obstinate blindnesse of the worlde We haue songe vnto you and ye wold not daunce and at oure lamentable songes ye wold not lament For neither cā the doctrine of the lawe neither of the gospell further and moue men either to lament either to reioyce that is neither will they suffer theyr sinnes to be rebuked neither geue place to confort against their synnes They will neither be blind nor yet see As the examples of oure aduersaries the Papistes are at hand to proue this And now muste we learne the other thing also out of his gospell that the gospell is suche a doctrine as is so vnkindly and horribly despised in the worlde that all men be offended at it seing kinges Princes Pope Cardinalls Bishops Priests Monkes citizens and rustikes that is all the mighty and excellentest in the worlde do not only not receaue it but also scorne and persecute it Suche was the fortune of Christe for all his miracles For what cause had he els to say Blessed is he that is not offēded with me if it chāced so to thee O Christ wheras thou mightest haue stopped all mens mouthes with diuine miracles we maye wel refrayn from complainyng when we are despised for the Gospels sake and laughed to scorne and persecuted This doctrine of offences is very necessary and specially in this our tyme wherin this offence is most greuous The fyrst doctrine is also necessary For ther in consysteth our saluation and euerlastyng lyfe that we knowe howe Crist is the Kynge of comfort which is gladde to shewe his bounteousnesse towarde oure troubled consciences and to comforte them in synne and healpe vs to euerlastyng lyfe For althoughe that the strayghte kyngedome of the worlde is hys also yet it is not his principall kyngdom seyng it shall not euer endure This is the chief and euerlastyng kyngdome of Christe when we falle acquaynted with hys worde which must be preached to the poore that whā we dye we may say I beleue in Iesus Christ my lord whiche can restore and geue syght to the blynd whole lymmes to the lame clensyng to the leapre to the dōbe the vse of speache to the dead lyfe He wyll be my helper he wyll not see me forsaken at my moste nede For this is the cause that he became man and descended into the earthe vnto me He that beleueth this truely departeth from this myserable lyfe to the celestial and euerlastyng ioys The which thing that it may chance to vs our Lord Iesu Christ myght graunt Amen The fourthe Sonday of Aduent ¶ The Gospell of S. Iohn i. THis is the recorde of Iohn when the Iewes sente priestes and Leuites from Ierusalem to aske hym What arte thou And he confessed and denied not and sayd playnly I am not Christ. And they asked hym what then art thou Helias And he saith I am not Art thou the Prophete And he aunswered No. Then sayde they vnto hym What art thou that we may geue an aunswere vnto them that sent vs What sayest thou of thy self He sayd I am the voyce of a cryer in the wyldernesse make straight the waye of the Lorde as saide the prophete Esaie And they whiche were sent were of the Phariseis and they asked hym and sayd vnto hym Why baptisest thou then if thou be not Christ nor Helias neyther that prophete Iohn answered them saying I baptise with water but there standeth one among you whome ye knowe not he it is whiche though he came after me was before me whose shoe latchet I am not worthye to vnlose These thynges were doone at Bethabara beyonde Iordan where Iohn dyd baptise THE EXPOSITION THIS Gospell also is one of the especiallest gospels that proueth a hygh article of our religion which belongeth not to the tenne commaundementes or workes but to a hygher matter teachynge what is Christe and what he hath done Wherefore it is almost one with the gospell of the laste Sonday and conteyneth the same doctrine excepte that the matter is sette foorthe with other wordes and other persones For the laste Sonday ye heard how all the matter consisteth in this poynte that we haue chiefe respect vnto this person CHRIST that nothing besyde be had in so great estimatiō that all our mynd and thought reste in this man For he that swarueth not from hym fyndeth remission of synnes and deliuerance from deth and hel For so is it wholly decreed with God that in this man all thynges should be He is the way truth and lyfe and by hym onely the patriarkes prophetes and Apostles be saued from the beginning of the worlde This knoweth Iohn and sendeth his disciples for this cause vnto hym that they should not lacke so great a tresure and goodnes This doth God wel perceiue that this is our fault to be desyrous to serche out many ways And one for the loue of monkerie becometh a monk an other fasteth an other slepeth on the ground and so euery man foloweth his owne deuise and goeth forth in his owne ways that may bryng him to heuen Wherfore God talketh with vs by the gospell and protesteth that he alloweth not that as seme good to vs But that he putteth forthe his word to shewe vs the true way that is his sonne Iesus Christe Wherefore he that strayeth from hym shall depart voyde of saluation although he fast pray neuer somuche Contrarywyse he that cleaueth vnto him by faith hath remission of sins and life euerlasting neither can the diuel or synne deceaue him of his trust This way did the Patriarkes and prophets walk obtained saluation through Christ ▪ For if any should be saued by workes and by theyr owne rightuousnes surely they must nedes be the prophets and apostles which out of mesure wrought and suffred many thinges But here they do all dispaire of their owne rightuousnes and toke hold by that sede with a firme faith that shold breake the serpentes head But the Iewes wil not walke in this way they could not beleue that ther was such help in a carpenter thinkyng this with them selues we must so worke by fast almes praier that we may be with God it is a foly to thynke that this craftesman can saue And for this cause God toke this order that Iohn shold come as a trompetter before Christe and this is the meanynge of the trompet that all at the sound therof should haue their eies attent and mark that mā well that cometh after Iohn as the true expectation of Israell Wherfore when the Iewes sende Legates and demaunde whether he be Christ Elias or any Prophete He aunswereth I am not When they are instant sayenge Who arte thou then and what recorde geuest thou of thy selfe He aunswerethe I am the voyce of a cryer in wyldernes make readye the waie for the Lorde That is I am a trompetter before the kyng Wherfore be attente to my worde for he shall come after me incontinently whiche was before me and
myghtily brake the chawes of hell braste on pieces the paunche of death and so valiantly victoriously and triumphantly rose agayne frome deathe Nowe for as muche as CHRIST was in all poyntes pure and innocente and vtterly wythout all synne Deathe and hell coulde by no meanes ouercome hym For seynge that death is the rewarde of synne as the Apostle saythe and Christe hadde no synne at all so doothe it ryghte well followe that death had no power ouer Christ and that it assaulted hym wythoute cause and therfore deathe loste hys ryghte because wythoute cause hee abused Christe beynge innocente and free frome all synne The Innocencye therefore of Christe was the cause that deathe and hell they onely haue power ouer synners For for synne entred deathe into the worlde coulde not retayne holde and deuoure hym but that hee muste needes retourne vnto lyfe and ryse agayne frome deathe Besides this innocencie Christe also had this that he was the true and naturall sonne of God and therfore coulde not he bee retained and holden of deathe nor yet of helle or of any other kynde of myserie as hee hym selfe glorieth and reioyceth of thys power sayinge That he hathe power to geue ouer hys lyfe and also to take it agayne And that no man takethe hys lyfe frome hym but he geueth it ouer of hym self Whiche is none other thyng then yf he should saye I am GOD and the Lord both of death and of lyfe I handle them as I my selfe lyste Therefore Saint Paule in hys Epistle to the Romaines writeth that by thys he was declared to bee the Sonne of GOD whenne he rose agayne frome deathe For no manne can escape deathe as Dauid saythe What manne is he that shall lyue and not see deathe And Saincte Paule to the Hebrues sayeth That all menne muste needes ones dye and after that commeth the Iudgement Seyng then that Christe was not onely man but also very GOD the Creator and lyfe geuer of all creatures yea the lyfe it selfe as he hym selfe testifyeth in the Gospell of Sainct Iohn It was not possible for deathe and helle to retayne and ouercome hym as S. Peter recordeth in the Chronicle of the Apostles Actes saying Whome he meaneth Christ God hath raysed vp and loosed the sorowes of death because it was impossible that he shoulde bee holden of it For seyng he was the holy one of God he could not abyde in helle neyther coulde his fleshe see corruption As S. Peter strongly proueth out of Dauid By this it is an easye thynge to aunswere that question howe this maye be that the passion and deathe of Christe and the syght of the infernall damnation wherin Christe was but a short tyme could be a sufficient satisfaction for the synnes of the whole worlde which notwithstandyng after the seuere iudgemente of God ought to haue ben punyshed with euerlasting payne and endles damnation I aunswere This satisfaction is of an incomparable force might strength and power and hath a meruailous energie and perfection because of the person of Christ. For seing Christe was true God and true man the God head the manhode ioyned in one person and yet toke vpon him this worke of our redemption the peyn which Christ God and man suffred ought worthily to be iudged and taken to be of suche excellencie and dignitie again of so great and such inestimable price that it ought to be estemed as it is in dede sufficiently great and large inough to the vttermoste for the synnes of the whole world For as the synne of man wherwith the noble maiestie of God is cōtemned and dishonored ought to be punished with perpetuall euerlastyng paine so in like maner the punishmēt which the sonne of God toke vpon him ought to be as it is vndoubtedly sufficiente full and perfect for al that beleue on him seke their saluation in his most blessed and glorious name For the deuine maiestie is of so great glorie that worthily al that offend it suffer euerlasting pain again all for whom it cam into so great ignominie torment and supplied their duties shold haue euerlastyng ioy and gladnes enioy the same worlds without end Seing then that Christ Iesus the true son of God of one substāce glory with the father hath offred himself an oblation swete smelling sacrifice to god by his death passion hath satisfied for our sinnes It is reason that for the worthynes of his person which was both god man it shold be also euerlasting and sufficient for euermore For consider how great worthye hygh infinite and euerlasting the person was that susteined this pain so great worthy high infinite and euerlasting is this worke of our redēption satisfaction wrought by Christ must endure and remaine for euer and euer in full force and strength for so many as repent beleue in his name Now forasmuch as wee know that Christe for his innocencie and Godheade rose agayne frome Deathe vnto lyfe we wyl briefly reherse the fruicts profytes and benefites which he hath purchased gotten deserued for vs by his victorious triumphaunt and glorious resurrection What soeuer Christe by hys deathe and passion hathe gotten and deserued for vs that dydde hee afterwarde receaue by hys Resurrection and broughte wyth hym so that the fruites of Christes resurrection doo not muche differ frome the fruites of hys Passion Wee wylle therefore speake and entreate of theym brefely at this presente for as muche as wee haue somewhat largely spoken of them when we handeled the Passyon of CHRIST our Sauioure The fyrste fruicte and profyte of Christes resurrection is that by it wee haue remyssion of synnes althoughe we feele them in vs and are not vtterly free frome them For when Christe dyed for vs and yet remayned not in deathe whyche muste needes haue comme to passe yf hee coulde not haue satisfied for synnes It followethe that hee by hys Resurrection broughte wyth hym Remyssion of synnes and gaue the same vnto vs as blessed Paule proueth in hys Epistle to the Corinthians sayenge If Christe bee not rysen agayne frome the dead thenne is your faythe vayne and you are stylle in youre synnes And agayne But nowe is Christe rysen agayn from the deade beynge the fyrste fruites of them that wer fallen a sleape For by manne came deathe and by man commeth the Resurrection of the dead As by Adam all dye so lykewyse by Christ all shall receaue lyfe Afterwarde the Apostle mocketh death saieth O deathe where is thy stynge The stynge of death is synne and the power of synne is the lawe But thankes bee to GOD whyche hathe geuen vs the victorie thorough our Lorde Iesus Christe Herof it is euident that Christ by his death hath slayne synne as we hearde in the Sermon of the Passion and by hys Resurrection hee hathe broughte with hym remission
to praye c. But the whole pythe and summe of the matter consisteth in this and so is delyuerance frome synne obteyned that thou knowest that Christ is gone vnto the Father although good workes may not be left vndone For thou arte commanded of God in the tenne commaundementes to doo them and diligentely to exercise thy selfe in all good dedes commaunded of God and prescribed in hys holye woorde But thow mayste not adde thys vnto theym That thou sekest to bee iustified and made ryghteous by theym For by thys is righteousnesse onely to bee goten that CHRIST is gone vnto the Father Thys is the alone waye and none other whereby wee are delyuered frome our synnes and iustifyed Christes iourneye or goyng vnto the Father is none other thynge thenne that hee hathe suffered dyed on the Crosse and by deathe is gone awaye oute of the worlde vnto the Father that is He is ascended into heauen and there sytteth on the ryghte hande of GOD the Father and gouerneth his Kyngedome Wee see not thys but we beleue it Thys is the whole matter whereby we are iustifyed so that ryghteousnesse is not to bee imputed to my strengthe or power but to Iesus Christe because hee goeth vnto the Father And yf wee wylle speake it wyth playne woordes it is thus muche to saye No man is iustified or saued or delyuered from synne but by this onely that Iesus Christ hath suffered dyed and risen agayne This goyng of Christ iustifieth thee and none other thyng But nowe marke howe that doothe agree wyth thys doctrine that the Papistes teache He that wyll be saued say they must bryng that to passe with his owne workes In dede this is godly and truely sayd that a Christen man must lyue in this worlde godlye iustly and holyly but that he shall bee made righteous by his holy and good workes that is most false For it is here playne that the goynge of Christe vnto the Father worketh that onely This is the assured certayn true and infallible righteousnes wherof the worlde knoweth nothynge The Holye Ghoste onely reueleth and openeth that mysterie But the Papistes obiecte thys saying of Christe agaynst vs If thou wylte enter into lyfe kepe the commaundementes Thys hathe an other maner of meanynge And by this it appearethe euidentely that the Papystes knowe not what it is to keepe the commaundementes For yf they dydde they woulde otherwyse expounde that sentence of CHRIST Therefore this sayenge abydethe sure and certayne that there is none other Ryghteousenesse and Euerlastynge lyfe for vs thenne thys that the Lorde Christe Iesus is gone oute of thys worlde vnto the Father Holde faste thys Doctrine and lette not the deuyll by any meanes plucke it awaye frome thee The deuyll maye feare me and trouble my conscience for of oure owne strengthes wee are not able to preuayle agaynst hym but there is an other way which not I but Christe goeth thoroughe hyghe obedience towarde his heauenly Father Hym that is to saye CHRIST shall the deuyll neuer bee able to make vnryghteous or a synner althoughe thoroughe synne hee hathe the hygher hande of me Therefore lette thys bee oure assured truste and synguler great conforte and stedfastely beleue that by Christes goyng vnto the Father wee haue ryghteousnesse euen Remyssion of oure synnes and Euerlastynge lyfe For Faythe is necessarie to embrace thys woorke of oure Sauiour Christe The goynge and worke of Christ is certayne Christe hath fynyshed all the whole matter soo that nowe there remaynethe nothynge elles but that we embrace thys woorke of Christe wyth a sure and vndoubted Faythe and conforte our selues therewyth Doest thou beleue it So haste thou it Doest thou not beleue it Then haste thou nothyng Thys is doone that we shoulde vtterly caste awaye our owne ryghteousnesse whyche is altogether spotted and vnpure as the Prophete saythe All oure ryghteousnesses are as a polluted and defyled clothe and sette all oure Faythe hope truste and confydence onely vppon CHRIST alone and vppon his worke or goynge vnto hys Father that we may be at all tymes certayne and sure where to reste and of whome to seeke our saluation For yf oure Righteousnesse dydde consyste in our owne woorkes and satisfactions in oure owne confession and contrition as they preached and yet do in the Popes church so should our heartes neuer be quiet neither shold we at any tyme bee certayne and sure of our saluation For whenne shoulde we knowe and be sure that we haue bene sorye ynoughe confessed doone penaunce ynoughe and made satisfaction ynoughe Therefore hathe CHRIST taken all that matter frome vs and layde it vppon hym selfe that wee shoulde leaue to hym alone moste stedfastely beleeuynge that hys goyng vnto the Father hys deathe and satisfaction is oure Ryghteousnesse For in this behalfe there can bee no vncertayntie For the persone is suche euen CHRISTE Iesus the sonne of GOD as in whome no faulte canne be founde And he it is that dothe thys worke whyche was ordeyned of the Father that by hym we myght haue healpe agaynste synne deuyll and deathe In consideration wherof Iohn Baptist calleth him the lambe of God saying Beholde that lambe of God that taketh awaye the synne of the worlde Thys therefore is a moste perfect determination in thys oure Gospelle that ryghteousnesse consisteth not in that we eyther doo or leaue vndoone but in thys that Christe goeth vnto the Father Whyche ryghteousnesse whenne that thou haste ones gotten through Fayth then do thou also good workes and apply thy self to the vttermost of thy power to shew thyâ—e obedience whyche thou owest vnto GOD. For before thou haste embraced Christe wyth a certayne and sure Faythe thou canste doo noo good woorke The Christen ryghteousnesse therefore is a mooste synguler and excellente ryghteousnesse whiche no hearte can thynke no reason or wysedome can conceaue All the matter is to be knowen and learned of the Holye Ghoste Neyther though we heare it can neither though we heare it can it otherwise be perceaued then by faith alone as Christe sayth here I go vnto the father yea shall se me no more That is to say ye must beleue otherwise shal ye neuer coÌ„preheÌ„de this my worke of your iustification This is the Christian righteousnes whiche the holy ghoste alone teacheth Of the righteousnes of the world Philolosophers Lawyers and the expositours of the lawe do teache parentes also in their familie But a Christen mans knowledge is an other maner of science wherof the worlde knoweth nothing namely that without faith all things are sin that the true euerlasting righteousnes consisteth in this only that Christ goeth to the father we se him no more The third part is that the holy ghoste also rebuketh the worlde of iudgement What maner of iudgement this is Christ sheweth on this wise The prince of the world saieth he is iudged Therfore as the
altogether pure again that God of his liberalitie and munificence will rewarde them in the lyfe to come as we hearde before out of the gospell of S. Mathewe And Paule saith that the passions or suffringes of the Sainctes shall be rewarded in the lyfe to come Therfore when Christ sayth make you frendes of wicked Mammon that when ye departe or fayle they maye receaue you into euerlastinge tabernacles the sence and meaning of these wordes can be none other but this If we be the Disciples of Christ and do good workes that god will rewarde those good workes in the life to come But what saith Paule good workes can not be don but of fayth And Christ saith that we obtaine remission of sinnes and euerlastynge lyfe by fayth Thou must conferre these sentences with this present text But howe can these be made to agreee Uerily none otherwise then that thorowe fayth in Christ we haue remission of sinnes and euerlastynge lyfe and that god for this faithes sake doth approue and allowe our Almoses and other good workes and of his owne liberalitie for his promise sake which we do firmely beleue and sticke vnto will abundantly liberally rewarde in the worlde to come So that although it be laborious and painful vnto vs when we do obey god and worke well yet this hope conforteth vs and maketh vs chereful and encourageth vs to go forward in doing good workes forasmuch as we are most certeinly assured that they shal not be vnrewarded at gods hand in the lyfe after this This is the proper true natiue sence or meaning of this sentēce and a good and substanciall answere vnto the question of good workes God the father of our Lorde Iesus Christ helpe vs and by his holy spirite stirre vp our heartes that this exhortation vnto good workes the liberall promes ioyned to the same beinge done in fayth maye take good effect in vs and so worke in our mindes that in this worlde we maye plentifully sowe the seede of good workes and in the worlde to come reape the fruites of euerlastinge lyfe thorowe Iesus Christe our Lorde and alone Sauiour to whome with the father and the holy ghost be all honour and glorie both now and euer Amen The tenth Sonday after Trinitie sonday ¶ The Gospell Luke xix AND when he was come nere to Ierusalem he beheld the Citie and wept on it saying If thou haddest knowen those thynges whiche belong vnto thy peace euen in this thy day thou wouldeste take heede But nowe are they hyd from thine eyes For the dayes shall come vnto the that thy enymies shall caste a banke about the and compasse the rounde and kepe the in on euerye syde and make the euen with the grounde and thy chyldren whiche are in thee And they shall not leaue in the one stone vpon another because thou knoweste not the tyme of thy visitation And he wente into the Temple and began to cast out them that solde therein and them that boughte sayinge vnto them It is written my house is the house of prayer but ye haue made it a denne of thieues And he taught daylye in the Temple THE EXPOSITION THis Gospell ought diligently to be remēbred weighed considered of al Christiās that they also hereby maye learne to feare God For of all the histories that be contayned in the gospell of Luke it is moste terrible fearefull horrible it ought worthely so to moue vs that we might neuer forget it For in this our gospel is mentiō made how great anger vengeance god shewed against the Citie of Ierusalem the inhabitants of the same for their incredulitie and disobediēce And it is a most certein sure doctrine vnto vs that all such as are obstinate secure and carelesse in their sins despysing the iudgement of god shall euen finde at the hand of god the very same anger vengeaunce so that they shal neuer escape it For if the most noble goodly beautifull citie were not spared because hauyng the worde of god it repented not let all men thincke this for a moste certeintie that except they repent in time amend they lykewise shal neuer escape the dreadful displeasure whote vengeance of god Christ himself is marueilously troubled concerning the heauy destruction of so great so noble a Citie wysheth that it wold call it selfe to remembraunce and well consider aforehande the wrath that is to come and addresse it selfe vnto amendement mourne wepe and lament desire god to be merciful vnto it to forgeue it tourne awaye those plagues that it worthely hath deserued And although Christ speaketh here only of Ierusalē yet he willeth that his commination commonition that is to saye that his threatning warning shoulde be vnderstanded to pertayne vnto so many as haue the worde of god and yet heare it without fruite yea despise it that they shoulde not be carelesse nor thincke with themselfes that god wil forgeue them this fault This punishment shall as surely chaunce to all suche as god lyueth Therfore let vs repent in tyme cease from all sinnes but specially from that sinne that despiseth the worde of god or the tyme of visitation and that heare the sermons and yet truly tourne they not vnto godlines but goeth forth in all kynde of wyckednes whatsoeuer is preached and taught to the contrarie For the paine is not therfore taken awaye because it is differred for a time For here is set before vs a terrible example of the most fearce and horrible iudgement of god against a Citie that he most dearly loued and was counted the holiest Citie in the world and against a people which God had chosen as peculiar to himselfe before all other nations vnder heauen This Citie was the house and dwelling place of god and the people therof were his owne familie houshold For next vnto heauen Ierusalem was the holiest place where god and his Angels dwelte where al the seruice of god was appointed to be done where almost all the Patriarches lyued and were buried where also Christ the Sonne of God was walked in the fleshe died and was buried rose again and sent the holy ghost so that this Citie in holynes passed all Cities in the worlde neyther was the lyke euer founde on the earth neither shal be vnto the worldes end And yet for all that all these thinges nothyng at all regarded seing it receaued not the word of god nor obeyed the same god did so seuerely punishe that offence for the honour of his worde that he woulde rather haue that Citie ones tenderly loued extirped and plucked vp by the rootes then he wolde suffer his worde so to to be dishonoured and the glorie therof defaced If God delt thus with his best beloued citie is it to bee thought that he will spare other cities kyngdomes and nations where he hath not dwelt and where the people
of suche force and might that it putteth awaye death and restoreth lyfe But for asmuche as we knowe that Christ can so soon rydde vs from death and restore vs to lyfe let vs se also how redie he is and willing to do it For there is none amongest them all that desire this of him only is he moued with the miserie of the widow and goeth vnto her without askynge and restoreth her son vnto her alyue again Wherfore let vs thinke that this example belongeth vnto vs that we should not feare death For this was done for our sake As though he shold say It is not vnknowen vnto me that you feare death but put awaye all feare For what power can it haue on you at all It maye make you feare but prouide you such sauegard against it that ye may not only iudge according to your sense which is the verie cause of your feare but haue ye respect vnto me also what I can do what I will do euen that I can as easely raise you from death as you are wont to rayse a mā that is a slepe wil do it gladly desirously so that there can lacke neither power neither will therto Wherfore it foloweth therof that they that are buried in their graues do slepe more lightly then we in our bodies For it is possible that thou be in such a deade slepe that although thou be called ten times yet thou cāst not heare But the dead awake at one word of Christ as ye see by the example of this yonge man of Lazarus Wherfore death before god is not called death before vs it is both death is so called but before god it is so quiet light a slepe that nothing can be lighter And this wold Christ haue to be wel beaten into vs that we shold not feare when the pestilence or death it selfe taketh vs but that we shold with a bold minde answere thus against it What is thy greatest might then Tou layst before me very greuous matters thou puttest me in great feare how thou wil execute punishmēt on me like a tormēter But I wil cōsider what god on the contrarie part can do wil do whē y◠hast slaine me For he feareth thee not neyther do he care for thy outragiouse furie but iesteth more rather vpon the saying O death I wil be thy death o hel I wil be thy destructiō If thou killest my Christians I will kil thee again restore them to life This is the cōfort that Christe setteth forth in this gospell that although Christiā men dye yet they be not dead but slepe a slepe yea that such a light slepe that Christ can awake thē with his litle fingar but this is but a litle praise for death that whē it doth here the worste yet it can do no more by all his rage but cast a mā into a slepe so that Christ may raise him vp with one worde As it is written The hower cōmeth when they that are dead in their graues shall heare the voice of the sonne of man and shall come forth they that haue done wel to the resurrection of lyfe but they that haue done euill to the resurrection of Iudgement This hope haue Christians but the Turkes the Iewes haue it not neyther the Papistes This they knowe that they must die and that there remaineth iudgement and hell But what do they They haue no truste in Christ But they seeke helpe of their diriges Masses trentalles pardons fastes such other thinges And they take Christe for no other but for a Iudge whiche hath onely the office to iudge and condemne This is the greatest wickednes that is that they Imagin that Christe is crueller then death Wherfore when they heare of the day of Iudgement they are afraid they tremble quake in their heartes So do not Christian men They know that Christe in that day shall iudge them that beleue not whiche will not receaue the worde or beleue it And therfore they boldly say I am baptised and do beleue in Iesu Christe my Lord that he dyed for my synnes and that by his resurrection he hath gotten me righteousnes and euerlasting lyfe Why shold I feare therfore he is not mine enemie but my frend and patrone with the father Wherfore although the laste day draweth nigh or death chanceth vnto me by anye other meanes al this shall not put me beside my state My Lord Iesus Christ holdeth himselfe stil for a time at the iniuries that death doth vnto me But when death thinketh that I am wholly opprest then am I only holden with slepe and that with such lyght slepe that Christe can scarselye speake a worde but I heare and rise vnto euerlastyng life Let this seme a necessarie lesson for vs that we may feare neither at death nor at the laste daye For Christ cōmeth not to iudge and condemne vs. He commeth as he came in this place to the widow and to her dead sonne to rayse vs from death that we may heare see speake again and do other thynges After this sorte will he come to all vs that beleue and saue vs. But they that beleue not them will he iudge Wherfore we must accustome our selues to looke for this our Sauiour to beleue in hym that by a litle a litle we may be more and more certified of this oure hope and saluation that we may feare neither death neither the laste day But he that feareth foloweth the fleshe and the olde man and not Christe his worde For the matter is playne that Christ shall come and rayse vs from death Where Christians bodies reaste in their sepulchres slepe vntil Christ come knocke at the sepulchre and saith Arise arise Then shall we rise as out of a most quiet and swete slepe we shall lyue and reioyce with Christ our Lord for euer And thus ought Christians to haue other thoughtes thā the Turkes or Iewes haue whiche are vtterly confounded with feare Yea and the Papistes mōkes all are dismayd in their heartes And this chaunceth vnto them worthily For why come they not to learne this lesson and beleue that CHRIST is the helper of them that beleue the iudge of them that beleue not If thou art a Christian and hast hope in Christ he will not take away his helpe succour and saluation from thee when deliuerance defence shal be requisite for thee against death and the deuill But if thou trustest for helpe any where els and despisest his helpe as the Pope both teacheth doth so in dede looke for no other of Christ but a very Iudge for because thou art the seruant of the deuil the minister of death and takest that on thee that is the worke of the deuill and of hell They hate Christ and care not for his kyngdome Wherfore he can be no other to them then a iudge But for the good
as he canne and saythe CHRIST dyed for me therfore am I free frome synne and I canne not dye neyther hathe death nor synne any power vppon me For Christe hathe made satisfaction for all thynges that I shod pay This is true faith neither is it possible that he should be deceaued of this hope that sticketh to the word on this wise This is true it is not yet sene or felte but yet it is trewe and the tyme shall surely comme whenne it shal be opened The ruler dyd euen so and sticked surely to the woorde He perceyued not the thynge but because he beleued the woorde hys seruauntes come on the nexte daye with ioyefull tydynges that hys sonne was alyue At lengthe also he seeth it wyth hys eyes Then is Faithe no longer requisite it is come to passe as he beleued Thus is it wyth vs also We haue remission of oure synnes and euerlastynge lyfe We heare the Gospel we beleue the absolution we vse the supper of the Lorde yet do we styll fele always deathe and synne neyther can wee remoue thys sence and feelynge frome vs whyle we lyue in thys lyfe But yet beleue thou the word neuertheles For so must we also wholly beleue gods word without signes and vse the condition of Paule that is to lyue content with Gods grace We must beleue the worde although it is not our chaunce to see with Thomas But we shall see when the tyme shal come wyth thys Ruler that as we beleued the Remyssion of synnes and euerlastyng lyfe by the woorde euen soo shall wee haue it in deede in euerlastynge ryghteousnesse and lyfe As long as we lyue here we muste be content wyth the word and beleue it After thys lyfe we shall feele it and haue it in dede The whyche thyng God our mercifull Father graunt for his sonne Iesus Christes sake thorough his holye spirite Amen The .xxii Sonday after Trinitie Sonday ¶ The Gospell Math. xviii PEter sayd vnto Iesus Lorde howe oft shall I forgeue my brother if he sinne agaynst me tyll seuen times Iesus sayethe vnto hym I saye not vnto the vntyll seuen tymes but seuentie times seuen tymes Therefore is the kyngedome of heauen lykenede vnto a certayne man that was akynge whiche woulde take accoumptes of his seruauntes And when he had begon to recken one was brought vnto hym whiche ought hym ten thousande talentes But forasmuche as he was not hable to paye his Lorde commaunded hym to be solde and his wyfe and chyldren and all that he had and payment to be made The seruaunt fell downe and besought him saying Sir haue pacience with me and I wyll paye the all Then had the Lorde pitie on that seruaunte and losed hym and forgaue hym the debt So the same seruaunte wente out and founde one of his felowes which ought hym an hundred pence and he layd handes on him toke hym by the throate saying paye that thou owest And his felowe fell downe and besought hym saying haue pacience with me and I wyll paye the all And he woulde not but wente and caste hym into pryson tyll he shoulde pay the debt So when his felowes sawe what was done they were very sory and came and tolde vnto theyr Lorde all that hadd happened Then his Lorde called hym and sayde vnto hym O thou vngracious seruaunte I forgaue the all that debt when thou desiredst me shouldest not thou also haue had compassion on thy felowe euen as I had pitie on thee And his Lorde was wroth and delyuered hym to the Iaylers tyll he shoulde pay all that was due vnto him So like wise shall my heauenlye father do also vnto you yf ye from your heartes forgeue not euery one his brother theyr trespasses THE EXPOSITION YE heare in the very begynnynge what is the summe of this Gospell When Peter asketh of Christe what was nedefull to be done when his brother synned againste hym and howe often hee shoulde forgeue hym whether seuen tymes were inough Christ aunswereth Not seuen tymes but seuentie tymes seuen tymes That is the forgeuyng of synnes amongest Christians ought to bee withoute measure and ende and they must pardon one an others synnes and beware of reuengyng For that belongeth only to God whose maiestie ought not to bee violated neyther hys iurisdiction to be broken As the parable also sheweth it in order And we afterwarde wyll gather togyther the causes and declare theim But here muste we especially marke howe Christe saieth That the kyngdome of God is lyke a kynge whiche purposeth to make a reckenynge and accompt with his seruantes For this commaundement as touching remission of sinne is not to be applied to the gouernance of a comminaltie where as are seuerall offices and diuersities of persons therfore all thynges there consist in the varieties of rulynge and obeyeng that licence may not be geuen to the lustes and vices of men but that a discipline and honest order maye be hadde for the restraynynge of the lewde and wicked Wherefore it is not ment that parentes should geue theyr chylderne all lycencious libertie They ought to vse a certayne kynde of reuengyng and by no meanes to couete and desyre the name of facilitie and gentylnesse Lykewise is it also with the maysters ouer their houshold seruauntes and with maiestrates and officers Let all them knowe that they are appointed certainly to reuenge For thys is the worldes faulte that it is the worse for libertie as it appereth by wyld children that wyll not obey theyr parentes vntyll at length they come to hangyng Wherfore this commandement is not to be vsed in a common welth but in the kyngdom of God where all we are equall and are subiecte but onely to God whiche is the head of the lyfe of vs all He calleth the kyngdom of God not only the lyfe that is after this but the holy churche in this lyfe wher as God by hys word and by his holy spirite hath the gouernance In thys churche thou must obserue this trade if it be not thy peculiar office to reuenge synne that there may alway be pardonyng one an other and no reuengynge that al things may be done toward thy neighbor with mercy gentlenes whersoeuer he hath nede althoughe by reason we might seme to haue a iust cause to do the cōtrarie Why Christ requireth this he sheweth sure causes in the parable of the two seruants and of the king The first is that Christ requireth that the christians should thynk with themselues howe great mercie God hathe shewed vnto them which also if he would deale extremely with vs had many and great causes to be reuenged of vs and to vexe vs with moste greuous euyls But seyng that we obteined mercy without our desert we must shew mercy and gentlenes to our neighbor And this must be obserued with great diligence For by this Christ declareth what is the true way to obteyn remission of synne and sheweth vs to our selues
hygh mysteries of thy diuine wyll we moste humbly beseche thee that all cloudes of ignorancie and darknes dispelled and put away we beyng here gathered together in thy name may thorow the same thy spirite enioye the lyghte of thy eternall veritie and so reuerentely preache and mekely heare thy moste blessed worde at this present that we vnderstandynge the same and beyng enflamed with the loue therof may in all poyntes fashion oure lyfe accordyng to thy holy wyll and seriously prouide that the light of our actes and maners maye so shyne before men that they seyng our good workes may glorifye thee our Father which arte in heauen to whom wyth thy derely beloued sonne Iesus Christe and the holy ghost three distinct persones in deitie and yet one very true and perfect God in essence bee all honoure prayse and glory for euermore Amen A thankes geuynge after the Sermon PRayse honour and glorye be vnto thee O heauenlye Father whiche at this tyme haste fedde vs wyth meate not that perysheth but that abydeth vnto euerlastynge life Graunt we moste humbly besech thee that we hauynge the knowlege of thy word may also practise the same in our conuersatiō that we bothe entierly louyng and vnfaynedly lyuyng bothe heartily fauoryng and earnestly folowyng both couragiously professynge and diligentely practisyng thy holy and heauenly worde maye after this mortall lyfe lyue with thee in that lyfe whyche is immortall thorowe IESVS CHRIST our Lorde Amen Geue the glorie to God alone The first Sonday of Aduent ¶ The Gospell of Mathew xxi AND when they drew nygh to Ierusalem were come to Bethphage vnto mount Oliuet then sent Iesus two of his disciples saying vnto them Go into the towne that lieth ouer against you anone you shall fynde an Asse bound and her colte with her louse them and bryng them vnto me And if any man saye ought vnto you saye ye the Lord hath nede of them and streight way he will let them go All this was doone that it might be fulfilled which was spoken by the Prophet saying Tell ye the daughter of Sion Behold thy kyng commeth vnto thee meke sitting vpon an asse a colte the foale of an asse vsed to the yoke The Disciples went and did as Iesus cōmaunded them and brought the Asse and the colte and put on them theyr clothes and set him theron And many of the people spred theyr garments in the waye Other cut downe branches from the trees strawed them in the waye Moreouer the people that went before and they that came after cryed saying Hosanna to the Sonne of Dauid Blessed is he that commeth in the name of the Lord Hosanna in the hyghest And when he was come to Ierusalem all the Citie was moued saying Who is this And the people sayd This is Iesus the prophete of Nazareth a Citie of Galile And Iesus went into the temple of God cast out all them that solde and bought in the Temple and ouerthrue the tables of the money changers the seates of them that solde Doues and saide vnto them It is written My house shall be called the house of Prayer but ye haue made it a denne of theues THE EXPOSITION THE PEOPLE of Israel had many notable and excellent promyses as concerning Messias or Christ how he shoulde come into this lyfe and set vp an euerlastyng kingdom and deliuer his people from all euyl and geue helpe for euer As it appereth by the writynges of the Prophetes when they preache so magnificently of the kyngdom of Christ to come And these promises were amongest the people But they were greatly hindered by false prophets and teachers whiche dyd so expounde these Promises as though this kyng after the worldly maner shold come into his kyngdom with great magnificence pompe and should aduaunce the people to hygh dignitie and power that all of them might be made lordes and rulers of Prouinces And to this tyme they can not be persuaded to haue any other opinion of Messias kingdom thā that as soone as he commeth they shal be as chiefe heades ouer all other that the Gentiles shal be their bondmen They vnderstand not that they haue nede of Christes cōming to this ende that they might be deliuered from synne and eternall death Wherfore that this lewde perswasion myghte not remaine with the people to their peryll GOD longe before raised vp Zacharie the prophete to shew vnto them that Christ shoulde not come after the facion of other kynges with kyngly apparel with loftynes and great pride of imperie and rule but as he saith like a begger as the hystorie of this gospell that we nowe entreate of declareth Lest this people shold haue any excuse to pretend that they would haue receaued this kyng if they had not ben ignorant of this matter and mysterie For that was opened vnto them many yeares before by the prophete And this act of Christ was not done in a priuie and solitarie place but he came in the lyght daye tyme vnto his people as a begger rydyng on an other mans asse which was nothyng prepared or redy to this purpose in so muche that his disciples were fayn to helpe their poore kyng by casting on their clothes that this pompe myght be somwhat likely Wherfore the Iewes can excuse themselues no ways For the prophecie is euidēt that whē Christ shall come into his kyngdome at Ierusalem he shall not come after the maner of other kyngs with a gret shewe of horses and armie but as the Gospell saieth meke and after the Prophet poore As though the prophete spake it to admonysh them on this wise Marke diligently the asse and knowe that he is very Christe that sitteth thereon Wherfore be wyse and looke for no scepter diademe or kynges robes For Christ shall come poore meke and humble shewynge foorth hym selfe on an asse This shall be all his magnificence and glorie whiche he shall shewe before the worlde in the pompe of his commyng to Ierusalem And this is the cause why Christe vsed thys pompe before he suffred and the matter is done also with great circumspection as Christ declareth hereby sufficiently where as he committeth all thynges to be done with such diligence and where as he commeth not in the night or priuily but openly in the daye and entreth into Ierusalem not alone but with a greate multitude of people which goeth both before him and after him and aduanceth him with praises as the very sonne of Dauid And they wishe that this his kingdome might be prosperous And the matter is done so openly that it must nedes be knowen in all the citie of his commyng Let them behold the asse the poore kynge of the whiche Zacharie prophecied and gaue warning to the Iewes that they should not be offended with the poore shew humble and lowly cōming of Christ but should rather condemne their own imaginations where as they thought that Christ shoulde come gloriously in the sight
