strengthned made ioyfull And that is not done by the doctrine of the lawe but only by the gospel This is a chereful happy tidinges that Christ hath satisfied for oure synnes This belongeth to the poore saith Christ this is myne entent For with the righteouse I haue no place which wil not be rebuked as synners which persecute the gospel condemne it as heresi saying that good workes are forbid therby that these words are blasphemous against Moses the lawe Wherfore Christ saith after blessed is he that is not offended by me ye truly blessed For al the worlde is offended with this king wisheth that he might sone be cōfounded For they say that he turneth al vp syde doune that he condemneth the righteous and suffreth them not to be in his kingdom that he is redy to geue heuē to the sinners What kind of doctrine is this say they wherin is no respect of good workes and wherin the wicked haue such an easy way to heauen Christ could not be scotfree from this sclander amongest his owne neither can we be where as we are so bacbited of our aduersaries that we teache agaynste good workes make the way of saluation to easy But in thys place is a sentence Blessed is he that is not offended in me For if thou consider Christes doctrine well thou shalt perceaue that this doctrine is not against good workes as the Papisticall dothe falsely report this by vs. This we teache that these thynges are necessary and earnestly to be cared for that nothing may be done agaynst the word and conscience Wherfore the gospell dothe not disanull the Ciuile power it dothe not abrogate the offices of the Maiestrates Why then doth it offende thee and why doest thou imagine that it forbyddeth good woorkes The Gospell dothe not disalowe neyther forbydde good workes But it forbyddeth thys that when wee muste nowe dye and departe into an other lyfe and when we are broughte to our straightes that then we put no trust in oure own rightuousnes workes that we haue no more succour remaynynge but onely in Christe and muste stycke to his merite and satisfaction only that by him we obtayne grace and euerlasting lyfe For God geueth suche a body vnto vs to this ende that we should not be idle as long as we liue that we walke on our fete put our handes to worke that we speake with the mouthe and see with our eies c. And for this hath he put forthe his worde the tenne commandements that we might compare all our workes with them and not do contrary to his glory and the profyte of our neighbour This gospell doth not onely permyt but also commaunde vs to doo it diligently But now when a man is alone and voyd of all these thynges and gothe out of the world to the iudgement seate of God then dothe the gospel teache the to go an other ways about wherfore if thou haste done that is godly in thy life thou couldest not maintayne otherwaies the name of godlynesse in this life thou muste thanke God for that gifte But in death beware that thou put no truste in this godlinesse as though thou hadst deserued heauen therby but yeld thy self wholly to this king Iesus Christ whose office it is as saith the Euangelist to help the blind lame lepres the deafe and dead to preach to the poore that is to comfort the troubled consciences For he is sent from God the father not to punishe vs for our sinnes but to profite vs to susteyn and comfort vs. They that wil not vse hym after this sort but are offended rather with him and despise him as the Iewes and the hipocrites doo yet to this day Those shall he represse at his tyme. And this is one of the offences that ar to be auoyded Then also is Christ an offence when men dare not cōfesse hym for fear of the crosse and fall from hym in temptation Furthermore it is called an offēce when we haue more respect to our hart and conscience what is their entent than to the gospel That is when the sorow of our worke syn is greater then comfort for Christes mercies sake This is the cōmon offence wherby al christen men at vexed So is Christ euery wher in the world an offenceful teacher as he wil shew more plainly after this gospell that men by this doctrine are offended begin to despise and persecute it And that the worlde shall be iudged for this the sermon of the three cities Capernaum Corazim Bethsaida dothe declare Likewyse the greuous cōplainte of Christ against the Iewes is this where he declareth Iohn that rigorouse teacher of repētance dyd eat only hony and locustes dronke water liued a hard life But what preuailed he therby ye said that he had a diuell But I saith he eate drink shewe my self moste full of humanitie to all men they call me a drinker of wyne The adders are so froward that no man can satisfie them Yf a man lyue at libertie he is blamed yf he lyueth straightly he can not please them What shall we do then to please the froward worlde It wold be pleased very well yf all that it doth were allowed where as neuer the lesse it dothe nothing that good is Suche offences must be paciently suffred For if it wer in such a hard case whē Christ taught him self al things were full of his miracles that the blinde dyd see the lame go the dead rise it yet could nothing preuayle herby but that the word was despised Yea rather Christe the auctor of this doctrine was moste shamefully crucified the Apostles driuen out of Iurie no where safe in al the worlde for this words sake what maruell is it then if the worlde hateth the gospell without mercy resiste it handle it moste vilainously Such was the fortune of Christ his apostles at that tyme so that it may seme more maruelous in them because they did not only preach but also wrought many notable famous miracles Wherfore we must endeuoure oure self to beare this miserie of the worlde and to take this rudenes wel a worth For the fortune of the gospell shall neuer be otherwyse It is a doctrine wherewith men are alwayes offended and thei be not of the common sorte but men very holy righteous wise and mightie in the worlde as experience teacheth Blessed are they that knowledge that this is the word of God they are in good case and haue both confort and helpe against these offences But they that knowe it not are inflamed for their good workes sake they fall from this word to their owne righteousnes and thinke that this doctrine is full of offence and sedition And this yt is to stumble and be offended and yet it chaunceth to them whiche before the worlde are counted moste holy Wherfore we haue a iuste cause to complaine with Christ of the
be offended wyth his Passion and death nor be taken as a matter of sadnesse but that we should rather vse it vnto the confirmatiō of our faith and vnto the cōsolation comfort of our conscience for as muche as by this meanes the tiranny of the deuyll is destroyed and the holy ghoste is gotten and geuen vnto vs. What the holy Ghost shall doo what he shal bring what he shall declare teche that doth Christ expresse in these wordes When the holy Ghost saith he shall come he will rebuke the worlde of synne of rightousnes and of iudgement Christe in these his woordes comprehendeth many great thynges and saieth that the holy Ghost shall not only rebuke small companies certaine kyndes of men certayne nations or people but the whole world He had nede be well fenced and armed that will take vpon hym to haue too do with the whole worlde For the world is what soeuer hath growne vp from Adam hytherto Monarches Emperors Kynges Princes no man vtterly no not of the hyghest degree excepted All these muste be rebuked of synne by the Apostles and by the ministers of the worde at the motion of the holy Ghoste The holye Ghoste by the preachers shall rebuke theym all of synne of righteousnes and of Iudgement none neither high nor low excepted not Hierusalem for her holines not Rome for her wisedome c. All must receaue this correction and rebuke of the holy ghost that they may be saued For al men with all that euer they haue are vnder the kyngdome of the deuyll Neither theyr righteousnesse nor their holynesse nor yet theyr good workes can be of suche force and vertue that they can healpe anye thynge at all agaynste damnation And thys is the office that the holy Ghost wyll doo in the worlde by the Apostles menne beggerly and of no reputation euen to rebuke the worlde of synne It is no small thynge but a matter of weyghty and great importance to rebuke the worlde of hygh and great matters For he hath an office to rebuke the world of synne of righteousnesse and of iudgement Seynge that all thynges are full of synne and no righteousnes and iudgement is in the worlde what shall then remayn The whole world therfore together is condemned in this sermon wyth all her ryghteousnesse and it is openly sayde that it can not ones aspire and come vnto the kyngedome of God excepte it be delyuered from synne by the holye Ghoste and iustified and by this meanes escape euerlastyng damnation Suche lyke sentences also are there many in the holy scriptures as when Paule saythe God hath comprehended all thynges vnder synne Againe We are by nature the chyldren of wrathe And Christe hym