the grace and mercy of the gospell that the church gathered of the gentyles and of the Iewes shal be made one flocke and haue one shepeharde But here marke and take hede in what manner this callyng shal be Christe alone must bringe it to passe and performe yt as he saithe I haue yet other shepe that be not of this folde and those same must I bring also c. Christe muste bringe the gentils whereout it foloweth necessarily that the gentiles of them selues without they be brought by Christe can not come And yf they can not come of them selues it is manifest and playne that we throughe grace and mercye be iustified and saued as saith S. Paule By grace are you saued throughe faythe Ephe. 2. and that not of your selues for it is the gifte of god not of workes least any man shulde boaste him selfe Now yf we are called to righteousnes and euerlasting lyfe by grace why do we then boast vs of oure workes Whervnto is now free wil become why do not you leaue Christe his honoure Wylte thou become a thefe and priuily steale awaye christes honour Is it not sufficient that the pharisies those glorifiers in workes are called theues If ye are wyse take counsayle with the scripture and beleue the same if ye will be saued which saith No man knoweth the father Ioh. 14 but the sonne and to whome the sonne wil reuele it .. Marke diligently that he saith To whō the sonne wyl reuele it And in this gospell he saith also I I I my selfe muste bringe them When Christe doth bringe vs through his word and spirite then do we heare his voyce then do we willingly obey him and mortefie the old Adame in vs. To make shorte we lyue according to goddes will and pleasure Some there be that suppose that by this sentence Ther shalhe one flocke and one shepard is promised through out all the worlde Vnity concord in the doctrine of Christs faythe is not to be loked for vnitie and concorde in the doctrine and faithe of Christe but they be deceyued For this saiyng is fulfilled when both the Iews and gentyles are called by the word of god into the communion of one churche And in th ende of the worlde finally it shal be fulfilled when the faithfull as well of the Iewes as of the gentiles shal be disseuered diuided from the kiddes that is frome the vnfaithfull and taken into the kingdome of Christe Whiche God the father graunt vs through Iesus Christ our Lord. Amen The thirde sonday after Easter Ioh. 16 AFter a whyle ye shal not se me Ioh. 7. agayne after a whyle ye shal se me for I go to the father Thē sayde some of hys dysciples betwene them selues What is this that he sayeth vnto vs after a whyle ye shall not se me and agayne after a while ye shal se me and that I go to the father◠They sayde therfore what is this that he saith after a whyle we can not tell what he saith Iesus peceaued that they wolde aske hym and sayde vnto them Ye enquyre of this betwene your selues bicause I sayde After a whyle ye shal not se me and agayne After a whyle ye shall se me Verely verely I say vnto you ye shall weepe and lament but contrary wyse the worlde shall reioyce Ye shall sorowe but Ioh. 2◠your sorowe shal be turned to ioye A woman when she trauayleth hath sorowe bycause he thow◠is come but as sone as she is delyuered of the chyld she remembreth no more the anguyshe for ioye that a man is borne into the world And ye now therefore haue sorowe but I wyll se you agayne and your hartes shall reioyse and your ioye shall no man take frome you THE EXPOSITION Chryste sheweth his passion resurrectiō to his disciples IN this gospell diligently we shall note foure thinges First how Christ shewed before vnto his disciples his passion and resurrection Furthermore in what wise through his resurrection he shuld raign in his kingdome and go to the father This sermon and teaching muste needes be verye necessary whē Christ so oftentimes and with so many wordes repeteth it and sheweth yt his disciples Yea truly it is very needful considering the infirmitie of our flesh and the hard vnderstandynge of these articles Wherefore Christe after the manner of a faithfull maister and instructours ceasseth not contynuallye to inculcate and driue into the apostles hartes suche artycles that in all poyntes he mighte trulye and iustelye execute hys office And this is the exposition and meanynge thereof After a little while I shal be delyuered vnto the Iewes and they shal condemne me scourg me and at the last crucify me And lykewise as Ionas was three dayes and three nyghtes in the belly of the whale Mat. 21 so shall I be three dayes and so manny nyghtes also in the hart of the earth And that is the same that I say vnto you After a little while yee shall not see me and yet after a litle that is the thirde daye whan I am risen frome deathe yee shall see me But that shal be no great whyle for I muste go to the father and receaue my kingdome whiche is spirituall With the whiche hee instructethe and teacheth his dysciples what maner of kyngedome hee shall haue and in what wyse he shall entre into it The kīgdom of Christ Eph. 14 The kyngedome of Chryste lyeth herein That Christe hath ouercomme sinne deathe hell and the dyuell and hathe all the auctorytye and power of the father in heauen and in earthe that hereafter he beinge ordeined the moste mighty kinge vppon the hollye hyll of Sion Psal 2. shuld strength and rule his faithfull and electe through the holy ghoste And into this kīgdom he hath entred through his passion death and sheding of his blode as the prophete Dauyd sheweth before Psa 109 He shall drynke of the brooke in the waye therefore shall he lyfte vp his heade The Apostles knewe yet but little of the spirituall kingedome and thought it shulde haue been temporall vntill suche time that they receiued the holy ghost which opened their eyes and instructed them what manner of kingedome it shulde be how we shulde come vnto it and abide in it And if we desyre to enter into this kingedome and wyl ouercome synne death the diuell and hell it is moste conuenient necessarye that we know Christe oure Lorde and sauioure oure kinge and bysshoppe and that by his bloode wee are reconcyled to the euerlastinge father And we must do also as Paule monissheth vs in the epistle to Timothe sayinge 2 Tim. 2 If wee be dead with him we shall lyue with him also If we be patient we shall also raigne with him If we deny him he shall denye vs. Secondarily here is layde before vs in the apostles an exaumple of our ignoraunce An exaūple of our ignoraunce For as the
Ye haue a custome that I should deliuer you one lose at Easter will ye that I lose vnto you the kyng of the Iewes Then cryed they all again saiyng ♣ Act. 3. Not him but Barrabas Thesame Barrabas was a murtherer THE EXPOSITION AS before the Euangelist hath plainly described the hypocrisy of the Bishops and Phariseis in that they as men zelous for the lawe tooke Christ and bound him caried him to and fro from post to pyller nowe hether nowe thyther euen so now in this part of the gospel is set out the hypocrisy of al the people so that it is true that the prophet Oseas sayth that as the people is Ose 4. suche are the priestes For in that they ledde vnto their lawe hall Christ that innocent lambe of God there to deliuer him to the slaughter they haue no coÌ„science nor grudge at this but rather they are persuaded that they do God high seruice The hipocrisye of the people Furthermore they thynke them selues sufficieÌ„tly clensed and pure if they take hede to this onely that they go not into the lawe hall What is this Mat. 23 but to strain out a gnat and swalow or deuour a Camel to make cleane the outwarde part of the cuppe and platter but to leaue it within full of rauin and intemperancye To this also pertaineth it that thei say vnto Pylate It is not leful for vs to sley any maÌ„ I beseche ye durst not they murther a man that in their heartes had adiudged Christ to death You see now in this what is the nature of Hypocrisy Hypocrisy Truely this with outwarde workes to beare a beutyful shewe willyng outwardly to be reputed good and honest rather then to be so in dede contemnyng all other dispisyng and condemnyng them in comparison to them selues And especially hypocrisy is ragyng wod in a fury against suche as condempne her outward workes and reiecte her as an enemy vnto righteousnes that is of fayth Nowe then begynneth she to bee horne wodde and can not containe her wrath but rather would if she had power so to do murther all men coÌ„myt them to tormentors to be hewen in pieces then she would suffre one iote of her outwarde holynes honestye to bee defaced Ioh. 16 And of this commeth it that Christe sayd himselfe that when suche should murther christians they shuld thynke that they did high seruice to God Wherfore whosoeuer wyl be a true christian he must nedes leaue all hypocrisy onely study howe to abtain the rightousnes of fayth For fayth gladly is occupied in inward and spiritual thinges and forceth not greatly for outward thynges Furthermore it more gladly suffereth paciently all damage and iniurye then to do any to other But how do the Iewes here Forsoth they wyl not entre into the Consistorye but this they woulde A pure hert maketh a pure and good worke an defyled heart maketh an vncle â—n euell woorke ye and that with all their hartes that Christe were murthered and hanged vpon the crosse Neither is ther anye that one whit is moued with mercy or pitye toward Christe but they al at ones with a loud voice crye Crucifie him Crucifie him They all are vnpure in heart therfore must it needes be vnpure all that euer they do Wherfore is it right that the Iewes receiue such reward Contrarily for as much as al christiaÌ„s ar pure in hert al things also that thei do are pure cleane And doubtles this benefite obtain we by the faith which is in Christ Iesu our lord Secondarily The kiÌ„gdome of Christe we haue in this talkyng of Pylat with Christe a notable sentence and woorthy to bee kepte in memorie of the kyngdome of Christ what forme it muste haue in this worlde and what state it shall haue in the world to come For Pylat scornfully aposeth Christ in this manner Arte thou that kynge of the Iewes Euen as scornefullye hee asked him What is trewth And nowe to this question Christ giueth a noble answer not for Pilates sake whiche in deede not so muche as desired to be partener of this kingedome but for oure sake that we myght knowe howe to prepare oure selues well to thys kyngedome and ryghtlye to thynke and teache of it For suerly euerye man can not iudge rightlye of this kingdome for as much as in it all things are done contrary to our iudgment The kiÌ„gdome of Christ is hyd vnder the crosse And I pray you how shuld we haue any beliefe or certain knowledg of this kingdome except God wold giue vs his spirite For doubteles this kyngedome is hidde wyth a crosse in this worlde and lyethe secret vnder it And the lorde of this kingdom was as a malefactor betwene two murtherers nailed to the crosse I assure you Pilate him selfe beleued not that Christ had ony kingdome although he heard that layd to Christes charge Nor the Iewes them selues beleued it that he had a kingdom although in very deede at a certaine time they wold violently haue taken him and haue made him their king as S. Iohn writeth in his gospel Ioh. 6. saying But Iesus when he knew that they wold come by strengthe take him and make him kinge he fled agayne into the mountayne him selfe alone c. Note what is the kyngdome of God Wherefore it is verye conuenient for a christian man diligently to considre note what is here said that he may perceiue and vnderstand it My kingdome saith Christ is not of this world Yf it be not of this world what kingdom is it theÌ„ in what thiÌ„ges coÌ„sisteth it Ro. 14. Blessed S. Paul shal answer this The kiÌ„gdom of god saith he is not meat drink but righteousnes peace and ioy in the holy ghoste Suerly he that with these things serueth god is accepted vnto god and aloweable afore men Thou hearest in this place that the kingdome of Christ is nothing else but righteousnes peace and ioy in the holy ghost But froÌ„ whence cometh this righteousnes Rom. 3. Of faith as the scripture saithe To him that beleueth his faithe is imputed for ryghteousnes But now whereof commeth faythe Of the worde as S. Paule saith Faith cometh of hearing Rom. 10 and hearing by the worde of god Furthermore where the woorde is there is also faithe and where fayth is there is ryhhteousnes and wher ryghteousnes is there ys peace in conscience where peace in consciences is there is spiritual ioy Wherfore where righteousnes peace and ioye is there is also the kyngdom of God as the Apostle sayth and we also haue alleged it before Of this nowe it foloweth that the kyngdome of Christe standeth not in outwarde thynges in outwarde power and administracion of cyuil thynges nor in any pompe or any proude porte but in the worde of God in spirite and fayth like as Christ sayd in another place Luc. 17. The kyngdom of God is wtin
happen in his natiuite For and by assone as this childe was borne al the neighbours and kynsfolke did reioyce with the parentes of the child and vpon the eyght day they circumcised the chyld and at the fathers commaundement and writyng they gaue him a name of grace and mercy and this fame is spredde abrode among all theim that dwelt in the Mountaynes of Iewrye and all that did heare it layde it in their heartes cōfessyng that the hande of the Lorde that is The hād of the Lord. the power and helpe of God was with him Lo thus muste men consider Ihon to knowe howe highly he is to bee estemed Secondarily in this gospell fayth maketh Zachary to speake whiche a lytle before throughe his incredulitee was domme And lyke as in this wee see howe great a synne vnbeleife is euen so on the other part wee perceyue howe precious and godly a treasure fayth is The Angel of God sayd vnto zacharye Thy wyfe Elizabeth shall beare vnto thee a sonne To these wordes ought zacharias to haue geuen credite But what doth he Because he was aged and his wyfe well gone in age also therfore he wyll or he geue credite knowe howe these thynges shal be fulfylled therefore he is compelled to silence tyl those thinges were fulfylled that were promised vnto him by the Angel And in lyke maner vnto this day are all they stryken dumme Dumnes in this our time that wyll not beleue the Apostles of God his worde and the Gospell For where as it were their duetye to aduaunce the glory of God the meryte of Christe and to set furth the same there they extoll the righteousnes of their own works as that Pharisei did Luc. 17 God said he I thank the For I am not as the residue of menne extorcioners vnrighteous aduouterers nor yet as this Publycane Call yee this to laude and glorifie the grace of god and merite of Christ Naye truly Thus to boast is worse then to bee dumme For thoughe in this prayer are heard many wordes yet is ther not one heard that seteth vp or magnifieth the grace of god or merite of Christe Nowe thoughe I can speake and vtter many woordes yet as longe as vnbeliefe that taketh away the glory of god raigneth in my heart I remaine dombe afore god as the scripture saith Wysdome hathe opened the mouthe of the dombe that is to say The knowledge of god maketh men eloquent that they knowe how to gyue god his honoure in Christ to praise and glorifie him and fynally to confesse his worde Suche an eloquent Orator was Paul made when he compared his own iustice that he had in the lord vnto myre and dong that by it he might suffre no dammage in that righteousnes whiche Christe hath brought and giueth to the beleuers And such an eloquēt preacher was Zacharias after that the tyme apointed by the angel was fulfilled For by and by after the circumcision of his sonne Iohn he was fylled with the holy ghost and prophecyed praisyng god that had giuen that greate grace vnto him Therfore I saye where faith and the holy ghost are not there muste we needes be dum spiritually yea though we speak many vayne and voide wordes Thirdely the Euangelist heere describeth worde for worde what Zacharias sayd whē he was fylled with the holy ghost and why he so earnestly praised and glorified the Lord his God For thus he sayd Blessed be the Lord God of Israel