuil and death may decaye and come to naught which is a very ample and large petition For it comprehendeth al the deuils kingdome that god maye make an ende of it and vtterlye destroye it and set vp his owne kingdome in vs and in all menne thorowe his worde and the holy ghost In the third petition Thy will be done in earth as it is in heauen we praye that all other wyll whiche is cōtrary to the mercifull will of god may be restrained hindered so that it maye take no place This prayer can not the deuill his Impes abide yea this prayer preserueth and kepeth vs safe from many incommodities and combraunces which the deuil the worlde would dayly attempte and bring to passe againste vs-if they were not letted by this petition In the fourth petition Geue vs this daye our dayly breade we praye for the maiestrates for our parentes for our wyfe and children for the fruites of the earth for seasonable weather for peace and for all thynges necessarie for this present life euery man according to his vocation and calling that it wil please god to prosper all these thinges and to defend them against euil In the fyfte petition And forgeue vs oure trespasses as we forgeue them that trespasse against vs we desire that god wyll be merciful vnto vs turne awaye his wrath from vs that we haue iustly deserued not deale with vs accordinge to our sins but that he wil forgeue vs our trespasses geue vs grace that we may waxe daily better and better shewe beneuolence an good wil one toward an other and one of vs forgeue an other how great soeuer the offences be In the sixte petitiō And leade vs not into temptation we aske the god specially will helpe all afflicted consciences that they perishe not in tentation but that they may be deliuered from it by the worde by the holy ghost In the seuenth petition But deliuer vs from euill we pray for a blessed a prosperous end that we may be deliuered from al sinnes calamities of this lyfe be brought vnto a glorious an euerlasting lyfe there to remayne with god in his kyngdome for euermore Thus see we that in the Lords praier are contayned abondātly al thinges necessarye to be prayed for whether we will be deliuered from those thinges that are euil or holpē with those thinges that are good And all these thinges are necessarie to be daily prayed for For there is great plentie of necessities and perils first publiquely and afterwarde priuately in euerye mans owne busynesses Onely this one thynge is greatly to be lamented that we are very colde and slouthfull vnto the Godly exercise of prayer neyther do we resorte vnto it wyth suche earnest desyre and fayth as we ought to do There is a commandement set forth that byddeth vs to pray There is also a promes that we shal vndoubtedly be heard And because we shold lack nothing that might furder vs in this behalfe Christe in the aforesaide prayer hath prescribed and appointed vnto vs a certein forme or maner of praying But for asmuche as oure indignitie and vnworthynes by the reasone of our synnes doth alwayes trouble vs so that eyther we praye nothyng at all or els whē we pray we doubt whether we shal be heard or not we must encourage and confirme our heartes with this that Christ commandeth vs with expresse wordes that we shoulde aske and praye in his name And he promiseth for a certeintie that whatsoeuer we aske in his name we shall surely receaue and haue it And by these wordes he vtterly remoueth this worshipping of God by prayer from all creatures either in heauen or in earth vnto this onely person Iesus Christ. Therfore all prayer that is not made in the name of Christ is no prayer nor worshippinge of god As when the monckes praye that god will haue mercy on them for Fraunces sake for Dominickes sake for Benet and Bernardes sake and that he wil graunt their petitiōs for their owne workes sake or for the fastings almose dedes and prayers of other c. This is no prayer For it is not made in the name of Christe but in the name of Fraunces Dominicke Benet c. or in theyr owne name suche is the prayer of the Iewes of the Turkes of the Infidelles yea and of the Papistes For they wil not haue the name of Christ only in their prayer but they adde vnto it also the names of Mary of the Apostles and of other Sainctes But as concerning all such Idolatrous prayers the end of them is this God heareth them not they please not but rather displease god They are no honoring but rather a dishonoring of god And although such hipocrites do many tymes obteyne that which they aske yet were it muche better for them neuer to obteyn it then after this sorte wherby they be only confirmed and hardened in their impietie and vngodlynes But the godly praye not so They despaire of theyr owne name neyther wyll they at any tyme praye in that But forasmuche as they knowe that GOD is mercyfull for Christes sake and they haue a commandement that they shoulde praye in the name of Christ that encourageth
holy ghoste after these fewe dayes When they therefore were come together they asked of hym sayinge Lorde wylt thou at this tyme restore agayne the kyngdome of Israell And he sayd vnto them It is not for you to know the tymes or the seasons whiche the father hathe put in his owne power But ye shal receyue power after the holy ghost is come vpon you And ye shal be witnesses vnto me not on lye in Ierusalem but also in all Iewrye and in Samaria and euen vnto the worldes ende And when he had spoken these thinges whyle they behelde he was taken vp on hye and a cloude receyued hym vp out of their syght And whyle they loked stedfastly vp towarde heauen as he went behold two men stode by them in whyte aparell which also sayde Ye men of Galile why stande ye gasynge vp into heauen This same Iesus which is taken vp from you into heauen shall so come euen as ye haue seene hym goe into heauen THE EXPOSITION THis daye is celebrated and kepte holy the feast of the Ascention of Christe that we maye the better be instructed concernynge thys Article of the Christen Fayth He ascended into heauen and sytteth on the ryght hand of God the Father almyghty frome thense he shall come to iudge the quycke and the deade For the trewe vnderstandyng of this article two thynges are necessarye to be knowen One concernynge the hystorie of the Ascention of Christ. The other as touchyng the mysterie of Christes Ascention what he hath done why he dyd ascende and what profyte he hath brought to his Churche and faithefull congregation by that hys meruailous and glorious Ascension As concernynge the hystorie blessed Luke in hys Chronicle of the Apostles actes dothe very diligently describe it and set it foorthe when he maketh mention of the daye of the place and of the persones that were present after this maner That the Lord after that by the space of fortie days he had shewed hymself aliue to his Disciples after his resurrection spokē vnto thē of the kingdom of God gathered them together and brought them vnto mount Oliuete not farre frome Hierusalem and gaue them commaundemente that they shoulde not departe frome Hierusalem but to wayte there for the promise of the Father euen the Holy Ghost and that afterwarde they shoulde publyshe the Gospelle thorough out the worlde And when he hadde spoken these thynges whyle they behelde hee was taken vp on hye and a clowde receaued hym vp oute of theyr syghte And whyle they looked stedfastly vp towarde heauen as he went Beholde sayth Luke two men stoode by theym in whyte apparell whyche sayd vnto them Ye menne of Galilee why stande ye gasing vp into heauen Thys same IESVS whyche is taken vp frome you into heauen shall so come euen as ye haue seene hym go into heauen This is the historie of the Ascention of Christ as it is described and sette forth by blessed Luke In this hystorye fyrst of all is this miracle woorthye to be obserued that the Lorde Christ before hys Disciples is caryed vp into Heauen and by a cloude taken oute of theyr syght whiche is a manyfeste declaration vnto vs what the state of glorified bodies after the generall Resurrection shall bee For it is not the naturall propretie of mens bodies to be caried vp Notwithstandyng that shal be the condition of glorified bodies that in a moment they maye go to all places without impediment of any thyng as the example of Christe teacheth whome when he rose agayne from death vnto lyfe the stone of the graue could not hynder hym nor afterwarde the doores shutte coulde kepe hym out He pearceth thorow all thyngs He maketh hym selfe vysible when he wyll agayn inuisible when his pleasure is That same felicitie and blessed state shall our bodies also haue after the resurrection when the bodies shall be immortall and no more subiecte to infirmities as they are nowe in thys lyfe wherein we are combred with many diseases and necessities But of these thynges we shall speake more at an other tyme whenne wee shall treate of the Article of the Resurrection of the deade Lette vs nowe come vnto the principall poynte of the whole matter wherunto also the Angels had speciall respecte when they called agayne into the waye the Disciples that gased here and there that they should rather consider why Christe is ascended into heauen then how he beyng a littell afore seene is nowe seene nomore The doctrine of the Apostles in all thynges moueth specially to this poynt that we should consider vnto what ende all the actes of Christe were doone as for an example They referre Christes deathe vnto our sinnes and his resurrection vnto oure Iustification and so likewise of the other After this sorte muste we nowe also see why Christe ascended into heauen and what commoditie and profyt we haue by that his ascension And fyrst of all lette vs behold the nature and state of his kyngdome For in that that he is gone vp into heauen he declareth that his kyngdom is not of this worlde and that his administration shall not be after the maner of worldly kyngdomes When the Disciples demaunded of Christe at what tyme he woulde restore the kyngdome to Israell they were of this opinyon that Christes kyngedome shoulde be a corporall and worldly kyngedome But by his ascension they are taught otherwyse to thynke of his kyngdom that is to saye that it is no worldely kyngdome oute of the which great richesse dignities and promotions are to be looked for but rather a spirituall and euerlastynge kyngedome in the whyche hee shoulde geue Spirituall gyftes vnto menne Therefore lette no manne become one of Christes flocke to the ende that he wyll gette temporall goodes and worldely possessions or to come vnto great honour for these thynges are not to be found in this kyngdome Baptisme the ministerie of the worde and the Lordes supper were not instituted for tēporall thinges neither shold Christ euer haue ben reueled in the world if it had not bene for a more graue and weighty cause then this For our euerlastyng saluation and rightousnes came he down from heauen There was therfore an higher greater matter why the sonne of God did either descende or ascend verily that he might prouide for vs euerlasting goodes as are the fauor of God remission of sinnes the gift of the holy Ghost righteousnes euerlastyng lyfe Such gyfts must we loke for at Christes hand which continued not in this life but wēt into an euer stinge life euen into heauen and there hath begun a spirituall inuisible and euerlasting kingdome Whych thing was longe before prophecied by Dauid in a certaine Psalm which S. Paule reciteth in his Epistle to the Ephesians and interpreteth it of the Ascention of Christ and of his spirituall kyngdome The words are these Thou art gone vp on hie thou hast led captiuitie captiue and