selfe saythe Except a man be borne agayne he can not see the kyngdome of God This is truely the sermon of the holy Ghost thus to rebuke the worlde for synne But what is synne Is it to robbe to kyll to commytte adulterie c. These are synnes in dede but not the chiefest whyche the holye Ghoste rebukethe For there are manye whyche are not gyltye of these outewarde synnes But of those synnes whereof the holye Ghost preacheth all are gyltie otherwyse he coulde not rebuke the worlde of them And this synne is to bee shorte not to beleue in CHRIST Of this synne the worlde knoweth nothynge It is the whole and alone doctrine of the holy ghoste For the worlde counteth those synnes onely whyche are forbydden in the seconde Table of Moyses Of Christ it knoweth nothyng muche lesse knoweth it that it is synne not to beleue in hym But what shoulde we wyth manye woordes rebuke the ignorancye of the worlde seynge that euen in the schooles amonge the learned incredulitie infidelitie or vnbeliefe is taken for no synne namely for no originall synne For it belongeth to no science to teach that incredulitie is synne but to the holy Gost. And he by this doctrine maketh the whole worlde gyltie of synne where as many tymes the worlde is able to proue her externall iustyce and outwarde ryghteousnesse Thys is therefore the Doctrine of the holy ghoste that it shoulde reproue the whole worlde of synne no manne excepted The worlde hathe not bene accustomed vnto suche an vnwonted kynde of doctrine neyther knoweth it any thynge of that that it is bounde to beleue in Christe Thus it thynketh If wyth the Phariseye it be noo murderer no adulterer noo vnryghteous persone it is ynough and the worlde requireth no more But the holy ghoste preacheth otherwyse and sayth I knowe well that amonge men as concernynge outwarde and bodyly righteousnesse one is better then an other But thys is the chiefe and principall synne that all bee subiecte vnto that is That they do not beleue in CHRIST Iesus Thys syn no man excepte he hath learned it of the holy Ghoste seeth knoweth or perceaueth Therefore be thou bolde thus to saye Whatsoeuer is not of Faith is synne be it monkery prayer fasting almose dedes or any thing els If there be no faith in Christ Iesus then as thou hearest here will the holy Ghost rebuke it Neither is there any other way to be delyuered from this synne then to beleue in Christ Iesu Nothyng can be more playne nor more euidente then these wordes are and yet the Pope and his complices can not away with them Notwithstandynge when they haue nothyng to say against Faithe then they inuent this comment and Glose He speaketh De fide formata per charitatem that is to say of Faith formed framed and fashioned by charitie But conferre thou this their interpretation with the text No man can deny this that Christe speaketh here of syn and he expoundeth that it is syn not to beleue in hym wherof it muste nedes folowe that what soeuer they babble de forma de bonis operibus yf there be no Fayth in Christ man with all his good workes and vertue is a damnable synner and can not escape the rebuke of the Holy Ghoste Therfore incredulitie or vnbelefe is the principall greatest synne and the fountayne out of the whyche all other synnes and vices doo issue and sprynge For where incredulitie is in the heart and men beleue not in Christ this then immediatly foloweth that the worde of God is not regarded but either despised or els vtterly reiected and cast awaye for heresye and lyes as though the deuyl were the author of it And after this folowe other synnes as disobedience towarde parentes maiestrates rulers ministers of Goddes worde c. neglectyng theyr vocation and callynge a wicked and synfull lyfe besides other moste greuous vyces which either for shame or for feare of punishment they dare not do And these are the leaues yea and the hole tree of incredulitie whiche spring out of these rootes for the whiche the holy Ghost rebuketh the world neither suffreth he any thyng to resist and withstand his office For he that beleueth not in
spirituall ministers The power of bynding loâ—sing synnes most wickedly abused by the pope Heb. 9. 1. Iohn 1. what synne 〈◊〉 The breaking of mens traditions is no synne before God In the preachers mouthe in sette lyfe death Note well The wordâ— of Christe and of his minister is all one and of lyke power Math. 15. What is synne properly The diuersitie of synnes Psal. 51. Rom. 7. The lawe openeth synne Rom. 7. 2. Râ—g 12. Math. 13. Gen. 4. Secret synne wyll ones com to lighte The doctrine of the papistes concerning remission of syn A godly practise of the auncient churche Contrition â–ª what it is that it deserueth not remission of synne Rom. 7. Contrition wyth out fayth helpeth nothing vnto saluacion A simâ—lytude Rom. 7. What the papistes call contrition Math. 27. Penaunce enioyned of the papistes In the word of Christ is remission of sins to be sought thorow faith The waye to obtayne remission of synnes is to heare the worde of god and to beleue it Fayth in the worde onlye quieteth the conscience Why the gospe is preached Why we are baptised Why christe ordayned hys Supper Euery man ought to receaue the sacramentes for hym selfe The worde the sacramentes ought to go together By faythe alone in Christ are we freely iustified and saued Why faith alone iustifieth without workes In the Popes churche faithe and the worde were neglected Actes â—â— Gal. 5. The doctrine of faythe that Christ is the alone shepeheard Gene â— 3 Rom. 5. Iohn â— The saynctes of god can do nothynge in the worke of our redemption The wolfe is the deuyl and death Christe only helpethe agaynste the wolâ—e Rom. 7. 2. Cor. 3â— Gâ—la 3. Ioan. 17. 1. Pet. 2. Christe the good sheparde is setforth vnto vs for an ensample â— Ioan. 3. Saluacion comethe only by the deathe of Christe Mercenaries or hyrelyngs wolues Trewe shepardes What is required of the preacher of gods worde 1. Tim. 6. Ministers ought only to require meate drynk cloth A general doctrine Luc. 9 17· Myth 10.16 Christe onlye ought to be preachede to the people Fals teacheâ—â— are to be eschâ—â—wed as the deuyll The pope is an hyrelynge and a woâ—fâ—e Christs voyce is only to be hearde and folowed The property of a shepe Howe shepe are to be folowed A fals teacher is neuer to be trusted The loue of christ toward vs. Math. 10. Psal. 1â—1 The voyce of the shepheard christe is the only coÌ„fort of the churche Math. 27· A Christen man in thys lyfe is alwaye subiect to the crose Christe knoweth hys in the myddest of trobles Constancie in the tyme of trouble declâ—rethe a true Christiane Rom. 8. 1. Cor. 10. 2. Cor. 1. 2. Cor. 1.4 Iohn 3.5.8 1. Cor. 10. 1. Iohn 3. Marc. 16. Iohn 3. The word of god only conforteth the true Christian. Math. 23. Marc. 16. What the true religion is A naturall man vnderstaÌ„deth not spirituall thinges 1. Cor. 2. Iohn 20. Luke 24. Trouble dismayeth the weake christeans 2. Cor. 4. Rom. 12. 1. Pet. 4. Math. 5. Rom. 8. This saying A lytle while ought diligently in trouble to be remembred How reason Iudgeth of the crosse How thee worde of god Iudgeth of the crosse Math. 10. Luc. 12. The deuill the world can do no more agaynst the people of god theÌ„ god appointeth and suffereth Psal. 93. A good lesson Reason can not se that our affliction coÌ„meth of the good wyll of god towarde vs. 1. Cor. 11. Affliction coÌ„meth to vs froÌ„ god for our proffite Howe wee should behaue our selues in trouble Note well Heb. 12. Prouerb 3. The ende of Christen meÌ„s trouble is euerlastinge ioye Affliction is a token of godâ—s fauoure â—owarde vs. Why god pvnisheth vs. Examples of affliccion Esa. 53. Psal. 22. Math. 27. Marc. 15. Luc. 20. Iohn· 15. Heb. 12. The cause why god correcteth his children 1. Cor. 11. Psal. 119. Esa. 18. The profites that come by affliction Heb. 12. 1. Cor 10. The crosse semethe intollerable Esa. 37. Iohn 16. Psal. 69. The crosse semeth to haue no ende Iohn 16. Psal. 30. Heb. 12. Iohn 16. Rom. 8. 2. Cor. 4. 1. Pet. 1. 1. Pet. 5. Faythe hellpeth greatlye in affliction Why affliccions are sente vnto vs of god Impaciencye and desperacion are to be eschewed in affliction All our saluacion comethe by the deathe of christe The death of christe getteth vnto vs the holy ghoste victorie ouer satan The office of the holy ghost What the worlde is Rom. 1. Galat. 3. Ephes. 2. Ioan. â— Synne In credulitie is the greateste synne and the roote of all synne Luc. 1â— Rom. 14. What is sinne The iuglynge of the papistes Unbeleif is yâ— greatest sinne and the fauntyne of all euyll The world is the deuyles bondeslaue 1. Ioan. 5. What the worlde is Where vnbeliefe is no worke can please god What faythe is â—ac 2. True faythe is the gyfte of the holy ghost Galat. 5. Delyuerauns roâ—m synne cometh not by workes but by faythe in christe· The blyndnep of mans iudgemente concernyng iustificacion Rightousnes commeth not by workes Galat. 