To blesse To blesse in this place is asmuche as to laude For nowe in as muche as zacharias had receyued the child promised to him also he knewe in spirit what Christe shuld do whose waye this chylde should make ready he praiseth God for that so great and excellent a benefyte Geuyng vs an ensample that wee euermore should thanke prayse God for those his benefites geuen to vs both corporal and also spiritual Now if ye be desirous to heare the cause of this praisyng God of zachary himself For he sayth he hath visited and wrought the redempcion of his people This woorde Visite God doth visite vs ii maner of waies is in the scriptures taken two maner of wayes For sometyme God visiteth vs in his wrath furor as when he punisheth our sinnes as it chaunsed Pharao in the red sea and the Iewes in the tyme of Tytus and Vespasian the Emperor Many tymes he visiteth vs in mercy and grace as it happened to the Iewes when they were brought out of Egypt also when Christ was sent and geuē of the whiche visitacion Christ himselfe speaketh complayneth Mat. 20 because they knewe not the tyme of their visitacion And of this mercyfull visitacion dothe zacharias speake in this place saiyng that God hath visited and wrought the redempcion of his people He knowlegeth also and estemeth this redempcion so certayne sure that he proclaymeth and laudeth it as done already wher in dede it was as then yet to be done in tyme commyng And to this apertayneth the foloweth in this cāticle And he hath set vp vnto vs an horne of health in the house of Dauid his seruāt An horne in scripture An horn in scripture is taken for the power dominion As zacharias would say The corporal kyngdome nowe hath his ende nowe appointed the septer is taken frō the tribe of Iuda But be of good cōfort we shall nowe be better then euer we were For why we shall haue a newe kyng whiche in dede was promised vs long agoo whiche shal set vp a kyngdom not corporal wherin he may reigne with outward power but a kyngdome of helth and eternal lyfe accordyng to the promyse so many thousand yeres promised to the Patriarkes vnto Dauid For doubtles whosoeuer shall beleue in this kyng kepe his word he shal assuredly obtain this helth Now who could doubt in this Dyd not God in tymes past speake these wordes by the mouth of the Prophetes Dissēciō betwyxt Christ the world Dyd not he promyse the same by the Patriarches Notwithstādyng there shall ryse debate discencion betwene this kyng the world For surely he wyll geue sentēce that all suche thynges as the world estemeth right good be vnrighteous and by his worde he wyll cast away all their holynes wysedome vertues and cōdempne them And here out shal begyn this stryfe with contynuance but yet so that at the conclusion the victory shal be Christes not alonly for his owne commoditee or profite but muche rather for al those that beleue in him If thou desyrest to knowe what he shall do He shal deliuer vs from our enemyes and from the handes of all them that hated vs. Furthermore he wyll shewe vs the waye whiche when we entre into we shall not dispayre of mercye for our sinnes for he wyll remembre that faithfull othe that he sware to Abraham oure father Briefely by his owne merites of mere grace without deseruinge of
death but the ende shewed that it was but the purpose of a man The cuppe and baptisme of Christ in this place are taken for his passion and persecucion that he suffered as it is also in the Prophete Psal I wyll take to me sayth he the cuppe of saluacion and I wyll call vpon the name of the Lorde Of this baptisme Christ himselfe sayth I must be baptised with a baptisme and what pangues suffre I tyll it be fulfylled To drynke this cuppe and to be baptized with this baptisme is not in euery mans power but there longeth to it an especial connyng But what is that Forsoth the same commyng that is wrought in vs only by the holy ghost For where soeuer he cometh there must it needes be wrought that in tribulaciō they shall haue paciens But on the other part where the holy ghost is not there are men none otherwise mynded than Peter was when he did strike of the Bishops seruauntes eare And truly these disciples whiche at this tyme were thus presumptuous knewe but litle what the crosse and baptism ment But did god therfore cast thē of No forsoth But he beareth theyr weaknesse and suffereth it very gentelye And also promyseth thme that they shall drinke his cup and suffre wyth him many tribulacions so by many tribulacions at the laste enter into the kingdome of heauen and perpetually raygne with hym Therfore if Christe cast not of his disciples The weak ar to be boren with all bicause of their weakenes but beareth with them with all humanitie and gentlenes tyll they might come to the trewe vnderstanding doubtles no more becometh it vs to condemn those that are weake but muche rather it is our deuty to instructe teache them and to bring them vnto better knowledge Thirdly for as much as these disciples required to sit in Christes kingdome that thei estemed to be a temporall raygne one on the ryghte hande and an other vppon the lefte Christe denayeth not his heauenly kingdome to them only shewing to them of whose hande they shall receiue it To sitte at my right hand saith he or at my lefte hand it pertaineth not to me to giue Christe speaketh some times as a mā and somtyme as God but vnto them for whome it is prepared of my father Here note diligently that Christ speaketh sometimes as a man and sometime as god For this is very necessarye to bee obserued and noted if we will at the least vnderstand the scriptures In the gospel of sainct Ihon Christ sayth As the father rayseth vp the dead and geueth life euen so the sonne geueth life to whō he wyll Here Christ maketh himself in all thynges equal with the father Therfore nedes must this place be vnderstand of the godly nature of Christ In this presēt gospel Christ sayth that onely the father and not he geueth to syt on the right hand or on the left Except this be vnderstand of Christes humayne nature I pray you howe shal these two so contrary sentences els agre Wherfore it is very necessary to note diligently as we before admonished when Christ speaketh as mā and whē he speaketh as God And also furthermore note this that vnto the kyngdome of Christ vnto that ioy that is euerlasting none can bryng vs but God only which prepared it for vs from the beginnyng of the worlde This is altogether in his power to geue it vnto whom he wyll Nowe if this power bee all in him where are then oure woorkes where is our vertue righteousnesse or holynes Doubtles we are bound to do good workes ye and to be vertuous righteous holy for Christes wyll is that oure light should shyne before menne to the glory of our heauenly father This is very truth who can deny it But here must wee diligently take hede that vnto our iustificacion no mannes worke or merite be ioyned with al for that cōmeth onely of fayth wherin also the grace goodnes and mercy of God worketh altogether whiche onely is apprehended by fayth And where as this fayth is there is also forgeuenes of synnes righteousnes eternall saluacion is Then folowe good workes as the fruites tokens and argumētes of true fayth But this haue we sufficiently treated vpon before Only the Lord God geue vs grace to perceiue it and retaine it in our heartes Amen The gospel on sainct Bartholomewes day the Apostle Luc. 22. ANd there was a strife among thē whiche of them should seme to bee the greatest And he sayd vnto thē The kinges of nacions raigne ouer them and they that haue authoritee vpō them are called gracious Lordes but ye shall not be so Mat. 20 But he that is greatest among you shal be as the younger And he that is chief shall be as he that doth minister For whether is greatter he that sytteth at meate or he that serueth Is not he that sytteth at meate But I am among you as he that ministreth Ye are they whiche haue bydden with me in my temptacions And I appoint vnto you a kyngdome as my father hath appointed to me that ye may eate and drinke at my table im my kyngdome and Mat. 19 syttee on seates iudgyng the xii tribes of Israel THE EXPOSITION The ignorance of the Apostles THis Gospel againe setteth out to vs an ensample of the ignorance and infirmitie that was in the Apostles And surely a mā might wel meruaile that the Apostles whiche had heard Christ so long yet had obtayned no more vnderstādyng of the spiritual kyngdome of Christ and of spiritual thynges Yea and if we consider at what tyme this strife and contencion was surely the infirmitee of the Apostles shal appeare farre more and greater then if it had chaunced at some other tyme. When then chaunced thys contention By and by after that laste supper wherein Christ had said that his Traytours hand was with him at his table and that the son of man shuld passe as it was writtē of him The which wordes suerly should rather haue stricken the Apostels into feare and made them heuy and pensiue seyng that Christ shewed them with these wordes so openly that he shuld suffre yet begin they to striue whiche of them shuld be highest in reputacion Iho. 13 Didde not Christe a lyttle before tell them that a seruaunt is not greater then his lorde Nowe wher did Christe their lord euer desire great dominiōs of this worlde or the great pompes of it Didde not he flye Iohn 6 when the Iewes woulde haue taken hym and made hym kynge Did not he before shew them Mat. 10 that he would send them as sheepe among wolues When was it euer seene that sheepe bare rule as Emperoures amonge wolues But truth it is although this bee preached tyll menne leesse their voice for wearines yet is fleshe flesh still and so continneth excepte the spyrite of God come to yt and lighten it Iohn 2 1. Co. 15 So that
had fulfilled the dayes as they returned home the chyld Iesus abode styl in Ierusalem and his father and mother knew not of it but thei supposing him to haue bene in the company came a daies iorney and sought hym amongest their kynsfolkes and acquayntaunce And when they found hym not they went backe agayne to Ierusalem and sought hym And it fortuned that after thre dayes they found hym in the temple sittyng in the myddest of the doctours heryng them and posing them Mat. 7. and 13. Mar. 1. Luc. 7. And all that herd hym were astonied at his vnderstandyng and answeres And when they sawe hym they meruailed And his mother said vnto hym Sonne why hast thou thus delt wyth vs. Beholde thy father and I haue sought the sorowyng And he saied vnto them Howe is it that ye sought me Wyst ye not that I must go about my fathers busynes And Luc. 9. and 18. f they vnderstode not the saying which he spake vnto them And hâ— went downe with them and came to Nazareth and was obediente vnto them But his mother kepte all these sayinges together in her harte And Iesus prospered in wisedome and age and in fauoure with God and men THE EXPOSTION ALthough S. Luke hath passed ouer many thiÌ„gê as the flediÌ„g of Christ into Egypt yet with great diligeÌ„ce hath he discribed the childhod of Christ And bycause yt is a great thing a matter of high wisdoÌ„ estimacioÌ„ that Christ beiÌ„g but 12. yers of age so boldli disputed with the chieffest lerned meÌ„ of IerusaleÌ„ S. Luke therfore hath set forth these thiÌ„ges so goodly that for our eruditioÌ„ and coÌ„fort to teach vs first the Christ came iÌ„to this world to teach And although the at such time as he begaÌ„ first to dispute he had not yet takeÌ„ the office of preachiÌ„g which before he was 30. yers of age happened not yet he wold in his so doing signify vnto vs what his office ministery shuld be The office of Christe Ioh. 5. vntil the tyme of hys passioÌ„ that is that he wold be coÌ„uersauÌ„t in scripture set forth the same teach holsom doctrine And moreouer that he wolde not wrap himselfe in ciuile and worldly busines but be occupied in those thinges that concerned the glory of his father The Iewes trewly in their minds thought in the which opinion thei yet stick in that Christe in great pomp and power shuld excercise his kingdom in this worlde But he is not fouÌ„d in Kings courts but in the teÌ„ple wher he sercheth the law of God wold that afterward of hym shuld be herd Ioh. 18. that his kiÌ„gdom was not of this world As though he shuld say Ioh. 18. It must needes be trewe Psal 2 that I am constitute king ouer the mounte of Sion And this my kingdome is spiritual and not carnall The scepter of my kingedome is the holy gospel wherwith I rule them that my father hath geuen to me as it is saide in the seconde psal of me Preaching his preceptes Here thou herest that I am sent to teache Iohn 6 Bycause Christe now is a doctor in his doctrin is coÌ„teined euerlasting life yt is mete therefore that we shulde receiue allonly his doctrine and beleue the same and not be pulled from it by any mannes tradicions and dreames We be warned in many places of scripture that we shuld geue eare and harken vnto Christ seing that he is the very truth Esaias in the 55. chap. sayeth Incline your eares and come to me herken your soules shal be saued Yf I shuld nowe then forsake Christ the fountaine of lyfe and geue my selfe to them that teach the contrary from him then must I nedes runne into error and perpetuall damnacion Therfore if I hear him with the eares of myne harte and receiue his doctrine then without dout he wyll teache me outwardely by his worde and inwardly by the holy ghost Esa 45. so through his merites I shal be pertaker of the heauenly ioy Secondarely BringiÌ„g vp of children thys gospel teacheth how fathers shuld bring vp their children in honest conuersacion and the feare of God And that we may be learned by that that Ioseph and Mary toke the childe Iesus with them to Ierusalem to the Easter feast that he might with all thother Iews Deu. 15 worship God according to Moyses precept in offering sacrifice doing and eating in the seuenth day shuld heare the lawe of God This although it was not necessary for Christes person to do yet wold he lyue vnder the lawe as thother dyd vntil he had fulfilled the whole law and abrogated the same And in that he taughte vs that lyke as he toke the nature of man vppon him and was made man and that for oure sakes so in age wisedome and grace he daily increased more and more and after the maÌ„ner of other children was brought vp vnder his parentes after mans custome was so diligently instructed And seing that this childe did so obey his parents to the worshiping of god it is conuenient that our children be likewise brought vp in the fear of God and honest and good conuersacioÌ„ before the world Thou wilt not beleue how nedful necessary thing it is to instruct children and bring them well vp in they re youth yea and if the thinge had ben of small estimacion thinkest thou that God wold so ernestly haue coÌ„maunded the Iewes to bring vp their children in the feare of God No man knew better then he Pro. 22. that a yong man ye a when he draweth to age wyll not leaue of his olde manner and toyes And therefore he saith in the 6. chapter of Deutronomy The wordes that I haue this day coÌ„maunded they shal be in thine herte and thou shalt shew them to thy children and thou shalte be occupied in them syttynge in thy house walkinge in the waye and slepinge and wakinge c. And yf these thinges be not exercised in thy youth trewly when thei come to age they will hardelye obeye But thow wylte saye againe I am no preacher Thereto I answere with saince Augustin saiyng That that the preacher is in the pulpit ys euery housholder in his howse And lyke as a preacher shall geue accompte at the laste daye of all his flocke so shalte thou geue accompte for thy wife children and houshould to the highe iudge Wherefore loke well about that thou be not found negligent in this behalfe Thirdely The crosse of Ioseph Marye in this gospell is layde before our eies the crosse of Ioseph and of Marye in taking care for their child so loste For she knowledged that she had soughte hym with muche heuinesse And thys was not the first sorowe for she had proued before what sorowe was when she was faine bycause of Herodes crueltye to flee into Egypte But this leasing of her chylde was more greuouser then the fletinge into Egypte Math.