of the worlde He shal be a kyng saieth the Prophet but yet with pouertie miserie without al princely reputation if the matter be consydered after the custom of the world of princes This Prophete also speaketh of an other power of this kyng For he calleth hym righteous and a sauiour and not riche fortunate or a glorious kyng before the worlde but righteous and a sauior whiche bryngeth with hym iustice and saluation and destroyeth synne and death the enemie of synne and death whiche shall delyuer all from synne and death that beleue in hym and take hym for theyr kyng and are not offēded with the borowed asse They that do this haue geuen vnto them remission of synne and remedye agaynst deathe to the attainement of euerlastyng lyfe And althoughe their body dye and be buried yet is it not to be called death but rather a slepe And this it is that Zacharie wyll teache vs of Christ when he geueth him these two names that is of a righteous and Sauior whiche may be the deathe of deathe and destroy the power of the deuyll and by this meanes deliuer vs that beleue in hym from sinne and death and transpose vs into the kingdom of angels wher is life and saluation He left for the kynges of the worlde their glorie richesse towers palaces Let them lyue in glorie neuer so muche buyld they neuer so gorgeously be theyr apparell neuer so costely yet haue they not this power whiche this poore kyng had For there is no emperor kyng or pope so mighty with all hys power that can delyuer vs from the least synne that is and that can heale a small disease with all the richesse that he hath And what shall I say than that they haue muche lesse any power agaynst euerlastyng deathe and hell But this poore kyng onely helpeth therin and that not only against one synne but against al sinne and not only agaynst my synnes but agaynst the synnes of the whole worlde He came not onely to take awaye diseases but also death and not onely death but also the deathe of all the world Tell this sayth the prophet to the daughter of Syon that she be not offended for his lowe behauiour but that she shut vp her eies and open her eares and let her not consyder howe poore this kyng is in syght but what the word doth teache of this kyng The pouertie is open forasmuche as he commeth on an asse without ridyng apparell But in that he forgeueth synne deliuereth from death geueth saluation and euerlastyng life to them that are sanctified that is not sene wherfore the word therof is only to be herd and to be beleued So saith Zacharie Tel the daughter of Sion that she may knowe and not be moued nor offended that he commeth so pore vnto his people and dyeth so shamefull a deathe For all these thynges be doone for thy sake that thou by thys Sauior mightest be saued against the deuyl death his purpose is to sanctifie thee and to delyuer the frō synne All endeuours are in vayne when we regarde not the sence of the eares but loke to haue it allowed by the eies For this kyng differeth very muche from other kyngs What so euer they do they do it in great magnificence and pompe But in Christe it is not so which fyrst in Baptisme gaue vs this strength wher by we ar deliuered from sinne from death Here the eies se nothing but cōmon water ▪ which is included in the word and pronunciation therof Here the eies see nothing then the breath of a man but this we must be ware that we folowe not the iudgement of the eyes The eies ar to be shut vp and the eares to be opened and the worde to be heard Whiche teacheth that our Lord Iesu Christ shed his bloode for the remission of synnes and euerlastyng lyfe These gyftes are founde for a suretie in the holye Baptisme in the Supper of the Lorde in the preachynge of the Gospell This is true But because of the simplicitie therof they ar not thought to haue so great efficacie by the lauer of water supper of the Lorde But beware thy eies bring the not to this straite It semeth an absurde thyng in the eies of the people that he that came on a vile asse and after was crucified shoulde be thought to haue power agaynst synne death and hell No mans sight was so clere as to see that But the prophet saith it Therfore in this matter there is no nede of eies but of Faithe and eares Wherfore sayth the Euangelist Tell the daughter of Syon And the Prophete sayth Reioyce Syon be glad daunce and leape for ioye O Ierusalem beholde thy kyng commeth What maner of kyng A righteous kyng and a sauior which shall sanctifie thee and saue thee For he wyl communicate his righteousnes and saluation with thee that thou myghtest be free from synne and he wyl dye for thee that thou by his death mayst be delyuered frome eternall death Wherfore let not the great pouertie that is in hym offend thee thy lyfe and saluation lyeth hydde in hym Geue thankes for the benefyte and vse it to thy comforte For all these thynges are doone for thy saluation Wherfore this is our kyng Iesus Christ this is his kingdome and office He handleth no taxes and tributes he careth for no towers nor for worldly magnificence But when we are now come to the marke of deathe so that we can lyue here no longer Then is it the office of this kyng that we by his passion and death may walke into Paradise and say on this maner I am sanctified through my kyng Iesus Christe whiche for that cause came after a vile forme and would be crucified that he myghte sanctifie me and that in me he might slea synne and death He that beleueth this on this wise as he heareth and is preached in the Gospell shal be sure of saluation For therfore was Baptisme ordeined of Christe that by it he might put his iustice on the and that his holynes and innocencie may become thyne by right For al we are miserable synners But in Baptisme Christ doth comfort vs and saith Geue me thy synnes and take thou my rightousnes and holynes Let thy death be taken from thee and my lyfe put on thee Wherfore this doctrine ought gladly to be receiued and the godlynes therof then also it ought to be declared in our lyfe that God myght not seme to haue geuen this lyght in vayne vnto the earthe But it chanceth contrarywise and the world is made oftentimes the worse for this doctrine And here is the very diuel reigning with al his kingdom in the vnkynd worldly man for all this greate grace of God The matter is playne that there is nowe more auarice couetousnes crueltie impudent lechery aduoutrie and wickednes then was before vnder the popedome What is the cause Uerily no other thing then
the prayse that was geuen of hym and rendred thankes for his great benefite they retourne to their heardes and chaunge no part of their apparell They remayne shepheardes as they were before they kepe their accustomed kynde of lyfe And this is a very Christian doctrine and lyfe For Christ cam not to chaunge these creatures vntill the laste day When the sowle shall be perfecte and renewed whiche thing is begonne in this lyfe then shall the body be chaunged and all mannes vnperfections taken awaye We shall go vp and downe in the ayer lyke Angells and be as bright as the starre And there because oure body shal be spirituall we shall nede no helpe to oure naturall necessitie Then shall the externall things be channged Before that come to passe nothyng is to be innouate of oure customably lyfe But all Gods ordinances are to be obserued and vertue is to be exercised in them For they are no hinderance to Christes religion Neither doth CHRIST regard of what cōdition and state thou art of For in hym is neither man nor woman Lord nor seruant neither superior neither inferior neither circuncision neither vncircuncision but a new creature And whan that is gotten as touching other things that thou hast he changeth nothing But commandeth the in that kynd of lyfe to shewe obedience to God and to care diligently for it Wherfore there are no more things set forth in the hystory of the shepheards than that they praysed and glorified GOD. They cast no new additiō to Gods religion to institute after that new ceremonies in solitarie places and to lyue a strange lyfe cōtrarie to the common example worshipping God with contemplations For this is not Gods seruice nor true religion but it is as much as to despise obedience due to God and to delight them selues in their owne inuentions and phantasies Wheras this is the true worshipping of God to execute diligently that kynde of lyuing as God gaue them to be content with thy state to desyre no more Thynke for a suertie that it is thy duetie to beautifie order that person that is geuen to the of God and nature that euery man in his degree may know God and glorifie hym This seruice is pleasant and acceptable to God if it be done God requireth not a garmēt of heare neither fasting neither a coule But that thou shouldest obey his word glorifie his sōne He is pleased with this seruice and with no other The Prophetes describe the great wrathe of God when they rebuke the hypocrites on this wyse Why offer ye so many sacrifices vnto me take to your selues your burnt offringes with your offered beastes If I hunger I will not tell you The world is myne and the plentie therof I gaue ye no cōmaundement as touchyng burnt offrings c. But this did I cōmande ye Heare my voyce glorifie my name and geue thankes I gaue beastes vnto you to eate therof but you referre them to my worshyppyng seruice as though I should receaue them at your handes By the which and suche lyke the Prophetes declare that it was also at that tyme their duetie to entreat men of the change and mutation of theyr heart and inward sence This dothe God require especially by his word And as for the residue it causeth no change or mutation in our kyndes and vocations of lyfe Loke what soeuer any man hath to do after his inward renouation let hym shewe his odedience with diligence therin And this truely is the ecclesiasticall doctrine in the example of the shepheardes that they returned wyth thankfulnes and ioy They do that that belonged vnto shepeheardes as they dyd before onely this ioyned therunto that they praise and glorifie God There is an euident example of this in Vitis Patrum of a certayn man whiche semed to hym selfe very holy And when he would be more certayne hereof what place degree he should haue in heauen he was bounde to a mynstrell to learne by his example what should be his degree He demanded therfore of him by what thyngs he could do his duetie The mynstrel answered by no speciall thyng but in that he bestowed his worke and labour on the husbandmē when they daunce and that where as his companions woulde at a certaine tyme haue rauyshed a maiden he letted them and defended the mayde agaynst wrong Not long after he would knowe the seconde tyme also the same thyng And he was cōmanded to go to two maried womē Neither dyd they geue hym any other answer when they wer demaunded of their duetie then the mynstrell did before but that she dyd vse no other holye exercise in her lyfe than in seyng to her familie and children and to cause them to doo the best they can with all diligence And that euer she endeuoured to haue this commoditie to refrayn from braulyng and chidynge He learned so muche by these two examples that he confessed openly to bee no kynde of lyuynge so vile that is to be despised and that a man can no where lacke occasion to doo the woorkes of charitie and godlynes and that GOD dothe allowe obedience in all kynde of lyuynge Peraduenture thys was not doone in dede yet was it necessarye that such a fame shold be spread wyth wysedome that the world myght auoyde monkerye For Christianitie and pleasyng of God consysteth not in externall obseruations but in the inward hearte where as thou mayste this thynke surely that Iesus is thy Sauioure and haue thy truste in hym for this be myndful and kynd and prayse hym And after that God wyll not count the common practises of this lyfe for vnpure thynges Wherfore we must stick surely by this and beware that Christen righteousnes be not separated frome the worde and that it be not coupled with appoynted vestures whiche are oftentymes for theyr coloure worthy to be iested at That is surely a very fond thynge and contrary to the propre and true sentence of Christian godlynesse which the hearte requireth Let there be outwardly no change but as God hath called euery man and as it is vsed in mens honest conuersation and custome And this trade oughte to endure to the ende of the lyfe and to the lyfe to come when the body also shall be rydde and strypped cleane from all his fylthynes and impedimentes The which thyng god graunt vs thorough the healpe of oure Lorde Iesus CHRIST Amen The sonday before Newe yeares daye ¶ The Gospell Luke ii ANd his father and mother meruailed at those thinges which were spoken of him And Simeon blessed them and said vnto Mary his mother Behold this childe is appointed to be the fall and risyng again of many in Israel and for a signe whiche is spoken againste And moreouer the sworde shal pearce thy soul that the thoughtes of many heartes may be opened THE EXPOSITION THe chiefest part of this Gospel is that Simeon doth prophecie of Christ his kingdome howe
confort In the whiche this doctryne is set foorth That if we desyer the way that leade vs to God it may not be obtayned by the lawe whiche commandeth Thou shalt loue thy Lord thy GOD with all thy heart and thy neighbour as thy selfe For we do neuer so nor can not do if we wold But this is oure only safegard to the whiche we make oure refuge euen CHRIST Iesus the sonne of God and oure Lorde He hath satisfied the will of God and made hym self subiecte as a synner to the lawe for if it had not bene for that he should neuer haue bene circumcised as other chyldern be vpon the eight day This was done for all mennes synnes that all men may haue trust in hym For it was no nede for hym selfe Wherfore this pertayneth vnto vs and we doo well put oure truste in hym that we may be saued for his righteousnes and holynes And that I may briefly in one word note this matter we must only sticke to the righteousnes and iustification of Christ before God This is a moste certayne and aproued way and it hath moste suer ayde and succoure against synne and death The whiche thing God graunt vs through oure Lord Iesus CHRIST Amen The second Sermon of the name Iesu out of the Gospell of Luke ij ANd when the viii daye was come that the chylde shoulde be circumcysed his name was called Iesus which was named of the Angell before he was conceaued in the wombe THE EXPOSITION WE haue spoken of one part of this Gospel that is of circumcision In the whiche CHRIST wold signifie vnto vs that he became subiecte to the law for oure sake that we might be free frō the curse of the law Now foloweth the other parte as concerning the name IESV Wherof the Euangelist maketh diligent rehersall as thoughe it were a great cause why this name ought not to be vnknowen of men and specially bycause it is of no mans inuention but brought from heauen and shewed by the Angell before the child was conceaued in the wombe Which thing is a token that the name is suche as is alowed of God If we expound this name in English it is as much to say as a Sauiour But why this name was geuen to Christ Gabriel the Angell declareth wheras he speaketh to Ioseph And thou shalt cal his name Iesus for he shall saue his people from their synnes This name is moste worthie to be remembred and moste worthie to be regarded for oure owne behofe for that the chylde Iesu is called a sauiour which can saue vs from the greatest euill that is from syn and from no smalle myseries and calamities that befall vnto vs in this lyfe And where as corne feldes are destroyed by enemies and the graynes corrupted by tempestes and mennes bodyes vexed with diuers diseases and infirmities against all this hath God prouided help by other things as by the Princes and Kynges he defendeth frō robberies by the parents he prouideth for the liuelode of them that be in a familie by physitions he healeth diseases But as these things are not the greatest so are not these men the cheif sauiours in comparison and respecte of this sauiour that saueth from synne Wherfore he that regardeth this chylde earnestly hath a very Iesus and sauiour from all myseries Let him not require that saluation of him that belongeth to this present life which God hath cōmitted to other as I said before but that that is against death synne For when syn is takē away death also muste nedes be taken away Wherfore first consyder this thing wel with thy self whether thou maist hope for greater saluation from this sauiour or from them that are the mightiest in the worlde If thou hast no feling of the euerlasting lyfe to come thou shalt haue no nede of this Iesus God hath appointed the safegard of thy bodyly helth to officers parents physitions c. But if thou beleue that there is an other lyfe after this thou shalt haue nede of this sauiour For there is no helpe in other to euerlasting lyfe Whiche thing neuerthelesse is not so straightly to be taken For if the powers and parents cease from succourring and helping so that there is no ayde or goodnes in them we must looke for the easement of these presente euyls from Christ also Howbeit this is not his chyef and propre office Wherfore the doctryne of the Gospell is not referred especially to this corporall lyfe But this is his propre office and there will he declare this his name where as deliuerāce from syn death from the kyngdom of the dyuell is in hand To this also is he necessarie For if it were not for synne and death there should be no nede of this Sauiour The belly goddes haue no profite by this sauiour for of what things he is the sauiour those things do not they regarde And herof it appeareth how great the contempte of these Epicures is whiche thynk that there is neither God nor lyfe euerlasting But he that beleueth this that there is a God muste nedes collecte gather that al things are not ended by this lyfe but that ther remayneth an other lyfe that is euerlasting For this we proue by experience that God regardeth not muche this present lyfe sith the wicked hath such libertie and prospereth so wel He promiseth vs an other lyfe and that he may seme to haue great respecte to this lyfe this chylde Iesus is set foorth to be a sauiour for vs. And when he geueth vs this saluation no other thynge is greatly to be required of hym although other things in this lyfe go not as we wold and although we perceaue no great signes of Gods helpe in oure matters For his saluation is euerlasting saluation Let this be sufficient for vs be the difficulties and encombrances of this lyfe neuer so great We see that the Pope Cardinals Bishops and all that persecute the word do lyue in great securitie and that they are vnshamfastly bent agaynst the word and all Christians God seeth this and suffereth it and maketh as though he saw it not in so muche that he may seme to haue shewed more care for the Gentiles than for his people But if thou be a Christian let not this moue thee For euen for this very cause that God hath promised vs sure saluation to euerlasting lyfe he suffereth vs in this lyfe to wander as men destitute and without the helpe of God that we may know this by fayth that the chylde Iesus is such a Sauiour whiche neuerthelesse saueth vs although in all things besyde there can be no help gotten that is when syn shall either accuse vs or hath now alredy condemned vs to eternall death Excepte this tyme it appeareth that we haue no nede of this sauiour neither do we much regard him For he that is in helth hath plentie of goodes hath no nede of Christ for
the edifying of the saintes to the worke and ministration euen to the edifying of the body of Christe till we all come to the vnitie of fayth knowledge of the sonne of god vnto a perfect man vnto the measure of the ful perfecte age of Christ. For we se by daily experience howe cruell an enemie the deuil is to the worde and specially in these our dayes and how he calleth vnto hym for helpe the Turke the Pope and all the tyraÌ„tes of the worlde that they coming to gether hurly burly with speares and Iauelinges in their handes against the lord and his annointed may put out of the waye the worde of God and make hauocke of the Churche of Christ. But the more the Pope the Turke shewe their furie and crueltie against the churche of Christe and his holye worde the more doth it prosper and florishe and daily more and more getteth the victorie ouer the enemies whiche with out all doubte shall shortly come to confusion The gates of hell â–ª sayth Christ shall not preuaile against my church or congregation Again whosoeuer falleth on this stone shall be broken in peces but on whome soeuer it falleth it shal al to grinde him Baptisme the Lordes supper and the worde all the tyrantes of the worlde can not take awaye no nor yet destroye that congregation whiche exerciseth them faithfully and truly And this is no lytle fruite nor smal commoditie of Christes Ascention For to this ende went he vp into heauen that he might sende the holy ghost and set forwarde the ministerie of of the gospel here in the worlde Moreouer these also are called giftes that god gouerneth and defendeth his churce conforteth it in aduersitie preserueth it in persecution kepeth it in the trueth and defendeth it against errours and moueth it vnto prayer and other godlye exercises as Christe faith in the gospel In that day ye shal aske in my name For this can no man do without the helpe of the holye ghost And to be shorte whatsoeuer we haue and receaue al are the giftes of Christ and all are the fruites of his Ascention For for this purpose did Christe ascend into heauen that he shoulde stablishe suche a kingdome and make vnto hym selfe thorowe the holy ghost a Churche euen suche a churche as the gates of hell shall neuer be able to preuaile against it This doth Luke very aptly signifie in his Euangelical historie when he recordeth that Christ being redy to ascend into heauen lifted vp his handes and blessed his disciples not as the popishe byshoppes are wont to do by wagginge their fyngers ouer the people that kneleth downe before them but he praied and wished wel to their ministerie which he then enioyned them that they should preache the gospell to euery creature that is to say to all kynde of men to all nations to all people For the gospell is not commanded to be preached for plantes stones byrdes fishes c. But for men for reasonable creatures as it is said He that beleueth and is baptised shal be saued But stones and trees can not beleue Therfore pertaineth vnto theÌ„ neither preaching nor baptisme But faith baptisme belong only vnto men therfore doth the preachinge of the gospell pertayne vnto theÌ„ alone but Christ vseth that figure maner of speach saying Preache the gospel to euery creature that by this he may comprehende al degrees conditions of men that no Emperour no kinge no prince is so mightie but he must heare beleue and receaue the gospel or els thinke himselfe as he is in dede damned To this commandement doth Christ lyfte vp his handes and blesseth them that is to saye he doth not only wysh that they may prosper haue good successe in the execution of their office but he signifieth also that he will helpe theÌ„ defende them be present at their ministerie geue good encrease to the same as he saith by the Prophet The worde that coÌ„meth out of my mouth shal not turne againe voide vnto me but shal accomplishe my wil prosper in the thing wherto I sent it Therfore wheresoeuer the gospel is taught Christe lyfteth vp his handes and bringeth forth his blessinge that it maye bringe forth fruite and not returne in vayne And this is without doubt a great conforte that Christ at that very tyme when he should ascend lyfteth vp his handes blesseth the disciples For by this he euideÌ„tly declareth that his AscentioÌ„ bringeth vnto vs most swete coÌ„solation coÌ„fort great helpe against syn deuil death and hel diuerse noble giftes vnto the edifyinge of gods church fynally his blessinge good wil and fauour yea and also after this transitorie life euerlasting life with immortall glorie vnoutspeakable ioye For to what ende should Christ haue geuen so louinge and gentle a token of his louing and gentle good will toward vs by lifting vp his handes and by blessyng vs if he had borne vs no good will nor wold haue suffred vs to haue place with him in his kingdoÌ„ Seing then that he lifted vp his handes wysheth well to them an to their newe enioyned ministerie it is a moste euident argument sure signe and manifest token that he beareth a singuler good will towarde vs and that his desyre is we should euer be partakers of this blessing and receaue therof greate consolation and conforte thorowe the preachinge of the Gospell whiche is the power of god vnto saluation for so manie as beleue it Thus haue I sett foorth vnto you this â—rticle of Christes Ascension wherby ye vnderstande how full of swetnes and conforte it is and what great and singuler profite cometh to vs by it ye haue hearde that forasmuche as oure owne fleshe and bloude euen the sonne of God sytteth on the right hand of God synne death and deuill are without power that they haue not so greate libertie strength that they can hurte vs. For although they be oure capital cheife enemies seke all meanes possible to destroye vs yet are they such enemies as are but prisoners bouÌ„de slaues Ye haue hearde also that thorow the Ascension of Christ the holy ghost is geueÌ„n vnto vs that he may lede vs into all truth defende vs againste errours conforte vs in our afflictions praye with vs moue vs to prayer and finally garnishe vs with all maner of spirituall and heauenly gyftes For this cause is Christe ascended into heauen and sitteth on the right hande of God that as Paule sayth he maye fulfyll all thinges that is to saye geue and graunt vs all thinges whatsoeuer we haue nede of vnto saluation and euerlasting lyfe Therfore let vs follow the example of the Apostles as Luke sayth let vs worship with them the Lord Christ Iesus yea and that with great ioye and geue most huÌ„ble entier heartie thaÌ„kes to our heaueÌ„ly father
all his complices doo moste extremely hate the worde of God and the true professors of the same they persecute them moste spitefully they punish them most cruelly where soeuer they can laye hand on them they lyue moste filthyly and abhominably they labour not but vnfruitfully waste and spend away lyke belly gods and Epicures the goodes of the church To be short there is nothyng in their lyfe worthy to be commended Looke therefore where these two thynges are that is to say where the lyfe and doctrine be both naught thynk surely that there are thornes thistles and that if thou seeke there for grapes and fygges thou shalte not onely not fynde them but thou shalte also departe with losse For thys ought to offende no manne that the vyne is so yll fauoured woodde and the fygge tree so weake And contrarywise that all whiche belongeth to thornes is more beautyfull and syghtly yea swete roses comme of them For not the fayre syghte and pleasaunte looke is to bee consydered but the very matter and the fruict and commoditie that commeth thereof Applye all thynges to this poynt and to none other Nowe what shall be the punyshement of such false Prophetes Christe sheweth by the similitude of a rotten tree euen to be cut downe and cast into the fire This shall bee the ende of suche teachers and also of theyr scholers whenne they regard not true doctrine nor yet the fruites therof Therfore lette vs highly esteeme the woorde of GOD diligentely heare and marke it and endeuour our selues to the vttermost of oure power to brynge foorthe good fruictes and all false doctrine and wycked lyfe eschue and auoide as the deuill and the pestilence The Lorde Iesus CHRIST thoroughe the holy Ghost geue vs all grace so to do and so to continue vnto the ende AMEN The ninthe Sonday after Trinitie ¶ The Gospell Luke xvi IEsus sayde to his Disciples There was a certayne ryche man whiche had a Stewarde and the same was accusede vnto hym that he had wasted his goodes And he called hym and saide vnto him Howe is it that I heare this of thee Geue accoumptes of thy stewardshyppe for thou mayst be no longer Steward The Steward sayde within him selfe What shall I do For my maister taketh awaye from me the Stewardshyp I can not dygge and to begge I am ashamed I wote what to do that when I am put out of the Stewardshippe they maye receyue me into there houses So when he had called all his maisters detters together he sayde vnto the firste how muche owest thou vnto my maister And he sayd an hundred tonnes of oyle And he sayde vnto hym take thy byll and sitte downe quickelye and writte fiftie Then saide he to another how muche owest thou And he said an hundreth quarters of wheat He sayd vnto him take thy byll and write fourescore And the Lorde commended the vniust Stewarde because he had done wysely For the chyldren of this worlde are in theyr nation wyser then the chyldren of lyght And I say vnto you Make you frindes of the vnryghteous mammon that when ye shall haue nede they maye receyue you into euerlastinge habitations THE EXPOSITION THis gospel is a sermon of good workes maketh specially against couetousnes that mē shold not abuse their riches and goods but help the nedy poore with them as Christ at the ende with expresse and plaine wordes saieth Make ye frendes of wicked Mammon that is to saye healpe the poore and suche as be in necessytie wyth youre rychesse For thys woorde Mammon signifieth richesse in englishe This doctrin dothe Christ set foorth by parable as his maner was that the people might the better beare it away he warneth vs to folow the example of the vnrighteous steward This stewarde perceaued aforehande that if he must nedes geue vp his stewardshyp he should haue nede of other mens helpe Therfore in tyme of wealth he prouideth for hym self To one he forgeueth the half of his debtes to an other the fourth part that when he shall haue nede he may fynde kyndnes and liberalitie again at their hande Christes meaning is not that we shold study to be vnrighteous deceiue one an other so geue almes but he meaneth that we should folow his forsight or prouidence his circumspection prudence and wisedome and so bestowe our riches that the fruict thereof may redounde to vs in an other lyfe and that wee make vs frendes of our wycked Mammon as the steward made hym frendes of wicked Mammon And here is it fyrst of all to be learned why Christ calleth it the Mammon of vnryghteousnes For goodes wrongefully gotten muste be restored and paide home agayne neyther oughte they to bee conuerted and turned into the vse of almose as the prophet Esai saith I am the Lorde that loueth iudgement and hateth robbery to do sacrifice therwith Which is asmuch to say If any man will do sacrifice or geue almes or do any worshyp to God with money let hym do it of his owne or els leaue it vndone For we ought to do no suche thyngs of other mens goodes but to restore them home agayne to the trewe owners How doth this then agree with that whych Christ sayth here that we shold make vs frends of the Māmon of vnrighteousnesse and healpe the poore Christe calleth it not vnryghtous or wicked Mammon because it is vnrighteously or wyckedly gotten For as I sayde before thynges vnryghteously gotten must be restored but because no man vseth Mammon well the Godly excepted whyche lyue in the feare of God and accordynge to the tenne commaundementes All other vse theyr goodes vnto ryottous lyuyng and delicious fare without any regarde had to the poore whiche ought to bee succoured by theyr rychesse For this cause is thys fylthye name geuen to Mammon that it shoulde bee called vnrighteous or wycked Howe greatly this abuse of richesse displeaseth God it maye easily bee gathered of the Prophete Ezechiels sayenge Behold saieth he this was the iniquitie of Sodoma thy syster pryde plentifulnesse of breade abundance idelnesse of her and her systers and because they reached not foorthe their hande to the needy and poore Agayn because they were hyghe mynded and wrought abhominations before me saieth the Lorde Here are ioyned together ydlenesse and abundance because they doo not knowe howe to liue dissolutely enough in all kynd of excesse and wantonnesse and yet notwithstandyng they haue no regarde to the poore This corrupte order is commonlye practised in the worlde and therefore it is called the Mammon of iniquitie hurtefull money and robbery yea although that it bee gotte neuer so iustly not because it is so of hys owne nature for what hurte can there bee in moneye and in other thynges the whyche be appoynted for the necessarye vse of manne but thoroughe the faulte of suche as dooe not welle and rightely vse it Therfore the doctrine of this gospel tendeth specially
enioye lyfe euerlastynge thorowe hym whyche is the true lyfe euen Christ Iesus our Lord to whome with God the father and the holye ghost be all honour glorie and praise both now and euer Amen The xij Sonday after Trinitie sonday ¶ The Gospell Marc. vii IEsus departed frome the coastes of Tyre and Sydon and came vnto the Sea of Galile througe the myddes of the coastes of the tenne Cities And they brought vnto hym one that was deafe and had an impedyment in his speach and they prayed him to put his hande vpon him And when he had taken him aside from the people he put his fingers into his eares and dyd spitte and touched his tongue and loked vp to heauen and syghed and saide vnto hym Ephata that is to saye be opened And strayghtwaye his cares were opened and the stryng of his tongue was loused and he spake playne And he commaunded them that they should tell no man But the more he forbadde them so muche the more a greate deale they published saying He hathe done all thinges well he hath made bothe the deafe to heare and the dumbe to speake THE EXPOSITION THis Gospel is very easie and nothing hard forasmuche as it onely conteyneth the myracle whyche Christe wroughte in the dumme and deafe man For as concernyng this suche lyke miracles ye heare oftentymes in the yeare that Christ by this meanes hath declared that he is the Sauiour which helpeth and defendeth vs agaynst the violence of the deuyll Therfore we oughte to geue thankes vnto God whiche hath geuen vnto vs suche a sauiour as of his owne mere grace and tender mercy is alwais at hand and redy to assist vs againste all suche pernicious and hurtfull thynges as Sathan imagineth and deuiseth against vs. For as touchyng that this myser and wretched creature is in suche a miserable wretched state that he can not vse naturally neither his tonge nor his eares all these are the plages and strokes of Satan where as by the iudgement of men they are thoughte to be naturall vices For men know not the deuyl that he is the author of so many calamities and miseries He maketh men lunatike and madde He tormenteth not only their bodies but also their soules that beyng vtterly dismayed they may thynk that there is no confort to be loked for and so fall into desperation and so in fyne vnto damnation Uerily these are nothing els then the strokes and plagues of the deuil which is the author of all sorowes and miseries and hurteth as many and as oft as he can We are therfore moste indebtedly bounde to God and we ought at all tymes to geue hym humble and heartie thankes that he hauyng pitie on vs hath sent his sonne CHRIST Iesu oure Lorde into thys worlde to healpe not onely thys wretched creature but vs also and mercyfully to keepe and defende vs that we bee not afflicted with the lyke euyls and diseases thorough the violence and tyrannye of the deuyll For thys muste we all thynke that eyes eares handes feete c. beynge wholle and sounde are not so by chaunce and naturally as Reason iudgeth but these all are the gyftes of God Notwithstandynge when menne beleue not this and thynke them to be but vile and base thinges because they are cōmon and geuen to all lyuyng creatures GOD euen of necessitie is compelled many tymes to geue the deuyll lybertie to take away frome certaine menne the vse of theyr eares eyes handes and feete c. yea and sometyme also to kylle theyr bodies that menne maye learne that that is done of the deuyll thorow the permission and sufferaunce of God and by that meanes they may bee the more earnestly moued to geue God thankes that he of his great mercy defendeth and preserueth vs agaynst the fyery dartes of that euyll euen the deuyll So is thys lykewyse the worke of the deuyl when hee blyndeth the heartes of men thorowe false doctrines that they can not see nor receaue the truthe Thys cometh not of GOD whyche is good the author of all goodnesse whyche wysheth no man to peryshe but all men to come vnto the knowledge of the truthe but it commeth of the deuyll whyche is euyll and the author of all euyll whiche wysheth also all men to perysh and neuer to come vnto the knowledge of the truthe Therfore where God geueth him libertie he dothe as muche myschiefe as he can deuise And this is euen as when a tree bryngeth forth good fruict and afterwarde wormes come and destroye it The fault herof is not in God whyche made the tree good Neyther is the faulte in the tree or fruicte but in the woormes whyche hurte the thynges that are good So is it wyth vs menne Therfore we must learne that what so euer aduersitie or myschaunce doothe happen vnto vs all that commethe of the plagues and stroakes of the deuyll namely when wee bee Christianes and seeke the glorye of the Lorde oure GOD. For the deuyll is a greatter ennemye vnto the Christians then he is tothe infidells It is vndoubtedlye horrible and maketh euerye part of a man to shake for to consider that this enemy the deuil hath so muche power to harme and to hurt But on the contrary part this Gospell conforteth vs. For here we see as S. Iohn saith that the Sonne of God hath appered to this ende that he should destroy the workes of the deuyll For seyng that the deuyl presumed to go into Paradyse to destroy the workes of God there and to make of righteous and holy persones I speake of Adam and Eue disobediente and wicked people It semed good agayne to God for to be reuenged of this his enemie He therfore recouereth and maketh whole agayn whatsoeuer was destroied of the deuyll He destroyeth agayne the deuyls workes that is to say synne death and hell and as we see in this our Gospell he deliuereth the tonge oute of the bondes wherwith the deuyll had bounde and tyed it and openeth the eares whiche the deuyll had stopped Christ came to doo this woorke and he dothe it styll continually among his Christians as we shall herafter heare And thus muche of the miracle worke of Christ wherby he hath declared here hymselfe that he is the healper of all suche as are in myserie and that he wyll heale all euyls and afflictions whiche the deuyll heapeth vpon vs yea and vtterly putte hym awaie frome vs. Moreouer Christ by this would also shew vnto vs that these two thynges most specially appertayn vnto a Christian that is to saye that the eares bee opened and the tongue be losened and that he exercyseth this worke diligentlye in his congregation or church agaynst the deuyll For as concernynge the corporall benefite as the eares and the tongue with the vse of them he geueth that also to the Heathen But the spirituall benefite is onely amonge the Christians when he