the edifying of the saintes to the worke and ministration euen to the edifying of the body of Christe till we all come to the vnitie of fayth knowledge of the sonne of god vnto a perfect man vnto the measure of the ful perfecte age of Christ. For we se by daily experience howe cruell an enemie the deuil is to the worde and specially in these our dayes and how he calleth vnto hym for helpe the Turke the Pope and all the tyraÌ„tes of the worlde that they coming to gether hurly burly with speares and Iauelinges in their handes against the lord and his annointed may put out of the waye the worde of God and make hauocke of the Churche of Christ. But the more the Pope the Turke shewe their furie and crueltie against the churche of Christe and his holye worde the more doth it prosper and florishe and daily more and more getteth the victorie ouer the enemies whiche with out all doubte shall shortly come to confusion The gates of hell â–ª sayth Christ shall not preuaile against my church or congregation Again whosoeuer falleth on this stone shall be broken in peces but on whome soeuer it falleth it shal al to grinde him Baptisme the Lordes supper and the worde all the tyrantes of the worlde can not take awaye no nor yet destroye that congregation whiche exerciseth them faithfully and truly And this is no lytle fruite nor smal commoditie of Christes Ascention For to this ende went he vp into heauen that he might sende the holy ghost and set forwarde the ministerie of of the gospel here in the worlde Moreouer these also are called giftes that god gouerneth and defendeth his churce conforteth it in aduersitie preserueth it in persecution kepeth it in the trueth and defendeth it against errours and moueth it vnto prayer and other godlye exercises as Christe faith in the gospel In that day ye shal aske in my name For this can no man do without the helpe of the holye ghost And to be shorte whatsoeuer we haue and receaue al are the giftes of Christ and all are the fruites of his Ascention For for this purpose did Christe ascend into heauen that he shoulde stablishe suche a kingdome and make vnto hym selfe thorowe the holy ghost a Churche euen suche a churche as the gates of hell shall neuer be able to preuaile against it This doth Luke very aptly signifie in his Euangelical historie when he recordeth that Christ being redy to ascend into heauen lifted vp his handes and blessed his disciples not as the popishe byshoppes are wont to do by wagginge their fyngers ouer the people that kneleth downe before them but he praied and wished wel to their ministerie which he then enioyned them that they should preache the gospell to euery creature that is to say to all kynde of men to all nations to all people For the gospell is not commanded to be preached for plantes stones byrdes fishes c. But for men for reasonable creatures as it is said He that beleueth and is baptised shal be saued But stones and trees can not beleue Therfore pertaineth vnto theÌ„ neither preaching nor baptisme But faith baptisme belong only vnto men therfore doth the preachinge of the gospell pertayne vnto theÌ„ alone but Christ vseth that figure maner of speach saying Preache the gospel to euery creature that by this he may comprehende al degrees conditions of men that no Emperour no kinge no prince is so mightie but he must heare beleue and receaue the gospel or els thinke himselfe as he is in dede damned To this commandement doth Christ lyfte vp his handes and blesseth them that is to saye he doth not only wysh that they may prosper haue good successe in the execution of their office but he signifieth also that he will helpe theÌ„ defende them be present at their ministerie geue good encrease to the same as he saith by the Prophet The worde that coÌ„meth out of my mouth shal not turne againe voide vnto me but shal accomplishe my wil prosper in the thing wherto I sent it Therfore wheresoeuer the gospel is taught Christe lyfteth vp his handes and bringeth forth his blessinge that it maye bringe forth fruite and not returne in vayne And this is without doubt a great conforte that Christ at that very tyme when he should ascend lyfteth vp his handes blesseth the disciples For by this he euideÌ„tly declareth that his AscentioÌ„ bringeth vnto vs most swete coÌ„solation coÌ„fort great helpe against syn deuil death and hel diuerse noble giftes vnto the edifyinge of gods church fynally his blessinge good wil and fauour yea and also after this transitorie life euerlasting life with immortall glorie vnoutspeakable ioye For to what ende should Christ haue geuen so louinge and gentle a token of his louing and gentle good will toward vs by lifting vp his handes and by blessyng vs if he had borne vs no good will nor wold haue suffred vs to haue place with him in his kingdoÌ„ Seing then that he lifted vp his handes wysheth well to them an to their newe enioyned ministerie it is a moste euident argument sure signe and manifest token that he beareth a singuler good will towarde vs and that his desyre is we should euer be partakers of this blessing and receaue therof greate consolation and conforte thorowe the preachinge of the Gospell whiche is the power of god vnto saluation for so manie as beleue it Thus haue I sett foorth vnto you this â—rticle of Christes Ascension wherby ye vnderstande how full of swetnes and conforte it is and what great and singuler profite cometh to vs by it ye haue hearde that forasmuche as oure owne fleshe and bloude euen the sonne of God sytteth on the right hand of God synne death and deuill are without power that they haue not so greate libertie strength that they can hurte vs. For although they be oure capital cheife enemies seke all meanes possible to destroye vs yet are they such enemies as are but prisoners bouÌ„de slaues Ye haue hearde also that thorow the Ascension of Christ the holy ghost is geueÌ„n vnto vs that he may lede vs into all truth defende vs againste errours conforte vs in our afflictions praye with vs moue vs to prayer and finally garnishe vs with all maner of spirituall and heauenly gyftes For this cause is Christe ascended into heauen and sitteth on the right hande of God that as Paule sayth he maye fulfyll all thinges that is to saye geue and graunt vs all thinges whatsoeuer we haue nede of vnto saluation and euerlasting lyfe Therfore let vs follow the example of the Apostles as Luke sayth let vs worship with them the Lord Christ Iesus yea and that with great ioye and geue most huÌ„ble entier heartie thaÌ„kes to our heaueÌ„ly father
the worlde with all his tyranny shall shortly vanishe awaye and for euer after be plagued in hel fyre But contrariwise thy affliction shall not endure long but euerlasting ioye shall come in place thereof where a momēt of an houre is better then a thousand yeres in this lyfe although the worldly ioye were not entermedled with any greife or sorowe This consolation confirmation doth so replenish Iohns hearte with ioye that he doth not only not feare death but he also geueth God thankes that by this meanes he is deliuered from this body of synne and translated and remoued vnto euerlasting lyfe But from whence hath the holy ghoste this cōfort from the father saith Christ here For the holy Ghoste procedeth from the father And this is a noble and notable sentence to confirme our article of the Trinitie For if the holy ghoste procedeth from the father then must it nedes folowe that he is euerlastinge For nothinge can procede from the father but that is of his owne nature essence and substance Therfore as god the Sonne is euerlasting because he was begotten of the euerlastinge father for god can beget nothynge but that is like to hymselfe so is this also a necessarie consequence that the holy ghost whiche procedeth frō god is euerlasting But this article we will leaue at this presēt whē time requireth we will speake more largely of it But where with doth the holy ghost cōforte Of me saith Christe shall he beare witnesse As though he shoulde saye In this worlde loke for nothinge els but for persecution emprisonment losse of goods and at the last death This is the rewarde of the true Christians in this lyfe But be not dismayde The holy ghost shall come vnto thee conforte thee He shall testifie of me He shall put thee in remēbrance of me He shall so encourage thee enflame thee with the loue of me that thou shalt feare the tyranny of the worlde nothinge at all He shal not encrease the with vaine richesse as the worlde doth but he shall beare witnes of me so that although thou shouldest loose al that euer thou hast thy wife thy children thy lande thy possessions thy houshold stuffe c. Yea thy head life This yet should be thy confort that Christ Iesus remaineth vnto thee safe sounde vntouched which for thy sake for thy health saluation for thy cōmoditie and profit came down from heauē was made man died rose again ascended into heauen according to the articles of the Christen faith If this be true as nothing is more true why thē sholdest thou feare Thus speketh the holy ghost dayly in the heartes of the afflicted Christiās vnto their great encouragemēt cōfort And verely he that died for our sake can not hate vs nor beare any euill will against vs. If he then loueth vs what shold we feare as though he loued vs not Yea what shold we not be cōtent to suffer to lose so that we may obtaine Christ his richesse as the Apostle saith I thīcke al things but losse for the excellencie of the knowledge of Christ Iesu my Lord. For whome I haue coūted all thing losse and do iudge them but vile that I may wynne Christ and be foounde in him c. And this is that which Christ here saith He shal beare witnesse of me for in this testimonie or witnes consisteth the whole confort Therfore these wordes Of me are worthie to be writen in letters of gold diligently to be obserued For these wordes are able to assure vs that the holy ghost bringeth no new doctrine neyther setteth he forth vnto vs Moises or any other thing to cōforte the conscience but Christ alone his worde For nothing can cōforte the conscience but the testimonie witnesse bearing of Christ of his death resurrection All other thinges trouble fraye the conscience by whatsoeuer name they be called lawe good workes Pilgrimages worshippinge of saints c. For god him selfe when we deale with him withoute Christ is terrible neither can we finde any fauour or conforte at his hande but anger wrath displeasure as Christ sayth I am the waye the truth and the lyfe No man cometh vnto the father but by me Hereto agreeth the saying of S. Ambrose Christ alone is our mouth whereby we speake to the father oure eye whereby we see the father our right hande whereby we offer to the father whiche Christ excepte he make intercession for vs neither we nor all the saintes haue any thing to do with god The doctrine that setteth forth Christ that bringeth true consolation maketh the heartes of men mery All other bring to the afflicted conscience not conforte but disconforte not lyfe but death not saluation but damnation Therfore all the matter cōsisteth in this one point that thou truly rightly and certeinly know this consolatiō confort so mayste thou be bolde to saye I beleue in Iesus Christe whiche died for me And I know that the holy ghost whiche is and is called a conforter wil bring none other testimonie confort then this alone that he shal testifie and beare witnesse of Christ which alone and non other will I admitte and receaue For if there were any conforte better or surer then this the holy ghost wolde also haue brought it but he doth nothing elles then testifie of Christ. But why doth Christ vse the worde of testifyinge or bearing of witnes This is don to this ende that we should the more diligently attende and marke the worde For this is certein and true that the worke of the holy ghost is inwardly in the hearte But yet will not he administer this worke otherwise then by the outwarde worde as Paule also saith that fayth cōmeth by the hearyng of the worde Therfore Christe calleth the holy ghost a witnesse nowe doth he beare wytnes by the mouth and word of the Apostles and Preachers whiche sincerelye and purely set forth the gospell of Christ. Therfore he that desireth conforte may not tarye tyl the holy ghost come personally and preache Christ vnto him or speake vnto him frō heauē He geueth forth his witnes openly in the worde ther is he to be sought and loked for tyll by the worde which thou outwardly hearest he touche thy hearte so inwardly thorowe his workyng thou felest his testimonie of Christ. But this inward witnesse cometh not except the outwarde witnesse of the worde goeth before wherin it is declared that Christ for oure sake became man was crucified died and rose again So that the summe of this gospel is that if we entende to be Christians we maye not in this lyfe loke for richesse dignities renowne glorie c. But rather thincke most certeinly that for this our profession we shall haue the world an enemy to persecute vs besydes the vexatiōs of synne deuill and death Therfore when these tormentes