and not vnto the worlde Iesus aunswered and sayde vnto him If a man loue me he wyll keepe my saiynges and my father wyll loue hym and we wyll come vnto hym and dwell with him He that loueth me not keepeth not my sayinges And the worde which ye heare is not myne but the fathers which sente me These thinges haue I spoken vnto you beeynge yet present wythe you But the comforter whyche is the hollye ghoste Ioh. 15. and .16 Act. 2. whome my father wyll sende in my name hee shall teache you all thynges and bringe all things to your remembraunce whatsoeuer I haue sayde vnto you Peace I leaue with you my peace I geue vnto you Not as the world geueth geue I vnto you Let not your hartes be greued neyther feare Ye haue hearde howe I sayde vnto you I go and come againe vnto you Yf ye loued me ye wolde verely reioyse bicause I sayde I go vnto the father For the father is greater then I Ioh. 13 and 16. And nowe haue I shewed you before it come that when it is come to passe ye might beleue Hereafter wyll I not talke many wordes vnto you For the prince of this worlde cometh and Ioh. 12. and .16 hath nought in me But that the worlde maye knowe that I loue the father And as the father gaue me commaundemente euen so do I. THE EXPOSITION THe apostels were euer of that mynd The ignorauÌ„ce of the flesh before the holy ghost was confirmed in them that the kingedome of Christe shulde haue ben temporall and wordly wherin he shuld haue mightely raigned as in times paste did Dauid and Salomon Truly when Iudas not the Iscariot according to this saiyng did aske Christ in his laste supper Lorde what is the cause then that thou wilt shew thy selfe vnto vs not vnto the world Christ did lead him with the other disciples away from this hope and trusting of a temporall kingedome to those thinges that were more necessary which was the fulfillyng of his word And therfore he doth teache in this gospell Fyrste of all hee teachethe heere what the frute of oure loue towarde god is whiche muste needes flowe oute of the harte and cannot stande without faith For how can I loue him Loue towards God of whome I hope and loke for no goodnes For in that I loke for goodnes of Christe that I hope and truste in him and set al my consolacion and comforte in him that faith I say oÌ„ly bringeth to passe which receiueth the worde and thereby knoweth that the father wyll be knowen and glorified in this Christe alone Ioh. 1. And that is the meaninge of this sentence Who so euer beleueth not that he receiueth of his fulnes that by Christe he hathe a mercifull father in heauen and remission of sinnes righteousnes and saluacioÌ„ moreouer that it is God through Christ that keepeth vs and defendeth vs frome the ieopardyes and periles of this worlde hee loueth not Christe but rather his owne propre workes righteousnes and wisedome Moreouer where Christ is neither loued nor knowen there of a suertye is his worde neither obserued nor kepte And contrarye wise Where the same mercifull father with all his benefites done vnto vs is knowen and all oure hope caste in hym by Christ yt is not possible but that there shal be trewe loue towardes Christ Trewe loue wylleth that god willeth lyueth accordinge to his godlye wyll hath greate delyte and pleasure to heare what god desireth of vs and when he heareth it he fulfilleth it in worke And suche faith and loue dyd Moyses require of the people of Israell Deut. 6. saying Heare o Israell the lord our God is one lord onely and thou shalt loue the lord thy god with al thy hart with al thy soule c. Faythe Chieffely here note that Moyses as a lawe gyuer requireth faith and hope of the harte towarde the onlye god that he is the same that kepeth and preserueth the people and wil be to vs a mercifull father And after that he requireth loue towardes god though he cannot giue it by the lawe that we shuld loue god with all our hart with all our soule with all our might And on this wise Moyses draweth vs from all creature and directeth vs to god only Moreouer he desireth such maner of loue Loue towardes God that not constrained but frely and volutarily shal serue god and keepe his commaundementes and fulfyll his wil as the nature of loue is Which more plainly we find in the gospel Mat. 13 that the seed that fell in a good grouÌ„d gaue frute c. Here thou hearest that the word of god taken with the hart through preaching bringeth forth frute By the worde we receiue faith from faith cometh loue toward god our neighboure of loue cometh the fulfilling of godê coÌ„maundemeÌ„ts Finally Faith loue bring a godly a christian coÌ„uersacion lyfe Wherefore Christ in the gospell of this day constraineth no maÌ„ by the law but exhorteth them to faith and loue as they that willyngly wolde kepe his word and fulfyll his comaundment accordinge to sainte Paules saiyng 1. Tim. 1 howe that the lawe is noâ— gâ—uen vnto the righteous but vnto the vngodly disobedient and sinners Secondaryly this gospell teacheth The kiÌ„gdome of god ioin the harts of the faithfull wher Christ will haue his kingedome and dominioÌ„ namely in the harts of the faithfull Likewise he promiseth vs here not onli that if we shew this loue outwardly with the word that the father shal loue vs but also more greater and more excellent thinges that is to saue â–ª that he with the father and the vertue of the holy ghost wyll come vnto vs. O comforte O grace It was out dewty to 〈◊〉 vnto him seing that our nature is so corrupte and wanteth so muche ameÌ„demente But behold God wil come vnto vs. so mercifull is our god that he preuenteth vs and promiseth to come vnto vs by Christ And what will he do with vs He wyll make hym a dwellinge place with vs. If wee considre the disposition of oure nature and firste natiuity we shall fynde that our harte is the dwellyng place of the diuell Which alas is to trewe in so much that S. Paul saith Ephe. 2. that naturally we were the childreÌ„ of wrath euen as well as other And for this originall sinne that is grafte in vs god by right might condempne vs wretched creatures But yet considre how mercifully goodly he handleth vs which not all only forgiueth vs our originall and actuall sinne as they call it so mercifully through Christ but also he geueth vnto vs Christ himselfe And so he giueth him vnto vs that he with him voutchsafeth to dwell in vs whereby Satan is expulsed and driuen away 1 Cor. 6. and our hartes made the dwelling place and temple of the holy ghoste He now that here in this worlde
ghost be all praise and honoure Amen The gospell on the sixte sondaye after trinitye sonday Math. 5. FOr I saye vnto you Except your rightousnes excede the rightousnes of the Scribes and Phariseis ye can not enter into the kyngedome of heauen Ye haue hard that it was sayd vnto thē of olde tyme Exo. 20 Leu. 18. Deut. 5. Thou shalt not kill whosoeuer kylleth shal be in daunger of iudgmēt But I saye vnto you that whosoeuer ys angry with hys brother vnaduisedly shal be in daunger of iudgmēt And whosoeuer sayth vnto hys brother Racha shal be in daūger of a counsayle But whosoeuer sayth Thou foole shal be in daunger of hell fyer Therefore yf thou offerest thy gifte at the aultare and ther remēbrest that thy brother hath ought against the leaue there thyne offerynge before the aultare Iob. 42 and go thy waye fyrste and be reconcyled to thy brother and than come and offre thy gyfte THE EXPOSITION FOrasmuche as oure lorde Iesus Christe deuideth his righteousnes frō the righteousnes of the scribes and phariseis Two rightousnesses The rightousnes of workes it is to be noted that ther is two righteousnesses that is to say the righteousnes of workes and the righteousnes of fayth The righteousnes of works is when I intende and go aboute to do workes withoute fayth in Christ thinking that by suche outward workes the law is fulfilled And suche righteousnes did the Iewes vse for the moste party and in especiall the scribes and phariseis For the flesh wherin is graft hipocrisye is so affectioned and of suche nature that nothinge can please yt so excellentlye as the outward shine of workes and it canne haue none other iudgemente herein then that suche workes are acceptable before god and that the same are rewarded with euerlasting life Hereof commeth this damnable and detestable truste in workes with the whiche the holye prophetes haue so warred and foughten Esai 1. and. 19 and especiall Esaias complaininge on the Iewes bicause that they did worshippe the works of their owne handes And in an other place he saith This people draweth nigh me with their mouth and praiseth me highely with their lyppes where as their harte neuertheles is farre frome me But how doth Christ lyke this righteousnes Truly he thrusteth it into the deep pit of hell in so much that hee denieth his disciples the entringe into the kingedome of heauen excepte theyr righteousnes excede the rightousnes of the scribes and pharises How could this rightousnes of the Iewes be more contemptuously depressed If our spiritual men in tyme paste and so likewise nowe a dayes were and had beene so iudged and condemned vnto hell for their hypocrisy good lord I thinke for very pure angre they wolde spewe out tier But the spirite of Christe which is sent to rebuke the world of this in credulity setteth little by their threatnynges and angre Righteousnes of fayth The righteousnes of faith is when I hope and truste in Christ and not in workes but in such wise that I open and declare my selfe in the meane-while to haue this truste and confidence throughe fulfilling of his cōmaundementes good workes And suche righteousnes is the worke of the spirite and can not be comprehēded nor vnderstand of the flesh And forbicause she geueth god his honour looketh and trusteth allonly in his grace and mercy whiche is giuen vs in and by Christe therefore she pleaseth and is so acceptable before god that she is suer to haue euerlastinge life Good workes Marke that this inwarde righteousnes canne in no wise consiste or be without charity and good workes and withoute an honeste lyfe or conuersacion For it is the same good seede that fel in the good ground brought forth muche frute Againe contrary wise the outewarde righteousnes as a worke of the fleshe may be done without the righteousnes of faythe as we see in the phariseis Mat. 24 whiche be likened vnto painted sepulchres that apeare beutyfull outward with in are full of deade mens bones and filthines But thou wilte say vnto me Doth not Christe himselfe here call the righteousnes of the phariseis a righteousnes Yes Act. 10. but bicause god hathe not respecte of persones that is he careth not so much for the outwarde shininge of thinges as he dothe require the harte faith and spirite therfore he attributeth and giueth euerlastinge lyfe vnto the inwarde righteousnes forasmuche as the same neuer seeketh nothing so muche as the glorye of Christe And to the hipocrisye of the phariseis he hathe assured euerlasting damnacion Secondarily Christ proueth by a declaracion of a cōmaundemēt takē out of the law that the exterior outward rightousnes is not acceptable nor of valu before god wtout we haue ioyned therūto the inward rightousnes which procedeth from the harte Yee haue harde saith he how it was saide to theim of olde tyme Thou shalte not kill for whosoeuer killeth shal be in daunger of iudgement But I saye vnto you Whosoeuer is angry with his brother is in daunger of iudgement c. Likewise also Saint Paule saith Rom. 7 The law is spirituall that is the lawe cannot be fulfilled excepte the spirite faith and the harte be ioyned with the outwarde workes seynge that the lawe requireth not allonly the outward fashion but also the affection of the harte Therfore Christe in this commaunde mente that pertayneth to man slaughter maketh foure degrees wherein hee counteth giltye not allonly those that kyll and slaye with the swearde but also all them that with thought and worde sinne against their neighboure Anger The firste degree is the anger of the harte which Christe doth lyken vnto the outwarde worke of man slaughter And forasmuche as this angre is grafte in euery one of vs no man canne kepe this cōmaundement and precept except he be new borne againe through the spirit The second degre is Racha Racha by which worde is signified tokens of wrathe and hatred that is when I beholde my brother wyth a lowrynge and a grimme countinaunce or passynge by do disdaine to speake familiarlye vnto him And those outwarde misfashioned manners dooe condemne euen as muche as the deede it selfe The thirde degree is if I call my brother Foole Foole. By whiche worde is signified and vnderstande all manner of opprobrious and ignominious wordes and those wordes yf they come oute of rancoure and malyce they condempne me as well as man slaughter But it is possible also that such iniurious wordes ofte times procede of a faithful hart as we see that the pharise is were called fooles often tymes of Christe Mat 14 Manne slaughter and that is nother hurtefull nor damnable The fourth degre is man slaughter euen committed with the deede that is when I not being contente with mine iniurious and opprobrious words and straunge vncorteous countenaūce but go farther to handstrokes with my hande as did Cain I kil my neighbour