of his subiectes that he leaueth vnto them sufficient wherwith they may defende them selues exercise theyr occupations and norishe bothe themselues and suche as appertayn vnto them When any other great peryll and daunger is at hand there to maynteyn the publike peace and to defende the countrey all thyngs ar to be don of the subiects All that euer they are able to do eyther in body or in goodes they ought to do it at the magistrates commandement But in all other matters the magistrate ought not to forget righteous moderatiō tēperat rule that he oppresse not his subiects with vnrighteous and vnlaufull exactions but be content wyth that whyche is sufficiente and that is all redy appropriated to his office and callyng Otherwyse the Magistrates are vnrighteous and wicked and take away that whiche is not theyr owne and they doo geue GOD a greate cause to bee angrye with theym and surely he wylle reuenge it by one meane or other by seditions conspiracies insurrections inuasions of foreyne ennemies or by some other waye as he saythe by the Psalmographe For the oppression of the poore and for the pitifull complaynte of the nedye I wyll nowe ryse vppe saieth the Lorde Thus muche haue we spoken of this Gospelle GOD geue oure magistrates and vs grace that wee together maye geue that vnto God whyche is due vnto hym agayne that we whyche are subiectes maye geue wyllyngely and gladly that to our rulers whyche is dewe vnto theym and that they therwyth may be content So shall we in this world leade an honeste and godly lyfe wyth all peace and tranquillitie and in the worlde to comme thoroughe Faythe in CHRISTE obteyne euerlastynge Saluation Whyce thyng the Lorde our God graunt vs thorough Iesus Christe hys sonne and our alone sauior To whome wyth God the Father and God the holy Ghoste be all honour glory and prayse both now and euer Amen The .xxiiii Sonday after Trinitie Sonday ¶ The Gospell Math. ix WHyle Iesus spake vnto the people he holde there came a certayne ruler and worshippede him saying my daughter is euen nowe diseased but come and laye thy hand vpon her and shee shall lyue And Iesus arose and folowed hym and so dyd his Disciples And behold a woman which was diseased with an issue of bloud twelue yeare came behynde hym and touched the hemme of his vesture For shee said within her selfe If I may touche but euen his vesture onlye I shal be safe But Iesus turned hym aboute and when he sawe her he sayde daughter be of good comforte thy faythe hath made the safe And the woman was made whole euen the same tyme. And when Iesus came into the rulers house and sawe the minstrelles and people makyng a noyse he sayde vnto them Get you hence for the mayde is not dead but slepeth And they laughede hym to scorne But when the people were put forth he went in and toke her by the hand and sayde damosell aryse And the damosell arose And this noyse was a brode in all that lande THE EXPOSITION IN this Gospell are sette foorthe two miracles which ought bothe depelye and diligently to bee consydered and pondred of vs. First of the diseased woman which hadde so stronge faithe in Christ that if she myght but touch his garment only although he knew not of it she doubted not but that she should recouer her healthe The second is of a certain ruler which beleueth also that although his daughter be deade yet that Christ wyll make her alyue agayne And truly Faithe is meruailously sette foorthe in bothe these miracles yea and that for oure sake that we maye know vnderstand of how great vertue myght strength and power the true christen faith is and what excellent and great thinges it worketh agayn that whosoeuer hath thys faith that leadeth vnto Christe he shall neuer lacke healpe and confort at Gods hande but abundantly receaue what soeuer he hath nede of accordyng to this promyse what thynges soeuer ye desyre when ye pray beleue that ye receaue them and ye shall haue them But fyrst of all let vs consyder the exaumple of the woman that was troubled so longe with a greuous and noysom disease Marke the Euangelist saith that she had spent all her substaunce vppon phisitions For she had ben diseased of that sicknes by the space of .xii. yeares and was alwaye worse and worse so that it is meruayle that she continued alyue so long hauyng that disease and yet is she easily restored to her helth doyng nothing els for as much as she had heard that some had recouered theyr healthe onely by touchynge Christes garment but labouryng that she also myght come vnto the touching of his vesture Therefore she enforceth her self asmuch as she can to go throw the gret throng of people vnto Christ. For she is afraid to make intercession vnto Christe for her health so that of very humilitie and lowlines of mynd she cometh behynd as though Christ shold not knowe of it toucheth his garmēt streight wais as she beleued she begā to be better the issue of bloud was staied where as before she had proued all things ye that with great losse of her goodes and yet founde she no ease but dayly worse worse as S. Marke in his Gospell dothe testifie And this also is diligently to be noted that Christe not haue thys miracle of healyng the woman kepte secrete but he demaundeth who touched hym The Apostles also thought that it was a matter almoste worthy to be laughed at that Christ shoulde aske this question who touched hym seyng there was so great a thrōg of people about him on euery side But Christ felt that which they knew not For there was not only the touchyng of handes but also of heart and of a certayn and sure faithe confidence and trust in Christ whiche was the cause that so great power wente out of Christ so that he hym selfe perceyued it And Christ would not haue that touchyng hyd yea and that for our sake By askynge the question who touched him he vrged and as it were enforced the woman to com-foorth and to declare openly al thyngs before so many as were presente what hadde chanced that he myghte haue an occasion to commende thys womans Faith For this is the moste acceptable and hyghest honoure that we can geue vnto Christ euen to beleue in him and to looke for all good thynges at hys hande Therfore he prayseth the womanne and speaketh vnto her moste curteously sayenge Be of good confort daughter Thy Faithe hath made thee whole Go in peace and be whole frome thy disease And here now must the disciples needes confesse that it was not for nothyng that Christ asked who touched hym Agayn that it was no common touchynge but some notable and excellent thynge seynge that Christe so greately cōmendeth the woman calleth her daughter ye also maketh her whole with no small praise of
her faith But this is a meruailous sayeng of Christ yf wee wyll weygh the matter aryghte He confessethe that power proceded from him ▪ And when the woman cōfesseth the matter openly before hym he doothe not impute it to hym selfe but to the fayth of the woman that so greate vertue and power goeth frome hym when notwithstandyng thys healthe proceded not frome the womanne but frome Christe But Christ doothe this to thys ende that hee maye shewe vnto vs how greatly this thyng pleaseth hym when the Faythe is suche as moste certainely hopeth and looketh for health and helpe of hym alone As though he shoulde saye onely prouide thys that ye may bee well endewed with Faythe in what soeuer daunger ye bee For my mynde is muche more ready to helpe then your desyre is to craue it I doo much more redyly delyuer you from death then ye desyre lyfe This to bee true Christe declareth it plainely in this place seyng that he so bothe liberally and gladly suffreth vertue and power to procede from him in healpynge this woman Therfore we ought to learne by this example that in all peryls and daungers we shold set our Faith only vpon Christ and looke for all healpe at his hande onely But what doo we We heare this at sermons in the temples we are put in remembrance therof at home neyther doo wee wante his miracles at thys daye yet canne not our Faithe be excited and stirred vp to beleue hym Menne wyll not beleue tyll they haue great abundance of all necessarye thynges As long as we are in healthe we hope and beleue well of the helpe of God But if pouertie and sycknesses ones come we haue no Faithe at all We lament we crye we complayne as though there were no healpe to be had neither in heauen nor in earth although we heare dayly both in sermons and otherwise that God wil haue mercy on vs for Christes sake and deliuer vs from all euill if we flee vnto hym with strong Faithe and doubt nothyng of his mercifull promise made vnto vs in the blood of Christ. But how doth this agre with the womans act whiche peraduenture ones or twise had heard of Christe and of his myracles and yet commeth she with so stoute and strong faith vnto Christ that if Christ had ben in the highest part of heuen this Faith would haue brast thorowe all thynges yea and haue brought Christ downe into the earth for to haue holpen her For as we haue oftentymes sayd God can not there deny helpe where he is truely and with a right faith sought and called vpon Wherfore we are alas for sorowe to muche wretches whiche hauyng the worde of God so playnly yet suffer not our faith therby to be excited stirred vp and confirmed But all the faulte of this matter is in the diuell and in oure corrupte and wycked fleshe For if thys were not we shoulde neuer be so vntowarde to beleue that Christ would helpe vs in all our necessities and combraunces were they neuer so great and many For as it is sayde Faythe can not deceaue vs. Therefore Christ dooth here ascribe it to Faithe that he made thys woman whole Thy Fayth sayeth he hathe made thee whole Go in peace be thou whole from thy disease So lykewise shall faithe in Christe rayse vp from death vnto lyfe vanquyshe the deuyll destroye synne and bryng euerlastyng saluation Although CHRIST doothe suche woorkes yet are they the works of Fayth for without faith such workes are not wrought as ye know that neither Christ nor the sacramentes nor the word of God profite any thyng without Faith Faith muste doo all thynges or ells they must be lefte vndoone I speake of things pertainyng vnto saluation For what soeuer is not of Faith is synne And thus much of the first miracle The second miracle is of the rulers daughter that was dead Luke recordeth that thys mayde was so olde in yeres as the woman was diseased of the bloudy issue that is to saye she was .xij. yeres olde for so long had the woman be troubled with her sycknesse All thynges were prepared for the funerall The minstrelles whyche by theyr syngyng and playinge as the maner of that people was gaue tokens of the buryall were there present There was a great noyse of them that wept cried as the maner is in preparation for so noble a buriall In the meane season the Father of the mayde when all thynges were paste hope for what hope can there bee when lyfe is gone out of the body maketh haste vnto Christe nothyng doubting but if Christe were present the mayde myght easylye be restored vnto her lyfe For so declare his wordes He fell downe at the feete of Iesus sayth the Euangelist and sayd My daughter is dead I pray thee come and lay thy hand vpon her that she may be safe and lyue For although Marke and Luke saye that he came to Iesus when hys daughter laye a dyenge yet they also declare that before Christe came to the rulers house the mayde had geuen vp the Ghost and notwithstandyng they signifie that the father dydde not caste awaye his Faithe but surely beleeued that CHRIST woulde restore vnto her bothe lyfe and healthe Who hathe euer sene or hearde of suche meruaylous people A woman whyche in no place of the worlde coulde fynde healpe conceaued suche a fayth hope truste and confidence in Christ that if she might but touche the hemme of his garment she should be healed And this her persuasion was not so farre out of the waye but that as she beleued so came it to passe in very dede In like maner the maides father when his daughter was dead was certeinly persuaded that if Christe did but laye his hande vpon the dead mayd she should receaue her lyfe againe It is easie to be beleued that a man by his hande may rayse vp one that is fallen a sleape But to rayse vp one frō death no hande no diligence no paine taking no noise c. Is able to do it Would not reason thus thincke But the ruler thought not so for if he had he would haue tarried at home and neuer haue taken that iourney vnto Christ but he surely beleued that Christ both was able and also wold restore his dead daughter vnto life And here may we see how acceptable pleasant a thing ▪ faith is to Christ which faith notwithstāding reason the worlde iudgeth plaine folishnes For although Christ was occupied about necessary busines was in disputation with the disciples of Iohn yet all these things set a part when he perceaued this faith of the ruler he turneth vnto him foloweth him satisfieth his desire according to his faith in somuch that when he cōmeth into the house seeth all things prepared for the burial fearinge lest that present sight shold tourne the fathers minde that the example and incredulitie of the men that were there
dissimulation fayned frendshippe contempte of true religion and such other most vile and wicked vices which are practised in this our time that the bellye may not lacke Forasmuch therfore as this belly care prouoketh men vnto all kynde of wickednes and suffreth them not to aspire vnto any point of godlines our Sauiour Christ in this our gospell laboureth to heale this disease and to cure this mischiefe by fedyng a great multitude of people in the wildernes by this meanes declaryng what a fatherly care he hath for all them that seke the kyngdom of God the righteousnes therof and that we therfore ought not to be carefull for corruptible thynges appertainynge vnto this mortall lyfe but rather study to walke worthely and faithfully in our vocation and callinge and as for all other thinges cast our care vpō him Therfore taking an occasion thorowe this miracle we will exhorte all godly men to caste all care for their liuinge vpon Christ which is careful for the faithful as a most kynde and louing father for his children and liberally nourisheth and fedeth them I beseche you therfore geue good eare and harcken well to that whiche shal now be spoken in this behalfe For the often meditation of this miracle shal be a moste present remedy againste the vngodly carefulnes whiche many times disquieteth and vexeth our mindes It shall therfore be your parte diligētly to cōsider this miracle that ye may be the more able to ouercome the tentation of hunger and learne to truste in Christ and to looke for all good things at his hande Christ accordinge to his naturall disposition and singuler bountie was greatly moued with the necessitie of the people and miraculously fedde in the wildernes a mightie great company of people that we mighte haue a moste certein signe and sure argument of his carefulnes for vs and so commit all oure whole life vnto him with all that euer partayneth to the same We ought worthely and not without a cause to cast our care on Christ which can none otherwise do but be careful for the faithfull that put their truste in hym And that hath he here declared by this present miracle For when Christ was accōpanied with great multitudes of people and they had nothinge to eate He was streightwayes moued with their necessitie willingly without any motion of other cōsulted with his disciples concerning meate to be prepared for thē before they should fall into daunger for lacke of sustenaunce Whom woulde not this singuler goodnes of Christ moue to commit him selfe wholy vnto him If this example can do no good nor take any place with vs ▪ then are we no true Christians but falsly and vniustly chalenge vnto vs that name which ought only to be appropriated to the faithfull For he is no Christian that disdaineth to cōmitt the care of his belly to Christ. In cōsideratiō wherof Christ himselfe admonisheth vs of oure dutie sayinge Be not carefull sayinge What shal we eate or what shal we drincke or wherwith shall we be couered Do not the heathen enquire after all these things your heauenlye father knoweth that ye haue nede of all these things Seke ye rather first of all the kingdom of God the righteousnes therof and all these things shall be cast vnto you Christ doth here take away frō vs the care of temporall liuing ▪ attributeth that to the prophane Gentiles which are without faith It is therfore very vnsitting vnwourthy a Christen man after the maner of the heathen to be troubled with belly care whereby also he degenerateth groweth out of kynde is made of a Christiā an Ethnicke an heathen an Infidel Christ requireth this in a godly and faithfull man that he should auoyde the carefulnes of the belly and labour for the kyngdom of God that is to say the gospell wherin he shal finde heauenly treasures as Christ saith in an other place worcke for the meate not for that meate which perisheth but for the meate which abideth vnto euerlasting life We ought not only directly and plainly to caste awaye from vs all belly care but we are commanded of God in his holy worde So to do For what other thing meaneth this commandement Thou shalt haue no strāge gods in my sight but that we shold trust to the goodnes of god alon aske and loke for at his hande all good things both for body soule He that is infected with belly care depēdeth not on god alone neither can he beleue that he shal receaue all good thinges of him yea he putteth all hys hope and confidence in worldly richesse for the prouision of his life This incredulitie and vnfaithfulnes doth merueillously fight with the law of god whosoeuer is infected therwith he worshippeth that foule dombe Idoll Mammon in stead of the most noble God and liuyng Lord which thing Christ himselfe also reproueth saying ye can not serue two maisters eyther he shall hate the one and loue the other or he shal cleaue to the one and neglect the other I meane ye can not serue god and Mammon Here is it euidēt that belly care and the true worshippinge of God can not agree together Therfore that we may not fall awaye from true godlines it is necessarie that we cast awaye that filthie care for the belly Furthermore the holy scriptures with many promises do commend and set forth vnto vs the fatherly goodnes of God For thus saith that Princelike Prophete Dauid in his psalmes They that feare the Lord shall haue no scarsenes They whiche seke the Lorde shall want no good thing Beholde the eyes of the lorde are vpon them that feare hym and vpon them that trust in his mercy that he may deliuer their lyues frō death and nourrishe them in time of honger Laye thy care on the lorde and he shall nourrishe thee All creatures depend vpon thee O Lorde and thou geuest them meate in due time For thou geuing it them they take it and thou opening thy hand they are well satisfied The eyes of all thinges loke vpon thee O Lord and thou geuest them meate in due season Thou openest thy hand and fyllest euery liuing thing with thy blessing The Lord geueth meate to the hongrie Kynge Salomon also Dauids sonne saith The Lorde wyll not let the soule of the righteous suffer honger but he putteth the vngodly frō his desire The blessing of the lord maketh men rich there shall no griefe accōpanie thē Iesus the sonne of Syrach sayth Trust in God and abyde in thy place For it is an easey thinge in the sight of god quickly to enriche a poore man Old Tobias said to his son Feare not my son we lede a poore life Notwithstanding we shal haue plentie of al good thinges if we feare the Lorde departe from syn and do well The blessed Apostle S. Paule saith The lord is at hand Be not carefull for any
The wisedom of this world is foolishnes before God Again The wisdom that descendeth not from aboue is earthy naturall deuillish For this cause the holy apostle termed the great learned wise Gentiles which stode much in their owne conceite thought them selues to knowe all things fooles and vnwise Their foolish heart saith he was blynded in so much that whē they counted themselues wise they became fooles In consideration wherof if was wel said of that great lerned philosopher Socrates which notwithstanding by the oracle of Apollo was iudged of all men the wisest and best lerned This one thing I know saieth he that I knowe nothynge Uerily although a man know all natural morall thynges with the documentes therof and whatsoeuer other doctrine science or knowledge can be reckned vp besides so that in his one brest there is conteined whatsoeuer knowledge hath ben found in the breastes of all naturall men from the beginnynge of the worlde vnto this day or shal be vnto the end of the same yet yf he knowe not Christ he knoweth nothyng Notable is this Distichon and worthy for euer to be remembred Hoc est nescire sine Christo plurima scire Si Christum benescis satis est ▪ si caetera nescis Whiche is thus englished This is doubtlesse to know nothyng at all Without Christ many thyngs to know and see If thou know Christ well as it thee befall Thou nedest no more it is inough for thee But this knowledge of God and of his sonne Christ can we by no meanes obteyn but by the word of God only as our Sauior Christ saith Serche the Scriptures for in them ye think that ye haue eternal life and they ar they which testifie of me And as Abraham sayd to the riche man beyng in the tormentes of hell fyre They haue Moses and the prophets let them hear them Agayn as the Euangelist S. Iohn writeth No mā hath sene God at any tyme. The only begotten sonne whiche is in the bosome of the Father he hath declared hym This word therfore is diligently bothe day and nyght to be read heard considered weighed and pondered Yea our whole delight and pleasure is to be reposed in it that we may truely vnfaynedly and from the very bottome of the heart say with the disciples vnto our Sauior Christ Lord to whom shall we go Thou hast the wordes of euerlastyng lyfe And we beleue are sure that thou art Christ the son of the liuing God And also with the Psalmograph on this maner I haue had O Lorde as great delyght in the waie of thy testimonies as in all maner of rychesse For thy testimonies are my delight and my councellers The lawe of thy mouthe is derer vnto me then thousandes of golde and siluer For I loue thy commandementes aboue gold and precious stone And I am as glad of thy word as one that fyndeth great spoyles O how swete are thy wordes vnto my throte They are sweeter then honye vnto my mouth They are more to be desyred then gold yea then much fyne golde sweter also then the hony combe The woordes of the Lord are pure wordes euen as the syluer whiche frome earth is tried and purifyed seuen tymes in the fyre c. Moreouer thys worde of God is that hydde treasure in the fielde whyche whenne a manne hathe founde euen for verye ioye thereof he goeth and selleth all that he hathe and bieth the field Yea it is that precious pearle whiche when a merchant man by long sekyng hath ones found he selleth all that euer he hath and byeth it It is that swearde for byenge wherof Christe commandeth vs to sell our very cote signifieng hereby that aboue all thynges the worde of God and the knowledge therof is to be gotten as he saith in an other place Seke fyrst of all the kyngdome of God and the ryghteousnes therof And as he sayd to Martha which was busyly occupied about housholde businesses and preparynge for meate for the body her sister Mary sittyng at Christes feete hearynge his worde and doctrine Martha Martha sayd he Thou art carefull and troubled about many thynges Uerily one is nedeful Mary hath chosen the good part whiche shall not be taken away from her It is that meate which perisheth not but abydeth vnto euerlastynge lyfe Yea it is that heauenly Manna whych that princelike Prophete and moste counnyng musitian Dauid the Psalmograph calleth the bread of Angels and the wyse man termeth it not only the foode of Angels but also suche a meate as was very pleasant and of good taste It is that rock and fountayn of liuyng water wherof who soeuer drinketh shall neuer be more a thirst but the water that he shall drinke shal be in hym a well of water springyng vp into euerlastynge life It is that piller of fyre which geueth lighte to them that walke in darknes and syt in the shadow of death to guyde theyr fete into the way of peace as Dauid saithe Thy worde O Lorde is a lanterne to my feete and a lyght to my pathwaies And Salomon saith The commandement is a lanterne and the lawe a light yea it is the waye of life Likewise saith S. Peter We haue a right sure word of prophecie whervnto if ye take heede as vnto a lighte that shyneth in a darke place ye do well ▪ vntill the day dawne and the day starre aryse in your heartes To ende it is the power of God vnto saluation for so many as beleue Furthermore who is able to expresse what a ioyfull iewell precious pearle incomparable ouche and moste noble tresure the worde of God shall be founde if we in fewe wordes consider the commodities fruictes and profites that come thereof It turneth soules saieth Dauid It maketh of an vnfaithfull man a faithfull beleuer as the Apostle saieth Faith cōmeth by hearyng and hearing commeth by the word of God It maketh of an Idolater a true worshipper of God as the Psalmograph saieth The people whome I knewe not hathe serued me in the hering of the eare they haue ben obedient vnto me It maketh of a sinner a righteous person as we reade of Noha Loth Moyses Dauid Manasses Zachee Peter the thiefe Mary Magdalene c. It conuerteth synners and maketh them to be sory for theyr former wycked lyfe and to become newe creatures as God saieth by the Prophete Ieremie Loke that thou kepe not the worde backe if peraduenture they will herken and turne euery man from his wicked way Likewise said the Angell of Iohn Baptist to his father Zacharie the priest concernyng his preachyng He shall turne many of the sonnes of Israell vnto the Lorde their God And he shall go before him in the spirit and power of Helias to turne the herts of the fathers to the children the vnbeleuers to the wisdome of the iust mē to make
and to instructe in righteousnes that the man of God may be perfect and prepared vnto all good workes Thus haue we heard most dere brethren both what a precious pearle ioyfull iewell and noble treasure the woorde of God is and also what inestimable fruictes incomparable commodities and vnoutspeakable profites it bryngeth vnto vs. Uerily it is more woorthe then precious stones and all the thynges as Salomon saieth that thou canst desyre are not to be compared vnto it For the gettyng of it is better then any marchandise of syluer and the profite of it is better then gold Upon her ryght hand is long lyfe and vpon her left hande is richesse and honour Her waies are pleasant wayes and all her pathes are peaceable She is a tree of lyfe to them that lay holde vpon her and blessed is he that kepeth her faste For her doctrine is better then syluer and the knowledge thereof is more worthe then fyne gold and precious stones O blessed is the man that heareth the word of God watching dayly at her gates and geuyng attendance at the postes of her doores For who so fyndeth her fyndeth lyfe and shall obteyne fauoure of the LORDE But who so offendeth agaynste her hurteth his owne soule But all they that hate her are the louers of deathe Now what fruictes cōmodities and profites we receyue by the word of God we haue tofore partly heard Salomon addeth and saith That the worde of God geueth long life maketh mē to walke safely to slepe swetely deliuereth from sodain feare preserueth such as embrace her promoteth them bringeth thē vnto honor is lyfe vnto them and health vnto al their bodies deliuereth from the straunge woman and from the harlote which geueth swete woordes enricheth her louers with wisedome knowledge vnderstanding doctrine learning councell magnanimitie strength righteousnes iudgement richesse wealth prosperitie honour renoume glorie c. This incomparable treasure I meane the woorde of God with the fruites therof hath God of his great mercy committed vnto you by callyng you vnto the ministerie of his moste glorious Gospell and vnto the dispensation of his diuine misteries not that ye should become dumbe dogges not able to barke not that ye should conceale hyde and kepe secrete these ioyfull iewels and precious pearles but that ye should publish sette foorth declare and make them to be knowen to other as our Sauiour Christe saieth A citie that is sette on an hyll can not be hyd neither doo men lyght a candel and put it vnder a bushell but on a candell sticke and it geueth lyght vnto all that are in the house Agayn What I tell you in darknes that speake ye in lyghte And what ye heare in the eare that preache ye on the house tops God wyll haue his mysteries his lawes his decrees his statutes his testimonies blased abrode and made knowen to all creatures and not be kept in houcker moucker as thynges not able to abyde the lyght that all men may glorify prayse his holy blessed name by hauyng knowledge of them And that it may so come to passe accordynge to his godly wyll he hath called you to an office not to say masse not to mumble a great number of prayers in a strange tonge not to exorcise or coniure water salt bread candles fyre palmes ashes c. not to offer sacrifices for the quicke and the dead not to hear auricular confession not to absolue men from their synnes with a fewe latin wordes c. but to preache the gospell to declare the lawe of the Lorde to the people to publyshe his holy testament to reproue synne to declare to the world their vices synnes and wickednes to exhort al men to repentance fayth hope loue pacience long suffryng mercy gentlenes and such other fruictes of the spirite and to leade a lyfe agreable to theyr profession in all godlynesse and honestie As my Father hath sent me saieth Christ so send I you Now who knoweth not that Christ was sent to preache as he hymselfe saieth by the Prophete He hath sent me to preach the Gospell to the poore And in the Euangelicall hystorie he saieth Let vs go into the next townes that I may preache there also For therfore am I come And he preached sayeth the Euangelist in theyr synagoges and in all Galilee Again he sayth I must preache also to other cities the Gospell of the kyngdome of God for to that ende was I sent If ye therfore be sent of Christ and called vnto the ministerie and haue not rather thruste in your selues for hope of worldly gayne and bodyly ease euen to the entent that ye maye lyue wealthylye and ydelly of the labour of other mennes handes and of the sweate of other mennes browes as it is to bee feared that a greate number doo at this present daye rather seekyng their owne then the profyte of the flocke so are ye sent to preache not mennes traditions but the Gospell of the kyngdome of God And this was the commission that Christe gaue to his Apostles and to all theyr successours Goe sayeth he thoroughe out the worlde and preache the Gospell to euerye creature If ye therefore bee the successours of Christes Apostles so haue ye receaued an Iniunction frome the hyghe shepehearde and euerlastynge Byshoppe Iesus Christe to preache the Gospelle Neyther canne ye bee his Disciples excepte ye earnestly studye to obeye and fulfyll his Iniunction Christe woulde haue the loue of hys Apostles towarde hym none otherwyse knowen but by feedynge his lambes and shepe If thou louest me sayeth he feede my lambes feede my shepe fede my shepe If ye therefore wyll shewe your selues to loue Christe so muste ye feede the flocke of Christ as Sainct Peter saieth The Elders whiche are among you I exhorte whyche am also an elder and a wytnesse of the afflictions of Christe and also a partaker of the glorye that shall bee opened Feede ye Christes flocke as muche as lieth in you takyng the ouersyght of theym not as compelled thereto but wyllynglye not for the desyre of fylthy lucre but of a good mynde not as thoughe ye were lordes ouer the paryshes but that ye be an ensample to the flocke And whenne the chiefe shephearde shall appeare ye shall receaue an incorruptible crowne of glorie Now yf ye feede not the flocke of Christe but rather your selues if ye eate vp the fatte if ye clothe your selues wyth the wolle if ye deuoure the mylke and yet laboure not aboute the safe kepyng of the flocke but rather churlyshly and cruelly reigne and rule ouer them catchyng and snatchynge frome theym what ye can gette so that they are scattered here and there as shepe without a shephearde and are deuoured of all the beastes of the fielde howe can ye iustly saye that ye loue Christ If thou louest me saith he fede my lambes and fede my shepe Agayne Ye are my
frendes if ye doo those thynges that I commaunde you Christe hathe commaunded you to feede his flocke and to preache the Gospell If ye doo this so are ye Christes frendes and louers yf ye doo it not so are ye his foes and ennemies Christe saieth A good shepheard geueth his lyfe for hys shepe signifyinge hereby that he whiche is a faithfull feder and trewe pastor of the Lordes flocke doth not only faithfully and truely feede the shepe but he also yf nede require is redy to bestow his lyfe and al that euer he hath for the safegarde of the flocke If these thynges be found in you so are ye good shepheardes But if ye doo not teache but rather reache after as muche as ye can get bearyng no good affection towarde the flocke concernyng theyr saluation seking not the cōmoditie of the shepe but your own priuat lucre gain so are ye no shepheardes but hyrelynges no pastors but wolues no heardmen and teachers but theues and robbers no kepers but murtherers A theefe commeth not saieth oure Sauioure Christe but for to steale to kylle and to destroye Agayn An hirelyng seeth the wolfe commynge and leaueth the shepe and fleeth and the wolfe catcheth and scattereth the shepe Christe requireth that suche as bee in the ministerye should be faithfull and wise seruants euen such as in due time wil geue meate to the Lordes houshold And Christ calleth that seruant blessed whom his Lord when he commeth shal fynd so doyng He addeth more ouer and saith that the Lord wil make hym ruler ouer al his goodes Here heare you that it is required of you if ye be true seruautes fyrst that ye bee faithfull as S. Paule sayth It is required of the ministers of Christ and stewards of the secretes of God that a man be found faith full Ye shall shew your selues faithfull if ye truely faithfully purely syncerely and diligently behaue your selues accordyng to your commission in executyng youre lordes and maisters commaundement You may not display and sette abrode your owne will fancie nor yet the decrees and traditions of other but ye must publish set forth the good wyl and plesure of your Lord with al sinceritie purenes without all corruption or cōmixtion of mans doctrine yea that after such sort as is conteyned in your commission alwais remembring that ye are the Legates and Embassadours of the moste myghtye kyng yea that ye are the mouthe of the moste hygh God He that heareth you heareth me saieth Christ. Agayne It is not ye that speake but the spirite of your father whiche speaketh in you For as he is a faythefull and true ambassadour that symply and playnly without addition or diminution expresseth his Lordes mynd wyll and pleasure to suche as he is sent vnto euen so shall ye shewe your selues faithfull seruantes if ye vtter vnto the people those thynges onely which are conteyned in your commission that is to say in the sacred Bible as our Sauiour Christ saieth teachynge them to obserue all thynges what soeuer I haue commaunded you Notable are these wordes of that most noble and eloquent Doctor S. Iohn Chrysostom Nothing ought to be put vnto the words of god nor to be pluckt away from them For the very proper and peculiar worke and office of an Embassadour is onely to carye those thynges that are committed vnto hym Therefore the priest is called an Embassadour because he declareth not hys owne matters but the matters of hym that sent hym Again he sayeth The Apostles were sent vnto this ende that they should vtter declare and sette foorth those thynges that they had receaued and not that they shoulde put any thyng thervnto of theyr owne Secondly it is required of you that ye be not onely faithfull but also wyse and prudent seruantes wherby is signified that ye ought to haue not onely a zeale to doo good as many vnlearned ministers pretende nowe a dayes but also a wysedome a knowledge an vnderstandyng how to do good howe to doo your duetie howe to accomplishe that which is enioyned you in your commission lest it be sayd of you as it is written of the Iewes They haue a feruent zeale and good mynde to Godwarde but not accordyng to knowlege The ministers and seruantes of the Lord may not be lyke horses and moyles that haue no vnderstandyng but suche must be theyr knowledge that they may be able as thapostle saieth to exhort by wholsome learnyng and to improue them that speke against it In the priests lips saieth the prophet should be sure knowledge that men may seke the law at his mouth for he is a messenger of the Lord of hostes The blessed Apostle S. Paule in the description of a bishoppe or spirituall ouerseer requireth that such one shold be chosen to be a pastor or feder of the Lords flocke as is apte and able to teache to distribute the worde of truthe iustly to informe them that resist the truthe to doo the worke throughly of an Euangelist to fulfyl the office of a spirituall minister vnto the vttermost to preache the word to be feruent in season out of season to improue to rebuke to exhort with al long suffring doctrine to watche in all thinges to suffer afflictions to rebuke sharply them that ar enemies to the truth that they may be found in the faith to speake those things which becom holsome doctrine c. Christ the Apostles and the Fathers of the primatiue churche committed the ministerie of the worde not to dumbe dogges that were not able to barke not to horses and moyles that had no vnderstandyng not to Mammonistes and Epicures whyche onely seke gayn and pleasure lucre and ease but to suche as were myghtye in worde and doctrine full of power and of the holy Ghoste and throughly furnyshed with wysdome knowledge and vnderstandyng of the holy scriptures ready at all tymes to geue euen their very lyues if nede so require for the glory of God for the confirmation of theyr doctrine and for the healthe of the flock which Christ purchased with his most precious blood as the Apostle saith The holy ghost witnesseth in euery citie sayeng that bandes and trouble abyde me But none of these thynges moue me neyther is my lyfe deare vnto me so that I may fulfyll my course with ioy and the ministration of the word which I haue receued of the Lord Iesu to testify the gospel of the grace of God Agayn I am redy not only to be bound but also to dy for the name of the Lorde Iesu. Ignorancy is discommendable in common persones but in them that ought to be teachers of other it is not onely discommendable but also intollerable yea and abhominable For as Christe sayth If the blynde leade the blynde bothe falle into the dyche Agayn The lyght of the body is the eye
and with one mynde approche at this present vnto the gracious throne of thy diuine maiestie moste humbly besechyng thee that forasmuche as we of our selues and of our owne nature are altogether corrupte ignoraunt blynde and vtterly estranged from the felyng and perceauynge of thy diuine mysteries suche is our ignorance and blyndnesse thorow olde Adam it may please thee of thy mercyfull goodnesse by thy holy and blessed spirite to open our senses to leade vs into all truthe to purifie our heartes and to make oure myndes mete vessels to receaue the swete wyne of thy most swete and glorious Gospell O open thou our eyes that we may see the wondrous thinges of thy lawe Hyde not thy commaundementes frome vs but teache vs thy statutes and make vs to vnderstand the way of thy commaundementes that we may talke of thy meruailous workes Teache vs O Lord the way of thy statutes and make vs to go in the pathe of thy commandementes Encline our heartes vnto thy testimonies quicken vs in thy wayes and take not the worde of truthe oute of our mouthe O geue vs vnderstandyng acordyng to thy word that we may learne thy commandementes and be occupied in thy lawes Let oure heartes be sounde in thy statutes that we be neuer ashamed O shewe the lyght of thy countenance vpon vs thy seruantes teache vs thy testimonies and so order oure steppes in thy worde that no wickednes may haue dominion ouer vs. Sanctifie vs thorowe thy truthe for thy woorde is the truthe Geue to me thy Minister and stewarde of the mysteries of God a well learned tongue that I may confort them whiche are troubled yea and that in due season that I may shew good tydynges vnto the poore that I maye bynde vp the wounded heartes that I may preache deliueraunce to the captiues and open the prison to them that are bound that I may make ioyfull all them that are in heauynesse and thorowe thy worde geue to them that mourne beaultie in stede of ashes ioyefull oyntment for syghyng and pleasant rayement for an heauye mynde that I may hold vp the weake that I maye heale the sycke that I may bynd together the broken that I may bryng agayne the outcastes and seke vp them that are loste so that thys people may be called trees of righteousnesse and a plantynge of the Lorde for hym to reioyce in O geue me that mouthe that spirite that wisedome agaynst the whyche all the aduersaries of thy truthe shall not be able to speake nor resyst Geue to me that preache thy worde with great power that I may be able to exhort by wholsome doctrine and to improue them that speake agaynst it Geue me grace also O Lorde that I may not only be the salt of the earth but also the lyghte of the worlde namely that I may not onely truly and faithfully sincerely and purely reuerently and godly bryng foorthe oute of the treasure house of thy holy worde thynges newe and olde that is to say the doctrine bothe of the olde and newe testamente euen the lawe and the Gospell but also that in my lyfe and maners I may be an ensample to the faithfull in worde in conuersation in loue in spirite in fayth in puritie and in all pointes shew my selfe laudable vnto God a workeman that nedeth not to be ashamed distributynge the woorde of truthe iustly so that I may be to the flocke an ensample of good workes in honestie and grauitie that he whyche withstandeth maye be ashamed hauyng no euyll thyng to speake of me lest by any meanes it come to passe that when I haue preached to other I my selfe should be a cast away and so become a slaunder to the good doctrine that I professe and teache Geue also to the people that are here gathered together to heare the worde of their saluation a good spirite that al cloudes of ignorancie brought in by olde Adam vtterly dispelled driuen away they may learne to knowe thee to be theyr alone Sauiour which knowledge is perfect righteousnesse and the roote of immortalitie yea it is euerlastyng lyfe and without the whyche knowledge we all are but as moyles and horses voyde of all goodnes and grace walkyng in the vanities of our owne imaginations vtterly estranged from God and all godlynesse O moste louynge Lorde open theyr heartes that they may vnderstand thorough the preachyng of the word thy holy and blessed wyll and always doo that not whiche carnall reason fleshly imagination blynd zeale good intent and humayne wysedome iudgeth to be good and holy but that only whiche thou in thy blessed lawe commaundest to be doone all strange woorshippynges vtterly excluded and banyshed O swete sauiour make them that good earth which receuing the healthfull sede of thy moste wholsom worde may bryng forth fruite plentuously some an hundred folde some sixty folde some thirty folde Geue theym grace so to lyue and so to behaue them selues in all poyntes as it becommeth them that embrace thy Gospell Lette theym not bee of the number of those whyche wyth theyr mouth professe God and with their deedes denye hym but make them not onely diligente hearers of thy woorde but also feruent and earnest doers of the same Let them not be lyke the fyue foolishe virgins whiche hadde lampes and no oyle but rather so woorke in theym by thy holy spirite that they maye worthyly be resembled to the fyue wyse virgins whyche had not onely lampes but also oyle in their lampes that is to saye they dyd not onely beare the name of Chrystians but theyr conuersation also was garnyshed wyth woorkes meete and seemely for Christians Make them suche as no man can iustely complayne on euen the vnfayned sonnes of God without rebuke shynynge as greate lyghtes in the worlde euen in the myddes of a croked and peruerse nation holdyng faste the woorde of lyfe that they whyche backebyte them as euyll doers seynge theyr good workes may cease to speake euyll and glorifie thee our Lord God in the day of visitation Fynally graunt bothe to me the Preacher and to these the hearers and to so manye as vnfaynedly professe thy blessed name grace and strength from aboue that we maye soo handle and heare thy woorde that we beynge no forgetfull hearers but diligent doers of the same may thorowe Faithe in thee obteyne that blessyng whyche thou haste promysed to all theym that heare the worde of God and kepe it Grant thys O moste louyng lorde and swete Sauiour for thy greate mercy and goodnes sake Amen A shorter prayer before the Sermon O Almyghty God and moste mercyfull Father the Authour and geuer of all wysedome whych at the intercession of thy welbeloued sonne Iesus Christ our Lorde and Sauiour diddest sende downe accordyng to thy promyse thy holy spirit to lyghten the heartes and senses of the apostles before they could syncerely vnderstande the