ryse vp in the breaste of a Christian he is by and thynkethe on this maner with hymselfe Alas what haste thou doone Thou myghtest welle haue bene a Christian and yet neuer haue comme to this myserie and daunger Thou art come to thys poynte thoroughe thyne owne faulte c. Nowe when suche horrible examples come also to mynde as putteth vs in remembraunce howe greuously greate and vertuous menne haue in tymes paste fallen and coulde not escape tentation then sayeth Christe is it tyme for the comforter to come whyche without doubte will not longe tarye awaye but wyll spedylye come and teache you that suche greuous and fearefull imaginations and thoughtes are not of hym but of the deuyll The reason is For suche thoughtes bryng trouble and disquietenesse yea and dryue vnto desperation But the holy Ghost maketh not afrayde but comforteth encourageth and so handleth the matter that he testifieth and beareth witnesse of me that I haue ouercome the worlde with his prince and God euen the deuyll Therfore all other thoughtes that brynge with them heauynes sorowe and discomfort are not of me but of the deuyll But the holy Ghost bryngeth and geueth confortable and ioyefull thoughtes for as muche as he beareth wytnesse of me that I haue bestowed my lyfe for you dyed for your synnes and rose agayne for your Iustification Of thys testimonie or wytnesse ye maye easyly gather that I hate you not and that I doo not entende to condemne you but to saue you The whole substāce of thys matter therfore resteth in this point He shal beare witnes Of me This is principally to be obserued and diligētly noted against the Sectaries and false teachers For here it is surely determined that when the holy ghost shall bryng foorth comfort he shall doo it by the testimonie or witnesse of Christ that he may stablish and print Christ in their hertes Wher as contrarywise the deuyll goeth about to plant in the heartes of men feare the wrath of God syn death and damnation This wicked spirite dothe the holy Ghost by his testimonie resist by the word speaketh in our hearts and sayth Ah man what dost thou Canst thou doo none otherwise but alwayes thynke on death synne and damnation Turne thyne eyes from these greuous and terrible sightes and loke vpon me Doest thou not know that man whiche is called Christ Iesus Of hym it is thus written that he was conceaued of the holy Ghoste borne of Mary the virgin that he suffred vnder Pontius Pilate was crucified dyed was buried that he descended vnto hell rose agayne from death the thyrd day ascended vnto heauen c. Wherfore was all this doone thynkest thou Was it not doone for this purpose that by this meanes thou shouldest comfort thy selfe againste deathe and synne Therefore leaue of and cease thus to feare to trouble thy selfe for thou haste no cause so to doo If Christ were not and if Christe had not doone these thynges for thee so shouldest thou haue had a iuste cause to feare and to be sadde But Christe is by thee and rounde about thee as he hym self saith I am with you for euer euen vnto the ende of the worlde Moreouer hee hath suffered deathe for thee and sytteth on the ryghte hande of GOD hys Father to comforte and to defend thee agaynst all thyne enemies Where this doctrine soundeth there is the voyce wytnesse and worde of the holy ghoste But what so euer soundeth not on this maner be it neuer so fyne and pleasant it may bee the witnesse of Moyses or rather of subtill Satan of hypocrites and heretikes whyche seke saluation peace and reste of conscience by workes and so trouble che consciences of menne and dryue theym to desperation but the wytnesse of Christ it is not nor yet the voyce of the holy Ghoste God for his mercies sake kepe vs and defende vs agaynste all witnesses and voyces of Sathan of the Pope of the Turk of hypocrites of sectaries of heretikes of scismatikes and of all the wycked and vnto our laste ende conserue vs in thys holy witnesse of the holy Ghoste Amen This is the fyrst part of this our gospel concerning that comforter the holy Ghoste howe hee comforteth the Christians Nowe lette vs come vnto the seconde part as touchyng the Crosse and affliction And here muste we note specially the sayenge of Christe to hys Disciples They shall excommunicate you out of their Synagoges These wordes declare euidentely that they whyche excommunicate the Christians and driue them out of theyr synagoges maintayn this title and doo greatly glory that they are the Synagoge or true churche yea and they wyll also be counted suche as are alone the true woorshyppers of God and that in handlyng the Christians on this wyse they doo God great true and faithfull seruice For ells what needed Christ to haue spoken these wordes The houre commeth that who soeuer kylleth you shall thynke that he doothe an acceptable sacrifice vnto God and an hygh greate seruice It is therfore necessarie at al tymes that we make a difference betwene the true and false churche That is the false churche whiche chalengeth this name and is so called and yet not withstandynge is not the trewe churche The true churche is that which is not suffered to bee called the churche and yet is the trewe Churche in dede But it is an harde thyng to discerne these two churches For thys hyndreth greatly that the false Churche also hath the office of mynisterie in it as it is to be seene We frankely and frely confesse that the Pope and his sect is not the trewe churche and therfore we condemne theim as the Synagoge of Satan Notwithstandynge when they baptise ordeyne pastors confirme maryages we fynde no fault wyth these thynges for the ministerie and wordes sake but we confesse theyr baptisme to be trewe and therfore doo not we baptise the chyldren agayne whiche were baptised of them Whyche thynge notwithstandyng Cyprian dyd not folowe who was of this mynde that he thought that the baptisme which was ministred of heretikes was no ryghte and true baptisme and therfore that the chyldren whiche they had baptised ought to be baptised againe as thoughe they hadde neuer ben baptised And this was his reason Heretikes saythe he are not in the vnitie of the Christen churche Therfore can they haue no Christen ministerie But this is not true For the mynisterie and the person ar to be discerned a differēce is to be put betwene them A notorious synner also is not of the vnitie of the Churche yet hys mynisterie that hee hath in the churche is not to bee despised The reason is thys For the mynisterie is not hys but Christes If he woulde go aboute to alter or breake the cōmandement of Christ if he wold otherwise baptise preache and minister the Lordes supper then Christe hymselfe hath appointed and cōmanded then is there here a sufficient
shall truely iudge and make voyde and of no force the Popes excommunication and shal at the last day before God and his angels declare vs to be his true churche For it can none otherwise be in this lyfe then as Christe sayeth here that there shall be two churches and one shall excommunicate an other and by no meanes one abyde an other to dwell together But excommunication is neuer publikely exercised of the true Churche agaynste the false churche For the false churche hathe euermore for the moste parte the sworde in her hande and is able to defende her selfe at all tymes against suche as it fauoureth not as we may see by the Pope which is a moste sure argument that he and his can not be the true churche For as concernyng the true churche it is in thys our Gospell playnly declared that it shal be excommunicated vngentilly intreated and miserably handled They shall saythe Christe caste you out of the synagoges Who are those Yow Are they not the disciples and Apostles of Christ They shall kyll you saythe he Who Euen they that call theym selues the Churche And thus also goeth the matter euen at thys present daye Therfore thys excommunicatyng and murderyng whyche the Pope and hys churche vseth againste the sainctes of God whyche are the trewe churche ought not to make vs afrayde but rather to take it ioyfully paciently learne that these things are the right tokens and manyfest declarations of the true and christen churche yet so that there be lykewise aboue all thynges the true knowledge of Christe and of hys Father For the Anabaptistes and other sectes do suffer persecution also but they haue not the knowledge of Christe and of his father but they brynge in and sette vp a newe kynd of monkery and thorough thys they looke to be saued and to haue God mercyfull vnto them But contrary wyse the true Churche knoweth Christe and hys Father that is to saye it beleueth and trusteth onely in the goodnes and mercye of God for Christes sake and for that Fayth confidence and hope it gladly suffreth persecution so that whatsoeuer chanceth vnto it it grudgeth not but paently take it because it knoweth that Christe prophecied and tolde afore hande that these thynges should so come to passe Therefore it is well contente quietly to beare the tyrannie of the Pope beyng gladde of thys that it knoweth Christ and hys Father where as the Pope and all his adherentes althoughe they bragge neuer so muche of the Church neyther know Christe nor his Father but rather persecute them that haue thys knowledge Wherfore with a gladde heart and wyllynge spirite it suffreth all kynde of persecution wyth a sure hope that after thys lyfe it shall reygne with Christe and lyue with hym euerlastyngly in the kyngdome of his Father To whome with the same Christe his sonne and the holy Ghoste that moste swete comforter be all honoure and glorye for euer and euer Amen A Sermon on the Epistle on VVhitsondaye Acte ii WHen the fiftie dayes were come to an ende they were all with one accorde to gether in one place And sodaynelye there came a sounde from heauen as it had ben the commyng of a mightie wynde and it fylled all the house where they sat And there appeared vnto them clouen tongues like as they had bene of fire and it sat vpoÌ„ eche one of them and they were all fylled with the holye ghost and began to speake with other tongues euen as the same spirite gaue them vtteraunce Then were dwellynge at Ierusalem Iewes deuoute men out of euery nation of them that are vnder heauen When this was noysed about the multitude came together and were astonyed because that euerye man hearde them speake with hys owne language They wondred all and marueyled sayinge amonge theym selues Beholde are not all these whtche speake of Galile And howe heare we euery man his owne tongue wherein we were borne Parthians and Medes and Elamites the inhabiters of Mesopotamia and Iewry and of Capadâ—cia of Pontus and Asia Phrigia and Phamphilia of Egipte and of the parties of Libia whiche is beside Sirene and straungers of Rome Iewes and Proselites Grekes and Arrabians wee haue heard them speake in our owne tongues the great workes of God THE EXPOSITION VUhitsonday whiche of the Grecians is called Pentecoste doothe sygnifie fyftie dayes For Whitsondaye is the fyftie day in number from that daye that Christ rose again In the which day was celebrate kept holy amongest the Iewes also an high feast in remeÌ„brance that in the fiftieth day after that they had eaten the pascall lambe and departed out of Egipt they receiued the law at mount Sinai And for the continuaÌ„ce of this benefite of this setting forth of the law and of making a couenant with the people was this feast ordeined of god that they might neuer forget this holy obligation and bande as the hystorie in the seconde boke of Moyses and the .xx. chapter doothe declare And truely it doothe appere by the hystories of the olde testament as witnesseth sainct Paule also in his Epist. to the Corinthians that whatsoeuer befell then amongest the people of the Iewes was but a figure of those thynges that shoulde be declared to vs in the newe testament Wherfore euen as in the newe testament we haue an other pascall lambe and better then the olde For the blood of the lambe in Egypt was to anoynt yâ— doore postes that the Angel myght not hurt the bodies nor kil the fyrst borne therin but the blood of the lambe Christ was shed on the Crosse to the entent that we myght be delyuered throughe hym oute of the true Egypt that is from the tyranny of the deuyll synne and deathe so in the newe testamente we haue a better Whitsontide Penthecost then it was in the olde testament The Iewes in the olde testament dyd receaue in the mount Synai the tenne commaundementes Whiche doctrine was good profitable and necessarie and maye be worthily embraced as a great benefite but in it haue we no sure succoure and aide againste the kyngdome of the deuill synne and death but rather by the helpe of that lawe we are declared to be more greuous sinners and through our owne conscience are accused before God and proued gyltie for as muche as we doo not that whiche the lawe commaundeth vs to doo Wherfore euen as there was a very dreadfull sight in the mount when GOD spake and all thynges so troubled with thunder lyghtnynge that the hyll did smoke and semed to be moued So is this alwayes the propretie of the law when it worketh effectuously in the hearte to terrifie and feare and to dryue a man to desperation so that in the hearte there remayneth no deuice to escape that daunger And surely for a man to know what God requireth and to feele and perceaue that he hathe no power