2. Ciuile righteousnes Christes goinge vnto the father is our righteousnes Though good workes iustifie not yet may they not be left vndone for the commaÌ„dementes sake what christes goinge vnto the father is Note well The wycked doctrine of the papistes concernyng iustificacion Math. 16. Christe alone is our ryghteousnes In christe we ouer come the deuyll Faythe Christe hathe perfectly wroughte the worke of our redemption without faith there is no saluation Esai 64. Our saluacion in christ is certen Ioan. 3. 1. Pet. 2. 2. Cor. 5. 1. Ioan. 3. Ioan. 7. good workes Where fayth is not there is no good work Iohn 16. with out faith all thinges are synne Psal. 14. The holye ghoste rebuketh the world of Iudgement Iohn 12.16 Luc. 11. 2. Pet. 2. Math. 13. The true chritians abyde constante and stedfast in the tyme of persecution The deuyl can not preuaile agaynste godes elect â—ac 4. Marke wel The worlde can not abyde to be rebuked Why the holy ghost is called a conforter The goodes of the worlde are transitorie Rom. 1. The scripture abusede of the papistes The holy ghoste taught no newe doctrine Iohn 16 â–ª Iohn 14 The doctrine of the holy ghoste Act. 10. Without the holy ghost we can not but erre Arius Conference of scriptures is necessarie Math. 28. Anabaptists In the aged doctrine is required before baptisme but not in the infantes The errours of the papistes about the Lordes supper Acte â—·9 10 â—1 16.20.2.2.27 The comendâ—cion of prayâ— In trouble we must faâ—l to prayer Iac. 1. Rom. 8. Iohn 17. Heb. 5. The vertue of christes prayer for hys churche God hearethe the prayers of the true christians Wee maye praye in al places and wee shall be heard because we loue christe We maye not differre our praier till we be found worthy of our selues to praye ohn 9. Satan seketh to hinder prayer Iob. 4.25
and righteousnes I haue no hope only this I desier that I may haue some lowe seruice about CHRISTES feete For as muche as belongeth to my liuing I haue deserued to be cast in to hell but I call vpon his holynes that he will sanctifie me with a better and eternall lyfe then shall I be sure to haue euerlastyng lyfe But the Popes and Bishops heare not this For yf they woulde Priests Colleges Mounkeries Masses and suche other ceremonies and seruice wold sone be ouerthrowen Whiche things all they defende so stubbornely because they truste to haue saluation therby So doth not Iohn nor Paule which renoūce their owne righteousnes And a Christian man ought to say this with Paule My righteousnes iustice is but rubble and rubbyshe And also with Iohn My holynes is an vnprofitable cloute when I compare it with the workes and holynes of Christe But the Papistes cā not abyde that such iudgement shold be geuen of their masses vowes fastings prayers thei murder vs because we folow this doctrine and teach not as they do but shew men a better way of saluation An euill mynd an euill heart neither can there euer be any hope of amendment in them They seke euill they shall fynde euill Lett vs haue an eye to Iohns fynger wherwith he poynteth vs whether to looke leaste oure Lord and sauiour Iesus CHRIST that most necessary capitayn passe by vs vnseen and vnknowen and so we wander and stray from him to oure destruction And because it should not be so Iohn is sent to leade vs and shewe vs the way that we might be saued The which thing GOD the father graunt vs through his sonne Iesus Christe AMEN Christmas day ¶ The Gospell of S. Luke ij ANd it chaunced in those dayes that there went out a commaundement from August the Emperour that all the world should be taxed And this fyrst taxing was made when Syrenius was lieftenaunt in Syria And euery man went vnto his owne Citie to be taxed And Ioseph also ascended from Galile out of a Citie called Nazareth into Iury vnto the Citie of Dauid whiche is called Bethleem because he was of the house and lynage of Dauyd to be taxed with Mary his spoused wyfe which was with childe And it fortuned that whyle they were there her tyme was come that she shoulde be delyuered and she brought foorth her fyrste begotten sonne wrapped hym in swadlyng clothes and layde him in a manger because there was no rowme for them within the Inne And there were in the same Regyon shepheardes abydyng in the fielde and watchyng theyr flocke by nyght And lo the Aungell of the Lorde stode harde by them and the brightnes of the Lorde shone rounde about them and they were sore afrayde But the Aungell sayde vnto them Be not afrayde For beholde I bring you tydynges of great ioye that shal come to all the people For vnto you is borne this daye in the Citie of Dauid a sauiour whiche is Christe the Lorde And take this for a signe ye shall fynde the chylde swadled and layde in a manger And strayght way there was with the Aungell a multitude of heauenly souldiours lauding God and saying Glorye to God on hye and peace on the earth and vnto menne good will THE EXPOSITION THE feast of Christes byrth was ordayned in the congregation especially that the hystory therof myght be taught and knowen perfectly of all men that the youth and the other sort of people might haue it in remembrance prynt it well in their myndes For although this matter be hādled yearely yet can it neuer be sufficiently knowen Wherfore we will make two partes of this Gospell Fyrste we will reherse the history Then will we see what the Angels dyd shewe and what seruice they kept this day also Fyrst the history is this that Christ was borne at that tyme when the fyrste taxe was made amongest the Iewes vnder Augustus Caesar. At this tyme dyd Christ begin his kingdō in the worlde howbeit somwhat priuily Neither could the most valiant Emperour Augustus be free from the seruice of this king so that in this his cōmaundement he maketh a way for the prophecy that Mary with Ioseph might come to Bethleem that there might be borne the sauiour of the world If this had not bene Ioseph and Mary would haue taried at home at their busines But Bethleem was appointed to be that place of Christes natiuitie And therfore was Cesars commandemēt necessary that Christes parents might come to Bethleem Albeit neither the Emperour neither the worlde did know any thing of this matter For if the worlde had knowen such is the malice therof that it would rather hinder it alway then set it forth But this is the marueilous prouidence of God that he hath it vnknowing obedient vnto him and can obtayne nothyng of it wittyngly After they were come frō Galile in to Bethleem by that cōmandemēt Maries tyme of bringing foorth was come saith the Euāgelist Ther was no prouision at al made for her child bed They be bothe in a strange lād farre frō their coūtrey wher their dwellīg was had no part of their own stuffe And although it was like that they had kinsfolke there yet were thei not regarded because of their pouertie ▪ Furthermore that towne it self was so full of men as it appeareth by the Euāgelist that there was no roume for thē in the Iune They are content because they were of a lowe degree to take part of an oxe stalle with beastes Here was nothing buylded prepared no bedclothes They lye amongest straw hay no better thā that beasts doth In this place in the middest of the cold in the night is borne the moste excellent babe Iesus Christ. And this is the hystory which the Euangelist putteth forth so plainly vnto vs which are so hard harted if perchance he might moue vs to the consideratiō of this thing that oure sauiour was borne into the worlde in such great scarcity of al things that we thereby should greatly abhorre from the madnes of the worlde which despiseth so disdainfully these holy things the kingdome of God Who would not curse Bethleem for the lytle humanity therof which in such comberance of straungers fyndeth them not meane thyngs The fyrst swathyng clothes are the mothers lappe after that the oxe stalle With these delicates is thys babe cherished The mother in her trauell if she feared cold had no other vesture but her clothes that she wore Here was no man here to lend any thing to their necessitie For what pourpose did the Euangelist describe so diligently the great pouertie of this byrthe Leaste thou shouldest forgett it at any tyme and that these thynges myght make the sober and amend thy naturall fearcenes and that when thou haste heard yt done for thy self thou mightest take confort therof and geue thanks to GOD. And it was a long iorney from