suche subtyl obiections Here out it cōmeth that whiche Dauid the Prophet complayneth of these wicked persons Psal 20 saiyng Lo they haue bent their bowes made ready their arrowes in the quiuer that they may priuily shote at thē which are true in heart So likewyse do these Phariseys here they go to counsel howe they might take Iesus in his saiynges euen the same that they cōcluded they cōmaund their disciples instructyng thē how what they should say vnto him namely this Mayster we know that thou art true teachest the way of God truly carest for no man For thou regardest not the outwarde apparance of men c. Howe goodly are these wolues drest with shepes garmēt They cal Christ a maister al for to constrain him with suche flatteryng wordes to make answer vnto them yet be not they of suche disposicion to become his disciples although ther had been taught neuer so much goodnes vnto thē Furthermore thei adde that he is true teacheth the worde of God truely This is not euil spoken of Christe Iho. 14 For he teacheth not only Gods worde truly but also he is the truth himselfe And this is required of al preachers that they so endeuor them selfes that these wordes may be truly spoken of thē For it is our office to be true to teache Gods word truly Furthermore that thei say Thou carest for no mā nor regardest the outward apparance of men partaineth vnto vs also For the truth is not to be hidden for no mans pleasure but faythfully to bee preached teached yea although his distructiō shuld folow should be put to death as S. Ihon Baptist was And although Christ is excellently described vnto vs by these wordes yet they that were sent did speake it with a false fainyng dissemblyng heart Wherout we may learne the disposiciō of those hypocrites which persecute the word of god Thei omit the head the principal of the thing and bryng in vnprofitable questions They speake nothing with the heart But whatsoeuer thei speake is for that purpose that they may take and tryp the innocētes and good men in their communicacion Secondarily after that the Phariseys had put furth their subtill deuised question Christ knowyng that thei did it to tempt him so he did answer them that it was not spoken in vayne of the wyse man Pro. 21. saiyng There is no wysedome there is no vnderstādyng there is no counsail against the Lord. Therfore he calleth them hypocrites And that thei might wel vnderstand that he knewe their malicious thoughtes he added Why do ye tempte me Whiche wordes by right should haue reuoked the Phariseys and the ministers from their maliciousnes and deceit and caused them to haue amended their liues But they were blynde remayned styll blynd Yet notwtstādyng Christ bad them to shewe him their tribute money and sayd Whose is this ymage superscripcion They sayd vnto him The Emperours Then sayd he vnto them Geue therfore vnto the Emperour that whiche is the Emperours and geue vnto God that whiche is Gods As though he would saye Forasmuche as you are come therto that for your synne you are brought vnder the yoke of the Emperour of Rome you must nedes geue as vnto your head highest lorde here vpon yearth vnder God that whiche belōgeth vnto him Here is to be noted the difference that Christ maketh betwene the kyngdome of God and this worlde For he doth not onely approue and allowe this high power and polliticke life The kīgdome of Christ but also confermeth it For the kyngdome of God or of Christ is spiritual whiche consisteth in the spirite fayth and truth wherfore it commeth not with outwarde doynges but it must be inwardly in vs. Now because that it is a spiritual kyngdome God requireth and wyll be worshypped in spirite Luc. 17 Ihon. 4 and in the trueth as Christ sayth in the fourth chapiter of sainct Ihon. The true worshippers shall worship the father in spirite and in truthe But to worship God in spirite and truth is to loue him with all thy heart Deut. 6. with all thy power and to truste in him For suche fayth and loue geueth God his honor and kepeth his cōmaundementes as Christ sayeth in an other place He that loueth me shall keepe my woorde Ioh. 14 Wherefore when I put my whole truste in god the father through Christe and loue him aboue all creatures then doo I gyue god that pertaineth to god and pull from him none of his honour And herevnto pertaineth the fruteful admonicion of the prophete Dauid saying Psal 28. Adscribe vnto the Lorde O yee mighty ascribe vnto the Lord worshyp strength And contrary wise Cesars kingedō the kyngdome of the Emperour is worldly it is visible in the which the Emperour him selfe gouerneth and beareth rule mightely with hys lordes and prynces as the scripture witnesseth in an other place sayinge Luc. 22. The Kynges of the worlde haue dominion ouer the people and they that beare rule ouer them are called gracious lordes Neuertheles that kingdome is of god Rom. 13 and stablished by goddes ordinaunce in suche wise that he that resisteth this ordinaunce resisteth god him selfe Thinkest thou that princes and greate lordes in the scripture are called goddes in vaine and withoute a cause For if they bee goddes Psa 8◠and are made by god partakers of his magnificence then muste they needes be in goddes steed whose roome they beare Therfore seyng they rule in gods steed it is both meete and conuenient to giue theim that wee are bounde to giue theim But what are those thinges S. Paule setteth them furthe and sayth Geue vnto euery man his dutie Ro 13. Tribute to whom tribute belōgeth Custome to whō custome is due Feare to whom feare belongeth honour to whom honour pertayneth Here thou hearest what thou art bound to geue vnto highe powers But paraduenture thou wilt say Shall I geue obedience vnto a tyrant an vngracious prince or Lord Yea truly thou art bound both to geue obey him For what hast thou to do with his tyranny If the magistrate doth naught contrary to equitie he hath a iudge whom he must answere in that appointed day Iudgement is not here graunted vnto thee except he constrayneth thee to do any thyng against God Then thou mayst say with the Apostles Act. 5. We ought more to obay God then men But if he cōstrayneth the do nothyng against God then hast thou here the sentence of Christe Geue to Cesar that belongeth vnto him and to God that is Gods Whiche answere is so good and godly that they that were sent of the Phariseys meruailed at it And for because they could say nothyng against it They wēt their wayes God graunt vs his grace The gospel on the .xxiiii. sonday after Trinitee sonday Math. 9. WHyles he thus spake vnto them Mat. 5. Luc. 8.
merites and of mere grace shal be forgeuen you At the lest be warned of this that you may knowe this tyme of visitacon and that you do not dispise my worde Here thou hast out of the gospell of sainct Mathew the true preacher of grace and the whole somme of his preachyng with the whiche Christe wyll haue his kyngdome begonne and ministred But wyll he alone bee occupyed and charged with the administracion of the same No truely For as before this tyme he hath had ministers and seruantes so likewyse he wyll haue theim nowe Ministers of the worde of God The Prophetes and in especiall sainct Ihon Baptyst were needefull and very necessarye to prepare the waye to this preachyng of grace And so likewyse as in his tyme and also after his departyng he would haue suche healpers suche I say as sainct Paule nameth theim 1. Ti. 5. whiche faythfully and earnestly should teache the woorde of God and doo that laye in theim to holde it in estimacion and his dignitee But where shall he picke out those or gette suche Shall he gette them in the highe schole at Athenes or out of the noumbre of the doctoures in Egypte Or els shall they bee found at Ierusalem where so great a company of honest Scribes Phariseis are found No verely He wyl picke and chose theim out of the nombre of laboryng menne Why and wherfore wyl he do so Therfore forbecause his doctrine was so vyle couÌ„ted and had of so litle estimacion before the worlde whiche doctrine whersoeuer it is brought to light for the moste parte there foloweth persecucion and mortall hatred In somuche that sainct Paule nameth the same woorde The worde of the Crosse Also note and marke euen as the worde is dispised and abiected before the worlde so shall likewise his ministers bee Ioh. 13. For the seruaunt is not greater then his maister 1. Cor. 1 And sainct Paule sayth There is not many wyse menne after the fleshe not many mightie not many of high degree called but that folishe is before the worlde hath God chosen that he might confounde the wise But howe dyd Christe vse this callyng Iesus walked sayth the Euangelist by the sea of Galile he sawe Simon Peter and Adrewe his brother castyng a nette into the sea and sayd vnto them Folowe me The same sone after dothe he to Iames and Iohn Two maner of callyng whiche also were fyshers Where is to be noted that there is two maner of callyng The one is discribed in the fyrst booke of Moses where it is wrytten that in the sweate of thy face thou shalte eate thy bread Whiche partayneth vnto all men And thother is when any man is called of God or by some other lawefull meanes to bee a Kynge a prince a ruler of the common wealth or chosen to be a preacher of goddes word And thys pertayneth not vnto all men but to a certaine In the first callyng were the Apostels wherein doubtles as good and vertuous men they wold haue remained and abiden in case they had not bene called to none other After whose insample are we bounde to abide in our calling And if it fortune any man to be called to any office or dignitie concernyng the coÌ„moÌ„ wealth he shal not onli take it vpoÌ„ him willingly but also he is bouÌ„d to beware that he behaue hiÌ„self therin righteously iustly 1 Cor. 4. And if any maÌ„ seem meete to teach the congregacion of Christ let hym folowe the counsaile of good men and be instructed with the warnyng 1 Cor. 4 that as S. Paule saith he bee founde faitstfull therein And where there is no callyng there let euery man abide in the fyrste calling And no manne taketh the honoure vnto hym selfe Hebre. 5 but hee that is called of God as was Aaron Secondaryly The office of the Apostles after that Christe had segregated and called to him these fower Apostels frome their fyrste callyng hee declared what hee woulde doo with theim and sayeth I wyll make you fyshers of men Fysshinge in this place is as much to say Fyshing as preachinge the woorde of god or the gospell As wee haue also in the xiii chapiter of Mathewe Mat. 13 Where hee lykeneth the kingedome of heauen to a nette caste into the sea wherewith are taken all manner of fysshes For as a net is cast into the sea for none other intent or purpose then ther to catch fish so is it conuenient and meet that thei which by lawfull callynge come to the office of preachynge ofte declare the worde of god and that for none other intent then to allure and bring men therby in the true faythe of Christe to the laude and prayse of god and for the saluacion of their sowles As wee reade of Christe oure lorde howe hee glorified by good righte bycause he soughte only the glorye of his father Iohn 8. Luc. 19. And in an other place hee sayeth The sonne of manne came to seeke and to saue that whyche was loste And when Christ spake these woordes of fysshynge Iere. 16 hee hadde a respecte vnto the prophecye of Ieremye whan hee saide Beholde I wyll sende oute manye fisshers to take theim Out of all these sayinges a man may lightely gather what Christe desiered of the Apostels and what they were bounde to doo whiche was nothinge else but to preache and teache and not to deuoure and slaye For CHRIST neuerment that to fisshe was as muche to saye as to kyll and slaye or to oppresse anye manne by violence but contrarye wyse to handle the worde of God with all faithfulnes and gentlenes as wee haue in the laste chapiter of Saynte Marke Go your wayes sayeth Christe into all the world and preache the Gospell to all creatures And Saynte Paule when he describeth and informeth a Bysshoppe 1 Tim. 3. hee requireth not of him that hee shoulde be experte howe to handle a weapon but that hee shoulde bee apte and meete to preache and teache 1 Cor. 4. For in the fyrste Epistle to the Corinthians hee declareth what a preacher is and also setteth forthe his office saying Lette euery man this wyse esteme vs euen for the ministers of Christe and stewardes of the secretes of God Nowe is there no more required of the Stewarde then that he bee founde faythfull c. The saiyng of the Prophete Esay agreeth well with this sentence saiyng Esai â—4 Crye as loude as thou canst and leaue not of Lyfte vp thy voyce lyke a Trompette and shewe my people their offences Lyfte vppe thy voyce and bee not afrayde We must needes confesse that all this is spoken of the office of preachyng and teachyng What neede we many wordes The office of a preacher is to teache to rebuke to comforte to exhorte and to be founde faythfull in his office Therefore he that wyll bee taken for a true preacher shall not come to that madnesse for to