worlde commeth and hath naughte in me But that the world may know that I loue the father And as the father gaue me commaundement euen so do I. THE EXPOSITION THis gospell is a part of Christes Sermon whiche he made to his disciples before he suffred And for that cause ought it greatly to be estemed For Christ setteth forth in it a singuler doctrine and lesson whereby he teacheth that all reason is but superfluous to the attainement of the knowlege of God if it take not his first foundation of the loue of Christ. When this is not taught all thinges are vncertaine wauering of no strength that are eyther taught or imagined of god For they can not be comprehended or knowen by any meanes But he that loueth Christe is so farre brought that he loueth the father also But what is the cause of this worde why doth he make mention of loue and speaketh not after his olde customable maner saying he that beleueth in me Is loue the cause of our saluation and not faith wher as he saith if any man loueth me But they are both of like efficacie power strēgth For thou canst not loue Christe except thou beleue in him and dost put thy trust in hym with a certain and sure faith And the worde of faith is somwhat more euident wheras it declareth that we muste withholde our eyes from all other thinges that be and fasten thē in Christ Iesu only For this is the nature of loue that it embraceth that thinge only that it loueth in that thinge doth it set al here felicitie therwith only it is satisfied and careth for nothing besides Suche maner of loue doth Christ require of vs that we shold embrace hym with all oure hearte whiche thynge can not be done but by fayth Wherfore this sentence maketh nothynge againste faith But is spoken to the entent that the nature and condition of fayth with his proper vertue and efficacie might be the better vnderstanded An other cause of this worde is that Christ dyd perceaue that he that receaueth the worde and purposeth to kepe it can not do it without greate endeuor and industrie For diuers temptations do chaunce to them whiche do rebuke and embrayde suche as hath entered into the profession of Godlines of folie and rashnes wher as they reason on this wise with them selfe Alas what haue I done whan I tookee vpon me the office of teachynge I might haue holde my peace and thought wyth my selfe that GOD woulde haue set foorth other Other might haue come that shoulde haue had better successe in this matter Nowe am I in doubt and do not onely litle profit but put my selfe also in perill of lyfe If we will ouercome suche kynde of temptation that the worde maye be surely maintained this onely succour must they especially vse as Christe here sheweth that they loue Christe and put their hole delight in him so that all the professours of the gospell al the good may thus conforte them selues whatsoeuer be cometh of me let it be at the pleasure of God for whose cause and glorie and not for mans sake was this begon of God Wherfore I must endure it And looke wher this loue is not ther can they not endure saith Christe For I geue not goods nor golde but euerlastinge life wherof the possession is not taken in this life but after this life Wherfore all the matter resteth herein that ye loue me If loue be in you ye wil kepe my saing and contineue constantlie although that ye should do it to the perill of your life But if ye loue me not ye wil not kepe my wordes For ye shall haue so many dangers calamities and afflictions that they shall make you faint and put you in desperation But he that knoweth Christe truly beleueth in hym and loueth him he is troubled by no aduersitie For he thinketh surely Christ dyed and was buried for vs and rose againe wherby all suche gather surely that Christ doth greatlye fauor them So that this loue procedeth of faith which afterward is able to withstand all perils and dangers neither doth it feare the greate threatnings wrath of the worlde For it setteh more by Christ and his worde then by all these threatnings and displeasures of men And that is it that he saith if any mā loue me he wil kepe my word my word of my death resurrectiō not the worde of Moyses or ten commaundements That worde is not to be caste awaye nother is any thing to be done contrarie therto For God commanded that worde to be fulfilled but with that worde is there ioyned no consolatiō as is with my worde the conscience is not therby made quiet but the more that we therby know our disobedience toward GOD so much the more we dread feare the wrath indignation of God For the worde of Iesu Christ is the fondation and pillar of all thinges He that hath this saith Christ neither suffereth hymselfe to be plucke frō thence ought not to doubt but my father doth loue him And this is the peculiar phrase of Iohn whiche hath a proper kynde of speache beside all other Euangelistes that first he ioyneth men to Christe and then thorough Christ bringeth them to the father For this is the order and proces in this matter As Christ here teacheth that first we must know Christ loue hym and take him for one that is most desirous of our saluation and profit When we haue suche trust loue toward Christ there foloweth also a sure confidence that the father also loueth vs. And although we had none other confort before our eyes but only this perceauinge and vnderstanding that we nede not feare any crueltie or any wrothe or yre of God yet were that sufficient to certifie vs that we nede not feare synne or the deuill because god loueth vs for that that we loue Christe This is a great confort in all tribulation to beleue constantly that GOD is not againste vs but he louinglye embraceth vs if so be that we loue Christe kepe his worde stedfastly But in the tyme of tribulation oure heartes can hardlye thus be persuaded But we thinke rather contrariwise that God hateth vs and hath no regard to vs but that he goeth about rather to prouide punishmēt for vs. But these thinges are false For Christe doth not lye whan he sayth yf we procede so farre that we loue hym and count it abhominable to hate hym that then we muste not doubt but the father doth loue vs and will so declare hys loue toward vs that he wyth his sonne and the holy ghost will haue their abyding with vs. It is a greate matter and a singuler confort that a righteous man by fayth doth not say in his heart who is ascended in to heauen c. For in whatsoeuer place he be whether he be at Ierusalem or at Rome or
Wherefore it is euident therby that he is also God This do we beleue and confesse and our children also with all Christian men and women After this confession foloweth there a rehersall of his workes and office what the sonne of God hath especiallye done That he was conceaued by the holy Ghoste borne of the virgin Marie suffered vnder Pontius Pilate was crucified dead and buried and rose from the dead and ascended into heauen and sytteth at the ryght hande of god the father almightie And here doth he retourne again to his godhed that he may be knowen and beleued of all men that he is the Image of the father and lyke vnto God And this I say againe that we inuented not these wordes but receaued them of the congregation as a man woulde by hand to hand Thirdly we saye I beleue in the holy ghost Here we geue lyke glorie to the holy ghost as we geue to the father and to the sonne wheras we beleue in him So that this article is plainlie comprehended in the comō crede and that so wel that it can not be better so that it may wel be called the crede of the Apostles For it was scarsely a thyng possible for any other beside the Apostles to comprise it so simplely and certainly Nowe what be the workes of the holy Ghoste it is plainely also described that is that he gathereth together the churche out of all languages and ioyneth thē together in the vnitie of fayth doth sanctifie them by the remission of synnes and doth enkendle in them the hope of remission of sinnes as we saye I beleue the remission of synnes the resurrection of the fleshe lyfe euerlastyng So here be comprised verie properly in the crede the three persons in one diuine substance and yet neuerthelesse euery person is set forth with the ornamēt of his owne office and propertie To the father is attribute and geuen the creation To the sonne redemption to the holy ghost the power of sanctification and makyng holy That is that he doth distribute pacifie and confirme the remission of synnes and transpose vs from death vnto euerlastyng lyfe These are as a man wolde say certaine markes and differences that the persons may not be confusely put together but distinctly discerned that the father is the creatour Christe becometh man the holy ghost cometh wyth tounges like fire and pacifieth mens heartes All these are the workes of the only god But accordyng to the distinction of the offices and properties we must make a distinction also of persons For god the father was not made man and the sonne dyd not shew forth himselfe in fyerie tounges These are the proper workes of the sonne and of the holy ghoste Wherfore this article was deliuered vnto vs we made it not And this we know also by histories that GOD hath defended this article with great plagues and hath punished the heretikes that went about to ouerthrow it with great punishement Wherefore we must nedes sticke constantly vnto it and not forsake the word neither must we reason or dispute any thing in this matter For thus saieth the hystorie that Iohn was constreigned to write his Gospell especially for the heretike Cherinthus sake whiche dyd denie Christ his godhead and blasphemed hym It chanced that Iohn and they that wer with him entred into a bathing house in the which when he saw Cherinthus a washyng by and by he and his disciples went out with hast saying this withall let vs flee with all hast possible frō this blasphemer And they say that not long after the bathe fell on hym and slew Cherinthus the enemie of truthe And the end of Arrius the heretike was not muche better He was the head and author of great disturbance and tumult in the church which endured in the church more then foure hundred yeres In so much that not euen now can the sparkles of this vngodlynes be quēched and extinct out of the myndes of the common sorte He dydde graunt that Christ was borne of God before all creatures but yet that he was a creature and neuerthelesse farre better and worthier then all other be And wher as all faithfull byshoppes in euery place dyd as it was meete resyste thys blasphemie and many variances and discentions dydde ryse thereof it pleased Constantinus the Emperour to quenche this flame whiche at Nicea gathered together a councell of many learned men and godly byshops which condemned the error of Arrius And when that not long after Constantinus was dead and his sonne Constantine whiche was fauourable to Arrius was made Emperor they that were Arrians laboured with all their power to restore Arrius agayne from the excommunication And when that Arrius on a certayne day was commyng to the churche to be receaued agayne into the congregation in the waye he was taken with a great griping in the bealye And thereby was fayne to go out of the way to a cōmon place of easement where as when he was set downe his bowells and guts gushed out into the draught and so he gaue vp the goste Let all blasphemers therfore beware This is the article of the Trinitie which is fyrst approued by scripture then by the disputations of the apostles and holy fathers and at the laste also by miracles defended against the diuell and the world shall yet be defended and mainteined by Gods grace That is that we beleue in one God whiche is called the Father the sonne the holy ghost But that there might not be a certayn confused thing as cōcernyng the thre persons or one person Therfore their operations and propreties are distincted so that the Father is the maker the Sonne the Redemer the holy Ghost the sanctifier so that the common sort of the christians maye know a difference betwene the persones and yet not distincte or diuide the substance of the godhed This thyng is wont to be taught on this day and the christen men are onely they that beleue these thinges which seme contrary to reason as Paule saieth that it hath pleased God to make safe by the foolyshnes of preachyng them that beleue For reason can neuer make any forme of argument to proue that three are one and one thre that God is man that we when we are baptised are by the blood of Christ washed frō our syns and that in the sacramental bread we eate the body of the Lorde and in the mysticall wyne drinke his blood spiritually and so obteyne Remission of oure synnes All these articles are counted for fables and folye amongest the wyse of this world And therfore doothe Paule name it the foolyshenesse of preachyng But yet he that can beleue it shall get euerlastyng saluation The whiche thyng God the father graunt vs by the holy ghoste for his sonnes sake Iesus Christe our Lorde and alone Sauiour to whome be honor and glorie worldes without ende