that mē do not gladly receiue this doctrin as it behoueth them to do but all set naught by it They care more for golde and riches then this incomparable treasure which Christ the sonne of GOD brought downe to vs from heauen Wherfore this punishement is deserued wherwith God plagueth these vnkynde persons If thou sayth he thinkest thy self vnworthy to geue me thākes for that I delyuer thee from great euyls frome syn from death be it so truly And I wil make that thou shalt greuously trauaile vnder sinne and death seyng thou louest it so wel And wher as before thou were in the danger but of one diuel nowe shalt thou be vexed of seuen worse Wherfore I adhorie you to here this doctrine with a godly feare and to be thākfull for it and to pray God with all your harts that he may confirme you in this fayth that ye may kepe suche doctrine Wherby it shall come to passe that we be made daily more sobre more obedient more gentle more chast and better For this is the nature of this doctrine to make men more ful of modestie and softnes of obedience and chastitie But they that cast it from them becom seuen tymes worse then they were when they were without this doctrine as examples doo testifie euery where Wherfore take ye hede truly the tyme will come it will come without doubt when God shall reuenge this vnkyndnes and then shall it be sene what the world hath deserued by this vnkyndnes Wherfore marke wel the hystorie of this gospel For seyng that the Iewes woulde not here the voyce of the prophete this is sayd vnto vs that our kyng commeth meke and poore that we shoulde not be offended neither haue respect to the pōpe riches of the worlde But let vs consyder that this our kinge is righteous and a Sauiour whiche deliuereth vs from sinne and from deathe And when this is taught receaue it gladly and louingely and geue God thankes least after that ye be fayne to receiue the deuyll with howling wailing and gnashing of teeth To the whiche thyng we are adhorted also by the example of the Apostles and of other which were in the trayn of this kyng For seyng that Christ is a kyng he must nedes haue a kyngedome and people and this people muste shewe their due seruice to their kynge What seruice this is the hystorie declareth For here be found some that knowlege that the Lord Iesu the kyng is come and be not ashamed to be amongest the waiting men of this asse and poore kynge Amongest these are the Apostles first which knowledge the Lord Iesu Christ to be the true Messias that shall iustifie and become a sauiour agaynst synne and death Wherfore they bring vnto Christe an asse that is they councell the Iewes to go to Christ whiche hytherto haue lyued vnder the lawe haue borne the burden therof lyke asses Then with the asse they bryng a colt also vnto Christ that is the Gentiles that be not yet tamed neither wer vnder any lawe For Christ is the Sauior of all men Wherfore al true Euangelists and teachers ought to bring men vnto Christ And this is one seruice that is due to this kyng that he be knowen receyued and glorified of all men for the rightuous Sauiour The second seruice is that we sing Osanna to Christ on the Asse that is that after we haue receaued this Sauiour and knowledge hym for our kyng that men wyshe well to him and to his kyngdom and that they do all thynges that belonge to the aduancyng of thys kyngdome although it offend the Phariseis and chief priestes neuer so muche For Osanna signifieth Saue O lord blesse Lord the sonne of Dauid As we say in the Lordes prayer Thy kyngdome come For the diuell and his membres will not cease to go about to abolyshe or at the leaste corrupte this kyngdome Here haue we nede of prayer that it may please God to infringe and represse this enterprise of the diuell The third is that we do not only pray but also put of our clothes and sprede them to our Lord Christ in the way that the pompe of his comming may be more syghtfull and not so beggarly And this is then done when accordyng to our abilitie we helpe the ministery of the worde that there may be plentie of teachers good men which both by teachyng and lyuyng maye be gouerners of the congregation And also that they that nowe are ministers may so be handled that they may see to their duetie and geue them selfe to studye and not to fall away from their ministration for lack of lyuyng or to be busied with other thyngs that they can not haue leasure to doo theyr duetie To be short what soeuer thyngs or riches is bestowed to this vse that the ministrations in the cōgregation may be wel ordred and maie haue true pastors It is to be vnderstanded by the clothes which ar spread for Christ that his commyng may be somewhat more kynglike Thus must this seruice be doone to this kyng neither care thou for the Priestes and Phariseys whiche are moued for this sclender pompe and do al that they can to let it But Christ doth not suffer this For where as he is kynge he canne not be without a people and he hath nede also to be serued like a kinge And happy are they that serue this king For he is such a king that he will serue vs againe not with riches and store for that were to base a thyng for this king but with righteousnes agaynst synne with saluation against death and dampnation Wherefore it is expedient that we should be redy and glad to doo this king seruice Neither let vs be offended with the example of the Pope and bishops and suche other which bring not the asse to Christ as the Apostles did to put him theron but that thei may ride vpon the asse themselues and may kepe men vnder the danger of their doctrine as they list but thei make Christ go on foote neither can they suffer him to come through his Gospell and to turne mens eies vnto hym These false doctours haue their disciples also whyche flatter with theim and strawe boughes of Palmes and Oliues in their waye but they cast stones at Christ. For they persecute hym and his gospell and all that professe it These in that daye shall knowe with the Iewes that they haue despised the righteous kyng and Sauiour and therfore shall suffer the wrathe of God for euer Wheras contrary they that haue receaued hym and confessed hym and hath become parteners with him in all that they haue shall obteine by hym iustice and euerlasting lyfe The whiche thyng as our truste and wishe is might chance vnto vs through our Lorde Iesu Christe and Sauiour Amen The seconde Sonday of Aduent ¶ The Gospell of S. Luke xxi THere shal be signes in the Sonne and in the
you vnwares But watche at all tymes and praye that ye maye bee founde woorthye to escape these thynges which shall chance and stand before the sonne of man This is an excellent and a necessary doctrine whiche ought neuer to fall out of our myndes Christ geueth here no iniunction to forbear meat and drink wholly neither as the Pope dothe commandeth to cast away all thynges to lyue oute of the worldes trouble God doeth not disalowe the vse of meate and drynke neyther is it vngodly to prouide thyngs necessary for our household For God for this cause made vs to worke But take hede of this that your hartes be not opprest with these things so much that ye forget my cōmyng but watche that is loke that at all times ye wayt and be armed with the feare of God and with a good conscience Do this fyrst Then ioyn herewith prayer that your temptations and hard combrances may be escaped and that ye may stande before the sonne of man As it is comprised in the two last petitiōs of the Lordes prayer Leade vs not into temptation but deliuer vs from all yll If ye do so there wil be no peril whether this daye come when we be suppyng or sleaping whether we be in the churche or in the market place it is all one for it shall fynd vs in the feare and protection of God But in this place it is to be noted that God can not well be prayde vnto neyther can the prayer bee true when a man careth not to leaue certayn vices and to amende his lyfe Wherefore to true prayer is required true repentance and that no man sinne wittingly so hynder his conscience After that let vs call vpon God for mercy in the name of our Lorde Iesu Christ that he will kepe vs in true feare of him and by the holye ghost helpe vs agaynst synne and preserue vs in true fayth vnto the ende that we may ioyfully looke after this helthfull daie and that we receaue Iesu Christe as our Sauior with all confidence Such prayer thorough Christ is heard without doubt Wherfore let vs folowe this counsell and precepte and on this wyse prepare oure selues to the expectation of this daye The whiche thyng our lord and redemer Iesu Christe graunt vs. Amen The thirde Sonday in Aduent ¶ The Gospell of Math. xi WHen Iohn beyng in prison heards the woorkes of Christ he sent two of hys disciples and sayd vnto him Art thou he that shalt come or doo we loke for an other Iesus answered and sayd vnto them Go and shew Iohn agayne what ye haue hearde and sene The blynd receyue theyr syght the lame walk the lepres are clensed and the deafe heare the deade are raised vppe and the poore receyue the glad tydynges of the gospell and happy is he that is not offended by me And as they departed Iesus began to say vnto the people concernyng Iohn What went ye out in to the wildernes to see A rede that is shakē with the wynd or what went ye out for to see A man clothed in softe rayment Behold they that weare foft clothyng are in kynges houses But what wente ye oute for to see A Prophete Merely I say vnto you and more than a prophete For this is he of whome it is written Beholde I sende my messanger before thy face whiche shall prepare thy way before the. THE EXPOSITION IN THIS Gospell are sette foorth two doctrines Fyrst that we should highly esteme Christes worde and set greate price therby For it is a thyng of great weighte Then shal be described the shamefull and wicked vnkyndnes of them that here this word and see the signes and yet regarde it not neither beleue it Whiche is a very horrible thyng First therefore that the word of Christ ought diligently to be hearde it is taught hereby in that Iohn whē he was now in bandes as soone as he heard of the workes of Christ sendeth his disciples vnto hym commaundynge them to aske hym whether it were he that should come as concernyng whom so many thynges were written in the old Testament prophets afterward so many thinges shold be spoken in the new Testamēt that is whether he was that promysed Christe of whom it was written that the kyngdome of the people and the lawe of Moses shold endure vnto his cōming and afterward that he should be heard For that was plainly spoken of before in the Prophetes That Christe should haue no corporall kyngdom but that he should be a prophet lyke vnto Moses and yet should come with an other kynde of doctrine then Moyses dyd This deede the Iewes wel know Wherfore when this chanced by by after the bandes of Iohn and Christe preached of eternall lyfe and of the kyngdome of God it seemed good to Iohn to sende hys disciples vnto hym And he sent them not onely to here the testimonies of the Prophetes but to see with their eies that this prophet was come at last whome all looked for according to the prophecie of Moses Wherfore such a message is no other thyng than as if Iohn shold say this As for me I knowe that this is very Christ but men do not beleue it Wherfore nowe go ye vnto hym and learne of hym that ye may depart from me and from the tradition of the Iewes and become his Disciples in whome are all thynges that are necessary for your saluation and for the Saluation of all the worlde This is the chiefe cause of this message vnto Christe that Iohns disciples myght see hym before their eyes and here and begyn to be acquainted with hym and so beleue in hym and be saued But what dooth Christe answere the messangers he neyther denyeth neither affirmeth but answereth symply by his workes and sayth ye se heare and fele that I am he For as Esaie and other prophetes shewed before that by Christe the lame should goe the blynde shoulde see c. that nowe see ye wyth youre eies ye haue nede of no further declaration or answer if ye wil behaue your selues vprightly in this matter Thys aunswere of Christe is wounderfull and it compriseth very proprely what oughte to be taughte of Christe It settethe foorthe hys kyngdome and what a magnificent thyng it is that is called Christes kyngdome That is suche a kyngedome to the which belongeth the lame blynd leaprous the spechelesse the deade and especially the poore and myserable synners and there are they sure to haue succoure This ought to be taught Thys doctrine shoulde be commonly proclaymed that he is a kyng which wold healpe the wretched the vexed in soule and body the whiche coulde not be healped by all the good in the worlde For there was neuer suche a Prophete that coulde delyuer the blynde and the leapres frome theyr dyseases As there was neuer also suche a teacher that coulde teache the Gospell to the poore that is promyse sure healpe
Nazareth of Galile vnto this toune Bethleem They went further then it is from Saxon to Franconie And herof a man may easely gather that they caried not much stuffe with them and that their swathelyng clothes and suche other things wer not very costely so that he put on her smocke on the child and laid it in the maunger For she could not alwayes hold yt in her lappe she must warme the clothes and dresse their couche and do such other things that wer requisite for an infāt And in the meane tyme must the babe reste in the oxe stalle Neither could Ioseph be lackyng to this necessary busynes And it is lyke that he went about to some of the maydens of the house to gett water and to do such other busines But this is not written that any mā came to proffer seruice vnto them in this trauaill They regarded it not whan it was tolde them that the mayde was deliuered of a chylde in the stable Wherfore this towne is worthy to be hated with his great barbarousnes For although Mary because of her pouerty was not thought so much worth and yf she had bene vnhoneste yet at this tyme had it ben the part of a man to shewe humanitie But no man is greued therewith The childe muste suffer paciently this great extreme pouertye and looke for no better In this beggerie sorowfull life this Lord is borne Wheras other deuoure riot awaie cōsume prodigallie al things by costly apparell gorgeous buildīg c. This is the historie Whiche is set forthe to vs to the entent that we should graue this picture of Christes byrthe faste in oure hart with how great miserie the Lord Iesus was borne in this wordle that we might learne to geue God thankes for this so great benefit For we misers and wretched men and also damned came this day to high renoume For on this day were we made one fleshe and bloud with the sonne of God and he that made heauen and earth of nothing is borne a man lyke vnto vs only this thing excepted that with this child all things are without synne Wherfore we may boste magnificently that God is become oure brother oure fleshe and bloude This renoum is not geuen to the angells or diuels but to vs men Wherfore although the angells are more excellēt creatures then we yet God geueth more renoume to vs then to all the angells For he was not made an angell but a mā Wherfore yf we men could thinke and beleue this as the greatnes therof requirethe our mynde wold be moste redie to sett moste by God to thanke him and to obey his will gladly When the Popes religion reigned there was suche an historie read vnto vs That vpon a time the diuell came into the Churche to masse And when these wordes and he was made man were songe and men made no obbeisance by bowinge of their knees he gaue one of them a great blow and rebukinge him said Thou monsterous beaste art not ashamed to be so litle moued why fallest thou not downe on thy face for ioy yf the sonne of God had ben made oure brother as he was youres surely we wold haue no measure in reioycing And although this matter be not true yet it semeth to be fayned of a good man which well dyd perceaue the great renoume geuen vnto vs when the sonne of God became man and that not after the maner of Adam and Eue which was made of the grounde but he was made more conioyned vnto vs. For he was borne of the fleshe and bloud of the virgin Mary as other men were excepte this that Mary the virgin was sole and alone and he was conceaued without synne by the holy Ghoste Excepte this that he is worthely named the naturall sonne of a woman Adam and Eue were not borne but made For God made man out of the earth and a woman of his ribbe But how much nigher is Christ to vs then Eue to Adam because he is oure bloud and flesh We ought to esteme this renoume highly and to haue great meditation thervpon in that the sonne of God is made oure fleshe and that there is no difference betwene his flesh and ours except only synne For he was conceaued of the holy Goste and God replenished bothe the body and sowle of the virgin with the holy Ghoste because she was without synne when she conceaued Christe and afterward wared great with child by hym And this is the only difference in all other things he is lyke other men in that he vsed meate and drynke felt hunger thyrst and colde as other dyd He was subiect to all suche naturall infirmities as Paule sayth in shape he was found lyke a man he eate he drounke he was sorowfull and gladde This is truely a profound humilitie and subiection For he myght haue vsed an other sorte when he became man after what sort he is nowe in heauen where as he hath flesh and bloud as we haue But yet he is not subiecte to naturall actions He might haue done this at the begynning but he wold not that he might declare his singular loue toward vs that we might haue therby sure confort and ioy when we knowe that we haue a brother nowe in heauen whose sure helpe we may stycke vnto are bound so to doo For cursed is euery man that doth not receaue him and conceaue stedfast hope for his sake And therfore is this history rehersed euery yere that the tender myndes might haue meditation theron and geue God thanks and say My matter is in good takynge I haue a brother and he is made lyke me But why he was made so I do not yet tell for this was the cause that he might helpe me agaynst syn and eternall death But nowe I speake of the renoume of all mankynde wherof we boaste and reioyce that the sonne of God is become man Of this renoume may euery man boaste But Christian men somwhat more then all other for because this renoume shall be to their endlesse profyte And this is firste to be learned of the history Secondarily marke also this great example Where as Christe the sonne of God dothe so humble him self and communicate all his glory with fleshe and wheras his hyghe maiestie before whome the Angells tremble dothe so demitte hym self and goeth after the lykenes of a man In heauen the Angels worship him in the earth he serueth vs and is subiect to our beggery Seing then the sonne of God doth this this matter is not lightly to be sett by Lett vs caste our selues away for his glory honours sake And yf aduersitie be to be suffered we muste not refuse it For Christe him self hathe suffered likewise frost hunger miseries and troubles not only these For whan he was borne into the wordle he was poore in all things he had neither place neither bed clothes neither stuffe for houshold A maunger and
nothing but commande vs to loue God with all oure heart and oure neighbours as oure self yea and that when he hurteth vs also and when we wold desier to be reuenged But the law preuayleth nothing by her controllinge Nedes muste there be in oure nature anger variance vnpacientnes hatred enuie pride such lyke there is no other remedie Wherfore ther is no mā that can obey this doctrine Neither can this any thing preuayle in the iudgement of God if we fulfill the law as much as we can And this is the cause why a greater euen Christe the sonne of God commeth into the worlde which by great moderation submitteth him self to the lawe to take it wholly away For he it is that may pleade with the law on this wyse Thou doste not as men looke thou shouldest doe thou makest them not righteouse thou doste not purifie their hartes as we proue by experience For els what cause should Dauid haue had to say Who can comprise his faultes Purge me Lord from my secrete synnes Lykewyse in the 143. Psalme Enter not into iudgement with thy seruant for no man is righteous in thy sight And again in the 130. Psal. If thou marke straightly oure iniquities Lord who shal be able to stande in iudgement And such lyke sentences do testifie that no man can say Lorde we haue done this worke euen as thou cōmandedst there is no doubt of that For as much then as the law hath vs bound vnto it on this wyse and dryueth vs from the sight of God yea beateth downe oure confidence and faith which we ought to haue in God we must of necessitie graunt that we haue nede of a more perfecte doctryne that we may come into Gods sight This is the doctryne of the Gospell whiche Christ procureth to be preached to vs and to the Iewes after this sentence that we are damned for oure synne And it profiteth the Iewes nothing that they are circumcised For this circumcisiō deliuereth them not from synne As the Prophet saith Although they haue the flesh of their foreskyne circumcised yet their heart is vncircumcised and vnpure But this deliuereth in that the Gospell preacheth on this wyse that oure Lord Iesus Christ whiche ought nothing to the lawe because he was without synne made hym self subiect to the lawe and wold be circumcised that he might haue to do with the lawe for as much as he wher as he was Lord of the lawe yet was challēged as a bondman to the lawe now againe abydeth the controling and dominion of Christ. And this power that Christ hath ouer the lawe doth he make common to vs all he benummeth the lawe of his power whiche it had against vs synners and deliuereth vs from it not to the entent that we should nothing regard it or geue ouer oure self to lustes but this that whē we haue done that we should not it might be forgeuen vs and not be layde to oure charge neither turne away oure saluation Wherfore they that beleue in Christ hath no nede of circuncision For they are not only free from these and suche lyke burdens of the lawe but they haue also remissiō of their synnes and promesse of euerlasting lyfe by Christ. This doth profit me that I beleue y◠Christ was circumcised For this was done for my sake that he might be a suerty for me whatsoeuer action the law haue against me Wherfore I wil truste to the innocencie of hym that shal be my confort that although for a tyme the lawe as Lord in heauen for it accused vs men before God and we had no safegarde against it neither could we complayne of any wrong because oure syn was opē yet now is the matter otherwyse For by the circumcision of Christ we are deliuered from the curse of the lawe We can not put so great confidence in oure circumcision and loue towarde God and obedience toward oure neighboure We can not truste and stycke to these things All oure truste is in this that Christ is obedient innocent and holy This trust shall not deceaue vs for it is certain Before that this was opened vnto vs we thought that we must nedes fulfill the lawe or be damned But now we knowledge that it is impossible for all men to do and that we can not beare that burden But Christ hath taken it from vs put it on hym self and began the matter by circumcision fulfilled the lawe And herein is oure truste We oughte not truely to be carelesse in taming of the flesh and in instructing it that it may obey GOD leaste I be founde vtterly disobedient Whatsoeuer I am not able to do I remit it to this safegard For whatsoeuer I haue not done that dyd Christ for my sake For we shall neuer be in such good takynge that we may do all that we ought to doo As Paule sayth I am delighted with the lawe of God after the inwarde man but I finde an other lawe in my members repyninge against the lawe of my mynde and subduynge it to the lawe of syn which is in my members Whiche is as muche as to say I must of compulsion obey the flesh but after fayth I do not so it greueth me and I abyde this bondage against my will After this sorte Christian righteousnes is made perfecte when I acknowledge my synne that I can neuer fulfill the lawe of God and yet I despaire not therefore For in this example I knowledge that CHRIST regardeth me and for my sake made hym self subiecte to the lawe and fulfilled it Hereof after that ensueth a new zeale and a new affection euen loue toward God bycause he loued vs fyrst that we may be obedient to his will with all diligence Herof according to the Psalme riseth a willing people whiche beginneth to loue GOD and to do after his lawe And althoughe such doing is slacke and vnperfecte by the means of the flesh yet is it alowed of God for the fayth in Christ. For whatsoeuer is vnpure and vnperfecte in it it fleeth to remission of synne as to the only meane lefte to escape by And this haue we now spoken of the two sortes of circumcision The first was commanded by God And the Iewes haue obeyd vnto it hitherto as vnto a lawe and yet they obtayned not saluation therby For no man could fulfill the lawe Wherfore although they had the lawe yet neuerthelesse the lawe accused and condemned them before GOD. But saluation and holynes is obtayned hereby in that that Christ subdued hym self to the lawe and bore the curse therof Wherfore the Iewes that beleued this and had their saluation consisting in the promised sede to them was circumcision outwardly a seale to assure them that they were righteouse before God not for circumcision but for their saith in Christ. Whiche thing sith it is so the hystory of the circumcision of Christ is worthely estemed to be full of
vnto the gouernour of the feaste And they bare it When the ruler of the feaste had tasted the water turned into wine and knewe not whence it was but the ministers whiche drew the water knew he called the bridegrome and sayde vnto hym Euery man at the beginnynge dothe set foorth good wyne and when men be dronke then that whiche is worse but thou hast kept thy good wyne vntyll nowe Thys begynnynge of myracles dyd Iesus in Cana of Galilee and shewed his glorie and his Dysciples beleued on hym THE EXPOSITION THis is the first miracle that our Lorde Iesus Christ wrought wherewith as Iohn saith his wyl was to open his glorie vnto his disciples that by such a signe and myracle they might knowe hym and beleue for a suretie that he is the sonne of God and the true Messias Forasmuche as he can doo that that no other man coulde do that is to change a creature and to make wyne of water These thynges are onely in Gods power to doo whiche is the lorde of all creatures They are not in mās power Wherfore this signe and miracle is to be referred and applied to this ende that we truly learn to know Christ and that we may flee vnto hym with a sure trust when we see oure selues in pouertie and in any straight combrance to aske helpe and succour of hym whiche we shall perceaue at due tyme. This is the chiefest part of this Gospell But forasmuch as this is a common doctrine in all sygnes and miracles which Christ wrought we wyll take this matter nowe specially to bee entreated that Christ wrought this signe especially at a mariage that the doctrin as touching matrimonie myght not grow out of vse in the congregation For it is a thyng most necessary All men know in how great contempt matrimony was had in the Popedome with how great praises they extolled virginitie and chastitie which neuerthelesse coulde be sene in fewe of them But howe God hath requited these mariage haters the spiritualtie and hath reuenged the wrong and vilanie done to his ordinance it is easy to shewe So that they hated not only mariage but also cleane extinguished the loue of womankynd out of their heart And there was so great contempt and suche hamousnes of these synnes that it was meruaile that God droue not mounkes Nunnes and Chanons with all suche lyke into hell with a blast of lightnyng But that we may iudge otherwise of Matrimonie and that we may not be agaynst it or flee it as the Pope dothe this Gospel may much profite vs thervnto For that that the Lord shewed his firste miracle in a mariage in an vnknowen towne called Cana when he was thirtie yeares olde being nowe baptised of Iohn and takyng on hym the office of preachyng By the Popes Canons and lawes Christe shoulde well and orderlyke haue doone this yf he had opened his glorie in the mariage before that he was called to the office of teachyng and anoynted of the holy ghost But this is an excellente exaumple not onely against the dreames of the Pope whiche are caste and thrust out of our church with clapping of handes and hissyng but against the sectes to come which counte this the chief religion to despise and forsake matrimonie to go into wyldernes desert places where as is a more quiete lyfe and lesse dangerous then is in matrimonie In the whiche are greate braulynges chydyngs and much trouble with thy wife with thy children seruants euil neighbors c. The monks set forth their life for an holy life But if they say the truth it wer rather to be called a swete quiet and an idle lyfe wher they haue liued in great abundance plentie wher as y◠miserable maried hath in the meane time striued with miseries and hard getting of their liuing and yet they were clean banyshed and put beside this title by these pope holy monks that this kynd of lyfe in matrimony might not be in the kyngdom of God go into euerlastyng life And although this exāple that Christ hath put forth vnto his congregation be magnificent glorious euident yet hath it nothing preuayled with the wicked It was rehersed in the church but there was no man there that could gather so much light therby that he could truly ponder the matter on this wise If it be such a great matter to go to the wildernes and to the cloister why came Christ to the mariage If it be suche an vnholy thyng to be occupied in the worlde to become a maried persone why dyd Christ with his presence and first miracle honour mariage These tragicall myseries myghte haue bene mytigate if this state of monkerie and heremitage had ben put foorthe but a fewe yeares But nowe sithe they are not onely against mariage but also abiure them selues from it by an othe for euer that is no holy kynd of lyfe but it is a folowyng of rest and idlenes contrary to Gods commaundement and ordinance We therfore lerne know in this place how greatly the lord god honoreth the fift cōmandement For parents matrimonie are not without a familie without gaines without housholde stuffe without other meanes of encreasyng the substāce All these thynges therfore hath cōmendation by this fact of Christ as holy thinges with the whiche true godlynes may wel be ioyned that all by Christes example may not despise these things but haue them in great reputation and magnifie them as thinges cōmaunded of God and that the doctrine of this Gospell may instruct the youth to vnderstand that God is highly pleased in the gouernance of a familie and that there is no neede of newe institutes as the monks hath corrupted the path of godlines For the housholder that applieth all thynges in the gouernyng of his house to the feare of God doth wel instructe and fashion his familie lyueth in suche a kynde of lyfe as is acceptable to God Yea the wife also that prouideth for her chyldren all things necessary for that age let her not seke an holyer kynd of life The seruātes also are subiect to their bodily maisters when they diligently execute their worke and commandement of their maister and do hyghly please God and if they hold fast by this principle that they continue in faith the vylest and basest workes that they do are more acceptable to God then all the fastes howers prayers masses of the monkes yea and whatsoeuer they boste of as most chief amongest al their ceremonies rites Wherfore all these thynges that are belonging vnto mariage are not to be counted vile neither is the example of the monkes to be folowed whiche iudge all these thyngs worldly and vnholy in respect of their owne Christ with this his dede dothe signifie where as he is present with the marying persons that he fauoureth all this kynde and that God requireth that all thyngs appertainyng to the housholdes gouernāce myght be had for
labourers and geue them their hyre beginning at the laste vntil the firste And when they dyd come that came about the eleuenth houre they receyued euery man a penye But whē the fyrste came also they supposed that they sholde haue receiued more and they lykewyse receyued euery man a peny And when they had receyued it they murmured against the goodman of the house saying These last haue wrought but one houre and thou hast made them equall with vs whiche haue borne the burden and heate of the day But he aunswered vnto one of them and sayd Frende I do thee no wrong Diddest thou not agree with me for a peny Take that thyne is and go thy waye I will geue vnto this last euen as vnto thee Is it not lawefull for me to do as me lusteth with myne owne goodes Is thine eye euill because I am good So the last shal be fyrst and the fyrst shal be last For many be called but fewe be chosen THE EXPOSITION THe meanynge of this Gospell is very profound high wherby youth and the rude people can not learne muche And yet because it is appointed to be learned at thys tyme we will speake somwhat therof We heare in this parable how the housholder went foorth in the morning and hyred workmen into his vineyard whiche wrought twelue houres Afterward he hyred some that wrought nine houres then also other that wrought sixe and three and laste one Their workes were farre vnlyke and yet their reward is equall one hauing no more then the other For the housholder dyd according to his couenant only with the fyrst as for the other he rewarded at his pleasure without couenāt And yet he gaue as much to them that were last which wrought but one hower as to the first that agreed with hym for a peny a daye This semeth against reason to the world which foloweth this rule He that doth muche work must haue much reward or wages he that doth litle must haue litle And yet can no man there complain of wrong if that be payde to any that is due to one and to an other that is not due Howbeit to geue equal wages where as is not equall labour is not according to the rule of iustice that biddeth to geue to euery mā his due Christ reherseth this parable to shew a differēce betwene his kingdom the kingdom of the world to teach that it is otherwise in his kingdō thā it is in the world wheras cā not be had such equalitie by reson that the degrees states therof be so contrary For where as ther is one degree of masters other of seruātes the master hath more substāce the seruāt more labor it is nothing agreable with this parable wherin Christe taketh away al inequalitie rewardeth al states degrees alike so that the one hath no more interest in this kingdom thā the other But in the corporal ciuil life it is otherwise For there must nedes be inequalitie euē as ther be differēces in degrees The husbands life is vnlike to the life of the citisen likewise the lordes to the knight Here can be no equalitie neither must we go about to seke it But in the kingdom of Christ whether he be king or prince lord or seruāt mastresse or handmaide or any such like they are all equall For we all haue one baptisme one faith one gospel one sacrament one Christ one God For al alike aswel the great as the small heare the Gospell likewise is it as touchyng baptisme For our baptisme the baptisme of children and of all other is all one There is one fayth of Peter Paule Magdalen of the these hanging on the crosse and of vs all if we be christians There is no other God of Iohn Baptist then is of other synners when they repente Neither doth this make any differēce or matter before God that for a ciuile respect there are superiours and inferiors accordyng to mens offices and degrees And this is the chiefest part in this Gospel to lerne that as touching our state cōdition in gods kingdom we ar all equal But before the world this differēce must nedes be had that the father be better then the son the maister better then the seruant the kyng better then the subiect And it is Gods wil that it should so be which dyd ordein constitute diuers states and degrees He that in the kingdome of the world wold go aboute to make the lowest equal with the highest shold bring the cōminalty to cōfusion And to this end tēded the cōmotiōs of the rude people cōmōs wherfore how great soeuer the diuersitie of offices is in the world yet let vs think for a suretie that before God we are all regarded alyke for asmuch as there is but one Christe one baptisme one Gospell one holy spirite of vs all neither hathe one a better Gospell baptisme or Christ then an other The lowest state of seruāts hath as good as the highest For although som hath more good things then thou hast yet he passeth the not in that he hath a better god thē thou hast And this is diligently to be learned specially for this cause euē that euery mā in his vocation may from the bottom of their heart willyngly obey God for asmuch as he may assuredly trust that although he be no emperor nor Pope nor abundant in riches neither is equall in power to the higher states yet that he is equall with the best for that he hath obteined baptisme through the death of Christ hath as sure a confidēce and trust that death shall not hurt hym as hath the highest that is It is not mete now that we that haue obteined so great riches by Christ should be of an abiect fearful heart but rather that we shold lerne litle to esteme thinges that are glorious in the world haue our only hope in this that we are baptised in the name of our Lord Iesu Christ and that he died for vs ascended into heauen and sitteth on the right hand of God the father almighty to aide succour vs against syn death and all euill Wherfore he that knoweth this perfectly that we are all equall in Christ dothe his busines duetie without wearinesse or griefe is not greued at all for that his state condition of lyfe is more base and lowe then an other is For it can not be otherwise in this kingdom but ther must nedes be diuersities of degrees the one les the other greater the one rule the other serue But let not this be any grefe to a christiā He must take in good part this state of the world and not bewaile his case nor grudge for his seruile and miserable lyfe that he leadeth in so base and low degree But he must faithfully maintein that state of lyfe that God hath appointed hym and take well a worth his present degree vntyll