lawe she fell downe hedlonge and was caste into suche disobedience that all we vnto this time suffer the blame and penaltie therof Wherefore lette this be a lawe for the congregation When GOD geueth a commandement thynke it to be thy duetie to honour it with all submission and make no further searche Yf he commande obey if he speake be attent and disalowe nothyng that he doth For out of this most certain principle doth God diriue and set all the other of his doinges that all men are fooles lyers and euyll and of so greate madnes that they neuer oughte nor maye be able to vnderstande his worde and his workynge As Ieremie sayth leud and vnsearcheable is the hearte of man Seinge therfore oure leudnes and vice is so great we shoulde of our owne accorde correct oure iudgement and thynke this as to uchynge Gods workes and commandementes If this seme contrarie to my reason trulye it is for no other cause than that I haue suche a corrupt vnderstandynge and dul knowledge And nothynge hindreth me in iudgyng gods wisedō but myn owne natural folishnes Wherfore Circumcision is an example of fayth and of singuler obedience Wheras Abraham his seruātes were nothing offended with this commandement but obeied it without reasoning thought not thus that Circumcision is a folish thing for them that are aged This is peraduenture Gods meanynge what if he thought otherwise that the sin of the flesh shold be restrained as a man wold so cut of this is doubtles the true circūcision why shold God cōmand such a thing that is contrarie to reason that the body should be circumcised for what entent is that done But these men thought not so but were obedient to the commandement and this persuaded them selues Syth God doth requier that seme this neuer so much against reason yet shall I be saued because I obey his precepte Wherfore this is an example of stedfast faith wherwith Abraham and his seruantes were endued And it is put forth to vs that we should folow them and not geue oure selues to oure owne wisdom and reason to be deceaued And this haue we spoken as touching the circumcision of the Iewes whiche hath no longer power then the law it selfe that is vnto the comminge of CHRIST as it is signified in that y◠childern were circumcised vpon the eight day For this order was in the law after six days is the Sabboth and that day that foloweth the Sabboth is the eight day euen the beginning of the weke folowing For Christ by circumcisiō began to fulfil the sayings that were prophecied of hym euen to be a sauiour and a light to lighten the Gētiles which should haue his kyngdome not only limited by the borders of the Iewes but should by his Gospel extend his kingdom throughout all the world And herof is that now the begynning Wherfore as I said before we must put a great distance and difference betwene the circumcision of the Iewes and of Christ. For the persons are vnlyke although the thing that they do is not vnlyke Circumcision was geuen to them whiche were synners and condemned to euerlasting death But Christ is without synne and the Lord of the law vpon whome the law hath no stroke for y◠law is only against synners but he is no synner But for as much as he is circumcised after the law as other chyldern that are synners the law is ouerseen and doth hym wronge And for this cause is the law compelled to make him a recompence and therfore his power is disanulled and abrogate If it had pleased Christ he might abolished and abrogated the law by power For he is the Lord ouer the law with whom the law haue naught to do for because he is without synne But he wold do nothing presumptuously after rigour but order hym self humbly after the equall triall of the law And all this is done for oure sake that we might take confort therof in oure doyngs For in his owne behalf CHRIST had no nede to obey his mother or to be crucified But he doth it for oure sakes For we had nede of such a man that was without synne and that should fulfill the law for vs and so turne away the wrathe of GOD. For this cause was he made subiecte vnto the law and afterward geueth vs that victorie whiche he had of the law that we might so be helped by hym that the law should haue no more power ouer vs than it had ouer hym least it should accuse and condemne vs. For he that embraceth CHRIST with a true faith obtayneth by hym deliuerance from the law and damnation therof Wherfore remember well this difference for all the matter restethe therein Abraham is subiecte to the lawe and to circumcision because he is a synner and the lawe hath power on hym for synne But Christ is no synner and therfore he is not constrayned vnder the law yet doth he submit hymself to the law that all that receaue hym by faith may be free from the curse of the lawe Wherfore this history of Christs circumcision geueth no smalle conforte in the remembrance wherof thankes are worthely geuen to God that although we are in daunger of the lawe by syn yet this is not to the perill of oure saluation but by Christ we haue deliuerance from the curse of the law whiche for oure sakes suffered the curse of the law and made hymself subiecte to the lawe And that it was necessarye on this wyse that we should be delyuered from the lawe it is the saying of Paule to the Romains where he sayth Circumcision preuayleth nothyng but the keping of GODS commandements It is a confident kynde of speache For it is as much as to say No man circumcised and fulfilled the law of God or kepte the law of GOD. What other thing is this than that the circumcised are not circumcised For Gods commandement is euer ioyned with this prescripte Thou shalt loue the Lorde thy God with all thy heart with all thy sowle with all thy mynde Now let one be brought forth of al the men that be that may boste that he hath done or can do this The law commandeth Thou shalt not desyer Shew me one that can boste that he hath done it or can do it To be shorte chose out whatsoeuer commandement thou wilt amongest them all thou causte not denye but that thou haste not kepte it at all tymes But what sentence is geuen agaynst them that kepe it not Ueryly no other than is pronounced of Paule Cursed are all that are vnder the lawe for they can not do it For if we coulde do it ▪ there were no perill But sith we can not do it this is certayn and sure that the law accuseth vs killeth and deliuereth vs to the dyuell and condemneth to hell Wherfore we haue nede of a more highe and profound doctrine whiche may do more to vs than the lawe which doth
that his pleasure is that his sonne and his mother shoulde be as a renoume and healpe at the mariage feast The examples are great yet they nothyng preuaile among the Papistes neither can housholders be moued therby sufficiently The dyuel is the cause thereof whiche suffereth not this lyght to appeare vnto them that they may perceiue that whatsoeuer belongeth to the seruice of housholds that that is taken of God as his owne For if men wolde thinke this for a suertye the seruantes wold counte their workes to be done as a most pleasant shewe in the sight of God they wold obey their masters most gladly and wolde beware of all offence with all diligence And when they were chidden they wold take it in good worth so that they knewe that this kinde of lyfe were for a suerty acceptable to God They wold euer beholde this shewe that Christ him self was present in the mariage that he declared his singuler good will towarde maried persons gouerners of housholdes least this should seme greuouse vnto them if they take any labour or paynes in the doing of the busines of the housholde But they that are so stubburne that they regarde not these thinges neither are they moued therby haue stonie hearts wher as they may haue this power euē to serue God in their house yet they care not to do it or if they do it they are not moued therby they shew not thē selues to be ioyfull as in a prosperous case If the hand mayde wolde know her base works to be of such felicitie that they might be cōpared with y◠works of Marie done at the mariage should not this cause her to be ioyfull and of good trust in all her busynes Ueryly the works taskes that belonge to this state are very vile But the persons that iudge truely of things are excellent Bycause they know that whatsoeuer ther is of this sort it pleaseth God Whatsoeuer the iudgemēt of the worlde be as touching these matters be not thou ruled therby whiche folowest true godlynes For this is the reason to iudge that great and to be the very seruice of God whiche God hath commanded be it neuer so base and vyle Howe fortunat should this lower state be if it could acknowledge her felicitie that God alowed all their doynges as his true seruice where as contraryly all the Mounkes muste nedes be discouraged bycause they haue no commaundement of God makinge for theyr institution of lyfe There is none amongest all in this seruile kynd of lyfe But if he would consyder his sort of lyuinge after this maner would take great pleasure of this that he perceaueth that God and all the Angels beholde and alowe his worke Yea and hereby should they fynde their masters more gentle vnto them if they would with all diligence shew fidelitie in their office and they should at due tyme haue sufficient commoditie therby For faithfull and godlye seruantes are worthie of honour But although this be verye true of his nature yet can not men be brought in beleife that it is so All men set more by the inuentions of man as touchyng the worshippe of God after this or that sorte than that that God hath commanded as concerning the gouernance of a familie Wherfore it chaunceth worthelie to the vnkynde against the fyfte precepte that they faule to Mounkerie and besides that by doyng all that they can yet do they neuer obtayne their desyer but offende God most greuously by their great disobedience for