Amen An other Sermon on Trinitie Sonday ¶ The Gospell Iohn iii. THere was a man of the Pharyseis named Nicodemus a ruler of the Iewes The same came to Iesus by nyght and sayde vnto hym Rabbi we knowe that thou arte a teacher come from God for no man coulde do suche miracles as thou doest excepte God were with hym Iesus aunswered and sayd vnto hym Ueryly veryly I saye vnto thee except a man be borne from aboue he can not se the kingdome of God Nichodemus sayde vnto hym Howe can a man bee borne when he is olde Canne he enter into his mothers wombe and be borne agayne Iesus aunswered Ueryly veryly I saye vnto thee excepte a man be borne of water and of the spirite he can not enter into the kyngdom of god That which is borne of the fleshe is fleshe and that whiche is borne of the spirite is spirite Marueyle not thou that I sayde to thee ye must be borne from aboue The wynde bloweth where it lusteth and thou hearest the sounde thereof but thou canst not tell whence it commeth nor whyther he goeth So is euery one that is borne of the spirite Nicodemus answered and sayd vnto hym Howe can these thinges be Iesus aunswered and sayd vnto hym Art thou a maister in Israell and knowest not these thynges Ueryly veryly I say vnto thee we speake that we know and testifie that we haue sene and ye receiue not our witnesse If I haue tolde you earthly thinges and ye beleue not howe shall ye beleue yf I tell you of heauenly thynges And no man ascendethe vp to heauen but he that came downe from heauen euen the sonne of man whiche is in heauen And as Moises lyfte vp the serpente in the wyldernes euen so muste the sonne of man be lyfte vp that whosoeuer beleueth in hym peryshe not but haue euerlastyng lyfe An other Sermon on Trinitie Sonday ¶ The Gospell Iohn iii. THis is a speciall good gospell in the which is declared what is the true and only way to euerlasting life It appereth that it was apointed to the feast of the Trinitie because it maketh so plaine a distinction difference betwene the persons in setting forth the high work of God that god worketh amōg vs men whē he iustifieth saueth vs. For it is certainly pronoūced as touching the father that he loued the world gaue vnto it his only begotten sonne These ar two distinct persons the father the son ech of them hath his propre worke The father loueth the worlde and geueth his sonne The sonne is become a gift and as Christe saith here the sonne geueth hymself to be lift vpon the Crosse as the serpent was exalted of Moses in the desert that all that beleue in him should not perishe but haue euerlastynge lyfe And to this worke also commeth the thirde person the holye Ghoste which by the water of baptisme doth enkendle faithe in our heart and so regenerate vs vnto the kyngdome of heauen Which doctrine is full of swete confort ought to fyll vs with a great truste in God when we see that all the thre persons al the godhead tendeth to this end to preserue vs against deathe and the deuill and that Iustice euerlasting lyfe and the kyngedome of God myght be prepared and made redy for vs. What cause shold we haue therfore to feare in the presence of God for our syn How can we doubt of his good will toward vs For if he had ben willyng to condemne vs for our synnes as we always feare the father would neuer haue geuen vs his onely begotten sonne the father the sonne would neuer haue called vs to baptisme the lauer of regeneration vnder the gouernaunce of the holy ghost And this only thinge do I notifie here as concerning the testimonies of the Trinitie For as touching this article and the doctrine that thervnto belongeth we haue spoken in our former sermon more plentuously Now therfore wil we entreae in order of this gospel and all the partes therof Christ entreth into a long disputation with Nicodemus the chiefe of the Phariseis among the Iewes and that of a matter that Nicodemus coulde not vnderstande the doctrine therof because it semed strange vnto him for lacke of custome therto and because he was accustomed to an other kynd of doctrine Nicodemus beyng no euyll man declareth bothe by word and dede how highly he estemeth Christ where as he setteth so much by him whom his own companions hate so extremely and commeth vnto hym albeit by night to testifie this openly before Christ that he acknowledgeth the power of God to be in him and doth not condemne him against his conscience as dyd the other Phariseis and Scribes Neither is it to be counted blame worthy in this man that he doth acknowlege Christ for the man of God and thinketh him worthy to be receiued of all men for that that he is sent from god What is the cause then that Christ doth seme to receaue this man after an vngentyll sort which gaue suche an excellent praise as concernynge Christe Uerilye there was a verye deadly error in this man whiche ought not to be ouer passed of Christ least that he should seme to consent to Nicodeme in such a great matter wherof yet he was most blamelesse For as touching the knowlege of god he shewed himself here to be very perfect and certain in this that he pronounceth that he knoweth that Christ was sent from God to be a teacher in that he toke the miracles which Christ dyd for the very workes of God But Christ doth declare by his answere wherein he reproueth Nicodemus opinion as touchyng the kyngdome of God what this knowledge preuayleth Nicodemus therefore thynketh this that he knoweth what is the kyngdome of God bycause he knowethe God and vnderstandeth how al things are wrought and gouerned by hym It were true that if he knewe GOD well he muste nedes knowe hys kyngdome But bycause the firste is false CHRIST rebuketh him in the laste that is that he knoweth not what is the kyngdom of God as he thynketh that he doth Wherfore all the disputation standeth in this poynte what is the kyngdome of God and who dothe see it and know it Nicodemus neuer had other opinion before this tyme but that the kyngdom of God had his description in the lawe that out of it might be vnderstande the holynes and sanctitie of God the whiche ought to be performed and fulfylled of all mē yf they wold liue with God most holy in his kyngdom He neuer thought how the synne can not be takē away by the lawe and that the lawe should be but a testimony to declare to vs our synne that it myght be a begynning of a hygher knowledge as concernynge God and hys kyngdome in vs. For he that is ignorant of the kyngdome of grace is ignorant bothe of God and also of his kyngdome Wherfore we muste
As it chanceth in the wynd The sound therof is heard but we can neither declare the risynge nor the slackyng therof So is it in the newe byrthe The outwarde ceremonie commeth by the water vnto the eyes and the word is heard that the woorke is done in the name of Iesus vnto the absolution and remission of synnes He that regardeth not the worde and spirite and the vertue thereof and seketh it not after that sorte as Christe hath appoynted shall bee deceyued For nothyng els is requisite to the getting of the newe birth and spirite but that thou must be baptised with water and take diligent hede to the word This is the newe birth to the kyngdome of God and no other way is there What wil these sectaries say here which only crake of the spirite and in the meane tyme lay asyde baptisme the sacrament worde Wherfore Christ here doth not teache but he sheweth by a plain demonstration baptisme the word And doth admonyshe vs that if we will not be content to vse the water and word that we shall haue nothing of the holye ghost neither shall we euer atteyne to the new byrth Wherfore let vs haue diligent regard of our baptisme and of the word as of the chief part of our saluation Where we know for a suretie that if we kepe that we are new borne vnto the kingdome of God And this doctrine how we must be new borne that is how we must come to the kingdom of God is strāge and not heard of in the world and yet it is only true vnfallible where as of the contrary part all other doctrines deceaue seme they neuer so good by the iudgemēt of the world of reason The life of the phariseis the rules of monkes the deuotion of the single shauelings are very fantasticall And the works of vertue of the ten cōmandements do not a little cōmend them that haue them Yet there is none of al these things that doth regenerate It is only water and the spirite that doth worke these thinges which spirite will no otherwise be knowen of vs or felt but as the wind is knowen by the sound He that heareth the sounde that is beleueth is baptised he is new borne shal be saued But Nicodemus is so deepely drownde vp in his phantasticall imaginations of the law and good workes that he can not cōprehend this doctrine as it doth also chaunce in those Papistes that are moste wittie For it hindreth them alwayes when they think thus should all this be nothing should not this please God that we fast that we pray that we geue almes Wherfore Christ hādleth hym with the more austeritie for that he wil not beleue knowledge the true doctrine saith Art thou a master in Israel and knowest not these thinges As though he should say How then doest thou thy dutie as a maister of Israel seinge thou knowest not the way of true saluation This doctrine of the newe byrth and regeneration is the doctrin of the prophets necessarie to saluatiō Now art thou so ignorāt that thou doest not knowe that vice in oure nature whiche hath neede to bee abolished by regeneration But for what purpose is this reprouing of a maister in Israell Uerily that all preachers of religion and of true saluation may know that all learninge which is without the doctrine of regeneration is naught and false Not because it is a faulte to teache good workes and to adhorte men therto For so doth the lawe of god and doth wel therby But herin are they to be blamed that beside this doctrine they teache men nothyng els as though nothing els were requisite to euerlastinge life For it is euident in this place that although the lawe and good workes be done yet they profitte nothynge to the attainement of the kyngdome of god but that there muste nedes be the new byrth of water of the holy ghost And it is the spirite which by the water worde doth make other new men The lawe and the workes do change neither the men neither the workes Wherfore he that thinketh with himselfe how he might bring men to saluation let him haue respect to the newe byrth as Christ hath here let him not beginne it by good workes but let hym laye the fundation by that thing that can make a new heart that is let hym lead men to baptisme and to the spirit ye and to the word by the whiche the holy Ghoste doth worke in mens heartes For as the winde nothing is knowen but the sounde so of the holy ghost nothyng is perceaued but the worde That must ye kepe surely and then looke for the operation of the holy ghost Nowe what maner of worde this is and how the holy Ghoste doth make a sounde Christe here teacheth No man goeth vp into heauen but he that came down frō heauen euen the sonne of man which is in heauen This begynninge of the sermon is of that wherof Christe sayth ye beleue not me if I speake earthlye thinges to you how wil ye beleue if I speake heauēly things vnto you For this sermon can not be inuēted by any man but the only begotten sonne which is in the bosom of the father hath declared it vnto vs. Of this sermon or saying ther are two partes The fyrste is somwhat harde For of this it is certainely decreed No man ascendeth into heauen but he that came downe from thence the meaning wherof is all one with the saying before Except a man be new borne he cā not see the kyngdome of God That is No man can be saued or obtaine remissiō of his sinnes rightousnes neither by the law neither by good workes reason or free wil. And he that hath no more then these things although they be neuer so good he is dāned can haue no hope of saluation It is a very euident plaine sentence whiche if the Iewes papistes wold beleue it wold make them to forsake al the trust that they haue in their owne workes and righteousnes For what man hath his birth from heauen None no not the first that were Adam and Eue. It is only the sonne of Mary as Christe here saith Therfore if none shal enter vp to heauen but he that came downe frō heauen it is plaine that all men as they be borne of their parēts can not ascend into heauē If they can not go vp into heauen what place is there for them For they can not cōtinew in earth for death If therbe no going vp to heauen than can no man escape damnation This is the iudgement of Christ as touching all the worlde no man excepted whether it be Adam Eue Abraham Moyses or Dauid all they can not enter in to heauen For he only ascēdeth into heauen that came down frō thence What do we then preuaile by good workes merits the law or free wil All these things are