that God shall open hym the way to a better In the mean season let hym comfort hym self for that he hath the same Christ as the high emperours prelates and monkes haue and that he is as muche furdered by him to saluation and euerlasting life Or if they will not graunt that the lowest should haue equall felicitie with them in this kyngdom then haue they themselues no place in it For it must nedes be so in this kyngdom All are accepted into Gods fauour for that that Christ Iesus suffered for them all and washed vs with his bloud and that not one more and an other lesse but all alike Euery man hath lyke right to this tresure neither wil they after that be so greatly greued with this inequalitie that they wyll be sory for their state and make any disturbāce of the publike order therby But they are contēt with their present state how vnequal so euer it be so that they may be felowe partners haue like right with al saints in those things that ar hoped for are euer lasting If this were wel beaten into mens myndes how that al haue like right in Christs kingdō they wold with a certain godly spiritual pride war ioyful harty yea in doing the vilest seruice drudgery that is that with godlines For al things must be done there with a ioyfull hart wheras that christē mā perceiueth beleueth firmly that God is not displeased with any mā for his low degree ye for that gret renomes sake wherin al saints ar equal in Christ he cānot but cōceiue incredible ioy in somuch that he wold not refuse to scoure sinks so that he may be as wel accepted with Christ as ar they that are chiefest Our aduersaries the monks Nonnes do not this They imagin that God hath writing tables or a coūting boke to note euery mans labours woorkes and taskes and to marke how much one doth labor more then an other that thereby he myght haue the higher roume in heauen and haue a better Christ than he is that is euery mans Christ. For this haue they taught that when a priest masseth he doth such a worke that profiteth as well the dead as the quicke and that for-because he is a more worthier person and of an higher degree in the kyngdome of Christ then the laye people are These persons can not abide this equalitie which is in Christes kyngdom but go about to make inequalitie after a wordly maner After lyke maner haue they taughte that a Nunne in her abbey is holyer and better then a houswyfe in her house and if a man teache the contrary they condemne hym as an heretike And herein they are lyke vnto them that murmured in this parable for they require more then other and shewe God a roll written of al the howers that they wrought in and suffred the heate of the day But marke what answere God geueth them As for this inequalitie in a ciuil gouernāce he wil not reason with them For there to the hygher degree the higher honour is due But when ye come saith he to the kingdome of my sonne all are equall for that they haue but one baptism one Christ. Neither is a better Gospell taught to some to some a worse For where as the Monkes saye that the maried men haue but the worst gospell and the worst commandementes and that they them selues haue the beste because they are of a hygher degree in Gods kyngdome it is false and contrary to the Gospell For therby they go about to make inequalitie in the Gospell where as neuerthelesse Christ made all things equall and especially techeth this only thing in this parable that in his kingdom one is no better than an other To liue chast if a man haue the gyft is no euill thyng neither can it be forbidden by lawes or statutes But to affirm that a man or woman therby is in a higher degree before god and that he must haue a greater reward therfore is a fals doctrine and a great rock whereat the Pope stumbleth and therfore doth falsly accuse vs that forbyd good workes We only affirme this that there is equalitie in Christes kyngdom forasmuch as God accepteth vs not for our merit or deseruing but through his mercy and grace in Christ. And thus proceding in this matter after that a man hath obteined this equalitie and felowshyp Let euery man in the cōmon lyfe applye his vocation and see to his charge either in gouernyng youth in the schole or teachyng the people in the churche or gouernynge his familie at home or doing any other lower seruice And here let euery man doo his duetie diligently Neither let him loke to be equall with other in a higher degree For in Christ no mans state is better than other but all in hym obteine the mercy of God And in this is the worlde and the Iewes greately offended when they heare that we that are Gentiles and vncircumcised be receaued to saluation whiche were neuer burdened with the Saboth neither with other burdens of the law where as they haue caried borne them with great peine and sweate as Christ in this parable describeth it very proprely The fyrst had thought that they should had receaued more and therfore they murmured whan euery man had but his penye euen as they had also that were but an hower in the vineyard But Christ suffreth not this inequalitie Frende saieth he I doo thee no wrong take that is thyne and be gon That is to say you haue now receiued your wages euen the land of Canaan But now I wyll ordeyn an other new kingdom wherin al thinges shal be equal For all the riches therin are myn and I may order them as I list It doth not become you to teache me what wages I shal geue to my laborers workmen Therfore the Iewes by their vndiscrete maner and enuye doo caste awaye the kyngdome of GOD and thynke it an vnmete thing that we Gentiles shold be made equall with them and therfore they accuse God as though he dyd them wronge and dryueth him to his answer so that he is faine to chyde with them and say What aylest thou are they not my goodes that I geue and not thyne Is it not laufull for me to doo with myne owne goodes as me lusteth A lyke importunitie and vndiscrete maner is there in the Pope also and all his They abhorre this kyngdome wherin al thyngs are equall They require the chiefest preeminence for them selfe as of duetie but for theyr pride they shal obteyn no more thē the Iewes obteined Wherfore we must not lightly regard this differēce betwene the corporall and spirituall lyfe or if it must otherwise bee named betwene the kyngdome of the world Christes kingdome For in Christes kingdom all thynges must be equall for they are cōmon goodes as is God Christ the holy ghost the gospel baptisme the supper of the Lord faith And
here the word yet ar no more moued therby then blocks as we se the plaine experieÌ„ce herof by the examples of the couetous byers and sellers of husbandmen and townes men and especially of our aduersaries the Papistes which regarde the doctrine of the gospell no more than the wolfe dothe the lambe Thinke here verilye that the diuell dwelleth in their hearts and swaloweth vp al the word of God that coÌ„meth therein that they may not beleue be saued For if the diuel wer not present or if this forgetfulnes came of nature as we se that one man hath a better remeÌ„braÌ„ce memory then an other yet the ferueâ—t desyre losse of it would constrayn hym to thynk this How miesrable am I that I can not remember muche O Lord bee mercyfulle to me and fashion thou my mynde that I may regard and marke these thynges whiche are set foorth vnto me in thy Gospel With such as on this wise thirst after the worde and embrace it with their full wyl the deuil can not preuaile For this hartie desyre and the deuyll can not abyde together But these forsayde persones that are described of Christe care not a iote when Gods word is sente vnto them No they thynke it not so muche worthe as is a lytle gaynes or lucre Lette no man thynke otherwise but that these men are in the deuils power And verily the greatest part of men ar of this sort they here the word and regard it not because the deuill plucketh it out of their heartes The other two sorts ar not so wicked but ar weake they despise not to be instructed they begyn well and are delighted therwith Wherfore Christ doth not here say that they are so farre in the diuels daunger as the fyrst are although neuerthelesse there appeareth not in them the true fruites of godlynes that should therof consequently succede And first ar they of both that in tyme of persecution temptation forsake the worde Which after the maner of corrupt fruicte as long as they are not shaken with the wynde abyde in their place with the other but as soone as a tempest ryseth shaketh the tree they fall of one after an other So they also accordyng to Christes wordes for a tyme beleue but when they see the crosse commyng they can not abyde that terrour and they seke how to be out of danger as the multitude dothe So that here can not folow the fruite of euerlasting life nor any other good fruict that springeth of the worde and faith The thyrd be they that for loue of worldly riches pleasures regard not the worde For he that is geuen to worldly cares seketh sercheth scrapeth togither bestoweth all labour that he can to get hym store of riches This man ouerladeth his heart as Christ saith in Luke and so it cometh to passe that the fruicte of godlynesse is choked vp euen as the corn is with thornes Substance must be gotten by labour and euery man acording to his vocation is bouÌ„d therin to shew industrie and diligence as God hath coÌ„manded But when al the mynd care is bent al thy heart wholly addict geueÌ„ to such kynd of study care that almost thou studiest nothyng els this is that mischief of thornes that presseth down Gods word that it cannot grow vp to bring forth fruit For it is not studied as it shold be but other things are alwais set more by then it And these are the thre sortes in whom Gods word taketh no place neither can it bryng forth in them the feare of euerlastyng lyfe which thing is not to be couÌ„ted any small losse Wherfore Christ exhorteth all that heare saith Se that ye geue good eare For to him that hath shal be geuen and to hym that hath not shall that also be taken from hym that he thinketh that he hath By these wordes it appereth that he speaketh of no light matters For it is no litle daunger thus to neglect and contemne the word As when a maÌ„ doth this deuise with hymselfe I wyl without cessyng vse my customable trade in bargainyng in occupying in gaynyng in winnyng in takyng my pleasure in folowing my heartes lust and in dissemblyng what I thynk of gods truthe and worde I shall haue tyme sufficient to heare it and to lyue accordingly therunto hereafter when I shal haue more leisure to take the fruition of my goodes But take diligent hede that thou be not preuented in making thyne accompt Thou knowest not how long thou hast to liue neither whether thou shalt euer again haue such oportunitie occasioÌ„ to heare it neither what chaÌ„ce god shal seÌ„d the. And al this deuise is to thyne owne peril danger only Al thy craft shal turne to no mans hurt but to thyne owne Wherfore heare Christ when he warneth thee He that hath eares to heare let hym hear By the which saying he meaneth that we shold not in this busines prolong lynger and delaye the tyme as it is the maner of vs all Begynne nowe sayth he whyle thou hearest to study for this that death may not come out of season Wherfore let vs so order our selues that we maye be in the fowerth sort although it be small Let vs by prayer and diligence so prouide that our mynde be not sinistrall and vntoward Let vs regarde the worde of God and kepe it and bryng forth good fruicts And of this sorte is the company of sainctes I meane not of the Pope holy sainctes which are disguysed shorne whyche are Massmongers and fryday fasters whose holynes is in their wedes strange vestures c. But they that heare the word of God wher as contrary wise the Pope his holy ones as it euidently appereth are very extreme persecuters of Gods worde They that heare the word bringeth foorthe fruicte yea a hundred fold that is much and plentifully or as Mathew speketh in parcels som a hundred fold som sixtie fold som thirtie fold For as the ministrations offices ar sundry so are the fruits vnlike The ministration of the precher in the church is better in the coÌ„mon congregation thaÌ„ is the craftesman in rulyng his owne house And yet bothe are Christians made free from synne and death and ordeined heires of euerlasting life through Christ. Let vs be of this number which truly is small But we haue nede of a toward and pure heart as Christ saith that is suche a heart that is not negligent and forgetfull but careth earnestly for Gods woorde For that thynge is fyrst of all necessary that the deuyl may haue no waye in leste he come and steale awaye the word Secondarily it is necessary to haue a strong and a couragious heart and not a feareful dastardly that wyll be moued with terror and dreade or care for mens hatred or fauor For except we loue God aboue all thynges and dread hym the woorde can not longe endure with
and death herein may they haue a sure hope thereof For thus hath God that most mercyfull father prepared and ordeyned it Wherefore hynder not thy selfe by stubborne refusynge of hym For so shalte thou make thy selfe voyde of all comforte and healpe the whiche GOD hathe not onely promysed but also performed it faythfully as Symeon here testifieth And least small credence shold be geuen to those wordes for the shortenesse thereof he addeth thervnto an euident exposition of the wyl of God as touchyng this saluation sayinge To bee a lyght to lyghten the Gentiles and to bee the Glorie of thy people Israell Nowe hee vttereth the matter playnelye that it might be vnderstande which all those people are that God will haue to be receiued Fyrst therfore he saith if thou knowest not whiche be all people they bee the Gentiles and the Iewes Let no man come and mystake my wordes Then that thou maist know whose saluation this is and in what myseries and euyls we must vse him consider that the Gentiles are drowned in all ignorance and darknesse For syth they be without Goddes worde they can haue no certayne knowledge of God They put no difference betwene GOD and the deuyll they feare the deuyll as well as God for their destruction Yea they haue more hope in the deuyl then in God as we are taught by examples And out of this ignorance there procede other synnes idolatrie blasphemye and many other vices And suche are the Gentiles But God prepareth saluation for the Gentiles If they wer not deliuered out of darknes they shold find no saluation for all that euer they can doo Wherefore this sauing helth helpeth them against this ignorance and darknesse geuynge the Gentiles lighte that is the knowlege of God by his word for their saluation These thinges are geuen to the Gentiles which are idolaters and filthy synners through Christ by the appointment and wil of God By this may the louing liberall bounteousnes of God the father be estemed that we flee not from hym for feare of his wrathe or crueltie As Christ saith So God loued the world that he gaue his only begotten sonne that as many as beleue in hym shoulde not perishe but haue lyfe euerlastynge Wherefore there can be doone no greater dishonour to God then to thynke that he hateth vs for our synnes and that we shall peryshe in our synnes yet this thought causeth gret trouble in our hearts so that the lyght of Gods mercy can scarsly be kindled therin For if we were not combred with this euyll we would not be of suche fearful and desperate heartes whiche dare scarcely in aduersitie and trouble to looke vnto God to his word or put any trust therin And hereby is it now euident again that Simeon bestowed great study in readyng the prophets For he conceaueth not these things of himselfe but as he had marked the tyme by the prophecie of Iacob and Daniell and as he knew by the promise made to Abrahā that this saluation was appoynted to all people and kynredes of the earth that hereby they shold be saued from malediction and curse and be defended against syn and death So learned he also of the prophet Esai that this chylde shoulde be the lyghte of the Gentiles For thus sayth the Lorde by his Prophet Esai It is but a small matter saieth he vnto Christe that thou shouldest be my seruant to stirre vp the tribes of Iacob and to turne the remnant of Israel I haue geuē thee to be a lyght to the Gentiles that thou myghtest be my saluation to the vttermost partes of the earth It is lyke that Simeon exercised hymselfe well in the vnderstandyng of this sentence forasmuch as he applieth it so fitly in this short sermon Wherfore the Gentiles haue a great gyft in this chylde to be their lyght to open vnto them the ioyfull tydynges and to set vp for them a kyngdome of saluation And for this cause was he prepared and brought foorth of God But the Iewes in this behalfe are preferred before the Gentiles for that that God cōmitted vnto them the lawe the Prophets and named them his people Wherefore in this the Iewes haue a greate prerogatiue and preeminence before the Gentiles But what then Is Christ therfore not necessary for the Iewes haue they therfore no nede of his saluation It is sayd before that this saluation belongeth to all Howbeit all are not of lyke state and condition that are healed by this saluation For the Iewes are not suche synners as the Gentiles were as Paule putteth a difference in his epistle to the Galathians yet forasmuche as they are not iustified by the workes of theyr lawe they haue not to glorie before God Wherfore Christ is become their glorie For although that God hath greatly glorified this people in cōfirming their seruice with his word and in geuyng them many other excellente thynges as priesthode and a kyngdome c. yet could they neuer obteyne purenesse of hearte thereby whereby they myghte bee delyuered frome synne and deathe And thys dyshonoure is suche in the presence of Almyghty GOD that they coulde neuer obtayne the trewe and gloryous herytage of God thereby Wherefore Symeon sayth furthermore The Iewes glorye is for that they are not so foolyshe and vnwise as the synners of the Gentiles were But yet it is a greatte dishonoure to theym that where as they haue the lawe yet they are not iustified by the lawe And now is this saluatiō prepared also for them that they myght bee iustified by Faythe in Iesus Christe and so obtayne glorye for that that they coulde not obteyne it by the woorkes of the lawe and that soo they myght be heyres in Gods kyngdome for this saluation Christes sake And thys is veryly a playne and euidente Sermon of CHRISTE shewynge after what sorte Saluation shall be geuen so that all shoulde be saued by hym as by an onely Sauiour and that we shoulde wyth a ioyefull hearte and a constaunte mynde ouercomme the assaulte of deathe and suche other myseryes belongynge therevnto thorough hym And after thys meanynge shoulde the Hystorye of thys feast bee handled and especially for that that Simeon as an exaumple layde before vs sheweth the waye to all teachers But beholde the Pope in hys stage wyth hys hallowed candels Is not thys I praye you necessarye geare to haue leaste any christian man should depart without blessyng of an holy candell And thus hathe the dyuell by his Papistes mocked Goddes Churche and congregation And where as they shoulde haue extolled thys lyghte and glorye of the Gentiles euen thys chylde IESVS they haue in steade thereof ordeyned thys triflyng custome of halowynge Candels that the congregation beynge kepte occupyed thereby myghte not regarde thys trewe and necessarye lyghte Looke what saluation was ordeyned in thys chylde by GOD that haue they taughte to bee in an hallowed candell Then haue they ordeyned also a pompe
and to shake for feare seinge that dāmnation hangeth vpon it as Christ sayeth he that heareth not the worde of God is not of god but he is the sonne of the deuill namely when they are so frowarde and wicked that they wil not only not do well but they wyll also defende their euill as the Iewes in this our Gospell do and saye Saye we not well that thou art a Samaritane and hast a deuill This is the very deuil that chalengeth vnto hym the honour of God desiereth to be counted holy and by no meanes suffreth to be reproued And this is one parte that whosoeuer heareth not gods worde the same is not of God but of the deuill But this is not so to be vnderstande as thoughe the deuill had made them and geuen them their mouth eyes reason and so forth Nay all suche thinges are of Godes creation and gyfte Therfore muste a man make a difference betwene the thinge and the vse thereof That man whiche lyeth and deceaueth had a good tonge geuen hym of God but the abuse of the tonge is of the deuill because he geueth his tonge vnto the deuill to be abused euen to blaspheme God his holy worde So lykewise God geueth hole and good eyes But he that abuseth them vnto the contemplation and beholdynge of vayne fylthy and vnhoneste thynges that cōmeth of the deuill In lyke maner when the hearte thincketh vncleane and cruel thinges the very hearte it selfe of the owne nature is not euil and is of god but the euil vse thereof is of the deuill Cōtrariwise that is vnderstād to be of god when the eares are put to this vse that they heare the worde of God can be contented to be reproued when they do amisse Also when the tonge is occupied in prayer in teachinge in edifyinge and confortynge other suche eares and tonge are of God and without faulte For they are put vnto that vse for the which god made them So in like maner whē the heart thincketh honest pure chaste godly things as howe our neighbour maye be edifyed and not offended howe Godes glorie may be set forth and not hyndred suche an hearte is the creature of God as the eares and the tonge lykewise are and doth right wel please god ▪ But they are therefore named to be of god because they wolde not that these their mēbres shold thincke speake and heare anye thing that shoulde be againste God And if it chance at any time that we fall by speakynge euil by beinge angry c. Yet we returne again we confesse that we haue done amisse and aske forgeuenes This cōmeth sometime to passe thorowe the euill behauiour of other or by chaunce and somtime before we be aware of it But we repent vs hereof and make haste to come again into the right waye with a ful purpose neuer to fall into the lyke againe But they are the deuilles children which stubburnely go forth styll on in doinge euil and yf they be reproued they stoutlye and arrogantlye answer what care I for it as disobedient and styfnecked children do when they are corrected of their parentes These are of the deuil and become daily worse and worse For the deuil will not suffer them to rest nor to be quiet Fyrst they despise the worde afterwarde they blaspheme curse and speake euill last of all after the maner of the Iewes they take vp stones and go about murder By these properties the deuils whealpes be knowen For he is a murtherer a calumniatour an accuser a pycker of quarelles and a despiser of god and his worde euen from the beginning Therfore let this doctrine be a defence vnto you againste this moste abhominable synne that ye also do not despise the worde of God but gladly heare it and diligentlye exercise youre selfe in the meditation and study therof both night and daye and learne to frame your lyfe accordyng to the same Then shall you be the sonnes of God other are the children of the deuill For they haue lost the worde lyfe righteousnes and are the very bonde slaues of the deuil Neither can this any thing at all helpe them that they are of great power riche In this synne stycketh the Pope euen vp to the harde eares with all his complices For he is euer against the worde of God and for it persecuteth and formenteth the Christians more cruelly then the Turke doth And by this may ye know that the deuill is in him that he belongeth vnto the deuil with all his But they that gladly heare the worde of God are of god Nowe what is god he is no murtherer but a creatour and maker frō whom all lyfe cōmeth But the deuill neuer made man nor gaue hym lyfe Therfore as God is a lyuing god so lykewise is he the very lyfe of all them that are of hym and heare his worde This doth Christ confirme here with this his notable saying worthy for euer to be remembred berely verely I saye vnto you if any man will kepe my worde he shall neuer see death But what other thinge is it to kepe the worde of God then neuer to departe frō it and to beleue that whatsoeuer Christ hath promised vs in the gospel concernyng forgeuenes of synnes and euerlastynge lyfe is true and to remayne in the same faith and hope vnto the ende he that doth thys saith Christ hath euerlastyng life neither nedeth he to feare sinne hell nor the laste iudgement For to suche one all is grace and mercie death in dede shal assaulte the faithfull and flea the bodies of them yet shal they not fele it as they do whiche are vnder the power of the deuil and dye without the worde of God For they die vnwillingly spurne against death take on as though they were madde rore out lyke lyons refuse death and wold by no meanes dye and yet dye must they Yea if it were possible they wolde leape thorow a thousand fyres to escape death But so shall not they do sayth Christe that be my disciples that heare my worde and kepe it For when they lye vpon their bed and muste dye they shall haue no suche trouble turmoyle and disquietnes They shall haue ioye and peace in their heartes towarde God confortyng them selues with the hope of a better lyfe to come in that hope as persōs fallen on sleape swetely departe without feare or tremblinge For although death shall corporally flea them yet shal that death be so apalled and made of no force that it shall not be felt at all euen as though a man should swetely fall a sleape vpō a softe pillow as we many times see in suche as for then offences are condempned to die when they go to suffer being before wel instructed in the worde and faithfully beleuinge the same they offer them selues gladlye willingly with a mery and chearefull hearte to dye They feare not neyther
trēble they as these do 〈◊〉 fele no consolation nor conforte in the worde for he that feleth death and is not armed with the worde of god against death the terrours of the same he is madde wode frantike fareth as though he were in desperation yea and possessed with the deuil Cōsider therfore O dearely beloued what a great treasure precious Iewel ye get when ye diligently gladly heare the word of God The firste is this ye know the ye are of god haue ouercome the deuil and al his infernal armie that neither sinne nor damnation hath any power ouer you Moreouer what soeuer shoulde be obiected againste you to the hyndraunce of your saluation it can not preuaile againste you but ye shall easely ouercome it But contrariwise the worlde with the leaste trouble that cōmeth waxeth madde is impaciēt falleth vnto vtter desperation The Christians vndoubtedly in this worlde haue many troubles For the worlde the deuil hate thē most extremely Therfore are they at al times in daunger of life of goods of fame of al that euer they haue Now how shal they fynde meanes to suffer these thinges paciently verely by none otherwaye then by holdinge faste the worde and cleauinge harde to the same saying let it go as it wil go I am not of the world but of god for if I were of y◠world that worlde wolde deale otherwise with me But I had rather a thousand times that worlde should hate persecute me then loue me so fal out of the fauour good will of god Where the minde is thus affected setled all the troubles aduersities of that worlde passe awaye as a cloude or as a byrde that is swyfte of wynge They shewe them selues a litle while vnto vs but straight way they are gone Let this be your greate singuler consolation that euen in this life ye fele the power of y◠worde but specially then whē death cōmeth which now thorow the faith that ye haue in the worde is euē as a swete pleasaunt slepe And as he y◠walketh ī darkenes perceaueth not the theaues is y◠soner oppressed ouerthrowen yea that befor he be ware euē so goeth it with the faithful the deuil is the theife mur therer hath sworne our bodely death so that we cā not escape it notwithstāding when we are enarmed with the worde holde faste that we shal scasely fele death or any payne therof For the worde setteth men in a ioyeful and quiet state maketh their cōsciences chereful mery and gladde so that they despaire not when aduersitie cōme neither make they any busines whē they loose their promotiōs lyuinges but kepe pacience in all kinde of aduersitie yea when death cōme they embrace it ioyefully receaue it without any feare at al onely this is their conforte that for Christes sake they haue a merciful father in heauen For this they learne in the word without the word they can learne nothing If there were non other cause that we should desyre the knowledge of gods word but only to learne how we ought to take these dayly cōbrances aduersities that chaunce vnto vs it might worthely seme a cause sufficient But this is nothing in comparison of the last miserie that cōmeth by death For as cōcerning that it is euident that then there is no helpe in any phisition or in any other thinge Christe alone our Lord is he which helpeth vs which also ought to be more estemed of vs then al the things in the worlde But how goeth it with vs whē he offereth vs this helpe remedie yea and bringeth it home to our owne dores we despise it and set naught by it This therfore chaunceth vnto vs worthely afterwarde that we be not of God and so by litle and litle dayly fall more and more into more greuous sinnes and become worse worse as it is sufficiently before sayd When suche are at the point to dye they can fynde neyther helpe nor councel And what remayneth there for all suche then lamentation feare tremblyng horroure yollyng out roring yea desperation and damnation Therfore this is the principal point of doctrine contayned in the Gospell of this present sonday that we diligentlye embrace the worde gladly heare it and faithfully beleue it If ye do this then shall ye ouercome synne deuyll death hel c. And althoughe death shall take you out of this lyfe yet shal ye fele no payne of hym but it shal be vnto you as a moste swete and pleasaunt slepe For the worde of God is suche a conforte and present helpe that it bringeth vnto vs a quiet lyfe a mery cōscience euerlastyng saluation As for the vngodly and suche as despyse the worde of God there can no more mischief be wyshed vnto them then they suffer all redy For seing they heare not the worde of God they are not of God As an vnruly childe whiche despyseth the commandement of God careth not for his parentes What can be spoken more vnto his reproche then that he is the sonne of the deuill and not of God This is not lightly to be regarded or to be set naught by For it were better to be the bonde slaue of the Turke or of any other most barbarous and cruell tyraunt then to to be the captiue and bondslaue of the deuyll which is an accuser a calumniatour a picker of quarels a murderer and seketh all means possible to cast vs into vtter destruction Take hede of this mischiefe and dilygently consider with your selfs in what gret reuerēce and estimation ye ought to haue the woorde of God For there is none other reskue help or remedy against euerlasting death deuyl sinne hell c. then to hold fast the word of Christ that is to say to beleue his promise and thorow faith in his worde to haue a sure hope of euerlastyng saluation For when Christ saith He that wyll kepe my woorde shall neuer see deathe He meaneth not the lawe that God gaue to the Iewes by Moyses Whiche lawe although it bee a trewe holy and profitable doctrine yet seyng we because of our vicious and corrupt nature can not obey that doctrine it is become vnto vs the ministerie of deathe and alwaies reproueth accuseth and condemneth our sinne before God Therfore haue we nede of an other word that we may be delyuered from synne and be iustified before God And that nowe is the woorde of Christe where he sayth He that beleueth in me shall neuer se deathe This worde muste be apprehended and layde hande on with a strong faithe so that we may by no means doubt but that it is true which Christ promyseth For he that refuseth the worde and taketh counsell of his owne deuise he shal fynd death and not life Therfore in the agony of death not according to that we fancie but according to
that we shoulde perishe and be damned in our synnes The third cause is the euerlastyng councell and prouidence of God wherwith he determyned by this meanes to shewe his loue and to deliuer mankynde frome synne The fourthe cause is the trewe and faithfull promise whiche he made in tymes paste Oute of the whiche afterwarde foloweth the blyndnes and indignation of the Iewes whiche is the fyfte cause As touchyng the fyrst cause I mean our synne the holy Prophete Esaie speaketh on this maner He was wounded euen vnto the death for our synnes and broken on pieces for our wickednesses In these wordes the Prophete declarech wherfore Christ was so euyll handled and so greuously punished verily not for his owne synne For he is the onely begotten and derely beloued sonne of God which neuer committed synne neither was there euer found any guyle in his mouth yea for our synne for thyn and myne iniquitie was he wounded and broken on peces Therfore saith the prophet For our sinne Now that he saith Our that is for the synne of all men did he suffer and die For whē he had ones takē vpon him our infirmities diseases then must he also die for our sinnes and wickednesses as the prophete saith in the afore recited chapter the Lord hath laid the iniquitie of vs all vpon hym And a lytle after the prophete speaking in the person of God sayth For the synne of my people haue I striken and smitten him And in the ende of this chapter he saieth He bare the synnes of many and paide for transgressors Dauid in like maner complaineth in a certayne Psalm and speaking in the person of Christ saith The rebukes of them whiche rebuked thee he meaneth the heuenly father fell on me And a litle afore I paid the things that I neuer toke We haue greuously offended God dishonored his holy name and greatly obscured his glorie All this must Christ pay satisfie make amendes for it Therfore saith Peter in his fyrst Epistle Christ suffred ones for our synnes the iuste for the vniust Herof doth it folow that not only the Iewes whiche lyued at that tyme neither the souldiors nor yet Pilate Herode c. are gilty of the passion and deth of Christe but also all sort of vs whyche all without exception haue synned For for Oure synnes was CHRIST slayne and nayled on the Crosse. Neyther are wee better thenne they that crucified hym Althoughe that the Iewes dydde not knowe hym as the sonne of GOD otherwyse they would not haue crucified the Lorde of glorye yet for all that euen of very malyce and enuie agaynst hym they layde hand on hym as a gyltlesse manne accused hym and flewe hym But he hadde neuer come to that poynte if our synnes had not ben for the whyche hee was stryken wounded and slayne So lykewise made we hym to serue in oure synnes and through hym much sorow with our iniquities Therefore lette vs no more bee angrye with that myserable caytife Iudas Pylate Herode Cayphas Annas c. as the maner heretofore hathe bene yea rather lette euery man be angrye wyth him selfe accuse hym selfe and impute the fault to hym selfe as vnto hym whych for his synnes dyd cast Christ that innocent lamb of God into this most horrible and intollerable payne Te seconde cause is the excedynge great charitie loue and mercye of GOD whyche he shewed vnto vs miserable men wicked synners without any merite or desert on our behalfe wherwyth the heauenly Father beyng prouoked spared not only his begoteen sonne as Sainct Paule sayth but for vs delyuered him vp euen vnto death This declareth Saint Iohn in his Epistle saying In this thyng hath the loue of God appeared that he sente his onely begotten sonne into the worlde that we myght lyue thorough hym In thys is loue not that we loued God but that he loued vs and sent his sonne to make satisfaction for oure synnes And Christe hym selfe saythe GOD hathe so derely loued the worlde that he hath geuen hys onely begotten sonne to the ende that all that do beleue in hym shoulde not peryshe but haue lyfe euerlastynge Thys Charytie and Loue moued CHRIST alsoo to obeye hys Father in thys behalfe so that he came down into this world and toke oure synnes vpon hym as the Prophete Esaie saeith In his loue and in his fauour hath he redemed them And S. Paule saith God setteth forth his loue meruailously towarde vs in this that when we were yet synners Christ dyed for vs. And Christ hym self saith No man hath a greater loue then thys that a manne shoulde geue his lyfe for his frendes Of these places of the holy scripture tofore alledged it appeareth euidently that the seconde cause of the death of Christ is the loue of God towarde all mankynde whome oure miserable and wretched state did so greatly moue and strike with tender compassion that he sent his onely begotten Sonne whyche also of very loue towarde man obeyed hys fathers wyll euen vnto the deathe the moste ignominious and spitefull death of the crosse into this worlde and gaue hym ouer into the handes of synners that he by his death and passion myght delyuer vs from euerlasting death damnation Wherof we may learne to loue one an other and so to bee mynded one to an other as Christe was mynded towarde vs. Of this thyng dothe S. Iohn admonyshe and teache vs in his Epistle where he saieth In this haue we knowen loue that he gaue his lyfe for vs we ought to geue our liues for our brethren Paule also in his epistle to the Philippians exhorteth vs that after the examples of Christ we shold humble our selues and serue one an other euen as Christ serued vs. The thirde cause is the euerlastynge councelle and prouidence of God which by his vnoutspeakable wisdome determined from euerlastynge to delyuer mankynd by the death of his sonne before the world was made as Peter in his sermon testifieth wher he after many wordes of the crucifying of Christ saith thus Hym Christ haue ye taken by the handes of vnrighteous persōs after he was deliuered by the determinate councel foreknowledge of god and haue crucified slayne him And Christe himselfe in the gospell telleth aforehande in many places geueth his disciples forewarning how that this passion death shal chaunce and comme vnto him by the euerlasting councell and decree of his heauenly father as he said also vnto Pilate Thou shouldest haue no power at all ouer me excepte it were geuen thee from aboue The fourth cause is the faith and trueth of God For when this councel was determined from euerlasting then god wold not haue it kept in secret but did make open the same before many times and promised that Sauiour in many places of scripture by his holy Prophetes as S. Paule testifieth in his epistles This promes
wolde god as the euerlasting truth performe according to his promes sende the Sauiour suffer him to be crucifyed and slaine as witnesseth S. Peter in the Chronicle of the Apostles actes writtē by blessed Luke God saith he hath performed those thinges whiche he before declared by the mouth of all his Prophetes That Christe should suffer c. Christe also speaketh thus after his resurrection with the two Disciples that were iourneying towarde Emaus It was necessarie that all thinges shoulde be fulfilled that are written of me in the lawe of Moises in the Prophetes in the Psalmes What testimonies there are of the passion of Christ in the scriptures of the olde Testament ye may easelye see in the Euāgelicall historie of the passion death of Christe whiche I wolde wyshe you diligentlye to note for the confirmation of your faith in this behalfe The last cause is the induration or excecation and blyndnes of the Iewes which thorow their great cōtumacie stubburnes thorow their impenitēcie or vnrepētaūt heart being forsaken of god were punished blinded that they should heare and not vnderstād that they should see with their eyes and discerne nothynge as it is written in the scriptures By this meanes they flewe the sonne of God and so prouoked the fyerce vengeance and hote wrath of God against them as the Apostle sayth The wrath of God is comme on them euen to the vttermost For althoughe God from euerlastinge had determined that his sonne Christ shoulde suffer and dye and it could none otherwise be but as God had before decreed yet were not the Iewes excused For they founde no cause of death in hym And although they did not know that he was the sonne of God yet they knewe this for a certentie that he was a godly and innocent man whome they of mere enuye and malice slewe as Pilate againste hym selfe testified this saying I fynde no cause of death in hym Therfore they sought an other thyng then god did whiche appointed his Sonne to suffer and to dye that he by his sufferance and death myghte deliuer them that beleue from synne death deuill and hell and that he by his resurrection myght be glorifyed and become of moste worthie renoume But Satan with his mēbers the Scribes and Phariseyes sought an other thyng euen to slea Christe to bringe Christ to shame and vtterly to roote hym out of remembraunce both hym and his doctrine that there might be no more mention made of hym And so the wicked Iewes thorow their enuie their blinded heart and their vngracious coūcel executed contrary to theyr wyll and deuice the decree and determination of the heauenly father wherby thorowe the mercie of Christ dying for them health and saluation chaunced to so many as beleue Yea the vugodlye Iewes worthelye blynded were deceaued of their purpose and aduaunced Christ whome they determined vtterly to destroye vnto glorie as it is written The Lorde bringeth the councell of the heathen to naughte and maketh the deuices of the people to be of none effect But the councell of the Lorde shall endure for euer and the thoughtes of his hearte from generation to generation When we earnestlye consider these causes then shall we see how miserable and damnable synners we are verely euen suche as coulde none otherwise be saued but only by Christe so that for vs and for our saluation he muste neees dye yea and that the most ignominious and spitefull death of the crosse Again we shall see the moste brenninge heart and incomparable fyre of the loue of our heauēly father and of his sonne Christ which hauing no regard to our synnes nor yet that we were his enemies died for vs that we shold not perishe in our synnes Moreouer we see how faithfull and true god is and that all his wordes and promises will take place and procede against all the violence force power strength crafte and suttiltie of the deuill and the worlde and that heauen and earthe shall sonner fall perishe and cōme to naughte then one iote or title of gods worde shal be founde vntrue and false By the first we learne of the lawe howe greate and horrible a thynge synne is before the eyes of Gods maiestie for the abolishing wherof the onely and innocent sonne of God must be scourged and dye so bytter ignominious and spiteful death yea and that onely to take awaye other mennes synnes By the second we learne the Gospell and the louing gentle and mercifull hearte of GOD toward vs whiche for vs for our saluation sent his only begotten sonne that incomparable treasure into this world and suffred him to be nayled on the crosse By the third we learne assuredly to truste and beleue the promise of God and not to feare the vngodly and wicked persecutours forasmuche as we see that he hath so faithfully and so abundantly performed by his sonne all that euer he promised Again he hath confounded and brought to shame the deuill and all his children of this worlde and hath made frustrate and voyde all their deuices councels and imaginations in so muche that where as they thought with this their worke vtterly to kyl confounde and extinguish Christ they haue moste of all aduaunced Christe vnto his great honour and glorie and by this meanes brought to passe that all the faithfull shall receaue saluation by this crucified Christe For howe could Satan and the stifnecked Phariseyes thincke that Christ by death vnto life by buriall vnto resurrection by ignominie and contempt vnto glorie and honoure shoulde be brought and made king and ruler ouer all creatures both in heauen and in earth But mightie is the lorde our God to performe his promise and to confounde the worlde with his God the deuill as he both doth and shall do euen vnto the very ende of the worlde But now followeth the third thing which we ought to consider about the passion of Christ. This is howe great paine and affliction Christe suffered inwardly outwardly Of the externall passion outward suffring we haue abundantly in the Euāgelical history where we rede how he was taken be spitted whypped beaten crowned with thornes and at the last crucifyed put to death Of the inwarde passion and suffrynge that he had in his hearte and conscience when he must striue with death which was before his eyes hell and deuill Luke writeth in his gospell on this maner he was in an agonie and prayed the longer his sweat was lyke droppes of blood tricklynge downe to the grounde Of the whiche wordes the excedyng greate horror and torment whiche Christ suffered in his conscience may be estemed and iudged and how horrible the sight of death of sinne which he toke on him of hel and deuil was before hym seing that his sweate contrary to al reason of nature was bluddye and so came from hym Againe in that the cōfortour creatour of all the