is not possible that I can haue any peace in my conscience towarde God for my synnes sake whiche alwayes accuseth me in my conscience nor wyll not suffre me to come nor attaine to this spiritual peace Fourthly The cōfession of Thomas wee fynde here an excellent confession in Thomas in whiche he knowlegeth Christ to bee his God and his Lorde And this confession is so nedefull and necessary without the whiche no man can haue the true righteousnes that preuaileth before God nor entre into the kyngdome of heauen But note also howe afore that Christe had shewed his handes and his feete vnto Thomas he could not haue this cōfession Handes and fete what it is in scripture Handes and feete in scripture betokeneth often tymes workes and conuersacion Therfore when Christ sheweth vs his handes and feete that is When he hath brought vs to that point throught his spirite and worde that we acknowlege his merites passion death and finally all his workes onely to be the cause of our righteousnes and saluacion then may we saye with the Apostle My Lorde my God and put all our trust in him accordīg to the saiyng of Dauid Ps 54. Set your trust in the Lorde and he shall care for you When Christ doth not in suche wyse shewe vs his handes and fete so is it for vs vnpossible to make any such confession For sainct Paule sayeth not without a cause to the Corinthians saiyng 1. Co. 12 No man can say that IESVS is the Lorde then through the holy ghost Wherefore it is Christe that must bryng vs to this confession Further note that Thomas beyng enflamed with the holy ghost calleth Christ his god This such lyke sentences by the whiche it is proued that Christ is the true naturall God ought diligently to bee noted and surely layde vp in our mindes and especially nowe in this last and perilous tyme. Wherfore it is very necessary when suche errors abuses crepe in whiche God forbid that wee bee well instructed with this confession of Thomas lest wee bee vtterly drawen from the true fayth of Christe With this confession of Thomas sainct Ihon in his canonical Epistle agreeth very aptely 1. Iho. 5 where he calleth Christ very God and euerlastyng light whiche is freely confessed Christ to be the true God He that wyll these admonicions notwithstandyng be deceiued on his perill be it For we truely through the helpe of God wyll stand liue and dye in this article in suche hope and trust that the almightie God of his great mercy goodnes will maintayn vs here euerlastyngly through his only sonne our Lord Iesus Christ Amen The Gospell on sainct Stephin his day the Martyr Math. 23. WHerfore beholde Mat. 10 Luc. 11. Ioh. 16 Act. 6. and. 7. I sende vnto you prophetes and wyse men ◠Scribes and some of theim ye shall kyll and crucifie and some of theim shall ye scourge in your synagoges and perse cure theim frō citie to citie that vpō you may come all the righteous bloud whiche hath been shedde vpon the yearth frō the bloud of righteous Gen. 3. Abel vnto the bloud of Zacharye the sonne o◠Barachias 2. Pa. 24 whom ye flewe betwene the temple and the altar Verely I say vnto you all these thynges shall come vpon this generacion Luc. 13. O Ierusalem Ierusalem thou that kyilest the prophetes and stonest theim whiche are sent vnto thee howe often would 4. Es ◠I haue gathered thy children together euen as the Henne gathereth her chickyns vnder her wynges and ye would not Behold Psal 9. your house is lefte vnto you desolate For I say vnto you ye shall not see me hencefurth tyll that ye say * Ps 118 Luc. 9. Blessed is he that commeth in the name of the Lorde THE EXPOSITION IN this Gospell Christ handeleth the Iewes somewhat roughly like as one that almost had made an ende of his course runnyng and nere to his death ready to be offered vppe Yea he reproueth them in suche wyse of their blyndnes maliciousnes and their indurate heart and that with so great vehemency and so ernestly that he could not hardlyer assault them And that their ingratitude shuld be the better knowen vnto them and be brought to light he reciteth vnto theim the great benefites that God from the beginnyng of the worlde had visited theim with all yea and that whiche was yet commyng before that their great cicie of Ierusalem should bee destroyed And sayd howe he sent theim Prophetes Wysemen and Scribes and euer had sought all meanes and occasions to bryng them through their preachyng to saluacion yet al would not helpe Prophetes He calleth Prophetes those whiche throughe the inspiracion of the holy ghost and by the commaundement of God prophecie and teache the people the will of God And which haue been taught of no mā except of God onely as Moses was Wyse men And he calleth wyse men those that haue learned and heard all their wysdome of other good men and are ready to vtter it againe to all men as was Aaron in the olde Testament and sainct Stephin in the newe Testament Scrybes Scribes he calleth those whiche not onely throughe preachyng the woorde of God but also through their diligent labour in writyng teache other menne and profiteth theim highely as were many after the Apostles tyme and likewyse in our tyme there be many that haue done muche good in the church of Christ and dayly yet dothe Of the whiche in another place Christ sayth Mat. 13 Euery Scribe taught vnto the kyngdome of heauen is like an housholder which bringeth furth of his treasure thynges newe and olde Out of whiche woordes lightly may bee gathered the greate benefites that God had shewed vpon the Iewes And how I pray you can be so wyse or wel learned that can comprehend with words al the benefites that god had shewed vnto the Iewes from that tyme that he had brought them out of Egypt and deliuered them frō bondage A great benefite to haue the word of God And yet amongst all other this was the greatest highest benefite that he had geuen them his worde without doubt a most precious and excellent gyfte Whiche gyfte was so great Rom. 4 that as sainct Paule sayth they farre excelled vs Heathen people forasmuche as God hadde committed his woorde vnto theim And the prophete Dauid boasteth Psal 16 that god had doone no suche thinge to all nations lyke as he had done vnto the Iewes But they shewed them selues againe so vnthankefull that it constrained god to take awaye that same worde from them as wee see in the eight chapiter of the prophet Amos saying Beholde the tyme commeth sayeth the lorde god Amos. 8 that I shall sende an hunger into the earthe not the hunger of breade neither the thruste of water but an hunger to heare the worde of the lorde And the truthe of
c. Furthermore it is necessarye that I behaue my selfe in all thynges appertainyng to that office that men may perceiue that I seke none other thyng but the honour of God and vtilitee of the congregacion Then if I wyll diligently studiously fulfyll this office as here is a cōmaundement geuen to Peter and as sainct Paule in his Epistles gloryeth that he hath done 2. Co. 12 doubtles I shall haue so muche to do in myne owne office that I shall not nede to medle with other mens offices duties nor take theim vpon me but euer be studious with all my strength to do according to mine owne callyng In like maner Magistrare if I were chosen to the office of the magistrate and had receiued of god the power of the sweard to defend the good and vertuous and to punish the euell and transgressours and in that office did aply my selfe with all diligence to doo as it becommeth me before god to doo in that office surely I shulde not haue leasure in mine office to beholde what other men doo but it shuld be necessarye for me with diligence to endeuour my selfe to be found faithful in mine owne callynge The lyke manner it is in the office of a good and dylygente father of the housholde or mother of an housholde seruaunte or handemayde that euerye one doo well remembre their owne duetye and faithfullye serue and dooe in their vocation neuer takynge one the others offyce vppon hym seeynge that it ys an vniuste and a sinnefull thynge to see the matter come to this poynte that the seruaunte shoulde take vppon hym the maisters parte or the maister the seruauntes And therefore Saynt Paule saithe 1 Cor. 7 Lette euerye manne continue in that same callynge that hee is called vnto And heere note that wee speake of that vocation that God calleth vs vnto Neither are the fayned religious menne of oure tyme to be heard if at this texte they seeke a defence for their erroure and saye Thou are called vnto a Monasticall lyfe therefore needes muste thou contynue in the Monestarye and lyue a religious lyfe And the cause why they are not to be heard is this God called theym not to that lyuing but men that is they were brought vnto it by the tradycion of dyuels Thirdely The autority of the Apostels in this gospell is cōmended and highly praysed the auctoritee and office of the Apostels especially against those that saye If mannes doctrine is not to bee receiued no more is the Apostels doctrine for they were menne also But who euer taught the or of whom euer haste thou heard that it is not couenient to heare those men that teache the truthe and word of god In this point it is necessary that men vnderstand well For when we say that the doctrines tradicions of men are nothing worth in the mattiers of iustificacion and faith we speake nothing of the worde of god whiche is preached by men but suche doctrine as men haue ymagined against the worde of god And suerly if oure aduersaries wold in this matter shew and behaue theim selues as the Apostles did wee wolde righte gladly receiue them nothing considering that they are but mē And if ye will knowe what the Apostels did herken what is written in this gospell of Iohn the Euangelist for we wil not now speake of the other Apostels For Iohn saith in this place This is that same disciple that beareth witnes of these thinges hath writtē these things c. Hear ye not now wherof Iohn glorifieth Of the truthe doubtles that he wrote no lye Now seing he hath written the truth why shuld I not beleue him Truly I canne not denay but I ought to receiue a prophete in the name of a prophete and on the other parte I am bounde to forsake him that cometh not in the name of a prophet that is he that speaketh not the word of god and the truthe Wherefore if we will that men shall receiue and heare vs go to then let vs speak and preache the truth of the worde of god bring not drosse for syluer Esai 1. but set it forth puerly lead not the people into a cōfidence of their owne workes but bring them vnto Christ Let vs folowe the Apostles in the office of preachinge especially S. Iohn in this gospell which iustly maye glory that he preached the treuth and so shal the people on the other part remembre their duety toward vs againe For we knowe that this sentence of Christ was spoken for that same cause Luc. 10. where he sayth Whoso heareth you heareth me And who so despiseth you dispiseth me The gospell vpon the Innocents day Math. 2. BEholde an angell of the Lorde appeared in sleepe to Ioseph in Egipt saying Arise and take the childe and his mother and go into the lande of Israell Exo. 4. For they are deade whiche soughte the chyldes lyfe And he arose and tooke the chylde and hys mother and came into the land of Israell But when he heard that Archelaus dyd raigne in Iewry in the roume of his father Herode he was afraide to go thy ther. Notwithstandyng after he was warned of God in sleepe he tourned aside into the partyes of Galile and went and dwelt in a citye whiche is called Nazareth that it might be fulfylled whiche was spoken by the Prophetes Iud 13. He shall bee called a Nazarite THE EXPOSITION THis gospel deare christians is replenished and ful of many godly doctrines and helthsom lessons Therfore wee ought to wyshe desire with heartie prayer that God of his great mercye would vouchesafe to lighten our myndes that we may receiue gather and print in oure heartes suche thynges as in it are profitable and necessary for our instruction And first the Euangelist describeth in this place howe Mary Ioseph the childe fled into Egypte Christe fleeth into Egypt Which doubtles was a great sorowe to Mary and Ioseph yea suche a crosse as day and night turmented them Thynke you this did not right sore vexe theim seyng that they had heard before that this childe should as a most mightye kyng reigne in the house of Iacob eternally and nowe they are constrained to flee with him into Egipt and as banished persones there to liue in all miserye But in this God would declare that the kyngdome of his beloued sonne is not of this worlde and that he must entre into his glorye and kyngdome through many persecutions and muche trouble Yea Iohn 18 Luc. 22. furthermore it declareth that all suche as depende vpon him and repose their whole hope in him shall haue none other fortune in this worlde then Christ him selfe had And here note the profound iudgementes of God Christ beyng the beloued sonne of the father with Iosephe and his louyng mother Mary must needes flee and geue place to Herode a most wretched caytife and cruel tyrant Where as yet God might yea
knowe sayth he that we shall iudge Angelles Albeit wee must not referre this iudgement to the last iudgement only but it must also be vnderstanded of the laste iudgement of the spirit among christians in this life For assone as by the worde wee receiue the holy ghost and are made the sons of God through fayth thē is this gyfte geuen vs also that by the worde we may iudge al thynges euen as sainct Paule wytnesseth in another place The spiiritual man iudgeth all thynges 1. Cor. 2 and he is iudged of no man And Christ also Nowe is come the iudgement of this worlde and the prince of this worlde shal be thrust out Are not the thynges which are promised vnto the Apostles in this place great and excellent And it is to be vnderstand that to leaue all thynges to folow Christ must be done at the fyrst For although the Apostles had left all thynges and folowed Christe when he spake these woordes yet was fayth at that tyme vnperfect in them Moreouer the holy ghost was not yet confirmed in them as it came to passe afterwarde vpon the day of Pentecost Yea euen Christe himselfe affirmeth that they lefte all thynges vnperfectly folowed him when he sayth that he sent furth his disciples without staffe and scrippe yet they lacked nothyng And in another place The children of the spouse fast not whiles the spouse is with them The Apostles in very dede folowed Christ He that beleueth is constant in tyme of persecucion were sent furth to preache in Iury But where was persecution yea rather where was fayth whiche could haue borne suche persecucion if it had happened Wherfore it is to be vnderstand that the Apostles left all thynges folowed Christ perfectly then not before when vpon the dai of Pentecost they did with cōstant mynde confesse Christ before the Scribes Phariseis and all the people Moreouer when they preached not only in Iurye but in all the worlde vnto the people with suche sedulitee diligence and constancy that at last they wer also compelled to dye for preachyng of the Gospel The cōuersion of sainct Paule And truely as concernyng this matter of folowyng Christ sainct Paule whose feast wee celebrate this day is not to be counted the least For after that he was cōuerted of God as we reade in the nynth chapiter of the Actes of the Apostles and of a Wolfe was made a shepe he preached his Lorde Christ with suche zeale and earnest affection of mynde that euen at this day his voyce is heard of this matter and that not in one place onely but throughout all the whole worlde The almightie God graunt that we may receiue his doctrine and direct our life accordyng to the same Thyrdly forasmuche as Christe hath promised vnto his Apostles iudgement ouer the xii tribes of Israel because that in his name they left all thynges folowed him Nowe he procedeth to declare further what he wyll geue to all those that for his names sake shall lose any thyng Reward cōmeth of it self and sayth Euery one that forsaketh house or brethren or systers or father or mother or wyfe or children or landes for my names sake shal