of no strenght they can not bring vs to heauē But thou wilt say Are al condēned are al wtout saluatiō This sentēce is against al mē neither can it be otherwise for asmuch as it belōgeth to al mē of whatsoeuer cōditiō or state they be There is but one way to heauē which we do not opē make but the son of god doth it And of this speaketh christ now immediatly saying As Moses lyfted vp the serpent in the desert so much the sonne of man be lifte vp that all that beleue in him may not perishe but haue euerlasting lyfe This is the secōd part of this celestial heauēly sermō of the very soūd of the holy ghost now he mitigateth the sharpnes of his first sermō by these words For it is an horrible fereful sayīg that no mā shal go vp īto heauē get saluatiō But it is spokē to the intēt that we shold learne that our first birth is al sinful ther can nothing be foūde in vs that may seme worthy of euerlasting life that not only to put down our prid carelesse liuing but that we shold tourne hūble our selues before god aske grace And this is the beginning of the true gospell that according to my former sayīg euē as no mā ascēdeth īto heauē so that here thou maist know that al that beleue in Christ shal not perish but haue euerlasting life This is a swete voice soūd by that which the holy ghost may be felt perceaued And both these doctrines are necessary in the cōgregatiō The first of sin of our corrupt nature that we might despaire of our workes of al things that we shal neuer go vp into heauē for their sake And whē our heartes are terrified abashed by such wordes then must that cōfortable worde be put forth that Iesus Christ the son of god descēded frō heauē came into the world tooke our flesh blood died for our sins that we might be free frō syn get the inheritāce of euerlasting life He that beleueth this sayinge purposeth surely to sticke therto is now saued shal not be forsakē of Christ nether in life neither in death but shal be takē vp vnto hī into heauē This sermon is a heauenly thynge which can not sufficiently be set forth commended vnto men especially to Nicodemes that is to them that thynke that the law must be obserued vnto iustification and that it is sufficient vnto saluatiō For these are they which knowe not the firste doctrine of sinne that although the lawe be iust holy and good yet we are so corrupt and euill that for our naturall vice we can not obey the lawe although to syght we do good workes Furthermore they muche lesse know that we must ascend into heauen by this man the sonne of Mary which only came frō heauen And so it cōmeth of such ignorance that they do not only thynke that they shal be saued by their owne righteousnes before god but also they persecute the righteousnes which cōmeth of faith in Iesu Christ as we see by the examples of the papistes which can suffer nothyng lesse in our doctrine striue againste nothyng so much as that we teache that we are iustified only by faith and saued therby not by good workes But compare our doctrine with the doctrine of Christ and ye shal fynd no diuersitie In the fourth booke of Moyses ther is such an hystorie The people of Israell when they were werye of suche thynges as they had in the wildernes They murmured against god Moses despised Manna as a light meat This sinne trespas dyd god punishe after this sorte He sent amōgest them ferye serpētes by and by at their styngyng followed a swellynge an inflammation in their bodies so that they fel down on heapes died Then came they to Moyses said we haue trespaced in that we haue spoken againste God and they pray hym that he wil take away from vs these serpētes And the lord spake vnto him Make a brasen serpent and put hym vp for a signe he that is stong and loketh vpon it shal liue Christ here maketh mention of this historie applieth it to himselfe that he must be lifte vp also as the serpent was And he that looketh vpon him that is he that beleueth in hym shal not perish but haue euerlasting lyfe First let vs learne the cause of this dreadfull iudgement whiche Christ hath pronounced twise before againste all men that is that no man can go vp to heauen but the sonne of man that came downe from heauen And again except a man be borne again he can not se the kyngdom of god Wherof came this great misery to man that he is thrust out of heauen should for his owne desert perish for euer It came of no other thing than that the old serpent the deuil dyd so byte hurte the first man and so corrupted him infected hym by syn That he is now in danger of euerlasting death can not by himself get any remedie against it as the type figure in the Iewes doth shew also whosoeuer were stonge they died al. So is it with vs also the reward of sinne is death And looke wher synne is ther must death nedes folow For as much then as al men as soone as they are borne be sinners this iudgement is geuen on thē that they must dye as god by name doth threaten Adam Eue whatsoeuer daye ye eate of this tree ye shall dye the death But here doth God shew his mercie in that he casteth not awaye men that are in this miserie and so infected damned to death but euen as in the figure and tipe of the brasen serpent he put forth a cōmandement which serpent was in all points lyke other serpents sauing that he had no poyson was a remedie against poyson so doth he procure that his son shold be lyfte vp on the crosse that all that looke on him sholde not perishe but escape the danger of death get euerlasting lyfe Yea he himselfe on the crosse had y◠forme of a poysonful serpent but yet hath no poyson but the lykelines therof For although Christe had our fleshe bloud yet that fleshe and bloud was without sinne yea and is of such strength that it deliuereth vs from poyson and sinne This is the very voyce and sound of the holy ghost by the whiche he beginneth the newe byrth in oure heartes that faith may conceaue and that this serpent by true faith may be in our syght and geue saluation But this sight of Christ is not regarded because of folishe reason As it is very lyke that so it chaunced thē also with the Iewes which wold not be brought in beliefe that ther was so great vertue in sight of such a dead
store house might be full therof and flowyng ouer out of this into that And thereby thei thought them self rightuous and for that cause to be blessed of GOD. So doe our Papistes also excuse theim selues Thei saie that our doctrine is true but yet for all that thei muste not departe and swarue from the holy churche leaste there should rise a sedicion and scisme Yea thei thē selues also do feare that if thei should receiue this doctrine that their owne churche and power should decaie and perishe Whereas neuerthelesse onely the Gospell maketh the true churche of GOD and dooeth represse all vniust power and sedicion Furdermore couetuousnes is the cause and impedimente that thei receiue not the Gospell for bicause thei see that the Gospell is defended with a verie simple garde that is with pouertie and persecution But what will be the ende of this Suche as was of the Iewes Thei defended their lawe priesthode kyngdome and riches so longe and so stubburnely vntill at laste thei were all ouerthrowen and loste all so that now thei liue emong straungers as banished persones and sure of nothyng and can not come to the felowship of this supper For the Lorde purposeth now to bid other geastes and bicause he is despised of them he despiseth them also as it foloweth The good man of the house was displeased and saied to his seruaunte Goe out quicklie into the streates and lanes of the citie c. As though he should saie if ye set so muche by your Farmes Oxen wiues that ye care not for my supper that is if ye holde so faste the priesthod the kyngdome and the richesse that ye put a side me and my Gospell this I tel you before that ye shal loose all together And I in the meane season will prouide me other geastes Wherefore thou seruaunt get thee out into the streates and lanes of the citie and bryng hither the same the poore the maimed and weake And so it chaunceth to the Iewes For when the princes priestes and all the chief emongest the people despised the Gospell for the causes aboue rehearsed GOD receiued the humbe fishers whiche is a poore and a despised sorte As Paule saieth to the Corinthians Looke brethren on your vocacion how GOD hath not chosen many wise men after the fleshe nor many mightie nor many of high degree but he hath chosen the foolish thinges of the worlde to confoūde the wise The weake hath GOD chosen to confounde the stronge The obscure of the worlde hath GOD chosen and the abiectes and those that are of no reputacion to bryng to naught those thynges that are of reputacion c. And accordyng to this sentence whatsoeuer thyng in this people had the preeminence in holinesse wisedome power or riches it is reiected bicause thei despised the Gospell Contrarie wise Christ receiued the simple and obscure as Peter Andrewe Simon and Bartholomewe c. whiche were Fishers and verie poore men Whom no manne thought worthie to execute the smallest offices for the chief Princes and Priestes For thei wer the outcastes and as Esai saieth the dragges of the moste excellent wine So that the excellentest of the people the priestes the riche heades the nobles the glorious were caste awaie for their vnbelief euen as a tunne of good wine where remaineth onely the dregges whom Christ here dooeth call the poore the weake and the blinde Those doeth Christ here poinct to the kyngdome of God and not the Pharasei and his whiche doeth faine that thei set greatly by the kyngdome of GOD and the bread thereof But Christ dooeth declare what suche hypocrites doe meane ye would saieth he haue Farmes and Oxen. But as for this supper of the kyngdome of GOD ye care not Wherefore this supper belongeth onely to the poore As it is saied the poore receiue the ioyfull tidynges of the Gospell For the rulers the holie and the wise despise this Supper and be vnworthie thereof He could not haue spoken more geuously against the Iewes and specially against this man that craked of the breade of the kyngdome of heauen and yet vnderstoode no more of this kyngdome then consisteth in Farmes Oxen and other present thynges of this life that their region might not be depriued of the priesthod and kyngdome whatsoeuer becommeth of Christe and his Gospell For thus thought he that he had no nede of Christ to attain thereby the kyngdome of GOD. But that GOD would saie to hym and to all the Iewes Come ye Iewes and high priestes ye holie men ye princes ye excellent citezens for you is the breade and supper prepared But saieth he thus goeth the matter ye are called but ye dooe not regard Ye excuse your selues and affirme that your excuses be lawfull Wherefore I reiect and refuse you and receiue the vile multitude as the lame the weake the blinde the halte the poore c. And thus farre this Gospell belongeth to the Iewes For he speaketh of the lame and weake that are in the streates and lanes of the citie and he calleth the people of the Iewes a citie bicause that people was well ordered and ruled For thei had the lawe ceremonies rites temple priestes kynges and all thynges ordained of God and written by Moises Now he sendeth his seruauntes in to the high waies and commaundeth theim to bryng geastes wheresoeuer thei maie bee had yea the beggers that sitte by the hedges c. And the Lorde saied vnto his seruaunte Goe out into the high waies and vnto the hedges and constraine theim to come in that my house maie be full These that lye at the hedges are wee Gentiles whiche dwell in no citie whiche haue had no forme of seruice but haue been Idolatours and knewe neither our selues neither God Wherefore all that we haue maie well be called an open fielde where all thynges lye open to the deuill at his owne will Goe thither saieth he and constraine them to come in For this is alwaies the frowardnes of the world to resist the Gospell and not to brooke the doctrine thereof Yet neuer the lesse this feast maker would haue his supper often to be vsed For he bestoweth all this coste and charges that he maie not lacke men to be merie and make good chere with hym although he should bee faine to raise theim out of stones And this is the very cause that GOD made the worlde so large and wide whereas yet now of late he hath had sufficient cause for mannes sinne to make bothe it and mankinde more lesse and narowe But he doeth not so bicause as yet he hath not geastes sufficient to furnishe his supper Wherfore wheras his seruauntes bryngeth the Gospell to vs also this is a token to vs that are Baptized and beleue that we pertaine also to this supper For we are those iolie felowes liyng by the hedges that is to saie blinde poore lame and Gentiles moste desperate But how dooeth GOD constraine vs whereas