from the curse of the law from desperation from death from hell from the wrathe of God and from euerlastyng damnation and are translated and remoued vnto the heauenly countrey that glorious kyngdome of the moste glorious God Last of all we opened vnto you how we ought by faith to take and chalenge vnto vs those moste singuler and inestimable benefites so forme and frame our conuersation and lyfe after the example of Christ that it may outwardly appere that we be the thankfull disciples of Christ and the faithful and louing children of the heauenly Father And for as muche as we can not doo this of our owne strengthe and power let vs moste humbly pray vnto God that he for Christ Iesus sake may geue vs his strength and spirite that we may liue before him in pure faith vnfained loue in the great day of the Lord appere fautlesse among the dere and welbeloued children of God and so heare out of his mouthe which suffered and dyed for vs this moste swete and comfortable saying Come ye blessed of my father possesse the kyngdome whych was prepared for you from the begynnyng of the worlde To this lord CHRIST our alone Sauiour and most perfect redemer with God the father the holy ghost our moste swete conforter be all honor glorie praise for euer Amen The Gospell on Easter day Iohn xx THe fyrst day of the Sabbothes came Mary Magdalen early when it was yet darke vnto the Sepulchre and saw the stone taken away from the graue Then shee ran and came to Simon Peter and to the other disciple whom Iesus loued and sayth vnto them They haue taken away the Lorde out of the graue and we can not tell where they haue layde hym Peter therfore went forth and that other disciple and came vnto the Sepulchre They ran bothe together and that other disciple dyd outrunne Peter and came firste to the Sepulchre And when he had stowped downe he sawe the lynnen clothes lyinge yet went he not in Then came Simon Peter folowynge hym and wente into the Sepulchre and sawe the lynnen clothes lye and the napkyn that was about his head not lying with the lynnen clothes but wrapped together in a place by it selfe Then went in also that other disciple whiche came fyrst to the Sepulchre and he sawe and beleued For as yet they knewe not the Scripture that he shoulde ryse agayne from death Then the Disciples went away againe to theyr owne home THE EXPOSITION IN as muche as thys daye accordyng to the auncient and commendable custome of Christs church we celebrate the laudable feast and worthy memorie of the moste noble and victorious resurrection of oure Sauioure Iesus Christ it is mete and conuenient that we speake and entreate of the same at this present For the true sanctifying and halowing of feastfull days consisteth in the true worshippyng of God which is none other thing praiers thankes geuing ones done then to exercise the worde bothe in preachyng and readyng We therfore at this tyme wyll make our conference according to the tyme of the glorious resurrection of our moste louyng Lorde and swete Sauiour Christe Iesu. And in this our conference we will firste of all consyder what maner of Resurrection the risyng agayn of Christ frome death vnto lyfe was After that we will declare what vtilitie and profyte what fruicte and goodnesse the moste victorious and triumphant Resurrection of Christe hathe broughte vnto vs as we haue to fore shewed of his Passion and deathe As touchynge the fyrste lette vs not thynke that the resurrection of Christ was a common resurrection frome deathe as was the Resurrection of Lazarus but besydes thys that Christe rose agayne in the fleshe and corporallye he also spiritually became the Lorde of deathe and ouercame it and broughte with hym euerlastynge lyfe so that all that beleue are risen agayne with hym and haue ouercome deathe And by this his resurrection he hath not onely obteined a temporall life but also a spirituall lyfe For as he before by the temporall deathe of the Crosse dyd slea and vtterly abolyshe the spirituall deathe of synne and hell So he lykewise by his resurrection hath not only recouered and broughte agayne the temporall lyfe and quietnesse but also euerlastynge lyfe and perpetuall ioye Wherof wee may learne that Christe is rysen agayne twoo manner of wayes Fyrste after the fleshe by the whyche Resurrection he made hys deade body quicke his despised body glorious His weake and feeble body mightie and stronge his naturall body supernaturall and spirituall Of this resurrection we reade in many places of the scripture Among all Paule hath these wordes in the chronicle of the Apostles Actes where he speaketh on this maner And we shewe vnto you that the promise whiche was made vnto the fathers God hath fulfilled to their children euen vnto vs in that he raised vp Iesus as it is written in the first Psalme Thou art my sonne this day haue I begotten the. And in his firste epistle to the Corinthiās he saith that Christ after his resurrection was sene of more then of fiue hūdred brethren And moreouer that he shewed himself before to the .xii. and to many other brethren as we maye see playnly written in the Euangelistes Secondly there was in Christ also an inward spirituall resurrection in that he escaped from the horror of death hell syn and the wrath of God and came vnto euerlasting ioy life health peace gladnes Of this he glorieth and speaketh by the mouth of that prince like Prophet sayinge Thou haste made the wayes of lyfe knowen to me Thou shalt fill me ful of gladnes with thy countenance Againe Thou hast turned my heuines into ioye thou hast put of my sackclothe and girded me with gladnes All these ar gratulations reioycinges and thankes geuynges that God the heauenly Father hath deliuered his sonne Christ from the horror of hell and death and not him only but also with him and through him all faithfull christians Whereof we shall speake more largely hereafter How the resurrection of Christ was don according to the historie how he rose again on Easter day betymes in the morning before the sonne was vp howe the women found the sepulchre emptie Again howe they were conforted of the Aungell and admonished of his resurrection This with diuers other things appertaining vnto the resurrection of Christ ar diligently written of the foure Euangelistes and ye your selues haue hertofore both heard red them Therfore at this time we will speake nothinge of that matter but we will rather declare set forth vnto you the profites and fruites which Christ hath gotten for vs by his glorious and royal resurrection and opē vnto you how we ought to enter into a newe lyfe with Christ. But before we come vnto this matter let vs speake somwhat of the innocencie and Godhead of Christe by the whiche he
could we beleue on Christe of whome we hadde not hearde as it is wrytten But howe shall they heare without a preacher Fayth commeth by hearyng hearyng commeth by the worde of God Therefore Christ suffered that victorie ouer death and hell and also that his glorious Gospell to be published to the whole world and all nations thorow the preachyng of the holy apostles and other godly doctours and teachers to be inuited bydden and called vnto it The seuenth fruict of Christs Resurrection is that Christe wyth his rysynge agayne frome death hathe iustified vs thorowe Faithe For as hee by his deathe hath abolyshed and put awaye synne euen so by hys Resurrection hath he brought vnto vs ryghtousnes as Paule saieth Christe was betrayde for oure synnes and rose agayne for oure iustification And blessed Peter sayth Blessed be God and the Father of oure Lorde Iesus Christe whyche accordyng to his abundant mercy begate vs agayn vnto a lyuely hope by that that Iesus Christ rose agayne from deathe to an inheritance immortall and vndefyled and that perysheth not reserued in heauen for you which ar kept by the power of God thorough Faythe vnto saluation Thus hath Christe by his resurrection made vs godly and ryghteous thorowe Fayth that we shold not onely by hym be made free frome synne but also become holy and righteous in hym if as Peter saith we beleue in God thorough hym which raised him vp from the dead and gaue the glorie vnto hym that we myght haue faith and hope toward God The eyght fruicte of Christes Resurrection is the glorious blessednesse and eternall lyfe of the soules whyche foloweth of Iustification and Faythe wherof the holy Apostle S. Paul speaketh in hys Epistle to the Ephesians sayenge GOD whyche is ryche in mercye for hys greate loue wherewyth hee loued vs euen whenne wee were deade in synnes quyckned vs together in CHRIST by grace are ye saued and raysed vs vp together with hym and made vs sytte togyther wyth hym amonge them that are in heauen The Prophete Osee also saythe He shall make vs alyue after twoo dayes and on the thyrde daye he shall rayse vs vppe that wee maye lyue in hys syghte Hereof commeth it that S. Peter calleth Christe the Lorde of lyfe For he that confesseth wyth hys mouthe and beleueth wyth his heart that GOD raysed vp Christe he is saued Thys lyfe and euerlastynge saluation Christe by hys Resurrection hath purchased and geuen vnto vs. Therefore Christ sayde to Mary Magdalene that she shoulde telle hys disciples that he would go vp vnto his father and their father As though he shoulde saye Nowe we haue a common inheritaunce one father one kyngedome and an euerlastynge lyfe common to vs all For hee that sanctifyethe and they that are sanctifyed are all one The laste fruite of Christes resurrection is the glorification and dignitie of our mortall bodies For as Christe in his Resurrection dydde caste awaye frome hym all weakenesse of mannes bodye because from hensefoorthe he shoulde bee no more mortall weake hungrye thyrstie nor haue any other infirmities but immortall and withoute all infirmitie and weakenesse So shall our mortall bodies bee lyke vnto hys glorious bodye at the Resurrection of the deade and shall for euer remayne in that glory and honour worldes without ende Of thys speaketh Sainct Paule sayenge Our conuersation is in heauen from whens wee looke for a Sauioure euen the Lorde Iesus Christe whyche shall transfigure and chaunge thys oure vyle bodye that hee maye make it lyke to his owne glorious bodye accordyng to the power wherwyth he is able to make all thynges subiecte to hymselfe And in an other place Paule reioyceth wyth all the Christians that we haue an euerlastyng dwelling place in heauen although this oure corruptible body destroyed and put awaye For yf we beleue that Iesus dyed and rose agayn then shall God bryng them with hym that are fallen a sleape by Iesus So shall we bee glorifyed with Christe as he before was glorified by hys Resurrection and made hys mortall bodye immortall and brought it vnto glorie As he also before gaue a shewe of this matter to hys Disciples in mount Thabor where his face dydde shyne as the Sunne and hys garmentes were made whiter thenne snowe He that desyreth to heare more of this matter lette hym reade the .xv. Chapter of saint Paules first epist. to the Corinthiās There shall he abundātly find how Christ rose again how manyfold and great fruict he hath purchased and gotten for vs by that his glorious resurrection Nowe forasmuche as we haue hearde and do perfectly knowe what great and singuler benefites we haue receaued by the victorious and triumphant resurrection of our Lorde and sauiour Iesus Christ How he hath ouercome synne death deuyll and hell and hath made vs not only free and safe frome them but also holy godly and rightous thorowe fayth so that we shall haue with hym euerlastyng lyfe and a glorified body it becometh vs as thankfull children with Christ to take vpon vs a new pure syncere vncorrupt and fautlesse lyfe as S. Paule exhorteth vs in his Epistle to the Romains saying We are buryed with Christe by baptisme for to dye that likewyse as Christ was raised vp from death by the glorie of the father euen so we also should walke in a newe lyfe Nowe what other thyng is a new lyfe then to eschew sinne and to doo that whiche is good and godly As Paul saith in his foresaid Epistle We ought no more from hensforth to serue synne And in an other Epistle hee sayth that Christ dyed to this ende for all menne that they whyche lyue shoulde from hensefoorth lyue not to them selues but to hym that died for thē and rose agayne So lykewyse doothe Paule reioyce that he lyueth not but Christ in hym And he exhorteth the Corinthians that forasmuche as they through faith in Christe are holye and righteous and yet for the remnantes of the vncleane fleshe are synners and vnrighteous they would purge out that olde leauyn Know ye not saith he that a litle leauen so wreth the whole lumpe of dough Purge out therfore the olde leauen that ye may be new dough as ye are swete bread For Christ our passeouer is offred vp for vs. Therfore lette vs kepe a ioyfull feast not with olde leauen neyther with the leauen of maliciousnes wickednes but with the swete bread of purenes trueth In the whiche wordes Paule doth euidentlye expresse require that we should leaue the olde vnpure lyfe whiche we haue of Adam and in spirite begin exercise a newe spirituall lyfe vnto the whiche Christe hath brought vs and that we should from tyme to tyme if anye olde leauen of wyckednes we fynde in our selues purge it out and vtterly cast it out awaye from vs so that for euer after as in profession so lykewise
in conuersation we maye be new doughe and swete bread Therfore seing we by risen againe with Christe let vs seke the thinges that are aboue where Christe sytteth on the righte hande of God that is to saye let vs forsake earthye and transitorye thinges And aspire and labour forewarde vnto heauenlye and euerlastynge thynges that the resurrection of Christe and the benefites therof of the whiche ye haue now heard may be fruitefull and full of efficacie and power in vs that by our newe lyfe and Christen conuersation we maye shewe oure selues thankfeull vnto GOD and proffitable to oure neyghbours again that they which are without enemies to the Christian trueth maye thorowe oure Godly and honest behauiour be conuerted and turne from their Idolatrie vnto the worshippynge of God from their superstition vnto Gods pure religion from corrupt and wicked maners vnto holines and purenes of lyfe that by this meanes GOD oure heauenly father maye be glorified both by them and by vs whiche vnto this ende hath geuen vs his holy Spirite that in all pointes both in body and soule we being holy and righteous maye serue hym euen the Lorde oure GOD in holynes and righteousnes all the daies of our lyfe to whome with Christe our Lorde and the holy ghoste be all prayse honour and glorye worldes without end Amen The first Sonday after Easter ¶ The Gospell Iohn xx THe same daye at nyght whiche was the firste daye of the Sabboethes when the dores were shutte where the Disciples were assemblede together for feare of the Iewes came Iesus and stode in the middes and sayde vnto them Peace be vnto you And when he had so sayde he shewede vnto them his handes and his syde Then were the Disciples glad when they sawe the Lorde Then sayde Iesus to them agayne Peace be vnto you As my father sente me euen so sende I you also And when he had sayde these wordes he breathed on them and sayde vnto them Receyue ye the holy ghoste Whosoeuers sinnes ye remit they are remitted vnto them And whosoeuers sinnes ye retayne they are retayned THE EXPOSITION ALbeit in the gospell of this present Sondaye manye thinges are contained concerninge the glorious resurrection of oure Sauiour Christ Iesu worthy to be treated of and called vnto remembraunce yet forasmuch as we on Sonday laste spake abondātly of that matter sufficiently ynough to confirme stablishe oure faith in this article of Christs resurrectiō we haue thougt it good at this present to speake of some other matter specially to handle those wordes which Christe after he had wyshed peace to his disciples shewed thē his handes his side for the more confirmation of their fayth in his resurrection spake vnto them said As my Father sent me so lykewyse do I send you c. These wordes of our Sauiour Christ are very notable worthy to be remembred wherewith he gaue to his disciples committed vnto them the office of teaching preachinge that by this meanes the vse fruite of his death resurrectiō with the cause therof might also be knowen of other and so obtaine euerlasting saluation For if this matter had only ben chronicled and not published and set abrode by preaching wherfore it was done what commoditie cōmeth therof to the faithful beleuers howe coulde it haue ben greatly profitable as we see in the kingdome of the Pope In that as touchynge the historie nothinge wanteth nothing can be desired But when in the preachinge of the papistes these thinges are not handled as Christ cōmandeth here the matter is vnprofitable is in a maner none other thing then as a man should tell an historie of kyng Alexander of Iulius Cesar of the great Turke suche like Therfore the whole matter cōsisteth in this that the history of the death resurrectiō of Christ be brought vnto the righte vse This cōmeth to passe on this maner as Christ determineth when he saieth I send you as my father sent me But how the father sent Christ Esaye the Prophete declared lōg before saying The spirit of the lord is vpō me for the lord hath anointed me sent me to preache glad and ioyefull tydings vnto the pore that I might binde vp the wounded heartes that I might preach deliuerance to the captiue and open the prison to thē that are bounde that I might declare the acceptable yere of the Lorde This is the commandement wherewith Christe is sent And he sayeth here that after the same maner he sendeth his disciples as he was sent and geueth vnto them that ministerie and office that he exercised before that they shold teache after the same sorte as he had taught so that this commandement is only to be referred vnto doctrine that the disciples sholde declare the same of Christ whiche he had before declared of hymselfe Now what maner of doctrine this is Esaye describeth and setteth forth with most goodly and euident wordes that is to saye that Christ was anointed and sent vnto this end that he should conforte the feareful the contrite and broken in heart the poore in spirit c. The doctrine that is not agreable to this is not the doctrine of Christ neither hath Christ commanded it but it is the doctrine of the lawe of Moyses for the doctrine of Moyses is that suche as be troubled fearefull shold be driuen vnto more trouble and vnto more feare But the doctrine of Christe is to conforte the weake hearted and to preache glad and ioyfull tydings to them that be sorowful and brought vnto the bryncke of desperation For it behoued Christe to comme with a newe commandement and doctrine as his workes whiche he did were also new as the like were neuer before sene in the worlde I meane that the sonne of God suffered and rose again from death And as Esaye prophecied of the doctrine of Christe euen so doth Christe sett forth here also For these are the wordes of Christe as they are rehersed of the Euangelist And he breathed vpon them saying Take the holy ghost whose synnes ye shall forgeue are forgeuen them But whose synnes ye shal retaine are retayned Here haue ye the right spiritual regiment which doth no lesse differ from the Ciuile and worldly regiment then the heauen is distāt from the earth They that are in this spirituall regiment are righte kynges right princes right lordes haue also their regiment But here consyder marke and learne how farre this regiment goeth and howe wyde it stretcheth forth it selfe Uerely as the wordes sounde euē so wyde and brode as the worlde is And yet hath it nothinge to do but with sinne as touchinge golde syluer richesse worldly substaunce temporall possessions Lordshippes farmes parkes dominions and suche lyke it hath nothinge to do with them For all these thinges pertayne vnto the worldly and ciuile regiment and they are to be handled of temporal
synnes in our owne woorkes contrary to the woorde of GOD. For the Lord Christ doothe not instructe vs here of our woorkes but of the woorde whyche he putteth in the mouth of his Disciples and sendeth them euen as he was sent of his father Nowe where forgeuenesse of synne is and the heartes as Saincte Peter saythe are purifyed by Faythe There out of that good and purifyed hearte shall vndoubtedly issue and flowe foorthe abundance and plentie of all good and christen works For Faythe is not ydell and the holy Ghoste accordynge to hys nature and propretie alwaye mouethe and prycketh forwarde the faythefull vnto the obedience of Goddes holy wyll and vnto the mortification of the flesh and synne God through CHRIST gyue vs hys grace that we may beleue this and truly fele it in our heartes Amen The second sonday after Easter ¶ The Gospell Iohn x. CHriste said vnto his Disciples I am the good shepheard A good shepheard geueth his life for the sheepe An hired seruaunâ— and he which is not the shephearde neyther the sheepe are his owne seeth the wolfe comming and leaueth yâ— sheepe and fleeth and the Wolfe catcheth and scattreth the sheepe The hyred seruaunt fleeth because he is an hyrede seruaunt and careth not for the sheepe I am the good shepheard and knowe my sheepe and am knowen of myne As my father knowethe me euen so knowe I also my father And I geue my life for the sheepe And other sheepe I haue whiche are not of this folde them also muste I brynge and they shal heare my voyce and there shal be one folde and one shepheard THE EXPOSITION THis Gospel as likewise the other workes of Christ may be handeled two maner of wais First coÌ„cerning faith SecoÌ„dly touching charitie It is the doctrine of Faith because it teacheth that Christ is the alone shepherd none other that dieth for his shepe For vnto this work that Christ dieth for vs no maÌ„ no saint no nor yet angâ—ll was mete that he might restore man which was slain of that deuil in Paradise thorow synne so that it shold be the very proper work of this shepherd Christ with whom none is able to compare as none of all his other workes which he dyd in this behalf I meane in making satisfaction for our sinnes can be of any creature imitated folowed and expressed Therfore no maÌ„ can speake these wordes of himselfe which Christ pronouÌ„ceth in this place I am the good Shepherd A good shepheard geueth his lyfe for his shepe so that by these his wordes he allureth vs vnto hym and teacheth vs that we shoulde beleue that none can be like vnto hym in accomplishyng the work of our redemption whyche he broughte to passe by his Passion and deathe Moyses and the Prophets were men of great authoritie and of singuler excellencie whiche taughte truly what we ought to beleue and to do yea they suffered many thynges for this their doctrine yet as concernyng this worke wherof Christ speaketh here I meane to dye for the shepe they are only mercenaries and hirelynges neither can they defende the shepe agaynst the wolfe For this is without all doubt that Moyses and the Prophetes when they had taught a longe tyme and done all thyngs aswell as they 〈◊〉 were not yet able to recouer them selues out of death What then could they be able to do for the shepe against the wolf whiche is the deuill death And verily it is euen as Christ saith The hireling which is not the shepherd to whom the shepe do not belong seeth the wolfe coÌ„ming forsaketh the shepe fleeth and the wolf catcheth scattereth the shepe But the hireling fleeth because he is an hireling the shepe do not pertaine vnto him Therfore he that in this perill desireth to be without ieoperdy not to be rent torne of the wolf must diligeÌ„tly take hede that he put not his coÌ„fideÌ„ce in the law or in good works For ther is no help in the law yea yâ— law is rather against vs accuseth condemneth vs neither can good workes helpe any thyng in this behalf Therfore all our trust concernyng our owne righteousnes and good workes must we vtterly caste awaye and lerne with true faith to resorte vnto him alone which saith I am the good shepehearde I geue my life for my shepe For he fleeth not the wolfe neither is he afraide of him yea he rather offereth himselfe o the wolfe for to be rent and torne on pieces then that one of his shepe should perishe and decay Therfore when we are in daÌ„ger we must resort and flee vnto him alone And this is one thing that we muste stedfastly beleue We our selues can do nothyng in this behalfe but Christe that good shepheard he alone doth it and worketh all good thynges for vs and commandeth vs to embrace it with a sure faith and stedfastly to beleue it The second doctrine is that this act of our shepherd is set forth vnto vs for an example as Peter witnesseth sayinge Christ hath borne our sinnes in his body vpon the tree that we being dead to sinne might lyue vnto righteousnesse by whose stripes ye were healed For ye were sometime as shepe that runne astray but ye are turned vnto the shepheard and curate of your soules This is the doctrine of faythe whiche he afterward applieth vnto Charitie saying Christ hath suffred for vs leauyng vnto vs an example that ye shold folow his steppes As Christe died for vs that by his worke he myght redeme vs without our worke from synne and euerlastyng deathe so are we bounde one to helpe and confort an other when soeuer any man beyng in daunger hath nede of our helpe and confort This is to folowe the example of Christe that euery christen man also shoulde be a good shepheard For although I with my death can not redeme other from death and synne for that is the only worke of thee alone and true shepheard Christe Iesu as ye haue tofore heard yet may I geue my life that other by thys example may be allured vnto the worde and brought vnto the knowledge of Christ as S. Iohn saith By this haue we knoweÌ„ the loue of God because he gaue his lyfe for vs and we are bound also to geue our lyfe for the brethren For this we right well knowe howe great the hatred of the world and the deuil is against the word of God And specially the Pope laboreth with all mayne to oppresse the word yea and so many as be the true pastors preachers therof Therfore we haue nede of faithful and good teachers whiche seyng they be redemed by the deth of Christ ought also they them selues to imitate and folow the example of Christ and also to die for the sheepe and to geue their life for the word This death redemeth not other for saluation cometh only by the death
in this worlde for a Christen man But those troubles are shorte transitorie and of no continuance Againste all these thynges the word teacheth me that here after I shal haue euerlasting life And although I feele death must nedes dye as other do that beleue not in Christ what then the voice of my shepehearde whiche maketh for me doth most highly conforte me He that beleueth in me sayth he shall neuer dye euerlastingly Again I geue my lyfe for my shepe Therfore I doubte not but that my moste faithfull shepehearde Christe Iesu knoweth me But this knowledge is therfore thus hydde and kepte secret that it maye be an exercise and triall of my fayth Otherwise if straightwayes after baptisme we shoulde be comme cleane righteous and immortall we shoulde nede neither the worde nor faith But for asmuch as the worde remayneth it necessarilye requireth fayth neyther shall oure matters haue altogether good successe before that great daye of Iudgement For then shall we se oure shepehearde face to face euen as he is and beholde all this matter without fayth Therfore it is not to be doubted but that so sone as a man is baptised there chaunceth vnto hym high◠glorie so that he is vtterly without synne and endued with perfect and euerlastynge righteousnes For so saith Christe He that beleueth and is baptised shall be saued But this is not perceaued with our sences neither can reason attaine ther vnto yet is it true if we iudge after the worde and determine according to the voyce of our shephearde Wherfore this only remaineth that we holde fast the worde and by no meanes cast it awaye til al these thinges be reueled brought to light in that euerlasting lyfe that is to cōme which we now heare in the worde and beleue For as this life the life to cōme do differ so is it impossible that the true feling and experience of those thinges sholde chaunce in this life which are to be felt and perceaued in the life to comme Therfore it is a matter of greate waight to knowe a Christen man yea he can not be perfectly knowen in this lyfe For what man can saye this that he is in euerlasting lyfe And notwithstanding we must confesse that this child which is vexed with death sinne and all kynd of miseries where no point of euerlasting lyfe appeareth immediatly after his baptisme biginneth in this worlde euerlasting life But howe commeth this thing to passe There is nothing sene neither doth any thing appeare besydes the olde and accustomed lyfe But yet for all that aboue that accustomed and defyled lyfe God hath ordained euerlasting lyfe wherin we also liue accordynge to the worde and faith although we do not yet se and feele it And this it is to knowe a true Christian not to iudge hym after the iudgement of reason and mans vnderstandinge but by the voyce and worde As a shepes lyfe is in the voyce For when she is destitute of her shepeheardes voyce she can not escape the danger of wolues For without the shepeheardes voice she can not be kept in order and safetie when she heareth that she is safe and without all perill But when that is ones lost she is in danger on euery side After the same maner goeth it with the Christians if the worde be lost there remayneth no conforte But the worde being safe they beholde Christ their shepheard and what so euer maketh for their saluation thorowe Christe that is to say forgeuenes of synnes and euerlasting lyfe Therfore hauing this assured hope a true Christian serueth his vocation doth his worke eateth dryncketh yea and in the middest of his crosse and trouble he is ioyefull and merye For he is altogether geuen to heare the voyce of his shepheard and accustometh hym selfe to iudge not after the sence and course of reason but accordinge to the voyce and worde And this it is that Christ sayth here I knowe my shepe and my shepe know me as the father knoweth me and I knowe the father I geue my lyfe for my shepe This thing must we learne and diligently consider in our heartes that we be not offended nor forsake the voyce of our shephearde though the Christians be afflicted and troubled yea and dye as other do For this is the alone knowledge of the Christians that they cā saye As concernynge the outwarde life I do no see any difference betwene the godly the vngodly Yea many times the state of the Christians is harder and more intollerable they are incombred with mo miseries then other are But in the worde there is greate difference namely that the Christians the vngodly haue much diuersitie betwene them not as cōcerning outwarde thinges but that the Christians heare the voyce of theire shepeheard which the Ethnickes and Infidelles heare not nor yet the Turkes Iewes and Papistes but only the shepe of Christ. As touching all other external thinges there is no difference Wheras Christ speaketh of other shepe which must also be broughte that there maye be one shepehearde and one flocke that began immediatly to be brought to passe after the sending of the holy Ghoste when the Gospell was preached thorow out the worlde and by the Ministers of the word it is yet practised shall be vnto the ende of the worlde not that by this meanes all men without exception shall be conuerted vnto the Gospell For that will the deuill neuer suffer and the worlde also moste extremely hateth the worde and will not abyde to be reproued Therfore there is no hope that the varietie of religions should be taken awaye But this is to be one shepehearde one flocke that god doth accept so many as euer receue the Gospell as his sonnes for Christes sake whyther they be Iewes or Gentiles For this is the alone true religiō to folowe this shepehearde Christ and to heare hys voyce and to be obedient to the same whiche thynge graunt vs that true and only shepeheard and Byshop of our soules Iesus Christe with the father the holy ghoste to whome be glorie honour and prayse for euer and euer Amen The third Sonday after Easter ¶ The Gospell Ihon. xvi IEsus sayde to his Disciples After a whyle ye shall not see me agayne after a whyle ye shal see me for I go to the father Then sayd some of his disciples betwene them selues What is this that he sayethe vnto vs after awhile ye shal not see me and agayne after awhyle ye shall see me that I go to the father They sayde therefore what is this that he sayeth after awhyle we can not tell what he sayeth Iesus perceyued that they woulde aske hym and sayd vnto them Ye enquire of this betwene your selues because I sayd After a whyle ye shal not se me againe after a whyle ye shall see me Uerylye verylye I saye vnto you ye shall wepe lament but contrary wyse
vnder correction wherof all are partakers then are ye bastardes and not sonnes Thus see we by the wonderful and certein consent both of sentences and examples and by them are we taught that god not of euill but of good will not of displeasure but of fauoure correcteth vs and that in the middest of our trouble we should knowe the good wil of god and certeinly be persuaded that God although our affliction be neuer so great doth not hate vs nor set naught by vs but rather that this correctiō is a most assured signe that he loueth vs and taketh vs for his children seinge he doth so louingly correcte and chasten vs. Nowe must we also learne to knowe the cause why God doth so correcte punishe his children S. Paule setteth it forth in these his wordes we are corrected of the Lorde sayth he that we should not be damned with the worlde And Dauid sayeth It is highly for my profite that thou hast corrected me that I mighte learne thy righteous ordinaunces Esay the Prophete also sayeth vexation geueth vnderstanding For this is certen if god wold serue our fansies accomplishe our desires and neuer send vs aduersitie and trouble we should become altogether secure and carelesse neither shoulde we at any tyme call our synne vnto remembraunce nor care for the worde nor geue oure selues vnto prayer But when now and then we and such thinges as appertayne vnto vs are assayled with aduersitis misfortunes thē haue we a iuste nedeful cause not only to fal vnto prayer but also to remēber our sins our former wicked life to cōsider that suche plagues punishmēts chaunce vnto vs for our syns And that therfore we ought frō hensforth to liue more warely to lay aside our sins to feare god to fram our life according to his blessed will c. that by this means god seing our cōuersion may either take awaye those paines frō vs or els mitigate ease them as it semeth best to his godly wisedō as s. Paule saieth in his epistle to the Hebrues the heauēly father nurtereth vs for our profit to the intent the he may minister of his holines vnto vs. We therfore may not despaire because of the crosse We should rather thincke on this maner with our selues By this signe token I perceaue right well that God is merciful vnto me fauoreth loueth me for he nurtereth me as his sonne by these aduersities and afflictiōs his pleasure is to put me in remēbrāce of my sins to cal me vnto repentance that by this meanes I may amend that is a misse fromhensforth auoide sinne no more offend my heauenly father He that doth this vseth the crosse a right neither doth he murmur against God in his aduersitie nor yet thorowe impaciencie is brought vnto that point that he fleeth vnto supersticious idolatrous wicked artes to be released of his trouble but paciently quietly he abideth the helpe of god feruently by prayer desireth the same Now ensueth the fourth parte of this matter After that we be thorowly persuaded that nothing can chaunce vnto vs without the will of god and that it is Gods pleasure when aduersitie trouble chaunce vnto vs that it is for our saluation that we are thus afflicted troubled we must also assuredly assure our selues of this thing that god wil geue a fortunate ende to these our troubles and most prosperously deliuer vs from them as S. Paule saith god is faithful whiche shall not suffer you to be tempted aboue your strength but shall in the middes of the temptation make a waye that ye maye be able to beare it And vnto this confort do those thinges cheifly pertaine that Christ speaketh here of that A lytle while Against this doctrine of A lytle while are two thinges First whē we are opprest with the greatnes vehemēcie of afflictiō or trouble so that there appeareth none other thinge but that the very crosse wil haue the vppermost hand that nothing so far as reasō iudgeth can preuayle against it as we haue in the example of king Ezechias Whē Rabsakes the captaine of the hoost of the king of the Assiriās required that the Citie of Ierusalem should be yelded and geuen ouer vnto hym Ezechias sent vnto Esaye the Prophete with this embassage This is the day of trouble of plague of blasphemie for the children are comme to the place of byrth but there is no power to bring them forth And Christ here also vseth the same similitude of a woman that goeth on her trauayle There appeareth to be very great peril both of the mother of the child For the afflictiōs are not small as it is set forth in a certein psalme where Christ him self crieth out on this maner Saue me O God for the waters are cōme in euen vnto my soule I sticke faste in the depe myre where no grounde is I am comme into depe waters so that the fluddes runne ouer me Secōdly whē we se no waye howe to escape that great daūger Thē we straightwayes fal to desperatiō nether cā we beleue that this matter is but of a litle while And vnto this ende specially belonged the similitude of the woman that trauaileth of child whiche CHRSIT vseth here For here the peril semeth to be infinitie vnmeasurable and endlesse and yet sodeinly commeth there greate ioye as lyfe springinge out of death when a man is borne into the worlde the mother also beinge safe and with out daunger In consideration wherof al the sadnes is turned into gladnes These thinges chaunce dayly And where as some time the ende of suche trauaile is not gladnes that chaunceth but seldome The common trade is as Christ saith that sodenly and vnlooked for sounde ful true and perfect ioye foloweth sorow and sadnes as the Psalmographe sayeth Heuines may endure for a night but ioye commeth in the morning This would Christe haue his Disciples to learne when they are tossed and troubled with the waues of cruell aduersitie that they maye thincke and remember this his saying A lytle while as S. Paule sayeth to the Hebrues No maner chastisynge for the present tyme semeth to be ioyous but greuous neuerthelesse afterwarde it bringeth the quiet fruite of righteousnes vnto them whiche are exercised thereby So that it is fyrste called A lytle while for the sodayne vnloked for mutation or chaunge whiche chaunceth soner then we looked for Secondlye affliction is called A lytle while because this short trouble shall be turned into euerlastinge ioye and this sorowfull transitorie lyfe into a ioyefull perpetuall lyfe as Christe sayde to his Disciples ye shall sorowe but your sorowe shall be turned into ioye For what is to be thought of al that time wherin Lazarus paraduenture ten or twentie yeares was in miserie and affliction in respect of that tyme whiche is afterward in