receiue an hundreth folde and the inheritance of euerlastyng life If any mā wyll referre the former promise only to the Apostles let him know that this promise is spoken so plainly to all christians generally that it must nedes remayne a general truth Only let vs marke this well howe it must be vnderstād to leaue all things to folow Christ For to do this truly vnfaynedly doubtles is required a true fayth yea if I haue a true fayth whiche is dead vnto all creatures and liueth vnto Christ alone vnto righteousnes then haue I left all thinges in my heart To leue and forsake all although by the good will of God I may christianly godly vse enioye my goodes so long as I liue yet neuerthelesse I am alwaies redy if nede be to leaue al thinges willyngly to folow Christ yea euē vnto death hauyng this hope assured trust that it pleaseth God that it be so that he requireth the same of me Besydes that I am certain that God wyll vse me with suche liberalite that I shal receiue an hūdreth fold for the thynges that I haue forsakē in this world Finally I knowe this also that in that other lyfe I shall receiue euerlastynge life For Christ which is the truth it selfe in no wyse doth lye but without dout dothe performe this promise with me But in this place it shal be expedient that we doo rightly vnderstand what it is to receiue an hundreth folde The erroure of the Anabaptists For the Anabaptistes go aboute hereof to proue a corporall kingedome of Christe and a suer and quiete lyfe which the christians muste inioye a thousand yeares after the resurrection of the deade all the wycked and vngodly being destroyed And of this erroure they make this the chiefe grounde bicause it is added in S. Luke and also in S. Marke In this lyfe Iohn 6 Iohn 8 But I praye you howe do these agree togyther that wher Christe in an other place dyd refuse to bee chosen a kynge amongest the Iewes after a corporall and worldly manner and sayde vnto Pilate My kingdome is not of this worlde nowe as one forgetful of his former sentence is of a contrarye mynd and is come to administre a corporal kyngdome in this world and to geue vnto his christians earthly pleasures the pride and power of this worlde No To receiue an hūdreth folde not so But to receiue an hundreth folde in this worlde is nothinge els than to haue a mercy quiete and suer conscience whiche esteemeth more his redemtion iustice and euerlasting health which he hath gotten by Christe onlye then all the ryches of this world be they neuer so glorious and delectable to the vngodly And in very deede suche a good thing is a quiet cōscience through the benefite of Christ And this so great a good thyng wyll Christe gyue in this lyfe vnto all theim which with a trew faith faith do hange vppon hym or leaue any thinge for his sake And in the countrey euerlastinge to come he will giue that felicitie of lyfe which euer shall indure To the whiche the almighty god preserue and keepe vs all through his welbeloued sonne Iesus Christ our lorde Amen The gospell on the purificacion of the Virgin Maryes daye Luc. 2. ANd when the tyme of theyr purificacion Leui. 12 after the law of Moyses was come they 1 Reg. 2 broughte him to Ierusalem to presente hym to the Lord as it is written in the lawe of the Lord Exo. 23. and. 22. Num. 8. Euery manne chylde that fyrste openeth the matrix shall be called holye to the Lord and to offre as it is sayd in the law of the Lord a payre of turtle doues
the Angel added And his kyngdome shall haue none ende Suche a kyngdome of Christ is also excellently described by the Prophete Esaie in the ix chapiter where among other thynges he sayth thus Esai 9. His imperie shal be dilated or multiplied and peace shal be without end vpoÌ„ the throne of Dauid vpon his kyngdome that he may confirme strengthen it in iustice and iudgement froÌ„ thencefurth and for euermore Marke that suche a peace shal be in the kyngdome of Christe whiche shal not endure for a tyme but for euermore And how could this peace be referred vnto Dauid whiche neither had this peace nor yet could geue it vnto other Furthermore in this kyngdome iustice shal be made strong in iudgement Iudgemente Nowe howe shall this be Where as is no knowlege of synnes there can not folowe the iustice of fayth Therfore that I may come vnto the knowlege of synne and after that by fayth attayn vnto the righteousnes of fayth Christ fyrst causeth me so to be throweÌ„ doune at the preachyng of repentaunce that I shall feale my selfe worthy for my synnes to haue hell and eternal dampnacion But then through the preachyng of free remission of synnes for Christes sake I shal be againe comforted and raysed vp so that in tyme commyng I shall feare nothyng for my synnes but I shal stand stedfast in fayth and wayte for eternal health After this maner is iustice stablished by iudgement in the kyngdome of Christ Vpon this againe it foloweth that this seate of Dauid which here is promised vnto Christ is nothyng els but a spiritual kyngdome of Christ whiche is gouerned and ruled by the scripture of the EuaÌ„gely or gospell Neither can it staÌ„d in any maner other thyng then in spirite and trueth For it can not bee a corporall kyngdome For why these thynges that wee haue nowe spoken of and the corporal kyngdome that Dauid sometyme gouerned differre as farre as heauen and yerth And to speake briefly Christ him selfe in the gospel of Luke concludeth this saiyng The kyngdome of God is within you Luc. 17 Thyrdly wee haue here a noble ensample of true fayth in Mary For although at the fyrst she was abashed at the Angels worde and afterwarde also wondered right sore ExaÌ„ples of fayth in Mari howe she should be the mother of the Lord seyng that she knewe no man Yet now when she heareth that the holy ghost should worke all this in her she gladly committeth her selfe vnto the wylle of God with great mekenes lowlynes and beleueth the Angel whiche God had sent vnto her Wherfore also Elizabeth highly praised this fayth Luc. 1. saiyng Blessed art thou which hast beleued for those thynges shal be accoÌ„plished in thee which were tolde thee from the Lord. Nature of fayth For this is the true nature of fayth which appeareth here in Mary to beleueue the worde to leane vnto the worde and to cleaue vnto the worde yea though that thyng whiche the worde speaketh of can in no wise be compreheÌ„ded by mans reason For why shuld it bee called fayth but that it beleueth thynges inuisible not apparaÌ„t yea incoÌ„preheÌ„sible to maÌ„ Thus did AbrahaÌ„ wheÌ„ coÌ„trary vnto hope he beleued iÌ„to hope For as S. Paul saith He was not weake in faith neither coÌ„sidered his own body dead in maÌ„ner for he was now almost an hundreth yeare old nor the baraine wombe of Sarah He staggered not thorow vnbeliefe at the promise of god but he was stronge in faith and gaue to god the honoure ful certefyed that whatsoeuer god promised he was able to performe it Inlike manner must we do Whensoeuer god speaketh any thing whiche I can not obtaine nor perceiue by my reason or wisedome it becometh me not to dispute by what meanes it maye come to passe but thus muste I saye Behold I am ready the lordes bonde seruaunt and gladly do I meekely submitte my selfe captiue vnto thy woorde althouge I perceiue it not nor can not comprehende it Thus did Mary when the aungell had saide The holy ghost shall come ouer the and the power of the moste highest shall ouershadowe the. c. Marye sayd Beholde the Lordes hande mayden be it done to me accordynge to thy woorde Nowe if yee will doo vnto Marye suche seruice as shall please her beeleue the promise of god as shee beleued it Feare god as Mary feared god liue as shee liued and thou shalt possesse eternall lyfe as Marye doth As Christe promised Who so euer doth the wil of my father that is in heauen he is my brother sister and mother God graunte vs all that wee maye doo well Amen THE PASSION OF OVR Lorde Iesu Christ parted into syxe Sermons The fyrste sermon Mat. 26. Mar. 14 Luce. 22 WHen the eueÌ„ was come he sate doune with the twelue And as they did eate he sayd Verely I saye vnto you that Ioh. 13. one of you shall betraye me And they were exceedinge sorowfull and began euery one of them to saye vnto him Lorde is it I Hee answered and sayde He that dippeth hys hand with me in the dishe the same shall betray me Psal 61 The sonne of man truly goeth as it is written of hym but wo vnto that man by whom the son of man shal be betrayed It had been good for that man yf hee hadde not beene borne Then Iudas which betrayed hym aunswered and sayde Maister is it I He saide vnto hym Thou haste saide Whan they were caryng Iesus tooke breake and whan he had geuen thankes he brake it and gaue it to his disciples and sayde 1 Cor. 9. Luce. 22 Mar 18. Take eate this is my body And he tooke the cuppe and thanked and gaue it them saying Drynke ye all of thys for this is my bloude which is of the new testament that is shedde for many for the remission of sinnes But I say vnto you I wyll not drynke hensforth of thys frute of the vinetree vntyll that daye when I shall drynke it newe with you in my fathers kyngedome Mat. 14 And when they hadde sayde grace they wente oute vnto mount Oliuer THE EXPOSITION WE haue deeâ—ly beloued not with out cause recited vnto you oute of the gospel of Math. the text of the Lords supper that we purpose at this tyme to treat vpon vnto your louing charity For so it see we think it profitable to councel and helpe the weak which about this time ar wont for the more part of a custome to come vnto the coÌ„munion of the lordes supper participat of it and therefore they shall loue and more gladlye desire some briefe instruction in this matter The beginninge of this gospell declareth with how greate humanitie and gentlenes Christ prouoked Iudas vnto repentaunce adding also vnto yt Christs pacience calleeth Iudas to repentaunce that except he did repent that daÌ„nacion in soul and bodye was prophecied to chaunce vnto hym But who tolde
glorious name SecoÌ„darily note that the Iewes wyll haue Cesar for their Lord An horrible thyng to refuse Christ but they wyl not acknowlege Christ to be their kyng For thei cry away with him away with him Nowe is not this most ingratitude afore God that when he hath sent to them his only begotteÌ„ sonne a sauior whoÌ„ they so many yeres had loked trusted for nowe with suche crueltie to cast him froÌ„ them Thei might doubtles haue receiued Christ been deliuered froÌ„ sinne death deuil hell but thei will rather refuse Christ serue a forein lorde perishe bothe body soule And for this purpose they more wylliÌ„gly desired to let go a notable murtherer BarrabaÌ„ to pardon him because of their feastful daies custome then Christ To this ê‘taineth also that thei sayd to Pylate Wryte not kyng of the Iewes but that he sayd I am king of the Iewes What is this but to refuse Christ to cast him from theim But what is wont to folowe suche coÌ„tempt Truly this Note what foloweth coÌ„tempt of the word of God Mat. 8. Rom. 11 That the childreÌ„ of the kyngdome be throwen out and the poore Gentyles bee receyued into their place as S. Paule also sayth By their fal health chaunsed vnto the GeÌ„tyles that he might prouoke them to be zelous after them For if the fall of them be the riches of the worlde the minishyng of them the riches of the heathen howe muche more should it bee so if they all beleued yet it is done for theim that shall be receyued that theyr nombre may bee fulfylled For in the Actes of the Apostles sainct Paule sayeth that the Gospell and woorde of God must fyrst bee preached vnto the Iewes Act. 13 but because they thurst it from theim and iudged them selues vnworthy eternal life wee must turne vnto the heathen And this punishment is a plage of the soule And this blyndnes haue the Iewes dearely bought because they persecuted with suche hatred suche stubburnes their Messias kyng promised vnto them so mocked skorned him and nayled him vnto a crosse Besides this thei escaped not also corporall punishement Corporal punishement For they lost their bodyes honours all their goodes wife children and were banished from their owne countrey insomuch that vnto this daye there lyueth no people vnder the Sunne more wretched forsaken and dispised and that for this cause as I haue sayd that they would not receiue this Christ for their king What thinke you shal chaunse vnto vs if we nowe in oure tyme hauyng the worde of God so rychely among vs we reade and heare it dayly yet so yrke and be werye of it that neither would wee heare it or reade it Surely we be like the Gergesines For as they desired Christ to depart vnto some other countrey out of their coastes so we had muche rather that Christ should departe into some other straunge countrey then we wold for his woordes sake lose any of oure gaynes honor or riches Surely God will punishe suche vnthankefulnes in vs except we be turned do penance other wise dispose our selues towarde the woorde of God For euen so sayth sainct Paule to the Romaynes If God spared not the natural braunches take heede leste it come to passe that he spare not thee Thyrdly considre here reuolue in mynde with what wrath wodnes and furour the Iewes drewe Christ out of the citie hanged him vpon the crosse that not at aduenture but of set purpose betwene two theues and murtherers as the worste and one that had most greuously offeÌ„ded in like cryme with them When thou coÌ„siderest thy selfe and reuoluest this in thy mynde knowe thou that thou must not so muche consider the malice of the Iewes as thine owne most greuous synnes God is extreme enemy to synne And this lesson must thou learne in this most dispised and villaynous death that God is an extreme enemye vnto synne For is he not moste highly displeased with it is an vtter enemye vnto it when he would receiue none other satisfaction for it but the death of his only begotteÌ„ sonne Thoughe nothyng els were yet verely this should ouerthrowe our consciences that we might learne to knowe our sinnes and viciate nature and to seke with heartie intercessioÌ„ yea with teares the clemency and mercy of Christ Our sinnes crucified Christ For certainely those