altogether pure again that God of his liberalitie and munificence will rewarde them in the lyfe to come as we hearde before out of the gospell of S. Mathewe And Paule saith that the passions or suffringes of the Sainctes shall be rewarded in the lyfe to come Therfore when Christ sayth make you frendes of wicked Mammon that when ye departe or fayle they maye receaue you into euerlastinge tabernacles the sence and meaning of these wordes can be none other but this If we be the Disciples of Christ and do good workes that god will rewarde those good workes in the life to come But what saith Paule good workes can not be don but of fayth And Christ saith that we obtaine remission of sinnes and euerlastynge lyfe by fayth Thou must conferre these sentences with this present text But howe can these be made to agreee Uerily none otherwise then that thorowe fayth in Christ we haue remission of sinnes and euerlastynge lyfe and that god for this faithes sake doth approue and allowe our Almoses and other good workes and of his owne liberalitie for his promise sake which we do firmely beleue and sticke vnto will abundantly liberally rewarde in the worlde to come So that although it be laborious and painful vnto vs when we do obey god and worke well yet this hope conforteth vs and maketh vs chereful and encourageth vs to go forward in doing good workes forasmuch as we are most certeinly assured that they shal not be vnrewarded at gods hand in the lyfe after this This is the proper true natiue sence or meaning of this sentēce and a good and substanciall answere vnto the question of good workes God the father of our Lorde Iesus Christ helpe vs and by his holy spirite stirre vp our heartes that this exhortation vnto good workes the liberall promes ioyned to the same beinge done in fayth maye take good effect in vs and so worke in our mindes that in this worlde we maye plentifully sowe the seede of good workes and in the worlde to come reape the fruites of euerlastinge lyfe thorowe Iesus Christe our Lorde and alone Sauiour to whome with the father and the holy ghost be all honour and glorie both now and euer Amen The tenth Sonday after Trinitie sonday ¶ The Gospell Luke xix AND when he was come nere to Ierusalem he beheld the Citie and wept on it saying If thou haddest knowen those thynges whiche belong vnto thy peace euen in this thy day thou wouldeste take heede But nowe are they hyd from thine eyes For the dayes shall come vnto the that thy enymies shall caste a banke about the and compasse the rounde and kepe the in on euerye syde and make the euen with the grounde and thy chyldren whiche are in thee And they shall not leaue in the one stone vpon another because thou knoweste not the tyme of thy visitation And he wente into the Temple and began to cast out them that solde therein and them that boughte sayinge vnto them It is written my house is the house of prayer but ye haue made it a denne of thieues And he taught daylye in the Temple THE EXPOSITION THis Gospell ought diligently to be remēbred weighed considered of al Christiās that they also hereby maye learne to feare God For of all the histories that be contayned in the gospell of Luke it is moste terrible fearefull horrible it ought worthely so to moue vs that we might neuer forget it For in this our gospel is mentiō made how great anger vengeance god shewed against the Citie of Ierusalem the inhabitants of the same for their incredulitie and disobediēce And it is a most certein sure doctrine vnto vs that all such as are obstinate secure and carelesse in their sins despysing the iudgement of god shall euen finde at the hand of god the very same anger vengeaunce so that they shal neuer escape it For if the most noble goodly beautifull citie were not spared because hauyng the worde of god it repented not let all men thincke this for a moste certeintie that except they repent in time amend they lykewise shal neuer escape the dreadful displeasure whote vengeance of god Christ himself is marueilously troubled concerning the heauy destruction of so great so noble a Citie wysheth that it wold call it selfe to remembraunce and well consider aforehande the wrath that is to come and addresse it selfe vnto amendement mourne wepe and lament desire god to be merciful vnto it to forgeue it tourne awaye those plagues that it worthely hath deserued And although Christ speaketh here only of Ierusalē yet he willeth that his commination commonition that is to saye that his threatning warning shoulde be vnderstanded to pertayne vnto so many as haue the worde of god and yet heare it without fruite yea despise it that they shoulde not be carelesse nor thincke with themselfes that god wil forgeue them this fault This punishment shall as surely chaunce to all suche as god lyueth Therfore let vs repent in tyme cease from all sinnes but specially from that sinne that despiseth the worde of god or the tyme of visitation and that heare the sermons and yet truly tourne they not vnto godlines but goeth forth in all kynde of wyckednes whatsoeuer is preached and taught to the contrarie For the paine is not therfore taken awaye because it is differred for a time For here is set before vs a terrible example of the most fearce and horrible iudgement of god against a Citie that he most dearly loued and was counted the holiest Citie in the world and against a people which God had chosen as peculiar to himselfe before all other nations vnder heauen This Citie was the house and dwelling place of god and the people therof were his owne familie houshold For next vnto heauen Ierusalem was the holiest place where god and his Angels dwelte where al the seruice of god was appointed to be done where almost all the Patriarches lyued and were buried where also Christ the Sonne of God was walked in the fleshe died and was buried rose again and sent the holy ghost so that this Citie in holynes passed all Cities in the worlde neyther was the lyke euer founde on the earth neither shal be vnto the worldes end And yet for all that all these thinges nothyng at all regarded seing it receaued not the word of god nor obeyed the same god did so seuerely punishe that offence for the honour of his worde that he woulde rather haue that Citie ones tenderly loued extirped and plucked vp by the rootes then he wolde suffer his worde so to to be dishonoured and the glorie therof defaced If God delt thus with his best beloued citie is it to bee thought that he will spare other cities kyngdomes and nations where he hath not dwelt and where the people
openeth their eies and loseneth their tongue For this is certaine and sure that all saluation commeth to vs onely by the worde of God Otherwise what coulde we knowe of Christe and his sacrifice of the holy ghost of the wyl of God c. Wherfore this also euen in these our dayes is an excedynge great miracle and a moste hygh benefite when God geueth to any man such an eare as gladly heareth his worde and suche a tongue as dothe not blaspheme but blesse and glorifie God Our aduersaries the Papistes are muche more miserable and in aworse case then this dumbe mā was For their eares are stopped And although they heare the worde of God yet can they not heare it I meane vnto their profite and edifying But they heare it as the Iewes did when Christ most excellently preached of the forgeuenes of sinnes and of euerlastynge lyfe they vnderstode nothyng they delyted not in the sermons of Christ but contrarywyse they were vtterlye madde and blasphemed Christ and his doctrine Suche are all they that wyll not heare the worde of God They are deafe and dumbe and in a farre worse case then this miserable man was of whom our gospell maketh mencion For they can doo nothynge ells with their tongue then blasphem and most spitefully rayle vpon the worde of God that most excellent and precious iewelle But they that gladdely heare the word of God and vnto whome Christ saythe as he sayd to this dumbe man Ephata that is to saye Be opened and haue the benefit of hearyng are those to whom healpe is geuen in dede against the deuyll For God hath opened vnto vs none other way vnto heauen then his word and his holy Gospell He that gladly heareth that diligentely kepeth that and hath hys chiefe delyght in that is safe and without all danger This is one miracle whiche is euen at this daye in the churche among men that our eares whiche the deuyll thorowe synne hadde stopped are made open by the word that we may heare the worde of GOD which is the doctrine of our saluation An other is that he toucheth the tongue and maketh it to speake as Paule saythe With the hearte it is beleued vnto righteousnesse and with the mouthe confession is made vnto saluation For when we beleue in Christ we obteyn therby remission of our sins But after this it is necessary also to confesse and to open by speache that which is felt and beleued in the heart And this maketh a christenman All other workes can not doo it It is possible that a Monke may faste watche and wearye his bodye more thenne a Christian but by that hee is not made a Christian manne For in thys one thynge he fayleth that he is yet deafe and dumbe He wyll not heare the worde and muche lesse confesse it But a christen manne heareth and beleeueth and afterwarde confessethe These two thynges make a christian manne Thus CHRIST exercysethe hys woorke dayely in the Congregation spiritually and by the woorde which he wroughte thenne corporally that hee myghte testifye howe hee geueth healpe agaynste the vniuersall myschiefe of the deuyll but specyally agaynste the spyrituall wyckednesse of Sathan the deuyll that wee myghte stedfastely beleue and put oure whole truste in hym Nowe muste we consyder thys also what Christe meaneth by thys ceremonie that he vseth about thys deafe and dumbe persone The people broughte thys wretched man vnto Christe and desyred hym to lay his handes vppon hym Christ taketh hym asyde from the people putteth his fyngers in his eares he spitteth and touchethe hys tongue hee looketh vp to heauen he mourneth and sayeth Ephata All thys muste sygnifye some speciall matter seyng that Christ vseth suche circumstances in doyng this miracle passyng all other that he wrought Nowe therfore for as muche as we haue declared what it is to be dumbe and deafe lette vs consyder also what meruaylous Ceremonye thys is and why CHRIST woulde specially vse it in thys miracle where as neuerthelesse hee myghte haue doone it wyth one woorde For thys is moste euident and playne that when so euer Christ spake the worde streyght wayes the woorde tooke effect Ueryly Christe by this soo exquisite a ceremonye hathe respecte to a spirituall miracle For by thys he wyll shewe what an harde matter it is to restore the deaffe to theyr hearynge and vnto the dumbe their speache Hee rayseth vppe Lazarus with one woorde To the manne that was sycke of the palsey hee sayde Ryse and walke and he immediatly was made whole But wyth thys manne whyche was deafe and dumbe it pleased hym not to vse suche speede But hee doothe vse a syngular kynde of proceedynge and order in woorkynge of thys myracle He puttethe hys fyngers into the deafe mannes eares Hee towcheth his tongue wyth spetle Hee looketh vppe into heauen He mournethe and then at the last he saieth Ephata that is Be thou opened that by this he might signifie vnto vs that yf we will escape the bondes of the deuyll and haue a redy tong to speake open eares to heare it must be done by the external outward worde and by the ministerie of the same agayn by the outwarde signes or sacramentes that he hath appoynted to bee vsed in hys churche For the worde is fyrst to be hearde and then Baptisme and the Lordes supper must be ioyned therto vnto the whyche thinges the holy ghost commeth and deliuereth the eares and tongue frome their bondes that they may lerne to auoyd all sectaries which despise the outward word and sacramentes and loke tyll God talketh with thē inwardly But Christ saith Thys is my fynger euen the outward worde Thys oughte to sounde in mens eares This is my spettle wherewith their tongue muste be touched and made moyste Then shall my woorke very well and prosperously procede as ye may see For where the outward word is sincerly taught there are christians but wher it is not taught there are none Therefore lette euery man prouide that they followe these steppes Let hym gladly heare the worde of God For God wil not shyne nor geue the glorious lyght of his Gospell into thy hearte except thou firste heare his woorde If thou bee desirous to see and to knowe hym it must be done onely by the worde and sacramentes For without this the holy Ghoste wille not procede to his workynge as God hymselfe euen from the very heauens protested vnto vs whenne hee sayde This is my derely beloued sonne in whom I greatly delyte Heare hym Christ also gaue this commandement to his disciples Go into all the worlde teache and baptise all nations Agayn he that heareth you heareth me Here dothe Christ with open mouth cōmaunde that his Gospel shold be preached to men that they should be baptised And by this his cōmandement he sheweth that this is the true way vnto saluation and none other He that heareth you saith he heareth me Therfore