vnto God euen to cal on his glorious name by feruent prayer This exhortation vnto prayer Christe made after his last supper when he had vttered that parte of his sermon whiche ye haue to fore hearde when he tolde them aforehand that they shoulde be sadde for his departure but notwithstanding that it should be but for a litle whyle for asmuche as he wolde shortly comme againe and see them and so turne their sadnes into gladnes After this consolation foloweth nowe this exhortation vnto prayer and it followeth very aptly in conuenient place For Christen men in their afflictions and troubles in all perilles daungers haue none other helpe then to staye them selfe with praier and to crye vnto God for helpe This doth Christe teache his Disciples in this place that in the tyme of sadnes they shoulde haue their refuge vnto prayer And this he vttereth maruelous pithyly with great vehemencie of wordes that they shoulde do this worke with a stout courage with a stronge fayth and by no meanes be dysmayd For sayth he I say not vnto you that I shal pray my father for you For the father himselfe loueth you because ye haue loued me and haue beleued that I come out from God This is true that Christ sitteth on the right hande of the father and maketh intercession for vs as Paule saith And we knowe that his prayer which he made after his laste supper for his churche and for poore sinners and afterwarde on the crosse was hearde and yet is stil of suche efficacie strength mighte and power that it remaineth styll of full force euen vnto the worldles ende But sayth Christ ye haue no nede of suche prayer as I make for you for ye are able to praye the father neither doubte ye but that your prayer is heard for my father therefore loueth you because ye haue loued me Which is not so to be vnderstanded as though the prayer of Christ should be vnto vs neither conforte nor helpe but that we should not set our owne prayer at naught forasmuche as we loue Christ. For this is most certein and a thing earnestly to be beleued that all that fauour and loue Christe them can not the father hate yea their prayer can he none otherwise then heare Where are nowe the Papistes which haue inculked and set forth vnto vs the inuocation of Sainctes What can be of greater force for the auauncement and setting forth of our prayer then that Christ by his death and departure out of the worlde vnto his father hath gotten vnto vs that entraunce that wheresoeuer we be in temple in house in secret places in the feilde in the shoppe so that we be Christians loue Christe we maye be bolde to come before God to talke with him to praye vnto hym and to craue of hym whatsoeuer we haue nede of For vnto suche prayer we nede nothinge but only suche an hearte as can saye O our heauenly father I knowe that thou louest me because I loue thy sonne and my redemer Christ Iesu. With this boldnes wil I now pray vnto thee not that I am so holy and righteous but because I knowe that thou gladly geuest all thinges for thy sons sake Iesus Christ. In his name I nowe come vnto thee and praye and I doubt not but that thou wilt heare this my prayer whatsoeuer I be For euery man must diligently take hede of this that he do not so long differre his prayer till he shall thincke him selfe pure and cleane ynoug and apt to praye as the deuill will sometime put in a mans mynde and saye Thou arte not nowe apte and mete to praye Thou arte a sinner and god heareth no synners Do this and that worke fyrst and afterwarde when thou felest thy selfe pure and without sinne fall to prayer But he that geueth place to such suggestions of Satan suffreth himselfe to be troubled with suche idle imaginations he shal finde lettes plenty to withdraw and plucke hym awaye from prayer The deuill is sutle and craftie and seketh all meanes possible to let vs from prayer We must therefore get vs certein and present helpes that we maye remoue his subtilties frō vs. And whē soeuer thy necessitie requireth praier thincke that to be the time whē thou oughtest to pray and differre the tyme no lenger but fall straightwaies in hande with prayer If thou of thy selfe be not apte or worthie to praye God will make the apte and worthie For thincke this verely with thy selfe that God loueth thee for Christes sake and not because thou art righteous and holye otherwise should he neuer loue thee nor heare thy prayer For who can be founde righteous and holy in his sight before whom the child of one daye olde yea the Angells in heauen be not pure Enter not O lorde into iudgement with thy seruant saith Dauid for none that lyueth shal be founde righteous before thee God hath wrapped all thinges vnder sinne that he might haue mercie on al sayth S. Paule This requireth Christ in this place that we diligently praye and by no meanes neglecte prayer as some wicked persones are wont scoffingly to saye I said not the lordes prayer not a great whyle and yet I haue as good a stomacke to my meate and drincke as euer I had in my lyfe If thou be a Christen man and chalengest vnto thee that name let neuer suche a worde come out of thy mouth If thou saye the lords prayer no ofter at the lest say it in the morninge when thou ryseth again both before and after meate also when thou goest to bedde at night For we that are Christians are bounde to pray alwayes whiche with the mouth can not at all times be done but this is the prayer of the heart For the heartes of the faythful ought to wyshe this continually that the name of God may be sanctified that his kyngdome maye come that he wil geue vs peace seasonable weather a sounde body good health c. This doth euery Christen man inwardly wishe at all times and although he doth not euer thincke in it yet that is his continuall desire This is a spirituall prayer and a prayer of the hearte And we haue nede of such prayer at all tymes because a Christen man can not so muche as a moment of an houre be safe and without ieopardie for the deuill and his owne fleshe lest he should be cas◠hedlong into diuers sinnes and vices But as with the heart so likewise with the mouth ought we to praye Now what maner of prayer it ought to be Christ teacheth here sayth Aske in my name Againe the father loueth you-because ye haue loued me and haue beleued that I haue come out frō God· And when a man is so instructed that he beleueth in Christ he is the true priest with all his furniture neither wanteth he any thinge but that
he may boldly open his mouth and lippes and declare the matter both for hymselfe and for other and saye Lorde this haue I nede of that hath my neighbour nede of Geue vs this for Christes sake c. Our times be suche nowe that we can neuer want necessarie causes to pray Calamities and publique miseries are there plentie Perils and daungers cōpasse vs rounde about The cause of all these euils is the deuill which is a murtherer and a lyar with lying he goeth about to oppresse the worde of God and with commotions insurrections and murtheringe one of an other he troubleth the ciuile state publique peace The Pope the Turke and the other tyrauntes which all are enemies to the worde of god helpe the deuyll also forwarde in all his matters yea we also priuatly euery one of vs haue oure priuate incommodities and afflictions so that we haue causes sufficient to moue vs vnto prayer They that can not aptly expresse in prayer these most haynous and greuous euylles let them take vnto them the Lords prayer whiche containeth seuen petitions wherin are cōprehended abundantly all thinges that we haue nede to praye for In the first petitiō Halowed be thy name we pray for the ministery for all true ministers againste heretikes vngodly personnes againste the Iewes Infidelles Turkes and againste the Pope all Papistes for all these blaspheme the name of God and dishonoure it that god will represse confound them send faithfull workemen into his haruest and conserue and kepe his worde sincere and pure againste heresies In the second petition Thy kingdome come we desire that the kyngdome of the deuil and death may decaye and come to naught which is a very ample and large petition For it comprehendeth al the deuils kingdome that god maye make an ende of it and vtterlye destroye it and set vp his owne kingdome in vs and in all menne thorowe his worde and the holy ghost In the third petition Thy will be done in earth as it is in heauen we praye that all other wyll whiche is cōtrary to the mercifull will of god may be restrained hindered so that it maye take no place This prayer can not the deuill his Impes abide yea this prayer preserueth and kepeth vs safe from many incommodities and combraunces which the deuil the worlde would dayly attempte and bring to passe againste vs-if they were not letted by this petition In the fourth petition Geue vs this daye our dayly breade we praye for the maiestrates for our parentes for our wyfe and children for the fruites of the earth for seasonable weather for peace and for all thynges necessarie for this present life euery man according to his vocation and calling that it wil please god to prosper all these thinges and to defend them against euil In the fyfte petition And forgeue vs oure trespasses as we forgeue them that trespasse against vs we desire that god wyll be merciful vnto vs turne awaye his wrath from vs that we haue iustly deserued not deale with vs accordinge to our sins but that he wil forgeue vs our trespasses geue vs grace that we may waxe daily better and better shewe beneuolence an good wil one toward an other and one of vs forgeue an other how great soeuer the offences be In the sixte petitiō And leade vs not into temptation we aske the god specially will helpe all afflicted consciences that they perishe not in tentation but that they may be deliuered from it by the worde by the holy ghost In the seuenth petition But deliuer vs from euill we pray for a blessed a prosperous end that we may be deliuered from al sinnes calamities of this lyfe be brought vnto a glorious an euerlasting lyfe there to remayne with god in his kyngdome for euermore Thus see we that in the Lords praier are contayned abondātly al thinges necessarye to be prayed for whether we will be deliuered from those thinges that are euil or holpē with those thinges that are good And all these thinges are necessarie to be daily prayed for For there is great plentie of necessities and perils first publiquely and afterwarde priuately in euerye mans owne busynesses Onely this one thynge is greatly to be lamented that we are very colde and slouthfull vnto the Godly exercise of prayer neyther do we resorte vnto it wyth suche earnest desyre and fayth as we ought to do There is a commandement set forth that byddeth vs to pray There is also a promes that we shal vndoubtedly be heard And because we shold lack nothing that might furder vs in this behalfe Christe in the aforesaide prayer hath prescribed and appointed vnto vs a certein forme or maner of praying But for asmuche as oure indignitie and vnworthynes by the reasone of our synnes doth alwayes trouble vs so that eyther we praye nothyng at all or els whē we pray we doubt whether we shal be heard or not we must encourage and confirme our heartes with this that Christ commandeth vs with expresse wordes that we shoulde aske and praye in his name And he promiseth for a certeintie that whatsoeuer we aske in his name we shall surely receaue and haue it And by these wordes he vtterly remoueth this worshipping of God by prayer from all creatures either in heauen or in earth vnto this onely person Iesus Christ. Therfore all prayer that is not made in the name of Christ is no prayer nor worshippinge of god As when the monckes praye that god will haue mercy on them for Fraunces sake for Dominickes sake for Benet and Bernardes sake and that he wil graunt their petitiōs for their owne workes sake or for the fastings almose dedes and prayers of other c. This is no prayer For it is not made in the name of Christe but in the name of Fraunces Dominicke Benet c. or in theyr owne name suche is the prayer of the Iewes of the Turkes of the Infidelles yea and of the Papistes For they wil not haue the name of Christ only in their prayer but they adde vnto it also the names of Mary of the Apostles and of other Sainctes But as concerning all such Idolatrous prayers the end of them is this God heareth them not they please not but rather displease god They are no honoring but rather a dishonoring of god And although such hipocrites do many tymes obteyne that which they aske yet were it muche better for them neuer to obteyn it then after this sorte wherby they be only confirmed and hardened in their impietie and vngodlynes But the godly praye not so They despaire of theyr owne name neyther wyll they at any tyme praye in that But forasmuche as they knowe that GOD is mercyfull for Christes sake and they haue a commandement that they shoulde praye in the name of Christ that encourageth
euerlastingly neither can synne condemne them Therefore all thinges are now turned cleane contrarie Before we were holden vnder the captiuitie of synne Before we perceaued that the deuill by the reason of oure sinne was a cruell tyrant againste vs. Before we coulde by no meanes escape the moste bytter payne of death Before we looked for yea and that worthely euerlasting damnation and the most cruell tormentes of hell fyre But fromhensforth it shall no more be so For Christe vnto this ende is ascended into heauen that he shoulde holde in bondes as slaues of no power synne death and deuill that they fromhensforth should not exercise their tyranny againste vs as tofore they haue done or if they do attempt any violence against vs it should chaunce for the best on our behalfe Synne ceaseth not to prouoke vs if by any meanes it may enforce vs to do any thing againste the will of God and so to make vs to haue gyltie consciences And our infirmitie is great We do not resiste sin as we ought to do Dauid was a great man an holy yet was he throwne into two most greuous haynous sinnes Nowe that he was deliuered again frō those sinnes that they were forgiuen him The cause was that he beleued on that blessed sede that was promised to come which shold destroye the power of synne and make it his bonde prisoner It therfore can not only not oppresse Dauid but it is the cause also that he prayeth the more feruently and is the more circumspecte in all his doinges for euer after If he had not thus fallen he had neuer made that moste godly and swete psalme Miserere And so likewise is the matter concerning death It can not refraine his violence from vs neither can we any otherwise then tremble for feare at the beholdinge therof But how cōmeth it to passe that death can do none of all those thinges that it entendeth Because death is taken prisoner bounde so that nowe it can not hurt nor kyl euerlastingly the faithful the styng therof being taken awaye by Christ and it selfe being vtterly subdued and ouercome as Christ him selfe saith by the Prophet O death I wil be thy death Therfore whē death sheweth it selfe moste fearce and vttereth the greatest violence that it can yet it doth no more with the true Christians then that it should be the cause for them to flee vnto the worde of God that they maye exercise them selues in it the more diligently and confirme them selues with it which otherwise they wold not haue done if the terrours of death had not bene Euen the same may be spoken concerning the deuil which is a sutle deceiptfull craftie and cruell enemie He at all times lyeth in waight for the Christians if by any meanes he may make their hope frustrat vaine But Christ is Lord ouer him so that he shal not onely not do bring to passe that he entendeth but also the more that Christians are assalted of him the more ware circumspecte doth he make them and prouoke them the more diligently to geue their mindes to prayer to the meditation studie of gods worde to cōmit them selfe wholly to the tuition defence of god euermore calling on him for helpe and succour And where as if they were without this sutle and craftie enemie they wold become careles and negligent because they should stand in no feare of suche an aduersarie nowe they watch now they are circumspecte and take hede that they fall not into his daunger Al these thinges therfore profit the Christians whiche are to other because of their corrupt pernitious nature a very plague pestilence confusion and destruction And this chaunceth to the Christians because Christ is ascended into heauen and hath by that meanes made them his prisoners so that now they can not do against the Christians what they wold but what it pleaseth Christ to suffer or appoint them Synne wold gladly condēne vs death wold very faine kyl vs The deuil is altogether desirous to cast vs hedlōg into euerlasting damnati ōbut they can not do what they wold forasmuch as they are although enemies yet the captiues bond slaues of Christ so that although they be cruel fearce against vs yet can they not hurt against vs. And this is the noble fruit singuler cōmoditie of Christes Ascentiō that our greate enemies synne death deuill whose captiues and bonde slaues we were are nowe imprisoned of Christe and holden in bondage so that by this meanes we are free from their tyranny For for this purpose dyd he go vp into heauen and sytteth on the right hande of God that he might defende the churche against them It foloweth in the psalme Thou hast receaued gyfts for men that is to saye suche gyftes as thou wilt distribute vnto men and thorowe those gyftes helpe cōfort them What maner of gyftes these are God by the Prophet Ioel declareth saying After this will I poure out my spirit vpon all fleshe and your sonnes your daughters shall prophecie your olde men shall dreame dreames and your yong men shal se visions yea in those dayes I wil poure out my spirit vpon seruantes maydens I wil shewe wonders in heauen aboue tokens in the earth beneth And in the gospel of Iohn Christ saith thus If I go away I wil send the confortour vnto you And when he shal come he will rebuke the worlde of sin of righteousnes of iudgemēt Peter also saith Sence now that Christ by the right hand of god is exalted and hath receaued now of the father the promes of the holy ghost he hath shed forth this gyfte whiche ye nowe see and heare Now there are two thinges principally whiche the holye ghost worketh Firste he leadeth vs thorowe the Gospel vnto the true knowledge of CHRIST that we maye beleue to haue remission of our synnes in his name Again that we maye bringe forth the worthy fruites of repentaunce resiste synne mortifye it earnestly begin to obeye god And this newnes of lyfe afterwarde taketh place in oure soule bodye heart and in al the partes of vs. For although because of our sinnefull body we can neuer be so free from sinne that we shall be vtterly without synne yet that sinne that remaineth in vs is not imputed to vs nor layde to our charge for Christes sake neyther doth it condemne vs. And this is the firste thynge that the holy ghost worketh in vs. Secondly the holy ghoste also maketh his instruments that thorowe the worde and the preachynge therof other maye be brought vnto the knowledge of this grace In consideration wherof Paule interpreteth this psalme to this ende that thorowe the Ascention of Christ these giftes chaunce vnto vs that he hath made some Apostles some Prophetes some Euangelistes some Shepheardes and teachers to
the world is full of periurie and blasphemye To this so odious a beast and monster and extreme enemie of God geueth god his sonne and that of pure loue The gift of God is specially commended hereby that God dothe not let or spare to doo good for our so great wickednes and frowardnesse But what soeuer is done and cōmitted against him he regardeth it not No not in that that his name and worde is so blasphemously handled and such stubburnesse is vsed agaynst his commaundement For where as the gift is so excedyng and the geuer so great the geuer might of good reson be offended for the frowardnes of him that receaueth it But God ouercommeth hym selfe and putteth out of syght all the synnes that we work eyther against the fyrst or the seconde table of Moses But because of these synnes and this myserie wherwith we synners are encombred and so encombred that we could neuer escape without the help of God doth God put foorth this loue and bestoweth this gift freely vpon vs. Is not the mercyfull Lorde therfore worthy to bee loued again And ought we not to put our whole confidence in hym which forgeueth vs our synnes yea the synnes of all the world and doth not recken them although they are innumerable For seyng that the sinnes of one man are infinite who can numbre the syns of the whole worlde And yet is this sentence trewe and certayn that God forgeueth the worlde all their synnes For wheresoeuer is the loue of God there is also remission of synnes We shoulde haue here ready hertes to haue diligent meditation on this loue wher as God geueth to the world that is his enemye euen his owne selfe so that we shold loke for no other thing of hym but mere grace and mercy Whatsoeuer chāce in this lyfe yet shold our hope be in this loue and our faith remain constant in the mercy of God for Christ. Suche thoughtes must nedes be full of great ioy as I and many other godly mē do protest that we haue liued in all kind of abhomination and idolatrie haue ben defyled with dyuers syns This vngodlynes hath not God punished in vs after our deseruyng but hath declared his loue and hath by the gospel opened again his sonne which he had geuē to the world before that now we may heare again the holsom doctrin vnderstande that God is not angry with the worlde but loueth it in that he gaue his sonne to it But alas howe execrable is our ingratitude what excedyng dulnes of vnderstādyng is this that we can not consider this great goodnes of god For if we wold truly consider it ther shold rise in vs the affection of such ioy that we wold not onely shewe highe obedience vnto God but we would also gladly suffer all thynges for his sake But we may thank our vnbelefe for this which regardeth not this great ioye but in the meane while setteth his pleasure in worldly trifles and seketh for vain daliāce Thus farre haue we shortely rehersed these fower thynges who is the geuer what is the gifte howe it is geuen and to whome Whyche thynges are all so great that no man can expresse them sufficientely by wordes now foloweth the entent wherfore god gaue this gift Truly not that we should eate cloth our selues get a liuyng therby and muche lesse that he shold be vnto vs a poyson or pestilence as we teache also of Baptisme and of the Lordes supper that al these thinges might be counted wholsome vnto vs But it appereth plainly that he was geuen to this entent that all that beleue in hym shold not perishe but haue euerlasting lyfe Here is it declared with playne woordes that in this matter there is no respect had vnto riches or worldly desires but that we myght therby be delyuered from death and synne and that we mighte not perishe This is the onely busynes that the Father of mere loue hath enioyned his sonne to do euen to ouer come the deuyl and hell and to deliuer vs from eternal death into the whiche we fel headlong by sinne This is the cause and entent why this gift was geuen Wherin we haue iust cause to beleue and trust stedfastly For we heare by the mouth of Christ that he hymself is geuen vnto vs and that the power of the diuell is weakened and ouerthrowen and power to pacifie the troubled conscience is restored to vs for the attainment of euerlasting life and saluation Death shal be abolished al ioy shal rise for this sure faith wherwith we beleue that God is merciful vnto vs that he loueth vs of very loue gaue his son vnto vs that we shold not perish but haue euerlastīg life The words be such that they can not be sufficiently cōprehended with thought Wherfore a christiā must daily pray that god by his spirit wyl make these words swete pleasant to our hertes and kendle and inflame them in our myndes Suche kind of teaching and discipline might easily make true doctors of diuinitie to teach vs truly of Christ and to iudge al other doctrines and to abyde all things with out murmuring that it shal please God to lay on vs. But where as it is so that we heare this doctrine and yet care not for it whether it take roote in vs or no and whether it bring forth fruite or no alas so are we neuer the better And there is no doubte but that the damned in the latter Iudgement shall chiefely be confounded in theym selfe for thys faultt that they despised thys preachynge and dydde not regarde it But nowe lette vs go foorth and see what is the waye to come by this gifte For all thyngs are not of lyke force to obteyne this gyfte Christ himself dothe shewe that playnly by his worde when he saith that all that beleue in him shold not perishe but haue euerlasting life This is an euident profe that onely Fayth that is the trust in the grace and mercy of God is the very hand wherwith we must take vnto vs thys gyft For euen as God geueth by loue and mercy so we do take and receaue by Faith and can receue no otherwise As for thy merite for doyng this or that it hath no place For our workes are nothyng requisite to the obteinyng of this gyfte onely is it necessary to shew our selues ready through Faith and euen as it is geuen of God by loue so we ought to receaue it by Faith in Christ. As for an example We heare here that God is merciful and redy to forgeue and that he doth declare his loue and charitie by this towarde vs when he sendeth his only begotten sonne into the fleshe and layeth our sinnes on hym accordyng to this sayinge of Iohn Beholde the Lambe of GOD whych taketh away the synnes of the worlde that by this gyft and loue oure heartes may be confirmed against synne and the
bytyng worme of conscience forasmuche as God is not now angrie with vs but standeth sure by his promise of grace and mercy which he hath made with vs for his sonne Iesus Christes sake He that beleueth thys is sure to be saued For this gift is geuen to make vs safe from death and synne For euen as a great flame is in comparison of a droppe of water so is Christe in comparison of the synnes of the worlde As soone as they touche Christe and as soone as the gift is receyued by Faith our synnes are quite consumed and abolyshed euen as a drye stalke is by an hot fier For here thou hearest by the worde of Christ that God so loued the worlde that he gaue his onely begotten sonne for the worlde that all that beleue in hm shoulde not peryshe but haue euerlastyng lyfe He saith precisely here They that beleue in hym He saith not he that taketh vpon hym this or that worke and thereby endeuour hymselfe to purchase Gods fauour Only Faith it is that purchaseth this gyfte Wherfore lette our aduersaries withstand this sentence neuer so muche lette them rayle neuer so muche agaynst it yet is this sentence sure and inuincible that they that beleue in him shall haue euerlasting lyfe and shall not perishe And se thou put nothyng hereto nor take nothyng from it lest thou shouldest seme to take vpon thee to correcte Christes iudgement These are excellente woordes and the wordes of lyfe God graunte vs hys grace to print them in our heartes For he that hath these wordes surely fixte in his hearte can be feared neyther of the deuyll nor of synne nor of helle but wyll be of a quiete heart and say I am withoute all feare For I haue with me the sonne of God whom God hath geuen vnto me by loue and by the word of God that is by the gospel which certifieth me therof And thy word O lord thy son Iesus wil not deceiue me in whom alone I put my truste If I be any thynge weake in Faith grant me that grace that I may beleue more stedfastly For I besydes this haue no other healpe in thys euident gyfte and loue of GOD but that we shold all by a lyttell and a lyttell beleue more and more in this gyft For Faith is requisite as thou hearest here of CHRIST And the stronger that Fayth is the greater is the ioy pleasure and securitie that is felt risyng in the mynd so that after that the mynd is most prone and readye to doo and to suffer all thynges whyche we knowe that God doothe requyre of vs and wylleth vs to doo knowyng that he is louyng and vseth nothynge but loue towarde vs. But thou wylt say If I were as Peter Paule and saint Mary were this gift would be confortable vnto me For they are saintes and therfore doubtlesse this saying pertaineth but vnto them Howe should I that am a synner by any meanes vnderstande that it pertaine vnto me whiche haue so often offended God by my synnes and haue made hym my enemie Such thoughtes can not be auoyded when the hearte after this kynd of preaching reasonyng beholdeth it self considereth his syns And here must we be circūspect and ware least we laying aside Gods word geue our selues any long tyme to such thoughtes but forthwith must we returne to the word and order oure Iudgement accordynge to the same For those thoughtes ar nothyng els but very incredulitie and vnbelefe which goeth about to withdraw vs from this swete gospel And trewely vnbelefe can be ouercome by no other meanes but by the worde of God Of this preacheth CHRIST that wee shoulde not doubte of thys woorde sayenge that his Father the trewe and eternall God in heauen dyd so loue the worlde that he delyuered his only begotten sonne And this is sure that the world here dothe not signifie Mary Peter Paule onely But the worlde signifieth all mankynd Therefore if thou takest thy selfe to be of mankynde or if thou doest not beleue that compare thy self with other mortall men that thou mayst vnderstande that thou art a man For why shouldest thou not suffer thy selfe to be of thys name seyng that Christ with plain wordes saieth that GOD gaue not his sonne onely for Mary Peter or Paule but for the worlde that all shoulde receaue hym that are the sonnes of men Then yf thou or I wold not receaue hym as though he dyd not appertayne vnto vs truely it would consequently folowe that Christes wordes are not true where as he saith he was geuen and deliuered for the worlde Wherfore hereof appeareth that the contarye therto is moste assuredly trewe that is that this gift belongeth as well vnto thee as to Peter and Paule forasmuche as thou also art a man as they are and a portion of the worlde that God maye not be iudged in his worde and this thought rise in our heart thynkyng on this wise Who knoweth whether I am also of their number to whom the sonne of God is geuen and eternall lyfe promised For that is as muche as to make God vntrewe of his promise Wherefore whenne thys thoughte commeth vpon thee suspecte it as thou wouldest suspecte the deuyl least thou be therwith deceaued And say thou what is that to me that I am neyther Peter nor Paule If GOD woulde haue geuen thys gyft to them only that should haue ben founde worthy he wold haue geuen it to the Angells to the Sonne and vnto the Mone For they are pure and vndefyled creatures whyche alwayes obeye God and neuer doo declyne and swarue frome hys Preceptes But thys is the truthe of the matter hee gaue hym to the worlde And the worlde is no woorthyer thereof then as I sayde before Wherefore although I am neyther Peter nor Paule yet wyll I not suffer my selfe to bee putt besyde thys gyfte but wyll challenge as muche thereof for my part as dydde Dauyd and all the holy Apostles For what was Dauyd Dydde he not trespasse heynously and greuousely Also what were the Apostles were they not synners and vnworthye Wherfore lette no man folowe thys reason saying I am a synner I am not iust and holy as Peter was Wherfore I dare not bee so bolde as to chalenge this gyfte for myne But rather reason on thys wyse What soeuer I am yet God is not to bee taken as vnfaithfull of his promyse I am a portion of the worlde wherfore if I wold not take this gift as myn owne I shoulde make God vntrue But thou wilt say Why dothe he not shewe this to me alone then I wold beleue and thynk surely that it apertained vnto me But it is for a great cōsideration that God speaketh here so generally to the intent verily that no manne should thynke that he is excluded from this promyse and gyft He that doth exclude him selfe must geue a count why he dothe so I wyll not iudge them
sayth he but they shall be iudged of their own mouth For this gyft was geuē to all the world and they by their vnbelefe and mistrust of Gods word will not receyue it Yet if a man consider well he shall perceaue that Baptisme and also the Communion of the body and bloud of Christ were ordeyned to the intent that euery man should take this gift free franke as his owne And thus muche haue we spoken generally for the vnderstandyng of this sentence whiche can neuer be sufficiently declared and perceaued For it is the principall doctrine by the faith whereof we dye and obteyne saluation in the whiche Christe doothe describe plainely to oure greate conforte that he hym selfe is wholly geuen vnto vs from the father of pure loue whiche loue he as a mercyfull God performeth to the wicked and vnkynde worlde And here it is playnly sette foorth to all menne what a greate tresure we Christians haue We learne here also what God and the worlde is and howe that we bee made partakers of this grace onlye thorough fayth as Christe sayth all that beleue in hym haue euerlasting lyfe For the doctrine of workes whiche after this fayth ought to ensue by the power of the holy Ghoste is to be placed in an other matter What a Christian ought to do as the obedient Sonne of God and as one shewing himselfe kinde and mindeful for so great a gyfte of eternall lyfe and loue of God as touchyng that I say Christe teacheth nothynge in this place Wherefore we will nowe entreate no farther of this matter that we are saued only by the mercie of god and that we obtaine this grace only by fayth with out vertu without merits and without our workes For all the whole matter that is requisite and necessarie to the gertinge of euerlastyng lyfe and remission of our sinnes is altogether and fullie comprehended in the loue and mercie of God thorough Christ. God graunt vs his grace that we maye beleue and trust hereunto surely and that we may abyde and suffer all thynges with a glad and a redie heart and that we may so die that we may be saued for euer Our God graunt vs this thoroughe his sonne and our Lorde Iesu Christe Amen The first Sermon on Trinitie Sonday Of the feaste MAny thinges shold be spoken as touching this feast For first of all the Gospel is very fruitfull and preacheth of great matters And it is necessary also to speake of the cheife article of our religion for as muche as we Christian men onlye and none beside vs do beleue in god the father and in god the sonne and in god the holy ghost This is the principall article in our congregation which was not inuented by man neither came euer to mans mynde But is only opened vnto vs of god by the worde Wherfore euen as God by other feastes thorough the eare is gloriously set forth by his workes which he hath don that by thē his good will and pleasure toward vs might be knowen as the feast of the Natiuitie of Christ is celebrate kept holy at that time whan Christ became man and the resurrection of Christ whan this man that was god raysed himself from the dead and Whitsontyde when the holy ghost came downe in a visible forme began his operation and so forth so that all feastes do declare with what god is as a man woulde say appareled So this present feaste was therfore ordained that it might be knowen as nigh as it is possible out of gods worde what God is in his nature and substance of hymselfe without any maner of visers or shewes And here are all creatures Angels and heauens to be ouerpassed with a highe contemplation and all inferiour thinges to the whiche we are commonly accustomed are also to be set asyde And these thinges only are to be heard whiche God pronounceth of hymself and his proper substance and nature And here doth appeare what is the wisedom of the worlde and the folyshnes of God For whan the worlde heareth that one eternall God is three distincte persons this it can in no case alowe but iudgeth all mad that either teache those thinges or beleue so as they teache Wherefore this article in the new testament in the whiche it is very euidently set forth hath ben sharplye withstanded resisted So that this was the occasiō as witnesseth the histories that Iohn the Euangelist wrot his gospell For by by there sprong vp the hereticke Cherinthus which had learned of Moyses that ther was but one God Whereby he gathered that Christ could be no God as God himselfe could not be man Wherfore he did vse this sylogisme and sophisme of reason and thought that euen as he hymselfe could vnderstande and gather by reason the thynge that it was so in dede in heauē and could none otherwise be But away with this iudge false estemer of things I meane reason Blind reason where as it is not sufficiētly able to knowe it selfe yet wil it not stycke to be so bold as to iudge of god For yet is there none foūde that can know for a suretie what this is that men see with eyes speake laughe with mouth And yet we stāde so highe in our owne conceite that we will speake dispute of God and of his substance yea and that of our owne proper reason without helpe This is a great folishenes I can not parfectly determine what is seing or laughyng and yet I will take vpon me to knowe and geue sentence of that wherof I knowe nothing at al wherof god only ought to pronounce Yet the worlde setteth muche by this folishnes the Turkes the Iewes mocke vs christiās as half mad because we beleue that Christ is god But if this were wisdō who might not pronounce thinke with the Turkes Ther is but one god Christ is not god But when scripture and the word of god is put forth this thinking and pronouncing is nothing worth But we muste speake or at least wise stammer of those things as the scripture doth point vs that is that Christ is very god that the holy ghost is very god yet that ther are not three gods neither three natures or substāces as we nūber three sons three men three angels or three windowes For so is not god distinct in his substance but there is one only substance of god Wherfore although there be three persons god the father god the sonne and god the holy Ghost yet in substance they can not be deuided or discerned For ther is only one god consistyng of one indiuisible substance For so sayth Paule of Christ whiche is the Image of the vnuisible god the first begotten of al creatures for by hym were all thynges made that are in heauen or in earth visible and inuisible whether they be thrones or dominations or principats or potestats
doth declare Weras he saith whē the conforter cōmeth whō I will send the spirit of truth y◠which procedeth frō the father he shall testifie of me And Christ here doth not onely speake of the office of the holy ghost but also of the substāce of the holy ghost wheras he saith that he procedeth which is as much to say as his proceding is eternal wtout beginnīg For the father frō whō the holy ghost procedeth is without beginning wherfore the Prophet cal hym by a proper name the spirit of the Lorde as ye heard on whitsonday wheras Peter allegeth the saying of Iohel which sayth thus And it shal come to passe in the latter dayes saith the Lord I will shed out of my spirit vpon all fleshe and your sonnes and daughters shal prophecie Marke this worde attentiuely wher God saith I will shed out of my spirit For ther can be els nothing in god that is not eternal almighty holy wife good and perpetuall as he is hymselfe This sentence and many suche other as concerning the holy ghost were the very same wherwith the holy fathers dyd defend this article against the deuil and the worlde and hath maintained it vnto our time that we beleue onely in one god and do confesse furthermore that this one god is god the father god the sōne and god the holy ghost eternally It is not as the heretikes saye and triflingly imagin that these three names do signifie but one person whiche hath diuerslye shewed forth their selues at diuers times If they are troubled with this article because it seme absurde to reason what is that to me For if a man myght reason in this matrer surely I coulde do that and not all of the worste ye and perchaunce better then any Iewe or Turke can But I count this thinge as the greate benefite of god that I do not dispute of this article whether it be true and agreable to reason but wheras I see that it is so plainly set forth in scripture and hath suche a sure fundation I beleue god more than my owne reason neither do I any thinge care howe this shoulde be true that ther is but one substance three persons in one substance For we go not about here to shewe whether the trueth may be cōcluded by a forme of reason but whether this be certayne by the worde of god If the word of god holdeth with thee care for no more It wil not deceaue thee Wher as the word then is certaine and euident as it is proued and this article is maintained of the holy fathers with suche constancie and power stycke thou also surelye therto and dispute not muche how the father the sonne and the holy ghost maye be one god Thou canst not know precisely what is the cause of laughing in the face neither what is the cause of the sight of the eyes that they see a thing so farre of And also when thou slepest wherof it commeth that as muche as belongeth to the bodie thou art deade yet a lyue We can not know a very litle thing of our owne reason yet we presume to go vp into heauē to searche comprehend god in his maiestie with our reason Why do we not first begin to serche our selues after that sorte first learne to know wher lyeth the operation of our senses when we slepe Ther might we dispute without perill But in this article there is great peril And here we must stycke surely simplely to the worde which sayth of Christ that he is the image of the father and his first begotten before al creatures that is he is no creature but eternall god as there are many testimonies in Iohn All thinges are geuen to me from my father he that seeth me seeth my father Doste thou not beleue that I am in the father and the father is in me There is no place for cauillations in this thyng God hath spoken and sayd that ther is no difference betwene the father and the sonne then in that the sonne is begotten of the father But how this sholde be done how this eternall generation shold be we can not know only know we this that as the scripture sayth he is the first begotten before all creatures and the image of the inuisible god in nature So doth scripture also teache of the third person euen of the holye Ghost which is called the spirit of God And as it is taught before he procedeth from the father that is he hath his substance of the father so that ther is no part of godhed wisdom veritie power in the father whiche is not also in the holy Ghoste But how this cōmeth to passe I can not expresse for it can not be by reason comprehended and it is aboue all angels and creatures Wherfore we must thynke and beleue no further of this than is declared in scripture but to the wordes therof we may surely sticke But to know that perfectly is a thynge not belōging to this lyfe but vnto the lyfe to come Wherfore we must differre the vnderstandyng of these and not dispute theron but beleue plainelye and simplye whatsoeuer the scripture affirmeth of this matter This article is very well set forth in the articles of faith And firste of all this is euident and agreed vpon amongest all men that we are not the first inuenters of this article Neither are the holy fathers the authors therof But they collected it out of the writynges of the Apostles and Prophetes very shortly and compendiouslye euen as bees of many floures gather honye Here first we saye I beleue in God the father This is the first person in the godhed And these are his proper workes in that he his omnipotent and the creatour which made all thinges preserueth all thinges vnto this time In this worke is the father described After that we say And I beleue furthermore in one person which is also god For we must beleue in none els but in only god What is the name of this person His only begotten son Iesus Christ. So hath al christiā men prayed beleued now more thā a thousand v. hundred yeres Yea rather frō the first beginning of the worlde Although this article hath not at al times so plainlye ben forth but hath ben taught at diuers times after diuers sortes For frō the time of Adā vnto Abrahā the son of god was called the sede of the woman After that was it named the sede of Abrahā of Iacob of Dauid so forth And al this is but that onely man Iesus Christ Yea the angels also are called the sonnes of god so are al godli mē are so in dede but neither is there Angell nor any other godly man whiche may be called the only begotten Wherfore only this Christ is so begotten of the father as the sonne to whome he hath none like nother in the angel nother in creatures