he neuer gaue them any commandement as touching their trade of lyfe Wherfore this example is not lightly to be estemed but hereby ought true godlynes encrease that euery man for his parte may diligently furder matrimonie whiche God hath made gloriouse by his commandement For mariage preserueth Kynges and Prynces and that not onlye bycause Kynges and Princes springe of mariage but also bycause that if maried persons were not they should haue neither men people or yearlie reuenewes For by the gouernance of housholdes it is prepared wherby therafter all offices necessarie amonge men as well hyghe as low are mayntayned Wherfore God hath ordayned matrimonie to be as a wel springe of all other commodities in the earth This councell of God is to be knowen that we might doo all things with the more ioyfull heartes and that this kynde of lyfe might be commended and furthered of vs. But let the maried persons seeke especially herby necessarie succour and confort for them selues For if they be godly and feare God they haue this hystorie as a most certayne pledge that God will helpe the busines of the maried with a continuall blessing and correcte and mynish their incommodities As he testifieth in this place For it is not to be refused for this that the maried shall nedes suffer affliction in the flesh But when CHRIST is taken to the mariage and all the matter is referred to the worshippe of God then is it sure that Gods blessinge and helpe shall not be lacking This much therfore is to be learned as concerning this present matter and all ought to know this these things are put forth in preaching to the entēt that al might haue that excellēt will at length to magnifie matrimonie and to count it for a renoume if they be but maried or if they can but bestow som what to the furdering of mariage And fyrst let them see to them selues by this doctryne that they be not leade of the fantasticall spirites to superstition whiche count these thinges to be vnholy either to be maried either to gouerne a familie But he that would lyue with the fauour of GOD muste attayn thervnto by chastinge and kepinge vnder the body The whiche is the dreame of the Anabaptistes now a days They forsake their wyues their chyldern their familie And this they take for religion bycause of the perturbation of mynde that ther of doth ensue But this is very deceit and the dissemblinge of hypocrites For it is not paynefull in dede that one taketh on hym of his owne accorde That that is enioyned men against their will is much more paynefull Wherfore they are against it leaste they should be fayne to suffer diuers paynes and grefes For there are innumerable bandes that bynd the maried These bandes the Anabaptistes breake and take them selues to libertye least they should be fayne to stryne with these common myseries as other maried men do They take no great penance on them when they shake of this yoke For this yoke is of a moste hardest sort when one is bound to a yokefelow he is in daunger to his Prince and bound to his neighbours to helpe them where as al godly offices comme and springe on euery part by louinge and sufferinge For there are many thynges brought to sight to hearinge to other knowledge whiche are moste paynfull to fele and we wold wish to be ridde from them yet must we endure neither must
notwithstanding so great knowledge and light of the word yet so few beleue All the other multitude hateth this doctrine as a pernicious and erronious thyng as though it sette men at libertie to do all kynde of mischief and to lyue without regard of honestie and godlynes neyther can reason iudge otherwise And therefore is the doctrine of faith set foorth to christians for that the thyngs set foorth in the worde are not agreable to naturall capacitie But yet they count it worthy to be beleued because it is Gods worde whiche wyll when the tyme is come bryng it to passe Then shall we haue perfect vnderstanding of that that now passeth our capacitie But the Scripture is full of examples Dauid before that he fought with Goliath beleued that he shold ouerthrowe and kyll that huge and myghtye gyaunt And this he declared to Saule The Lorde saith he that delyuered me out of the hand of the lyon and out of the hand of the beare shal delyuer me out of the hand of this Philistine Lykewise he sayeth agayne This vncircumcised Philistine shall be as one of them that reuile the hoste of the lyuyng GOD. And agayne he saythe to the Philistine The Lorde shall geue thee in to my hande and I shall strike thee and cutte of thy head These wordes bee spoken of the mouth of Dauid but yf they were Dauids wordes onely and not the wordes of God they should neuer haue taken effect But they are Gods and Dauid beleued them before they came to passe Wherfore afterward they toke effect and it maketh no matter that some thoughte it a foolyshe enterprise and therefore coulde not beleue that it should come to passe as it dyd afterward For it semed impossible that Dauid beyng but a yonge man shoulde with suche a little stone ouerthrowe suche a greate Gyant But Dauid beleueth it and dothe it in dede Then the matter appered certayne and not fayned When he came fyrste and spake the worde reason iudged it a vayne and a foolyshe enterprise For after this maner dyd reason counte Dauid is yong and a shepheard without knowledge of the feats of warre and nowe he gothe forthe vnarmed with a staffe and a slyng as though he would fyght with a dogge But the gyant is harneissed and commeth with his shielde and speare Wherfore he crieth oute and sayth Thou foolyshe boy takest thou vpon thee that that none in the hoste durste take And Dauid hym selfe sawe no more then this by reason but he beleued more euen that God woulde reuenge this blasphemie and saue hym and so it came to passe But to be short this is the maner of all good wordes and workes that before they are done they seme impossible and yet they take effect And when they ar come to passe then they seme easy to reason But before they are done they belonge not to reason but to Faith For where as we are washed from sin by baptisme and shall rise agayne from death in the last day reason shal neuer vnderstand it And especially sith the saintes and godly men haue so diuers chances Wherof some are cast as a pray vnto wyld beastes and foules of the ayre Some are burnt and their ashes cast into the flood What crueltie vsed the Pope agaynste that holye manne Iohn Husse at Constantia Here reason thynketh Howe can God recouer his body agayne Nothynge woorketh this but Gods worde Wherefore no man oughte to count it impossible although it seme to syght so to bee But nothyng is vnpossible to them that beleue For al the effect and ende of the matter lyeth in Gods power whych is almightie and maketh all thynges of nothyng What were we an hundred yeare agone No more than a chylde that is borne thirtie or fortie yeares after vs Wherfore sythe this is Gods maner to make all thyng of nothynge then can he muche more make agayne somewhat of that that was before Wherefore the godly must not consyder whether a thyng be possible but whether GOD hath sayd it shal be done be it neuer so vnpossible to syght For althoughe that can not appere to me yet God hym self is he that maketh thinges impossible to be possible and of nothing all thynges Wherfore all that calle Gods worde to the tryall of reason are woorthy to bee abhorred For is not God able to rayse the deade because it is not in my power Wherefore lette euery man esteeme it a greate wyckednesse to trye or ponder Goddes power and worde by reason and carnall iudgement For yf all thynges myghte bee vnderstande and comprehended by oure reason God neded not to shewe foorthe hys worde But for as muche as he geueth his word it is a token that there bee thynges whiche our reason can not conceaue and comprehend And we learne by experience that the word of God is aboue and agaynste all reason I shewe thee the remission of synnes and absolue thee by the commaundemente of CHRIST Thou hearest the woorde and when thou hast hearde it and receaued absolution yet thou doest not perceaue howe great familiaritie thou haste thereby with GOD and the Angelles Thou knowest nothynge of that great ioye whereof Christe speaketh howe greately the Angelles in heauen reioycethe vppon one synner that doothe repente So whenne thou arte nowe baptysed there appearethe in thy fleshe no other fourme then was before But I pray thee is absolution and Baptisme therefore of no strength Thynke not so but hyghly esteme them for that they are belongyng to the administration of Goddes kyngedome and commaunded by his word Wherefore we muste by faythe surely beleue for the wordes sake that thynge that thou shoulde neuer perceaue trewe by thy sence and reason And this Faith as touchynge the great beneuolence of God towarde hym selfe is surely perswaded beleuynge that the father taketh hym for his sonne and CHRIST for his brother and that the angelles greately reioyce of his prosperous estate If it please not the Pope to beleue this what is that to vs God is shewed to haue respecte vnto theym that esteeme hys woorde and thynke it woorthye to bee beleued And the Euangeliste poynteth an example of suche a Faithe in the blynde Hee perceyued by reasone noo lykelynesse of the matter but susteyneth an vncurable euyll But as soone as the woorde of CHRIST soundeth in his eares Looketh vp he beleueth it and the thyng came to passe This worde was by it selfe pronounced before the effect appered For the eyes of the blynde were as yet not open but forthwith after the word because it was beleued folowed the effecte and then the vnderstandyng of the matter was easye to the blynde After lyke maner goeth it wyth the disciples in this place Christ reherseth vnto them the hystorie of those thinges that should be done at Hierusalem and they because they vnderstode them not toke it for no truth Not because they suspected anye vayne talke in CHRISTE but they thought that