Wherfore Remyssion of synnes is the woorke of GOD although God woorketh it by man Thus then must Remission of synnes be required in the worde which is put in mans mouthe and in the Sacramentes whiche are ministred by men and no where els For it can be found no where ells Who can not vnderstande this that my woorkes are farre otherwyse whyche I doo than the worde and woorkes of God What madnesse thenne moueth the Papists to attribute the Remission of their synnes to theyr workes Wherefore whenne they in the laste daye shall comme foorth with their workes CHRIST shall aske theym and saye Where is my worde then I ordeyned in my Congregation Baptisme the Sacramente of my body and bloode absolution the open preachyng of my word that men myght by them obteyne remission of their synnes and be partakers of my grace Why haue not ye vsed this way and trade Here might ye haue had a sure way of remission of synnes but in your workes there is no certayntie Wherfore you must marke this doctrine diligētly what is proprely the remission of sin how we may be assured therof wherof we muste aske it receyue it Uerily in this ye must haue respect only vnto the holy church wher the word sacraments are ther is it found not in heauen as the Phariseis thynk supposyng that Christ blasphemeth God because he remitteth syn But beware thou of that and say God hath bestowed remission of synne in Baptisme and in the worde yea he hath put it in euery Christian mannes mouthe when he conforteth thee and sheweth to the the grace of God that thou mayste receaue and beleue it no otherwyse then yf Christ hym selfe had pronounced it by hys owne mouthe as he pronouncethe to the man that was sycke of the palseye Wherefore these heretikes are greately deceaued where as they sunder the woorde frome Remission of synne Thys myght be doone yf it were the woorde of man but it is Gods worde and Gods water He that goeth about to take that frome man and to defraude hym of it takethe awaye frome manne also remission of synnes neyther is there any remedye agaynste it Wherefore the Anabaptistes and other heretikes do loose also the Remyssion of synnes Baptisme the Sacramente the holye Congregation and all christian woorkes because they caste awaye the worde that they heare of theyr mynister and care no more for it then yf it were the voyce of a beast God spake ones by an asse and yf he should yet speake by an oxe or by any other beast he ought to be hearde Why should it not preuayle than when men speake by the commandement of God For althoughe thou doest heare the voyce of a manne yet doste thou heare God and receauest for a suretie Remission of thy synnes frome GOD if thou embrace it onely with Faithe I thought it good to make mention of this matter in thys place that ye myght make stronge your selues agaynste sectes and that ye myghte bee prepared agaynst theyr assaultes For as I said in the Popedom they knewe nothyng lesse then this doctrine For this they thynk in the popedome that baptisme came to an ende nowe longe agone But if they haue nede of remission of synne then that contrition confession and satisfaction are requisite For thus dydde they describe penaunce But thys diuinitie is suche that the dyuell canne well awaye therewith For it hurteth not hys kyngedome This is trewe that contrition is requisite and that we must be sorie for our synnes but we obteyne not remission of synne thereby For Remission of synnes commeth onely hereby yf that I haue respecte to the worde and promyse of God and embrace that with a stronge faithe But they inuert this and turne it vp syde downe They omytte the worde they regarde not what the Minister pronounceth by the commandement of Iesu CHRIST they haue respecte onely to theyr contrition and penaunce But by this meanes they lese bothe Christe and all his benefyttes Neyther is it possyble that they shoulde conforte or solace as much as one troubled conscience For they lette passe the woorde in the whiche onelye remayneth all hope of saluation and bryngeth menne to contrition and rightuousnesse But lerne you this as concernyng Remission of synnes to conforte both youre selues and other also For as muche as God in Baptisme in absolution in the open preaching of his word in the sacrament doth talke with vs by his minister and by al other christians to this must credence be geuen and then for a suretie we obteyn remission of our synnes whiche remission in the Popedome was dead and buried For as touchynge it there is not a woorde mentioned in all the Popes bulles onely they make rehersall ▪ of contrition and referre the remission of synnes vnto it And thus haue we remit synne Now let vs briefly touche the hystorie The sycke of the palsey is an example of all synners For this is the propretie of this disease The members can not do their offices and when a man goeth aboute to drawe his fete or his handes to hym the farther they falle frome hym Wherefore Aristotle in his Ethikes compareth suche a man to wylde and fierce youthe whyche can by no meanes be tamed But he that wyll wel vnderstande this disease muste take it to be spoken of hypocrites that wyll be iustified by theyr woorkes For the more that these labour to drawe nyghe vnto God and to pacifie hym the farther they ar cast from him And when they thynke that they do hym moste pleasure they displease hym most For they haue no Faythe He therfore that coueteth to be ridde of this euyll let hym come to this man which deliuereth on this wise when he saith My sonne be of good comfort thy synnes ar forgeuen thee By such a worde is strengthe restored to the membres that they maye healpe one an other For where as is remission of synnes there shall ensue very true good workes for sinne is taken away This was Christes especial meaning with the sick of the palsey He laye downe sicke in his bed for his disease woulde suffer hym to do no otherwise he was as a killed hog and vnprofitable in all his mēbers But when Christ biddeth him to rise he riseth and is strong and lustie where as he was wont to be caried from home now he beareth home his owne couche This wold Christ that we herof shold take and behold an example and signe of that that he hath power in earth to forgeue synne He speaketh playnely in the earth that we shold not loke for it from heauen or as the Pope taught to hope for remission of syns in purgatorie by other mens workes and merites For so it is in this place that remission of synnes is a power which is geuen to men in earth at Baptisme at ministryng of the sacramente in absolution and in open preachyng Contrarywise whatsoeuer is bound that is
is excluded from Baptisme the sacrament and the worde is bounde also in heauen By this power that we men in earthe doo lose and bynd sinnes god is not spoiled of his glorie neyther ar we made Gods therby as the prophane and wicked mynded men doo oftentymes say of this matter For we haue no more than the ministerie and office Wherfore God hath coupled vs together by this ministerie that alwaies one of vs shoulde conforte and confirme an other And that the other shoulde thynke hym selfe bounde to beleue as farre as the worde is purely preached vnto hym that is to say remission of synnes in the name of Christ. And this is the very bryngyng vnto God and remission of syns He that dieth in thys beliefe dieth to his saluation But hee that dyeth as he is taught in the Popedome with a confidence and trust of the intercession of Sainctes dyeth euyll and to his destruction For hee lackethe those defenders whiche God ordeyned agaynst the violence of death that is the trewe pastor the pure worde and absolution So great miserie the deuyll brought in by the Pope yea and nowe begynneth to bee the author of an other infection by the sectaries For they can not abyde the worde This offendeth his eyes Wherefore the Pope toke it clean away and in his place brought in the monkes rules masses pilgremages pardons and suche other This can the dyuel well away with For it hyndreth his kyngdom nothyng The Anabaptistes furder the matter which speake very contemptuously of the water of Baptisme The Swenckfeldians also mooste vilely and wickedly contemne the outward preachynge of the worde All haue loste the worde wherfore they are to be auoyded and this is to be learned that remission is no where els but there as the woorde is That woorde is in Baptisme in the Supper of the Lorde in absolution in publike preachyng Wherfore remission of synne is there also and let hym be accursed that sayeth otherwise But wher as the word is there is faith requisite And then the membres begyn to be fastned which the syck of the palsey could before moue by no means But loke wher the worde is not the palsey is neuer taken away and it is vnpossible that any true mouyng should ioyn the membres together This wold I the more earnestly dryue into you because the Pope and sectes are the authors of suche great disorder in the Congregation The Pope bryngeth neyther to the worde nor sacramentes The sectaries can not but speake contemptuously of the worde and sacrament and nothynge preuayleth with them but the holy Ghoste And we knowe thys that the holye ghoste wyll not doo hys worke without the woorde and sacramentes Wherfore we can not despise the woorde and sacramentes but we wyll obserue them for the chiefe thynges that we haue God graunte his grace that we maye preserue this pure doctrine and continue in it to the end and be saued Amen The .xx Sonday after Trinitie Sondaye ¶ The Gospell Math. xxii IEsus sayde to his Disciples The kyngdom of heauen is lyke vnto a man that was a kynge which made a maryage for his sonne and sent forthe his seruauntes to call them that were bydden to the weddyng and they woulde not come Agayne he sent forth other seruauntes saying Tell them which are bydden behold I haue prepared my dinner mine Oxen and my fatlynges are kylled and all thynges are redy come vnto the mariage But they made light of it and went their wayes one to his farme place another to his marchaundise and the remnaunt toke his seruauntes and intreated them shamefully and slewe them But when the kyng heard thereof he was wrothe and sent forthe his men of warre and destroyed those murtherers and brente vp theyr Citie Then sayde he to his seruauntes The maryage in dede is prepared but they whiche were bydden were not worthy Go ye therefore out into the hye wayes and as manye as ye fynde bydde theym to the maryage And the seruauntes wente foorthe into the hyghe wayes and gathered together all as many as they coulde fynde bothe good and badde and the weddynge was furnyshed with geastes Then the kynge came in to see the geastes and when he spyed there a man whiche had not on a weddyng garment he saide vnto him Frende howe camest thou in hyther not hauyng a weddynge garmente And he was euen spechelesse Then sayde the kynge to the ministers Take and bynde hym hande and foote and caste him into vtter darknesse there shal be weepyng and gnashynge of teeth For many be called but fewe are chosen THE EXPOSITION IN this Gospel ye heare that the kingdom of God is lyke vnto a mariage vnto the whiche many are bydden that not onely come not and regarde not but that also reuile and kyll the seruants that call them Here must we first learn what this word Kyngdom of heauen signifieth euen that it is no worldly kyngdom but a kyngdome in heauen where as God onely is kyng That doo we call the holye churche whiche is nowe For Christ dothe therfore vse the parable of the mariage because that he beyng the kynges sonne taketh the churche to be his spouse Wherfore the kyngdome of heauen is to be taken on suche wise that it is in earth and yet it is no politicall or earthly kyngdome but spirituall and eternall For the state of the Christians that are in this lyfe is suche that they are halfe in the kyngdome of God that is in soule and spirite and after theyr fayth Wherfore when thou heareste of the kyngdome of heauen thou must not loke to heauen but thou must seke after it in the earth amongest men and that in all the world where soeuer the Gospel is beleued and the true vse of the sacraments ministred So that proprely the kyngdom of heauen is nothyng els then the kyngdom of Christ the kyngdome of the Gospell and of faith For whersoeuer the Gospell is there is Christ. And wher Christ is there is the holy ghost and his kyngdome whiche is the true kyngdom of heauen For the which cause all that haue the word and sacramentes and beleue continue in Christ by faith they are heauenly princes and sonnes of God And onely this remayneth that God moue away the half wall which is put betwene that is that we die then shall all thynges be heauen and saluation This therfore must be lerned first that the kingdome of heauen is the kyngdome of Christe where as the worde Faith is For in this kyngdome we haue lyfe in hope and are cleane from synnes free from death hell Sauyng that the body of synne is lefte whiche is not yet abolyshed and yet shal be abolished when al thinges shal be lyfe saluation and heauen To this mariage sayeth Christ God hathe called the Iewes his people dyuers tymes before his commynge by his holy Prophets For it was their office specially bycause they cōmanded the Iewes to waite for