do farre sorer torment Christ that wil be called christians yet consider not why Christe would dye for theyr synnes then did the blynde Iewes that crucifyed him For if the Iewes had knowen him sayth S. Paule they would in no wise haue crucified the Lord of glorye 1. Cor. 2 But when do wee acknowlege oure synnes When do we apprehend the meryte of Christ by fayth Where is oure thankefulnes for those so many and so great vnspeakeable benefytes Yea wee dare plucke this Christes glory froÌ„m him whiche he hath so dearely bought that it can not be expressed and we seke newe waies whiche we also prescribe vnto righteousnes eternal helth Iusticiaries as al iusticiariers do whiche are persuaded in coÌ„science that they may by their owne righteousnes and vertues worthily deserue no lesse then heaueÌ„ it self eternal saluacion But certifie if we by our owne workes and our owne powers might obtayn helth and eternal life then it must nedes folowe that Christ suffered suche vexacion greuous paynes yea offered himselfe vnto so horrible a death passion but vainly for his pleasure and phantasy euen as S. Paule saith If rightwisenes came by the law Gala. 2. then is Christ dead in vain Wherfore if thou wylt bee thankeful vnto Christ for his passion death consider it well and knowlege that thy synnes haue geuen hym those woundes in his body and that for them he suffered that most painful passioÌ„ Then pray vnto him that it will please him to geue thee the merite of his passioÌ„ vnto thy profite For if thou do this with true fayth then wyll he forgeue the thy synnes washe away all thyne iniquities in his owne bloud Of this there is no doubt for he him selfe sayth in the gospel of sainct Ihon Ihon. 3 As Moses exalted the serpent in wildernes so must the sonne of man be exalted that euery maÌ„ that beleueth in him shal not perishe but shal haue life eternal And this is confirmed by all places throughout all the scripture that spake of the passion of Christ as is this senteÌ„ce of S. Paule to the Rommaynes Rom. 4 Christe dyed for our synnes hath risen again for our iustificacion And without doubt Note wel this senteÌ„ce whosoeuer suffereth this article of the death and passion of Christ of his blessed bloud sheding to be taken from him needes must that man at the houre of death when his conscience shall haue that great conflict with synne dispayre yea thoughe he had
Psalmes of me Furthermore he opened theyr mynde that they should vnderstand the scriptures c. O howe gloriouslye goeth this preachynge of Christe forthe Christe instructeth these plaine men and vnlearned with the holy scripture taken out of the law the prophetes and the psalmes But as the epistle to the Hebrues sayeth Heb. 4. Preachinge is but vaine if it bee not adioyned to faithe therefore Christe also openeth the eyes and vnderstandynge of theyr mynde so that not onlye they maye heare hys woorde but also they maye vnderstande it Oh good preacher O gentle lorde Christe that thus faithfully teacheth his disciple and bringeth them to the knowledge of hys truth The moste best and greatest lorde our god graunt vs this grace The outwarde prechīg and the hollye ghoste must bee togither Apoc. 3. that the same manner maye be among vs in the offire of preching that is that we may with much seueritie and great diligence inculcate thy worde and that Christ may also as dililigentely teache the same worde inwardely by his holy spirite For suerly it is he that hath the key of Dauid wherwith he shutteth and no man openeth hee openeth and no man shutteth And verelye all preaching is vain except Christ do inwardly teach by his holy spirite Nowithstanding I wold no mā should esteeme as a light thinge the dignity of the vocall worde or the word pronounced and spoken takinge occasion of these my woordes so to doo for thys is myne opinion that bothe the woorde and spirite of god muste be ioyned togyther And who shall dare tontemne the woorde that Christe heere ordayneth and commaundeth and also committeth the same to his beeloued Apostels For thus he sayeth furthormore Thus it is written and thus muste Christe suffre and ryse again from the deade the third day to preach in his name penance forgiuenes of synnes among al naciōs c. In the gospell of sainct Ihon this cōmaundement and office of preachyng is more euidētly described For in the same place the Euangelist sayth thus Iho. 20 And Iesus sayd to them As my father hath sēt me euen so I send you likewyse after that he brethed vpon them saiyng Receiue ye the holy ghost Whose synnes soeuer ye shal forgeue they are forgeuen whosesoeuer synnes ye shal retayne they are retayned The administracion of the worde of God Of these wordes it is euident that Christ commytted to them the office or administracion to teache his worde ouer all the vniuersal worlde Nowe if wee adioyne this place of S. Ihon with these wordes of Christ recyted in this gospel euery mā of vnderstandyng may easely perceyue howe this forgeuyng of synnes is done The lawe That is thus Fyrst must penance be preached that is men must be brought by the knowlege of the lawe of God to cōfesse hate and abhorre their synne True penāce For this is it that the deuine scriptures call doyng of penance as wee may see in the Prophete Esaie Esa 55 Let the vngodly sayth he forsake his euil way and the vnrightwise man his ymaginacions and let him returne vnto the Lord and he wyll haue mercy vpō him Returne I say to our God for he is very ready to forgeue And sainct Paule also Ephe 4 describeth it saiyng He that did steale let him steale no more c. Nowe after that men are brought vnto the knowlege of their synnes also to hate them then must be preached vnto them and set before their eyes the merytes of Iesu Christ For to preache remission of synnes in his name The gospel is to ascribe the remission of synnes vnto his passion death and merites And when this is apprehēded and beleued there is forgeuenes of synnes not by him or for his sake that preacheth declareth this but by him and his merytes that hath geuen that commaundement and cōmission to preache remyssion of synnes in his name To whom bee honor and prayse for euer and euer Amen The Gospel on sainct Markes day the Euāgelist you shall fynde after Alhallowen day The gospell on Philyp and Iacob the Apostles day Ihon. 14. Thomas sayth vnto him Lord we knowe not whether thou goest And howe is it possible for vs to knowe the waye Iesus sayth vnto him Ihon. 1 6.8 and .11 I am the way and the trueth and the life No man commeth vnto the father but by me If ye had knowen me ye had knowen my father also And nowe ye knowe him haue seen him Phylyp sayth vnto him Lord shewe vs the father it suffiseth vs Iesus sayth vnto him Haue I been so long tyme with you yet hast thou not knowē me Phylyp he that hath seen me hath seen the father And howe sayest thou then shewe vs the father Beleuest thou not that Iho. 10. I am in the father and the father in me The woordes that I speake vnto you I speake not of my selfe but the father that dwelleth in me is he that doth the workes Beleue me that I am in the father and Iho. 16. the father in me Or t is beleue me for the workes sake Verely verely I saye vnto you he that beleueth on me the workes that I do the same shall he do also and greater workes then these shal he do because I go to my father Ma. 17 and 21. Mar. 11 Luc. 9. Iho. 15 and .16 Iaco. 1. 1. Iho. 3 and .5 And whatsouer ye aske in my name that wyll I do that the father may be glorifyed by the sonne if ye shall aske any thyng in my name I wyll do it THE EXPOSITION Christ armeth his disciples against the slaūder of the crosse OUr Lorde Iesus Christe in that most excellent sermon made vnto his disciples at his last supper among all other his moste godly exhortacions this he principally endeuored himselfe vnto to conserue his disciples frō the slaunder of the crosse and to prepare comfort them against the aduersaries of it that were commyng For he knewe right well the imbecilitee and weakenes not only of his disciples but also of all men in whom his holy gost and spirit is not yet confirmed And now the tyme was present at hand when Christ by his death should glorify the father and returne into his glorye Nowe forasmuche as the Apostles so sore abhorred the crosse rather would that Christe should after the maner of Kynges and prynces of this worlde begynne his kyngdome in Iewry wherein they might as great Lordes and Dukes rule with him therefore Christe would lead them away from suche imaginacions thoughtes vnto the meditacion of eternal glorye wherevnto there is no entraunce but by the crosse Act. 14. And thus he sayth Let not your heart be troubled nor be abashed needes must I suffre the scripture must needes bee fulfylled whiche testifyeth of my death and passion that by it I shal delyuer all men from eternall death I praye you then
our workes he will make vs righteous godly and blessed so that we beyng delyuered from the handes of our enemies may serue him all the dayes of oure lyfe not in outwarde ceremonyes and seruices as in tymes past but in holynes and righteousnes that is accepted before him He requyreth the heart he asketh faith he wil be worshipped in spirite and truth and will not be fylled with outwarde woorkes that lacke faith as men haue done in times past Thus you see that Zacharias by the holy ghost acknowledgeth the grace of the gospell that shoulde come therfore he praiseth and glorifieth god as one ascertayned that by this grace we al shal be saued The lorde our god gyue vs grace bothe that wee maye know it and also that for it we may giue thanks to god our father and glorifie him for euer Amen The gospell on sainct Peter and Paules daye Math. 16. WHē Iesus came into the coasts of the cytye whych is called Cesarea Philippi he asked hys disciples saying Mar. 8. Luc. 9. Who do men say that I the sonne of man am They say Some saye thou art Iohn Baptist some Helias some Hieremias or one of the numbre of the prophetes He sayeth vnto theym But whom saye yee that I am Simon Peter answered and sayde Luce. 9. Iohn 6 Thou arte Christe the sonne of the lyuyng god And Iesus answered sayde vnto him Happy art thou Simon the sonne of Ionas for flesh and bloud hath not opened that vnto the Iohn 6 but my father which is in heauen And I saye also vnto the that thou art Peter and vpon thys rocke 1 Co. 10. Esa 28. I wyll buyld my congregacion And the gates of hell shall not preuayle agaynst it And wyll giue vnto the the keyes of the kyngedome of heauen and * mat 18 what so euer thou byndest in earthe shall bee bounde in heauen and what so euer thou losest in earth shall be loed in heauen THE EXPOSITION The cōfession of the Apostles WE haue fyrst set forth in this gospel that excellent confession of S. Peter and the other Apostels wherein they confesse that hee is Christe the sonne of the lyuynge god This confession is so excellente and noble yea and so christian that wee dare boldlye saye that where this confession is not doubteles there is no saluacion at all as the Apostell Saynte Paule witnesseth Rom. saying The hearte beleueth vnto righteousnes and the mouthe confesseth vnto saluacion Fyrste CHRIST asketh what opinyon the people had of hym and whome they sayde he was The Apostels aunswered him Some saye thou arte Iohn the Baptist some saye Helias some Hieremias or one of the prophetes Christe was not ignoraunte what was spoken of him and also he knewe it better then the apostels could tell him that where the gospell is preached there muste nedes arise manye lyes whiche are imagined not only against the truth but also against them the preach the truthe whereout it chaunceth often times that the worlde rageth and waxeth woode with them Therfore nedes must it be that Christ aposing his disciples sought some other thinge at his apostels that is to sai their cōfession of faith as ye shal hear For thus he saith But whome say you that I am Thē answered Petre in the name of them al The fayth of the Apostels Thou art the same Christ the son of the liuyng god Considre inwardly this confession thou shalt see that the faith of al the Apostels was a true and a righte faith excepte that as yet it was not confirmed with the crosse and that yet the holy ghost was not come vpon them Fyrst of all they confesse that he is the same Christ that is to saye the same anointed and capitaine whom god had longe before promised Esai 55 to theyr fathers and whome they hadde so long time looked for that doubtles he shuld come and fulfyll all suche thinges as the holy scriptures hadde prophecied of Furthermore also they confesse that he is Christe sonne of the lyuing god sente into this worlde that by hys meryte passion and deathe all menne myghte bee made good righteous and blessed And thus as it is in dead conueniente to do they confesse the same one Christ to be both god and man For as concernyng his humane nature hee is the sonne of Dauyd annoynted of the father kinge and Prieste and that after the order of Melchisedech and God hathe gyuen vnto him the seate of Dauid that is the spirituall kyngedome whyche is admynistred by the spyryte that hee maye sytte vppon it eternallye But as concernynge his godheade he is the sonne of the liuing god one in substance essence or being and maiestye with the father so that neither mai the father bee separate from the son nor the sonne from the father as sainct Paule sayth Collo 2 In Christ dwelleth all fulnesse of the godhead corporally Nowe whosoeuer with suche fayth after this maner as the Apostles here dyd confesseth Christe without doubt he shall also with the Apostles be made partaker of eternal saluacion as Christ here sayth vnto Peter like as to al his disciples Blessed art thou Symon the sonne of Iona c. Secondarily we see in this gospel that this confession commeth not of oure strengthes but by the reuelacion of God For assone as Peter had in the name of them all declared what opinion thei had of him Fleshe bloud in scripture by and by Christe sayd Fleshe and bloud hath not opened it to thee but my father which is heauē Shal then our fleshe that is reason wyt prudence freewyll and the strengthes of man bee of no value in matter of our iustificacion confessyng of God Surely nothing For without doubt here nothyng is of value but mere grace and mercy Nowe if it be grace than I beleue that I may do good woorkes that I can confesse Christ as the Apostles do in this place nedes must I let flesh contynue as fleshe and bloud as bloud so the inasmuche as partayneth vnto our saluacion the flesh not only can do nothing but also it can do nothyng but synne as S. Ihon the Euangelist sayth Ihon. 1 As many as receiue him he gaue them power to be made the sōnes of God to those that beleue in his name which are not borne of bloudes nor of the will of the fleshe nor of the will of mā but they are borne of God Doth not the Euāgelist here cleane refuse reiect in matter of iustificaciō al together that is borne of bloudes or of the wyl of fleshe or of the wylle of man Euen so it is necessary that we consider here in this place the cōfession of Peter and the other Apostles that it came not of their reason wysedome or frewyll For surely Christ would in this worde dryue backe make blunt ouerthrow our presumpcion and meke that pride that is borne in vs that we shuld