not they are not to be obeyed but to be frely spokē agaīst althoughe losse of life shold folow therof For the gospell spareth no mā but reproueth the sinnes of all men generally without exceptiō Therfore let the pastors preachers diligently consider the greatnes wayght of their office remēbring that they must geue an accoūte therof at the great day of iudgemēt if they frely speake not to all men without feare rebuke those thinges that are worthy to be reproued be the persones of hye or low degree Why then shold we preachers for thy cause O thou maiestrate cast our selues into daunger serue thy lustes cōtrarie to our office It is not our worde Neither are we in this office to serue thy tourne as men hyred of thee to teach such things as maye please thy fansye the preachers may not do so neither wyl they do so nor yet ought they so to do He that is not willing to heare these thinges let him seke other that may serue his lustes so that this ministery be free wherunto God hath geuen authoritie power to rebuke sinnes yea the sinnes of all men And these are the three kindes of men whom Christ in this his most noble miracle hath censoures Iudges The first praise it allow it meruel at it the secōd hate it blaspheme it The third wolde haue such miracles wrought as they appoint neither are they any other at all times before whom the gospell is preached in the worlde Therfore the preachers in this behalfe must as Christ did dispute reason cōtēd with the aduersaries by no meanes suffer them or wincke at them but stoutly and valeauntly defende the Lord Christ his cause worde what soeuer aduersitie foloweth and not to regarde thoughe they seme to labour in vaine and to profite fewe We haue done our dutie if we haue disclosed their blasphemies If they heare not farewel they so that they vnderstand what they haue done and whom they haue contemned despised set at naught blasphemed and rayled vpon Christ first of al answereth thē that sayde he cast out deuils by the helpe of Beelzebub prince of the deuils These he cōfuteth with such a reasō as no reasonable mā can deny it That kingdom saieth he which is deuided in it selfe must nedes come to desolation If therfore one deuil cast out an other this then foloweth that y◠deuilles are together by the eares amōg them selues so must their kyngdom come to naughte And this is so true that euen in families or housholdes discorde maketh hauocke of al thinges For if the man the wife be at variance amonge them selues stryue one to hurte an other one to speake euill of an other then must the familie and housholde nedes perishe come to naught Examples do teache that discorde weakeneth maketh feble and vtterly destroyeth whole Empires Kyngdomes Cittes comon wealthes houses families Therfore the Phariseyes and Scribes are here vtterlye besyde them selues and clene out of their wyttes wantyng not only the Iudgemēt of the spirit but also of reason as our aduersaries also the papistes are madde vtterly estraūged from all reason whyle they contemne and condemne so manifest trueth For althoughe we had no scriptures yet were we able to defende our matters and confounde theirs euen with very reason But this helpeth nothyng al our labour is but loste so styffnecked and vncircuncised both in heartes and eares are our aduersaries the papistes And this here is worthy to be noted that Christe sayeth the deuill hath a kyngdome and suche a kyngdom as greatly agreeth in it selfe and defendeth their matters with high concorde and perfecte agrement so that whosoeuer prouoketh one deuill prouoketh and stirreth vp all He that hurteth one maketh all the residue his enemies otherwise if they lyued not in suche a concorde we shoulde plucke awaye many mo from the papistes vnto oure side That all do not beleue receaue the worde the cause is that the kyngdome of the deuil is so mightie and defendeth all their thinges by diligent coniunction and coupling together of consentes myndes This kyngdom doste thou disturbe and greue when thou receauest baptisme hearest the worde of God receauest the Sacrament of the body and blood of Christ. That the deuill doth not ouercom thee it is because that as in the deuils kyngdom there is hygh agremēt so likewise in the kingdom of Christ there is most true concord and singular linkyng together of myndes Therefore when the deuill assaulteth thee and goeth about to vexe and trouble thee he hath also to his ennemy hym that sitteth on the right hand of God the father euen Christ thyne heade as he saide vnto Paule Saul Saul why persecutest thou me This is to be taken for a myghty and strong defence yea and an inuincible fortresse I meane to be a christen man seynge we haue so myghtie a kyngdome against vs yea we shoulde not be certaine of our helth and saluation one moment of an houre if oure helpe were not sure and certain in the grace of God if God did not assist vs and be present with vs thorowe his holy spirite But here may an obiection be made against Christes confutation that the Exorcistes or cōiurers although they be a wicked kinde of people cast out deuils also Uerily al this cometh not of God but of the deuill We reade of a man that was possessed with many deuils yet a certain priest that was a coniurer and vsed sorcerie was so bold as to put his hād into the mans mouth that was so possessed And what other thing is this then one deuil to cast out an other I answer Paul saith that the deuill in the latter days shall worke wonders and do miracles yet shall they not be true miracles but fained counterfait and false For he worketh not those miracles to aduance the Gospell of Christ and to sette forth the glorie of God but to bryng men from the true faythe and to caste them headlong into all kynde of idolatrie There haue bene certain sainctes as they were wont to calle them as our Lady of Ipswiche our Lady of Walsingham the Roode of rest the roode of Grace S. Peter M. Iohn Shorne c. to whom they were wont in tyme past to sende such as were possessed with the deuyll that they myght there bee made whole and so manye tymes it came to passe But the deuyll was not therfore caste out as though he coulde no longer haue there remained but he was content gladly to depart to confirme them in their superstition and vnbeliefe As the deuill also hath many tymes fained that he is afeard of an halowed candell salt palmes holy water holy bread holy fyre c. When notwithstandynge he dyd it only to this ende to encrease superstition to banishe all true faith and religion to driue men from the lyuyng
is of strēgth to be borne again wher this is lacking there is no hope to come to the kingdom of God All our powers with the lawes and preceptes are of no efficacie and strength But thou wilt say If it be so I had rather doo no good worke at all then to take muche peyne if I obteyne nothynge therwith in the kyngdome of God But to thynke or saye this is an euident token of vngodlines Wherfore do both Fyrst see diligently to the lawe with all his woorkes then know thy self to be a synner and that thou canst not by thy workes escape damnation Then turne thy selfe to the doctrine of Christ and hearken what hee preacheth of the kyngdom of God after that he hath declared that the old man can not enter into the kingdome of God Nicodemus perceaueth the straighte Iudgement of Christ that without the newe Byrthe there is no hope of the kyngdom of GOD and he is soone reformed and persuaded that the carnall byrth healpethe nothynge thereto And therefore he asketh howe the newe byrthe might be And CHRIST And doth redyly shew a notable doctrin therof saying on this wise Uerily verily I say vnto the. Except a man bee borne agayn he can not enter into the kyngdom of God Whatsoeuer is borne of the fleshe is flesh what soeuer is born of the spirit is spirite This is the second sentence against the first byrthe shewyng that it is carnall synful and that it can not be encouraged to obteyne the kingdome of God As though he should say Thou demandest whether thou shouldest otherwise be borne of thy mothers wombe although thou were borne a thousande tymes of thy mothers wombe yet thou shouldest not bee borne to the kyngdom of God Ther is no nede of father and mother to the kyngdome of God which are also them selues fleshe but there is nede to haue water and the spirite but he that hath ben so borne agayne is a new man and shall come to the kyngdome of God This doctrine had Nicodemus neuer learned in Moses He had learned there what he should doo or not do by the preceptes But as touchyng this new creature he had learned nothyng at all not as muche as by a dreame Wherfore he is so confounded that he graunt that all this while he had lerned nothyng at all But the wordes of this sentence ar not so lyghtly to be passed ouer the sentence is perfect that good works must be done and obedience is to be geuen to the lawe But the seyng of the kyngdom of God cometh not hereby But if we will come to the seyng therof not good workes but a newe man is requisite thereto And that is not doone by the carnall manne but by water and by the spirite They are the verye parentes that are mete to bryng forth this new chyld of God Water is nothyng els but baptism For so saith Christ in y◠last of Marke He that beleueth and is baptised shall be saued Thys strength of the water is not of his owne nature For water is water that is to say an elemēt and creature whiche can not change the hert and wash away syn But the water wherof Christ speketh here and which we call the water of Baptisme is not only water naturall but water in the worde and promyse of God Two things are here ioyned together the water the word and are so ioyned together that they can not be sundred If thou sunder the water from the worde it is no baptisme If thou sunder the word from the water neither than is it Baptisme But when the word and water ar ioyned together this water is such with the whiche the holy ghost will come vnto thee and regenerate thee to the kyngdome of God Whiche is as much to say as to forgeue synnes and to bryng saluation This sentence therfore is not lyghtly to be regarded and especiallye because of the Anabaptistes whiche holde opinion that the Baptisme of infantes is nothyng woorth where as yet Christ in this place applieth water to regeneratiō to the new birth and ioyneth it as the cause therof with the holy ghost If children therfore haue nede of this new byrth and can not see the kyngdome of God without it and seynge Baptisme is ordeyned of Christ as the cause of all that muste bee newe borne It is not onely an vnmercyfull thynge but also violence in the kyngdome of god and playne tyranny to exclude them from Baptisme and from the kyngdome of God for whome Christe dyed and decreed that this benefite should be free to all them that are newe borne that they myght be baptised to dye with hym and be borne agayn Wherfore this newe byrth is also necessary for children that they may see the kyngdome of God And although the water dothe nothing profite without the holy ghost yet the holy ghoste by the water of Regeneration muste woorke in vs as Paule dothe so ioygne them bothe together Accordyng to his mercy saith he he saued vs by the water of regeneration and renuyng of the holy spirite the which he shed vpon vs abundantly This lauer or washyng can not be without regeneration and renuyng of the holy spirite Wherfore the errour is detestable that in certaine places dyuers preachers doo baptise chyldren without water For it is not only requisite in baptisme to haue the word spirite but also to haue water For so did Christ ordein no man hath power to change his lawe institution The baptisme of water is seene with the eies but the worke of Regeneration and new birth whiche is wrought by the holy ghost inwardly is not sene Therfore this outward ceremonie of the water of baptism may not be omitted because of the priuie and inuisible administration of the holy ghost Christ sayth furthermore vnto Nicodemus Meruail not that I sayd vnto thee thou muste be borne again from aboue the wynd bloweth wher he will and thou hearest the soūd therof but thou canst not tel frō whence it cōmeth and whether it gothe So is euery man that is born of the Spirite These wordes are very simple as the ceremonie is it selfe For it is not estemed with reason when an infant or an aged man is offered to make his confession on this wise that foloweth Behold the yoke of synne and of the deuyll is so great that there is no helpe or remedy against it but that he whether he be chyld or man be baptised and washed with water in the name of the father of the sonne and of the holy ghost But here must we rather marke what Christ sayth where he biddeth vs rather to consyder what is done by priuie operation then by the open ceremonie outward signe For the worke of the holy ghost is priuie hyd from the eies Wherfore we must beleue it as it is set forthe in the worde Thou shalte neuer perceaue it by the eies
although many benefites be cast awaie vpon the vnkinde yet ceaseth not their will of well doyng Now doeth Christe procede and deuideth mercie into diuers partes Iudge ye not and ye shall not bee iudged Condemne not and ye shall not be condemned Forgiue and it shall be forgiuen you Christe would haue vs godlie in deede that we should not crake of faithe and the Gospell in wordes as the moste parte doeth that boaste them selues to bee Gospellers and prate muche of Christe But if the matter be well tried thei are but dissemblars And a greate part deceiueth them selues and perishe hereby with their hypocrisie This hypocrisie would Christe gladly restraine Wherefore he putteth forthe to vs no straunge or vnknowen example of his father doen to our profite that as we fele his goodnes and humanitie so we should shew our selues beneficiall and not high mynded toward other For we are in daunger of Gods iudgement and damnation for our synnes What hath the heauenly father doen He would not iudge and condemne thee as he might but he forgaue thee thy synnes tooke from thee hell and damnation and receiued thee to his mercie This example is put for thee Applie thy self thereto Bee thou likewise vnto other then art thou a true christian whiche beleuest in Christ neither condemnest thou thy neighbour but forgiuest hym gladlie thy hurte But if thou wilte not dooe so but rather dooe like the leude seruaunt Math. xviii thou declarest that thou canst receiue no mercie before GOD nor shewe to other in this life that thou art a Christian man but rather that GOD will exclude thee from his mercie and appoinct thee to iudgemente and damnation and depriue thee of all his benefites wherewith he hath indued thee and require again all the debtes that he remitted forgaue Thou nedest not doubt of this For the commaundement is this Iudge ye not and ye shall not bee Iudged but if ye will not cease iudgyng GOD shall iudge you also The common practise sheweth how harde this inibitiō is Assone as we iudge our selues hurt forth with we vse this iudgement Why should I do good to the vnkinde I haue holpen hym often and he dooeth not onely like for like but dooeth a shrode turne for a good I should offende if I should helpe the vnkinde so often But this is an vnmercifull mercie and painfull helpyng When thei Iudge bicause thei obtain not the like And then appereth Gregorius saiyng true True Iustice hath doen compassion but vntrue is double iniquitie For when a man giueth me a croune he is thought to go about to make me his bondman thereby Wherfore assone as any thyng is doen or saied that pleaseth not or if I be not obsequius forth with he embraideth me haue not I doen this for thee and requitest me with suche kindnes This is truely nothyng els but to serue and Iudge as the Gentiles doe that there maie be a recompensation For this is no good waie If thou doe good to an other and he acknowledge it not or doeth euill for good thou maiest admonishe him not so to doe least he offende God greatly But yet hast thou no iust cause to hate hym to iudge and condemne hym Giue hym vp to his Iudge For thou knowest not what GOD will doe with hym whither he will amende hym If he be not amended GOD hath officers sufficiēt to be reuenged of hym And so suche thinges chance daily that there rise sodain tempestes against the stubburne Onely beware that thou iudge him not but thinke thus GOD hath not so cruelly dealte with me For if he had I should haue been killed long a gone in my synne when I liued in filthy Idolatrie and Hypocrisie Likewise also beware that thou dooest not condemne for it is not thy duetie To chide to tell one of his faut to dehort to declare to them that iudge and condemne it is lawfull But thou haste no more to doe then to be mercifull thou maiest not Iudge thou maiest not condemne And if thy neighbour be so obstinatly set to do thee hurt that he will not cease yet thou oughtest to bee willyng to forgiue and not to hinder his profite or goe about to reuenge but rather to furder to helpe him These thynges are harde to doe but remember that thou art a Christian and that more perfection is required of thee if thou earnestly embrace this name euen as the example of our heauenly