world hath euer bene ful of mischiefe gylty of sinne neither is no man in it but nedeth the merites of Christe yet doo not all men vnderstande this nor acknowledge thys And especyallye the indurate and hard hearted Pharaos Pharao and after them the hipocrites acknoweledge it not For the indurate synners leade furth their lyues euen lyke beastes not greatly forsyng whether there bee any other lyfe after this or no or whether there bee any Christ to bryng them to that life or no. But the hypocrites Hypocrittes that leane to their own righteousnes in dede they can talke of the wrath to come yet notwithstandyng they leaue Christ take thus muche vpon theim selues that they trust in their owne good workes to obtaine that lyfe and saluacion I praye you what good can Christe do to suche Yea what shuld he do with suche This fyrst sort of people are stubburne necked hard hearted and thynketh they haue no neede of Christe The other sorte of iusticiaryers forsaketh the meryte of Christ True synners lyke as they would deserue heauen by theyr owne workes Christ seyng and consideryng this leaueth these two sortes ioyneth himselfe to suche as acknowlege them selues sinners and desire and seke for tomforte and helpe And they also with all their heart with true loue and gladnes receiue him and beleue his preachyng Mich 7 they doubte not his promise but they say with the Prophet Mycheas He shal be turned and he wyll haue mercy vpō vs and he wyll caste all oure synnes into the deapth of the seas Euen so must we do Let vs adioyne our selues to Christ as synners shewe to him our synnes and with teares require his mercye If wee do this with a faythfull heart surely in this gospel he hath declared in dede that he is ready to help suche sinners And furthermore with this his deede agreeth also his woordes that here he speaketh vnto the Phariseys saiyng The whole nedeth not the Physician but the sicke Agayne I am not comme to call the righteous but synners to repentaunce Fourthly the Euangelist discrybeth howe the Phariseys murmured against Christ wherein they open and shewe plainly that notable pryde of theyr heartes But wherefore murmure they Because Christ eateth and drynketh with synners O great holynes of these Phariseys Tell me I praye ye O holy hypocrites where is it wrytten that suche as knowlege themselues synners do repent it ought to bee fledde and their company to be eschewed Is not this thinke you a good vertuous dede to seke out agayne the lost stray shepe and to bryng him agayne into the right waye But I see you do the cleane contrary for ye iudge it both wicked and vngodly Surely Christ sayd well of you in the gospel of Mathew Blynd guydes coulyng out the gnat and swolowe the Camel Ma. 27 Ye obserue mennes tradicions would men should esteme you vertuous and godly yet can ye very well awaye with it that your neighbour should continue in synne and be cōdempned Nowe if ye were vertuous in deede ye would surely neuer do so For true righteousnes because it cōmeth of fayth and therfore also loueth his neighbor with all the heart it wisheth that all men might be vertuous righteous blessed Wherfore wyl ye knowe what ye want Ye haue no fayth and therfore can ye not loue your neighbour for in very deede that is the fruite of fayth Nowe because ye lacke fayth and loue ye haue not only no cōpassion vpō them that be loden with synne and would with al their heartes be deliuered from their synnes but also euen as the nature of hypocrites and iusticiariers is ye dispise them and caste them frome you But this your dispising can do you no good in this behalf Ye must neds take an other trade of liuing yf ye wyll be taken for righteous Wyll ye knowe how so Learn what this meaneth that the prophet Oseas said Osee 6. I will mercye and not sacrifice For all these outewarde woorkes all these outewarde sacrifices profyte nothynge at all excepte there bee presente in the hearte a true faythe in God and true loue to your neyghboure Behold thus haue wee here paynted vnto vs the arrogancy and pride of hypocrisy and furthermore howe Christe stoppeth vppe the Phariseys mouthes and confuteth theym by the holye scriptures God graunte that the aduersaryes of the truthe in thys oure presente tyme maye acknowledge hys holye woorde and beecome wyth the chylderen of god partakers of hys heauenly kyngdome through CHRIST our Lorde Amen The gospell vpon S. Mychael the Archangell daye Math. 18. AT the same tyme came the disciples vnto Iesus sayinge Mar 9. Luc. 9. Who is the greatest in the kingdome of heauen Iesus called a chylde to hym set hym in the middest of them and said Verely I say vnto you Mar. 10 Except ye turn and become as Luc. 18. Actu 2. children ye shall not enter into the kyngdome of heauen Whosoeuer therfore humbleth himself as this chyld the same is the greatest in the kīgdome of heauen And who so receaueth suche a chyld in my name receiueth me But who so doth offende one of these lytleones Actu 9 Luc. 17 whiche beleue in me it were better for him that a mylstone were hāged about his necke that he were doruned in the depth of the sea Wo vnto the worlde because of offences 1. Co. 11 Necessarye it is that offences come But wo vnto the man by whom the offence commeth Wherfore Mat. 5 if thy hand or thy foote hynder the cutte him of cast it from thee It is better for thee to entre into life halte or maymed rather then thou shouldest hauyng two handes or two feete be cast into euerlastyng fyre And it thyne eye offende thee plucke it out and cast it from thee It is better for thee to entre into life with one eye rather then hauyng two eyes to be cast in to hel fyre Take hede that ye despise not one of these lytleones For I say vnto you that in heauen their Angels do alwayes be holde the face of my father whiche is in heauen THE EXPOSITION of this present gospel WE haue againe here in this gospel an example of the Apostles infirmitee ignorance wherin we see howe paciētly Christ beareth their infirmitee And as the goodnes of Christe appeareth in this Gospell euen so the affection of the Apostles sheweth it selfe to bee exceadyng grosse and rude and full of ignoraunce For consider what they do They came to Christ sayd Who is greattest in the kyngdome of heauē What meane they by these woordes Thynke they that Christe shoulde haue a corporall knogdome in this worlde promote his disciples vnto greate lordships as it is done in worldly princes courtes Heard they euer Christ so teachīg Did not he shew them afore Mat. 5. Ye ar blessed whan men shall rayle vpō you
persecute you for my names sake Now how agre these two to be persecuted to bear temporal dominion power Truthe it is that the Apostels shuld raign with Christ But wher In this world Nay verely The kīgdome of Christ is spirituall For the kingdome of Christ is a far other thing thē a temporal worldly kingdome as the apostles wel proued learned after that they had receued the holi ghost But here as yet thei vnderstād not this and therfore they desire to know who is greatest in the kingdome of heauen But what dothe or saith Christ Suerly as he is wonte to do and saye For as he often bare their infirmity cast them not of for their rude and gosse affectiōs euen so doth he now at this time He taketh a child and setteth him in the middest of them and saith Except ye be tourned and become as chyldren ye shall not entre into the kingdome of heauen Here in this place Christe teacheth his disciple both by word and exāple For he setteth a child in the middest of them and by and by sheweth a cause why he so dothe that is that it was necessary for them to become as children How then do childrē They lyue as nature teacheth thē with out ani craft or malice thei know no pomp no pride or any other vices of the world only flye thei to the milke that they sucke out of their mothers brestes Euen so must a christian mā be minded After what manner we shuld become children For it is necessary that he be whole dead as concernyng to the pompe malyce guyle pride both spirituall and carnal and that he only depende vpon Christe and his worde and neither attempt nor presume none other thyng then the worde commaundement of Christ prescrybeth to him For whersoeuer they do thus there is no pryde no confidence in merytes of workes no guyle no malice but mere pouertie of spirit and innocency Nowe where as is pouertie of spirit and innocency there is fulfylled the saiyng of Christ Whoso meaketh himselfe as this chylde he is the greatest in the kyngdome of heauens And of this chyldehod speaketh S. Paule seiyng 1 Co. 14 Brethren be not chyldrē in wyttes but in malyce be chyldrē 1 Pe. 2. And S. Peter sayth Desyre you that reasonable mylke wtout guyle as chyldren newe borne that in it ye may growe vp for you haue tasted how swete the Lord is Secondarily Christ sheweth with what seueritie and constancy he wyll defend suche as come to this pouertee of spirit that is he wyll take the cure of them whatsoeuer chaunce to them be it good or euil If any good thyng be done to theim he wyll accepte it as done to himselfe as he wytnesseth saiyng Mat. 25 Whatsoeuer you dyd to one of these lytleones that beleueth in me you did it to me Zacha. 2 And in the Prophet Zachary is written Whoso toucheth you toucheth the ball of myne eye Also if any euil be done to them he wyl accompt it as done to himself For he sayth thus He that receyueth suche a childe in my name he receyueth me And he that offēdeth one of these lytleones that beleue in me it were expedient for him that an asse mylle stone were hanged at his necke and he drouned in the depth of the sea Doth not God now defend the beleuers is not he careful for that litle despised flocke that cleaueth vnto Christ I pray you who shal cōtempne the doctrin of suche a Lord that thus careth defēdeth his seruantes Whō would not this so great care moue to beleue in Christ And to vs that are already receiued vnto faith what can be more cōfort or what can we more desire Nowe loke howe comfortable this text is to the beleuers when Christ saith He that receiueth you receiuech me Euen so feareful terrible is it to those that vexe persecute this poore despised people of Christe whiche doth beleue in the worde And forasmuche as Christ shal impute the pesecucion as done to himselfe wtout doubt it shal come to passe when the tyme appointed of God is fulfylled that Christ wyl brydle the furor voluptuous mynde of the vngodly But yet notwtstādyng the vngodly wyll not nowe beleue this tyl as the cōmon prouerbe sayth they haue both their handes ful and the sentence of perpetual dampnacion be declared against them euen as you perceiue it chaunsed vnto Pharao Thyrdly Christ sheweth his disciples before that there shuld come slāder which shuld cōtinue vnto the ende of the worlde also instructeth them how to behaue themselues among suche slanders Wo to the worlde saith he for slanders Nedes must slanders come but yet wo to that man by whō slanders come Christ sheweth plainly that slanders shuld cōtinue in the world vnto the end of this world euen as Paul saith There must bee sectes among you 1. Co. 11 Why so Paule That they whiche are perfect among you might be knowē But wherof shal this offēce or slander arise or wherin cōsisteth it Two maner of slander Fyrst it shal come of false doctrine whiche did arise by by after the resurrection of Christ while the Apostels were yet aliue was by conterfaict apostels and false brethrē taught vnto the people yea and that diligently To omyt the other did it not euē so chance to S. Paul amongst and with the Galathiās He had preached the gospell of Christ to them and had fully and sufficiently instructed them in the matters of faith yea and they had receaued him with suche harty loue and so feruent a desire with such reuerēce Gal. 1. that he confesseth that thei wold haue plucked out their eies gyuen them to him if it had bene possible Yet for all this after his departure ther came false brethren which set forth and taught to the Galathiās other maner of doctrine thē Paul had taught them What slanders thinke ye arose of this Euen in lyke manner chanced it in our daies God hath giuen to vs very plenteously richely his worde and gospel that suerly we ought with whole heartes to thank him laud him for that so great noble a treasure But what chanced now When the word now did florishe and thorow the wonderful goodnes gracious fauour of god it brought forth right bewtiful frutes amōg many one euen did ther burst forth with their slanders the Byshop of Rome with all his Papisticall rablement of Monkes Friers which with the residue of their sectes and doctors dyd with all their power inuade resist so muche as laye in them the plain and true word of god to the great hinderance of the gospel By by vpon this folowed that pestiferous sect doctrin of the Anabaptists which made mē excedīg wood for a time which also hath don no lyttle hurte to the furtheraunce of Christes holye worde What slaunders thynke yee haue