father plainly declareth before vs. For if thou dooe good to thy neighbour and he be vnkinde and doeth requit thee with euill doubte not but that GOD will laye it to his charge Resigne and giue ouer thou the vengeaunce vnto him and do thou thy duetie GOD doth reuenge all these thynges at his tyme. Wherefore commit thou all other thynges to hym and execute this commaundement that thou reuenge not but be mercifull It followeth in our Gospell Giue and it shall bee giuen vnto you good measure filled vp and shaken together yea runnyng ouer shall men giue into your bosome For with what measure ye meate vnto other with the same shall it be measured vnto you againe Christ hath comprised these preceptes very properly and laboureth specially to cause vs to fulfill the true workes of Charitie Wherefore as he hath commaunded that synners should be mercifullie and gentlely handeled as we are gently handled of hym that we Iudge and condemne theim not but committe that vnto GOD and praie for theim to GOD So he commaundeth to doe thē good by giuyng helpyng and counsaillyng c. and then not to doubt but GOD will requite our liberalitie bee it neuer so greate That so the minde maie abounde with Charitie alwaie and neuer bee ouergrowne with the thornes of vnkindenesse to cease thereby from well doyng as the Gentiles doe whiche can not abstaine from iudgyng and condemnyng For assone as thei thinke them selues hurt thei forgiue not before thei are humblie asked forgiuenesse So thei will not giue any thyng but where as thei loke for gaines and for benefite Wherefore thei can neuer escape the Iudgemente of GOD neither are thei Iudged worthy of Gods benefites and of his mercie and grace This faute must we eschewe and so doe for our neighbours as our heauenly father doeth for vs. He slacketh his straight Iudgement he pardoneth vs he will not be cruell and cōdemne vs although we be vnkinde He enioyneth vs to do likewise also or if wee will not he putteth before vs a dreadfull ende that we shall loke so to be serued of hym as we serue other For with the same measure saith he shall other measure to you as you haue measured with And we can not deny but GOD hath giuen vs good measure For if he would haue giuen vs after our desertes he might haue plagued vs with wrathe plague pestilēce and all euill and put vs to death assone as we were borne I will not rehearse how manifolde waies we haue offended hym
of God This is counted a great thyng before the worlde that a monke doothe renounce all thyngs and entreth into an abbey lyueth a hard lyfe fasteth watcheth saieth his prayers c. here lackethe no worke but here lacketh a commandement for that that God neuer commaunded it by his worde Wherfore this can neuer be counted seruyng of God Contrarily this semeth a lyttle thynge whenne a handmayde doothe her woorke that belongeth to the householde by washyng swepynge c. But because there is a commandement of God as touchyng this be the workes neuer so small yet they haue the name of Gods seruice and passeth farre all that is holy and deuout with the monkes and Nunnes For the monkes haue no commaundement of God But it is commanded that parentes shold be honored and that the housholde businesse should be done So that generally this is the true seruice of God to do that that GOD commanded and to eschue that that God forbyddeth And all foule corners maye bee full of Gods seruice and not onely churches and temples but also houses kytchins shoppes cotages c. And it may be done of citizens of men that go to plowe and tylle the field if we woulde but esteme the matter vprightly For it is certaine that God commaunded not onely the Ecclesiasticall and ciuile administration but also the guydyng of housholdes and that his will is that it shold be preserued Wherfore all that dothe helpe therto first the parentes then the chyldren and laste of all the seruantes and neighbours all doo serue God For it is his will and commaundement If this reason were well pondred it woulde certifie all men as well high as lowe as touching their busynes that they myght know that although that that they must doo in the house be very small yet they serue not men but God What busines therfore can be peynful vnto them at al when they vnderstande that all theyr worke is acceptable to God But the deuyll hyndreth mens Iudgement that they can haue no suche ioye in doyng theyr worke and vocation and hee causeth that euery man may haue a singular peyne in doynge their office and executyng Gods commandement that bothe may be spoyled and defrauded of their commoditie that is men of the redy and glad will and God of his seruice If it myght be purchased by any money that a man myght be receiued into that order or colledge wher as he myght be sure of this that Gods seruice should be done men would gladly bestowe all that they haue that they myght come to this poynt It is a meruailous thynge What these monkes should meane when they wold serue God in their rules But as I sayd before that thyng was wantyng in them that was the chief in this matter For if thou demaunde of them who coÌ„manded them to go to the cloister they can not say this that God commaunded them but this must they nedes say that they thought that they myght so please God But they are worthye of euyll for theyr rashenesse It is euen as much as if I should commaunde my seruant to fet meate and he in the meane season make readye a horse He shoulde not muche please me in doynge thys and speciallye yf that he woulde defende his dooynge and boaste thereof as thoughe that hee hadde doone a harde piece of worke in brydelyng sadlyng and currying the horse Lykewyse is the matter with Mounkes they crake of their seruice and yet God gaue them no commaundement so to doo Whefore if thou purpose to serue God truely applye thy vocation be it neuer so lowe and first hearken to Gods worde in the churche then to the worde of thy maiestrate maisters and parents and this is the true seruyng of God This must we learne therfore and beare it well away what is gods seruice euen to doo that that God commaundeth by preachers parentes and maisters If thou doest this thy heart may be at rest before God neither shall thy worke and labor that thou doest be painfull And this plâ—aseth God and is Gods trewe seruice And that that thou doest in thy house is as muche as euen thou hadst done it to god whych is in heauen And furthermore this is the chief renoume wherewith man is adorned aboue all creatures whiche dothe obey God also For the sonne the moone the earth and all thinges behaue theim selues after Gods commaundement So lykewyse the water hath a commaundemente to bryng foorth fyshes so saieth God in the fyrst boke of Moses And the water dothe euen so among all men where as men hynder not Gods blessyng by theyr synnes So all creatures are most beautified when they serue God thorow obedience And Christ saith so here that Salomon in all his glorie was not so apparailed as one of these lilies of the fielde But what dothe the lylie what commaundement hath it no other but that it may bryng foorth a shewe and beautyfull fauour savour and colour If then God doth so much praise this in a floure what a great renoume is this thynkest thou for a maÌ„ to be founde in the commaundement and obedience of God The maydens are decked to daunce it is but a toy and a trifle For this is her chief renoume wheÌ„ she applieth her worke and vocation seeth diligentlye to her maysters chyldren and to suche other seruice For so doeth the Psalme 45. extoll Christians and saieth In thy honoure commeth the daughters of kynges What honour is this when it is euident that christians are poore nedie and despised It is a spirituall honour and renoume it is not gold perles purple tissue but the commaundement of our God This honour shyneth more brighter then the Sonne for it is Gods honour He then that walketh in Gods commaundement walketh in the very honour of God If I should goe in the Emperours apparell or a mayde in the apparell of a great Quene this wold be counted a meruailous noble thynge before the worlde but in deede all these thinges are but toyes to mocke an ape and nothynge in comparison of the spirituall ornature whenne a mayde goeth gaye in the obedience of God and her maister In respect of suche ornature all other common gorgeous thinges are but nifles and trifles For that is the trewe ornature and comelynesse whiche is called Gods worde Gods commaundemente Gods obedience This is the Crowne and verye ouche as Salomon calleth it in the fyrst of the prouerbes and sayeth My sonne heare the discipline of thy father and lette not go the lawe of thy mother that grace maye bee geuen to thy heade and a chayne to thy necke In thys lyfe thys ornature seemeth a thyng of no greate valuation but in the lyfe to come it shall bee moste excellente whenne God shall saye Come my sonne thou haste doone thy duetie in thy vocation Thenne shall it appeare that obedience towarde GOD and hys woorde yea althoughe it be in small matters geueth more renoume than that that