Wherefore it is euident therby that he is also God This do we beleue and confesse and our children also with all Christian men and women After this confession foloweth there a rehersall of his workes and office what the sonne of God hath especiallye done That he was conceaued by the holy Ghoste borne of the virgin Marie suffered vnder Pontius Pilate was crucified dead and buried and rose from the dead and ascended into heauen and sytteth at the ryght hande of god the father almightie And here doth he retourne again to his godhed that he may be knowen and beleued of all men that he is the Image of the father and lyke vnto God And this I say againe that we inuented not these wordes but receaued them of the congregation as a man woulde by hand to hand Thirdly we saye I beleue in the holy ghost Here we geue lyke glorie to the holy ghost as we geue to the father and to the sonne wheras we beleue in him So that this article is plainlie comprehended in the comō crede and that so wel that it can not be better so that it may wel be called the crede of the Apostles For it was scarsely a thyng possible for any other beside the Apostles to comprise it so simplely and certainly Nowe what be the workes of the holy Ghoste it is plainely also described that is that he gathereth together the churche out of all languages and ioyneth thē together in the vnitie of fayth doth sanctifie them by the remission of synnes and doth enkendle in them the hope of remission of sinnes as we saye I beleue the remission of synnes the resurrection of the fleshe lyfe euerlastyng So here be comprised verie properly in the crede the three persons in one diuine substance and yet neuerthelesse euery person is set forth with the ornamēt of his owne office and propertie To the father is attribute and geuen the creation To the sonne redemption to the holy ghost the power of sanctification and makyng holy That is that he doth distribute pacifie and confirme the remission of synnes and transpose vs from death vnto euerlastyng lyfe These are as a man wolde say certaine markes and differences that the persons may not be confusely put together but distinctly discerned that the father is the creatour Christe becometh man the holy ghost cometh wyth tounges like fire and pacifieth mens heartes All these are the workes of the only god But accordyng to the distinction of the offices and properties we must make a distinction also of persons For god the father was not made man and the sonne dyd not shew forth himselfe in fyerie tounges These are the proper workes of the sonne and of the holy ghoste Wherfore this article was deliuered vnto vs we made it not And this we know also by histories that GOD hath defended this article with great plagues and hath punished the heretikes that went about to ouerthrow it with great punishement Wherefore we must nedes sticke constantly vnto it and not forsake the word neither must we reason or dispute any thing in this matter For thus saieth the hystorie that Iohn was constreigned to write his Gospell especially for the heretike Cherinthus sake whiche dyd denie Christ his godhead and blasphemed hym It chanced that Iohn and they that wer with him entred into a bathing house in the which when he saw Cherinthus a washyng by and by he and his disciples went out with hast saying this withall let vs flee with all hast possible frō this blasphemer And they say that not long after the bathe fell on hym and slew Cherinthus the enemie of truthe And the end of Arrius the heretike was not muche better He was the head and author of great disturbance and tumult in the church which endured in the church more then foure hundred yeres In so much that not euen now can the sparkles of this vngodlynes be quēched and extinct out of the myndes of the common sorte He dydde graunt that Christ was borne of God before all creatures but yet that he was a creature and neuerthelesse farre better and worthier then all other be And wher as all faithfull byshoppes in euery place dyd as it was meete resyste thys blasphemie and many variances and discentions dydde ryse thereof it pleased Constantinus the Emperour to quenche this flame whiche at Nicea gathered together a councell of many learned men and godly byshops which condemned the error of Arrius And when that not long after Constantinus was dead and his sonne Constantine whiche was fauourable to Arrius was made Emperor they that were Arrians laboured with all their power to restore Arrius agayne from the excommunication And when that Arrius on a certayne day was commyng to the churche to be receaued agayne into the congregation in the waye he was taken with a great griping in the bealye And thereby was fayne to go out of the way to a cōmon place of easement where as when he was set downe his bowells and guts gushed out into the draught and so he gaue vp the goste Let all blasphemers therfore beware This is the article of the Trinitie which is fyrst approued by scripture then by the disputations of the apostles and holy fathers and at the laste also by miracles defended against the diuell and the world shall yet be defended and mainteined by Gods grace That is that we beleue in one God whiche is called the Father the sonne the holy ghost But that there might not be a certayn confused thing as cōcernyng the thre persons or one person Therfore their operations and propreties are distincted so that the Father is the maker the Sonne the Redemer the holy Ghost the sanctifier so that the common sort of the christians maye know a difference betwene the persones and yet not distincte or diuide the substance of the godhed This thyng is wont to be taught on this day and the christen men are onely they that beleue these thinges which seme contrary to reason as Paule saieth that it hath pleased God to make safe by the foolyshnes of preachyng them that beleue For reason can neuer make any forme of argument to proue that three are one and one thre that God is man that we when we are baptised are by the blood of Christ washed frō our syns and that in the sacramental bread we eate the body of the Lorde and in the mysticall wyne drinke his blood spiritually and so obteyne Remission of oure synnes All these articles are counted for fables and folye amongest the wyse of this world And therfore doothe Paule name it the foolyshenesse of preachyng But yet he that can beleue it shall get euerlastyng saluation The whiche thyng God the father graunt vs by the holy ghoste for his sonnes sake Iesus Christe our Lorde and alone Sauiour to whome be honor and glorie worldes without ende
Amen An other Sermon on Trinitie Sonday ¶ The Gospell Iohn iii. THere was a man of the Pharyseis named Nicodemus a ruler of the Iewes The same came to Iesus by nyght and sayde vnto hym Rabbi we knowe that thou arte a teacher come from God for no man coulde do suche miracles as thou doest excepte God were with hym Iesus aunswered and sayd vnto hym Ueryly veryly I saye vnto thee except a man be borne from aboue he can not se the kingdome of God Nichodemus sayde vnto hym Howe can a man bee borne when he is olde Canne he enter into his mothers wombe and be borne agayne Iesus aunswered Ueryly veryly I saye vnto thee excepte a man be borne of water and of the spirite he can not enter into the kyngdom of god That which is borne of the fleshe is fleshe and that whiche is borne of the spirite is spirite Marueyle not thou that I sayde to thee ye must be borne from aboue The wynde bloweth where it lusteth and thou hearest the sounde thereof but thou canst not tell whence it commeth nor whyther he goeth So is euery one that is borne of the spirite Nicodemus answered and sayd vnto hym Howe can these thinges be Iesus aunswered and sayd vnto hym Art thou a maister in Israell and knowest not these thynges Ueryly veryly I say vnto thee we speake that we know and testifie that we haue sene and ye receiue not our witnesse If I haue tolde you earthly thinges and ye beleue not howe shall ye beleue yf I tell you of heauenly thynges And no man ascendethe vp to heauen but he that came downe from heauen euen the sonne of man whiche is in heauen And as Moises lyfte vp the serpente in the wyldernes euen so muste the sonne of man be lyfte vp that whosoeuer beleueth in hym peryshe not but haue euerlastyng lyfe An other Sermon on Trinitie Sonday ¶ The Gospell Iohn iii. THis is a speciall good gospell in the which is declared what is the true and only way to euerlasting life It appereth that it was apointed to the feast of the Trinitie because it maketh so plaine a distinction difference betwene the persons in setting forth the high work of God that god worketh amōg vs men whē he iustifieth saueth vs. For it is certainly pronoūced as touching the father that he loued the world gaue vnto it his only begotten sonne These ar two distinct persons the father the son ech of them hath his propre worke The father loueth the worlde and geueth his sonne The sonne is become a gift and as Christe saith here the sonne geueth hymself to be lift vpon the Crosse as the serpent was exalted of Moses in the desert that all that beleue in him should not perishe but haue euerlastynge lyfe And to this worke also commeth the thirde person the holye Ghoste which by the water of baptisme doth enkendle faithe in our heart and so regenerate vs vnto the kyngdome of heauen Which doctrine is full of swete confort ought to fyll vs with a great truste in God when we see that all the thre persons al the godhead tendeth to this end to preserue vs against deathe and the deuill and that Iustice euerlasting lyfe and the kyngedome of God myght be prepared and made redy for vs. What cause shold we haue therfore to feare in the presence of God for our syn How can we doubt of his good will toward vs For if he had ben willyng to condemne vs for our synnes as we always feare the father would neuer haue geuen vs his onely begotten sonne the father the sonne would neuer haue called vs to baptisme the lauer of regeneration vnder the gouernaunce of the holy ghost And this only thinge do I notifie here as concerning the testimonies of the Trinitie For as touching this article and the doctrine that thervnto belongeth we haue spoken in our former sermon more plentuously Now therfore wil we entreae in order of this gospel and all the partes therof Christ entreth into a long disputation with Nicodemus the chiefe of the Phariseis among the Iewes and that of a matter that Nicodemus coulde not vnderstande the doctrine therof because it semed strange vnto him for lacke of custome therto and because he was accustomed to an other kynd of doctrine Nicodemus beyng no euyll man declareth bothe by word and dede how highly he estemeth Christ where as he setteth so much by him whom his own companions hate so extremely and commeth vnto hym albeit by night to testifie this openly before Christ that he acknowledgeth the power of God to be in him and doth not condemne him against his conscience as dyd the other Phariseis and Scribes Neither is it to be counted blame worthy in this man that he doth acknowlege Christ for the man of God and thinketh him worthy to be receiued of all men for that that he is sent from god What is the cause then that Christ doth seme to receaue this man after an vngentyll sort which gaue suche an excellent praise as concernynge Christe Uerilye there was a verye deadly error in this man whiche ought not to be ouer passed of Christ least that he should seme to consent to Nicodeme in such a great matter wherof yet he was most blamelesse For as touching the knowlege of god he shewed himself here to be very perfect and certain in this that he pronounceth that he knoweth that Christ was sent from God to be a teacher in that he toke the miracles which Christ dyd for the very workes of God But Christ doth declare by his answere wherein he reproueth Nicodemus opinion as touchyng the kyngdome of God what this knowledge preuayleth Nicodemus therefore thynketh this that he knoweth what is the kyngdome of God bycause he knowethe God and vnderstandeth how al things are wrought and gouerned by hym It were true that if he knewe GOD well he muste nedes knowe hys kyngdome But bycause the firste is false CHRIST rebuketh him in the laste that is that he knoweth not what is the kyngdom of God as he thynketh that he doth Wherfore all the disputation standeth in this poynte what is the kyngdome of God and who dothe see it and know it Nicodemus neuer had other opinion before this tyme but that the kyngdom of God had his description in the lawe that out of it might be vnderstande the holynes and sanctitie of God the whiche ought to be performed and fulfylled of all mē yf they wold liue with God most holy in his kyngdom He neuer thought how the synne can not be takē away by the lawe and that the lawe should be but a testimony to declare to vs our synne that it myght be a begynning of a hygher knowledge as concernynge God and hys kyngdome in vs. For he that is ignorant of the kyngdome of grace is ignorant bothe of God and also of his kyngdome Wherfore we muste
of no strenght they can not bring vs to heauē But thou wilt say Are al condēned are al wtout saluatiō This sentēce is against al mē neither can it be otherwise for asmuch as it belōgeth to al mē of whatsoeuer cōditiō or state they be There is but one way to heauē which we do not opē make but the son of god doth it And of this speaketh christ now immediatly saying As Moses lyfted vp the serpent in the desert so much the sonne of man be lifte vp that all that beleue in him may not perishe but haue euerlasting lyfe This is the secōd part of this celestial heauēly sermō of the very soūd of the holy ghost now he mitigateth the sharpnes of his first sermō by these words For it is an horrible fereful sayīg that no mā shal go vp īto heauē get saluatiō But it is spokē to the intēt that we shold learne that our first birth is al sinful ther can nothing be foūde in vs that may seme worthy of euerlasting life that not only to put down our prid carelesse liuing but that we shold tourne hūble our selues before god aske grace And this is the beginning of the true gospell that according to my former sayīg euē as no mā ascēdeth īto heauē so that here thou maist know that al that beleue in Christ shal not perish but haue euerlasting life This is a swete voice soūd by that which the holy ghost may be felt perceaued And both these doctrines are necessary in the cōgregatiō The first of sin of our corrupt nature that we might despaire of our workes of al things that we shal neuer go vp into heauē for their sake And whē our heartes are terrified abashed by such wordes then must that cōfortable worde be put forth that Iesus Christ the son of god descēded frō heauē came into the world tooke our flesh blood died for our sins that we might be free frō syn get the inheritāce of euerlasting life He that beleueth this sayinge purposeth surely to sticke therto is now saued shal not be forsakē of Christ nether in life neither in death but shal be takē vp vnto hī into heauē This sermon is a heauenly thynge which can not sufficiently be set forth commended vnto men especially to Nicodemes that is to them that thynke that the law must be obserued vnto iustification and that it is sufficient vnto saluatiō For these are they which knowe not the firste doctrine of sinne that although the lawe be iust holy and good yet we are so corrupt and euill that for our naturall vice we can not obey the lawe although to syght we do good workes Furthermore they muche lesse know that we must ascend into heauen by this man the sonne of Mary which only came frō heauen And so it cōmeth of such ignorance that they do not only thynke that they shal be saued by their owne righteousnes before god but also they persecute the righteousnes which cōmeth of faith in Iesu Christ as we see by the examples of the papistes which can suffer nothyng lesse in our doctrine striue againste nothyng so much as that we teache that we are iustified only by faith and saued therby not by good workes But compare our doctrine with the doctrine of Christ and ye shal fynd no diuersitie In the fourth booke of Moyses ther is such an hystorie The people of Israell when they were werye of suche thynges as they had in the wildernes They murmured against god Moses despised Manna as a light meat This sinne trespas dyd god punishe after this sorte He sent amōgest them ferye serpētes by and by at their styngyng followed a swellynge an inflammation in their bodies so that they fel down on heapes died Then came they to Moyses said we haue trespaced in that we haue spoken againste God and they pray hym that he wil take away from vs these serpētes And the lord spake vnto him Make a brasen serpent and put hym vp for a signe he that is stong and loketh vpon it shal liue Christ here maketh mention of this historie applieth it to himselfe that he must be lifte vp also as the serpent was And he that looketh vpon him that is he that beleueth in hym shal not perish but haue euerlasting lyfe First let vs learne the cause of this dreadfull iudgement whiche Christ hath pronounced twise before againste all men that is that no man can go vp to heauen but the sonne of man that came downe from heauen And again except a man be borne again he can not se the kyngdom of god Wherof came this great misery to man that he is thrust out of heauen should for his owne desert perish for euer It came of no other thing than that the old serpent the deuil dyd so byte hurte the first man and so corrupted him infected hym by syn That he is now in danger of euerlasting death can not by himself get any remedie against it as the type figure in the Iewes doth shew also whosoeuer were stonge they died al. So is it with vs also the reward of sinne is death And looke wher synne is ther must death nedes folow For as much then as al men as soone as they are borne be sinners this iudgement is geuen on thē that they must dye as god by name doth threaten Adam Eue whatsoeuer daye ye eate of this tree ye shall dye the death But here doth God shew his mercie in that he casteth not awaye men that are in this miserie and so infected damned to death but euen as in the figure and tipe of the brasen serpent he put forth a cōmandement which serpent was in all points lyke other serpents sauing that he had no poyson was a remedie against poyson so doth he procure that his son shold be lyfte vp on the crosse that all that looke on him sholde not perishe but escape the danger of death get euerlasting lyfe Yea he himselfe on the crosse had y◠forme of a poysonful serpent but yet hath no poyson but the lykelines therof For although Christe had our fleshe bloud yet that fleshe and bloud was without sinne yea and is of such strength that it deliuereth vs from poyson and sinne This is the very voyce and sound of the holy ghost by the whiche he beginneth the newe byrth in oure heartes that faith may conceaue and that this serpent by true faith may be in our syght and geue saluation But this sight of Christ is not regarded because of folishe reason As it is very lyke that so it chaunced thē also with the Iewes which wold not be brought in beliefe that ther was so great vertue in sight of such a dead
thing They wold more sooner beleue that the poison might sooner be expelled by medicines What doth it profite saith reason to saue the life if a man beleue in Christ The commandementes of the lawe must be fulfilled also and synne must be auoyded and than ther is hope of saluation Therfore few men perceaue this that all the meanes to come to saluatioÌ„ doth depende hereof that we beleue in Christ. But som be made Monkes they fast they pray c. And euery man seeketh saluation and lyfe by an other meanes then by the syght and faith in Christ But in this place marke this perfect sentence The corruption an contagion the which is ingendred in thee by the deuill is greater then that thou mayst be deliuered from euerlastynge death by thy owne power and might Neiher mayst thou be deliuered from this greate euill by any other meanes then by this syght that thou beholde Christ lyfted vp on the crosse how that he died for thee and offred his owne lyfe for thee and by his death satisfied for thy sinnes and so reconciled thee to God If thou beleuest this and be baptised then no doubt art thou newe borne by the holy ghost to the kyngdome of god For I â—â—yd before that this new byrth is of this sorte that there is nothynge open beside the sounde that is to saye we must sticke sure to the worde and beleue that most constantly And this is the plaine doctrine of this gospell that first we are al sinners damned to eternal death TheÌ„ that by this we are deliuered from eternal death wheÌ„ we behold the man Iesus Christ on the crosse that he made satisfaction for vs and vanquished death â–ª and brought vs at one with god and made vs partakers of euerlastinge lyfe This is the doctrine that forgeth new men and new heartes so that we may say in sin death Although I am deadly stoÌ„g of the old serpeÌ„t and can not deme it yet this thing maketh me haue sure hope of saluation that in the man Christe Iesu there is so great vertue that if I loke vpon him being crucified I get therby sure deliuerance from sin death and the deuill Wherfore there is nothing that can feare me be the bytting of the deuil neuer so great defileth he all thinges neuer somuche with matter and blacke poyson Christe on his Crosse doth confort me with his righteousnes For his blacke wan woundes are there set for my health And looke wher this confort is in the hearte againste this continuall poyson forthwith will ther ensue an other maner of lyfe that euen as we obtaine saluation be Christ So lykewyse we are redie to seke the sauing of other men by geuing helpe succour councel confort defence c. And although a Christian man be hurte of other yet he goeth not about to reueÌ„ge but more rather he hath pitie For he seeth the cause that all those things come by the bytinge and poyson of the deuill in all whiche thinges we could not but perishe if it were not for the remedie prouided by Christ. Wherfore he leaueth nothynge vndone but seketh alwayes possible to bringe men to this felowship and companie of saluatioÌ„ that they may be deliuered from this poison as he was deliuered So that this doctrine is the spring and fountaine wherout floweth al vertues confort ioy tranquillitie The almightie god and our most mercifull father preserue vs thorough Iesus Christ his sonne in this doctrine and graunt vs therin daylye to encrease that this syghte may neuer fall out of our syght and that by true fayth in Christ we maye be deliuered from eternall death Amen Here endeth the fyrste part of the Postille ¶ The seconde parte of this Appostell beginnyng at the firste Sondaie after Trinitie Sondaie vpon the Gospell of Luke xvj THere was a certain riche man whiche was clothed in purple and fine white and fared deliciously euery daie And there was a certain begger named Lazarus whiche laie at his gate full of sores desiryng to bee refreshed with the crummes whiche fell from the riche mannes borde and no man gaue vnto him The dogges came also and licked his sores And it fortuned that the begger died and was caried by the Aungelles into Abrahams bosome The riche man also died and was buried And beyng in hell in tormentes he lift vp his eyes and sawe abrahaÌ„ a farre of and Lazarus in his bosome and he cried and said Father Abraham haue mercy on me and sende Lazarus that he maie dippe the tippe of his finger in water and coole my tongue for I am tormented in this flame But Abraham saied Sonne remember that thou in thy life tyme receiuedst thy pleasure and contrariwise Lazarus receiued paine But now he is comforted and thou art punished Beyonde all this betwene vs and you there is a greate space set so that thei whiche would go from hense to you can not neither maie come from thense to vs. Then he saied I praie thee therefore father sende hym to my fathers house for I haue fiue brethren for to warne them least thei come also into this place of tormente Abraham saied vnto hym Thei haue Moises and the Prophetes let them heare them And he saied Naie father Abraham but if one come vnto theim from the deade thei will repente He saied vnto hym If thei heare not Moises and the Prophetes neither will thei beleue though one arose from death againe THE EXPOSITION THere is in this historie a singuler example the like wherof is not founde in al the scripture as touchyng the iudgement that after this life shall come Neither is it necessarie for vs to dispute whether it bee an historie or a parable For seyng that Christ doâ—th name the persones and describeth the life of theÌ„ bothe and also what is bothe their endes that the riche is tormented in fier and Lazarus is comforted it semeth requisite to beleue that it chaunced so in deede Yea and this we maie be bolde also to saie after the councell of Christ with a sure faithe that it shall likewise befall and chaunce to all suche as are like in condicioÌ„s to this riche man and to this Lazarus As Christ declareth wheras he putteth forthe this example to terrifie and to feare the couetous Phariseis There are put forthe here generally twoo examples for the whole worlde The one of hym that is riche in this worlde and after that poore without ende The other of him that is poore in this world and after that blessed and salfe for euer that euery manne might folowe that state that he thynketh beste For pouertie and other discommodities ioyned with godlines are not to bee refused so that thou maiest thereby come to saluacion As contrarie wise prosperitie putteth not a man in suche safetie as though he neede not feare vngodlinesse but rather for riches and wealthes sake should a man suspecte the more the perill of Idolatrie and of vngodlinesse
their synnes For this shepherd doeth alwaies crie after the shepe goyng a straye I will not the death of a synner but rather that he repent and liue Despaire not of thy matters bicause of thy synne Knowe that GOD is mercifull in his sonne Iesu Christ whom he hath sent vnto thee as a shepherd to bestowe his life for thee and to laye thee on his shoulders and to bryng thee againe to the folde of saluacion And these thynges ought to be considered fullie and perfectly that wee maie vnderstande howe greate loue and care GOD hath for the saluacion of man that he can not abide to se hym to be made a praye for the deuill He maketh sute for synners as for his owne right And least he should be repelled for sinne as though he had no right he appoint a shepherd whiche hath right to recouer synners as straye shepe And when he seeth that thei are not able to retourne againe he followeth after theim and bryngeth theim againe vpon the shoulders of his mercie By the lawe of Moises whereon the Phariseis grounde their determinaciō of the kingdome of GOD there could neuer be ordeined suche a recoueryng of the loste For the lawe dooeth not onely not entise vnto it the straunge shepe but also it driueth her furder of with sharpe and cruell wordes For what can the lawe preuaile with a synner by this saiyng If thou be cleane and without all sinne thou maiest obtaine a place in the kingdome of GOD and not otherwise He knoweth truly the woorde of GOD but he can not tell what to dooe He is commaunded to ascende into heauen but he vnderstandeth that there is no place for synners in heauen Wherfore except there commeth a shepeherd from heauen vnto these straiyng shepe and beareth them on his shoulders againe to the kingdome of GOD there is no doctrine beside that sheweth the kyngdome of GOD neither that councelleth or preuaileth any thyng with theim that should come thereto onely this doctrine that commendeth and setteth forthe this shepherd sheweth the redie waie to it For it dooeth not onely declare that no man entereth into heauen excepte he descended from thens which is a deniyng of saluaciō vnto synners for the lawe is alwaies against synners saiyng thou descēdedst not therfore thou shalt not ascende but it sheweth this also that the sonne of man is come doune from heauen and become the shepherd of the loste shepe that thei maie be borne into heauen vpon his shoulders Thei could neuer haue come thither by their owne power As Christ in Ihon saieth that the sonne of man should therfore bee exalted that all that beleue in hym should not perishe but haue euerlastyng life For this are synners and straunge Shepe recouered when the Shepherde is exalted on the Crosse that he might beare theim vp into heauen on his shoulders and make them partakers of the kyngdome of heauen from whence he descended that sinners might thither ascende Whereby appereth what right GOD hath to challenge sinners into his owne familie The greate errour also of the Phariseis and Scribes and of all suche as measure the kyngdome of GOD by the rightuousnes of workes is declared For GOD can not allowe and commēde them that honour hym onely with their lippes but he requireth a true and a nigh hearte whiche can not be so except it be recouered by this shepherd This shepherd when he bryngeth hym againe on his shoulders maketh the heart full of hope confirmyng it with the holy ghost so that now he maie call boldly on GOD in his kyngdome without distruste he maie earnestly embrace the hope of saluacion and not doubt to bestowe this present life with al that he hath for the life euerlastyng Wherefore he so ioyneth hymself with his shepherd that he is onely disioyned from hym in that that he is not yet deliuered from the bodie of sinne But yet while he liueth in this corporall life he bestoweth hymself whollie to that heauenly conuersation And in it now he bryngeth forthe suche workes of the spirite as no hypocrite no Pharisie no Monke can bryng And yet alwaies hauing in minde his first condicion and state and after his recoueryng he trusteth onely to the Shepherd and his shoulders before God He is glad to shewe hym obedience yet taketh hede that he cōpare not this with Christ and his shoulders This is the kingdome of God described by Christ wherein is place for synners and yet none can enter in thither but with true and earnest confession of their synnes And yet so that thei be partakers of the shephearde and of his bringyng againe to the flocke If thou shouldest aske the Phariseis Scribes Papistes Monkes of the kyngdome of God thei would aunswere beware of the companie of synners doe good woorkes faste saie the ordinarie praiers giue almose to make satisfactiō for thy synnes c. but that a manne should put his onely trust in the shoulders of this shepherd thei will cōfesse that thei doubt thereof Yea thei will compte it contrary to the kyngdome of GOD as the Phariseis doe in this place And hitherto hath Christe taken part against the Phariseis and Hypocrites to defende this sentēce as moste true that synners haue place in the kyngdome of GOD and that Publicans and sinners are not to be excluded from gods kyngdome and from his sainctes For the gouernaunce and order of all his kyngdome consisteth of mercie and nedes must we abide the losse of all ours and cast them awaie as thynges of naught that our gaines in Christ maie be cōplete whole But there are diuers sortes of synners For although Christe came to call all synners to repentaunce yet all doe not repent Thei heare the worde with their eares but thei chaūge nothyng of their old condicions and maners thei giue thēselues to their owne sensualitie and pleasure and declare plainly by their life and doynges that thei haue no regarde of eternall life But what cōmeth thereof Nothing els but that although thei be on Christes shoulders yet thei fall of againe begin after that to stray with more perill then euer thei did before vntill at the length thei are without recouering caught in the deuilles snare so that thei can neuer ridde them selues out of coueteousnes lecherie and of vngodlie opinions These sinners belong not to the kingdome of God but thei onely that after thei haue heard the voyce of the shepherd doe repente and mortifie the woorkes of the fleshe For thei perceiue by the course of al thynges that thei that are in Christe Iesu and truste in the shoulders of this shepherd must not walke after the fleshe but must kill and slea their concupiscences and woorkes of the fleshe Suche synners doeth Christe beare againe vnto the flocke He foloweth after the other also but thei flie to farre of and tourneth awaie their eares from his woordes neither can he done theim any good
For whilest thei are so obstinate thei can not be deliuered frō their straiyng so that at the lengthe thei shall be torne and plucte in pieces of the Wolues in wildernesse Wherfore the comfort of the Gospell for sinners ▪ ought not lightly to be estemed bicause Christ their shepherd seketh theim and taketh thē vp as straye shepe Furdermore his doctrine also is necessarie to knowe what is our duetie to this shepherd euen to heare his voyce and to tourne vnto him as the historie of the Publicans and synners maie be an example vnto vs in that thei were conuerted at the woorde of Christe This woorde teacheth nothyng els but that GOD is mercifull vnto synners to saue them for Christes sake so that thei doe not harden their heartes at the voyce of their shepheard and delight with longer wanderyng and straiyng but that after thei haue heard the voyce thei caste thē selues on Christes shoulders whiche hath satisfied for their synnes and reconciled them to God the father And we can not without great synne seyng that GOD hath purchased our deliueraunce so dearely despise and set naught by it but we must with greate and studious labour worship and reuerence his worde and shewe our selues worthie of the companie of sainctes Wherefore this worde ought greatly and studiously to be regarded that we may be defended and strōgly armed against the deuill and our owne hearte least we be in suche an opinion of GOD that he hateth synners For suche a sence and felyng is in all mennes myndes But the helpe of Gods woorde is to bee preferred against this in that that he is the shepheard and doeth proclaime his woorde openly in the worlde to the intent that the stray shepe maie heare it and tourne againe vnto hym Wherefore if thou dooest knowledge this that thou art a straie shepe which by synne art banished farre from the kyngdome of GOD and despaire not but haue respecte to the woorde of Christe as touchyng the shepheard For he is set forthe for thy sake and for all suche as are like thee that thou maiest beginne to repent that thou maiest haue trust before GOD through Christ and walke worthie of God in his kyngdome Neither thinke that thou haste a long respite to take councell of this matter whē the voyce of the shepherd commeth vnto thee but tourne thy self forthwith vnto hym and embrace hym Whiche thing if thou doe thou art saulfe and giuest the Angelles a greate cause of ioye whiche after that will be verie desirous of thy companie and will kepe and defende thee against all perill Where as cōtrariwise the vnpenitent tourne the Angelles to mournyng and therefore are faine to bee without their helpe and defence And in that that Christe is not contente with one parable but putteth there vnto the seconde as concernyng the woman that had loste a grote he doeth it to the intent that other should folowe his example and not vtterly giue vp synners but hunt for them and bryng them to repentaunce For the first parable belongeth onely to Christ our sauiour whiche is onely the true shepherde that embraceth straye shepe with true saluation where as he vestoweth his life for them that thei maie be deliuered from destruction and defended againste the deuill The seconde parable of the woman perteineth to the congregacion which is there in her ministracion and office that synners might be called to repentaunce and deliuered from eternall death and damnacion and obtaineth euerlastyng saluacion She reioyceth also euen as doeth the shepeherd when she findeth her grote she lighteth a cādell euen Gods woorde and swepeth the house that is she teacheth of rightuousnesse and of comforte for Gods mercies sake in Christe before the iudgement of God And by this doctrine commeth the loste grote to light And this is the true and glorious commendacion of Gods woorde whiche onely hath suche vertue that it taketh a waie synne and all the infectiō that came thereof as death damnation the deuill and helle so that wee are no more synners and the enemies of GOD but suche as of whom the Aungelles in heauen and the sainctes in yearth reioyce Wherfore we should worthely magnifie this word and highly esteme the teachers thereof to the ende we might achiue and get this greate benefite therby that is be deliuered from this wanderyng and deuilles daunger so be saued for euer The which thyng the moste bountifull and louyng shepherde of our soules our Lorde Iesu Christ graunte vs through the holy ghost Amen ¶ The .iiij. Sondaie after Trinitie Sondaie The Gospell Luke vi BE ye mercifull as your father also is mercifull Iudge not and ye shall not be iudged Condēne not and ye shall not bee condemned Forgeue ye shall be forgeuen Geue and it shal be geuen vnto you good measure and pressed doune and shaken together and runnyng ouer shall menne geue into your bosomes For with thesame measure that you mete withal shal other men mete to you againe And he put forthe a similitude vnto them Can the blinde leade the blinde Doe thei not bothe fall into the diche The disciple is not aboue his master euery man shal be perfecte euen as his master is Why seest thou a mote in thy brothers eye but considerest not the beame that is in thyne owne eye Either how canst thou saie to thy brother Brother let me pull out the mote that is in thine eye when thou seest not the beame that is in thine owne eye Firste thou hypocrite caste out the beame out of thyne owne eye then shalt thou se perfectly to pull out the mote that is in thy brothers eye THE EXPOSITION IN this Gospell Christ teacheth his disciples and vs what we should do one to an other For after we beleue and are become christian men therby bicause we are sure that we are deliuered from death synne and all euill through Christ now is it necessarie to liue after a newe sorte and that frō henceforthe we shewe our selues obedient vnto hym This newe life doth Christ comprise in one worde saiyng Be ye mercifull as your father is mercifull And all knowe this what is mercie truly suche an affection whiche conceiueth a sorowe at the verie hearte when a man seeth his neighbour troubled either in body or soule and is stirred by his will to helpe hym Christe requireth here suche a minde of all men not that there should be suche mercie as is betwene light and lende persones For suche mercie extendeth no farder then emongest the felowes of that leudenes tarieth no longer then thei haue power to do that leudnes As experiēce declareth A thefe is not mercifull to him that stealeth not for if he were he would robbe no man But he is mercifull onely to hym that stealeth with him and this is the mercie of euil doers But we that are christians muste be mercifull euen as our heauenly father is not onely
to be saued as thy shippe is now full of fishe I will finde thee an other Nette for that draught that is the Gospell By this shalt thou take the elect that thei maie bee Baptized beleue and haue euerlastyng life And that not in one place but that in all the worlde thou maiest tourne to the faithe in one place a citie in an other the whole people This is a spirituall comforte whiche GOD putteth forthe to his disciples that he will not onely satisfie their hunger but gouerne their spirituall administration and sende them into all the worlde to Kynges and Princes with the Gospell And although the deuill withstandeth those Fishers with all his might yet the vertue of this Fishyng can not be restrained but that the worde breaketh thorowe and getteth many Christians enuieth the deuill neuer so muche And the Gospell Baptisme and the Lordes Supper are our instrumentes for this matter whereby the waie to euerlastyng life is opened vnto vs. It is a greate thyng that we are appoincted to euerlasting life and a thing hard to be beleued But consider on the contrary part what a great thing it is to burne in hell fire and that we might escape this punishement GOD giueth vnto vs his worde and sacramentes whiche are Nettes prepared for the draught of suche fishe Wherefore Christ comforteth and saieth feare not consider not whether ye hee worthie It is my fathers will that ye should not perishe as your synnes haue deserued Wherfore cleaue to me onely come to Baptisme vse the Lordes supper shewe your selues obedient to my Gospell and there shall be no perill We haue now intreated of these twoo doctrines with the example that Gods woorde might be greatly studied The first is that although there be pouertie and lost labour for a tyme yet that GOD will helpe vs at the length by his blessyng The seconde is that he helpeth vs against sinne that we maie not be damned And for this cause he giueth vs his worde that we maie be certified in our selues to bee the soonnes of GOD. The whiche thyng our heauenly father graunt vs through Iesus Christe his sonne and our Lorde Amen ¶ The .vj. Sondaie after Trinitie Sondaie The Gospell Matth. v. IEsus saied vnto his disciples expcepte your righteousnes exceade the righteousnes of the Scribes and Phariseis ye can not enter into the kyngdome of heauen Ye haue heard that it was saied vnto them of old tyme thou shalte not kill whosoeuer killeth shall bée in daunger of Iudgemente But I saie vnto you that whosoeuer is angrie with his brother vnaduisedly shall bee in daunger of iudgemente And whosoeuer saie vnto his brother Racha shal be in daunger of a counsaile But whosoeuer saieth thou foole shal be in daunger of hell fire Therefore if thou offerest thy gift at the aulter and there remembrest that thy brother hath ought againste thee leaue there thyne offeryng before the aulter and go thy waie first and be reconciled to thy brother and then come and offer thy gifte Agree with thyne aduersarie quickely while thou art in the waie with hym least at any tyme the aduersarie deliuer thee to the Iudge and the Iudge deliuer thee to the minister and then thou be caste into prison Uerely I saie vnto thee thou shalte not come out thence till thou haue paied the vttermoste farthyng THE EXPOSITION IN this Gospell we vnderstande that it is Christes counsaill and purpose here to teache his Christians after thei beleue and are Baptised and hath obtained this glorious name of Christians and besides that diuerse good thynges and spirituall giftes to order their life soberly righteously and Godly whiche procede of a true and not of an hypocriticall trade For neither did he shewe vnto vs any fained grace whiche semeth grace to sight but euen as our synnes were not fained but very deadly and felenous so was not his grace counterfeited nor forged but true and sincere in deede Wherefore must we also endeuour our selues not to doe fained woorkes towarde our neighbours but true and hartie euen as GOD wrought the woorke of our saluation in verie deede And for this cause Christe taketh on hym this Gospell to expounde the first precept and putteth forthe to vs an example to beware saiyng Except your rightuousnesse exceade the rightuousnesse of the Phariseis and Scribes ye can not enter into the kyngdome of heauen The sentence is shorte he must haue more rightuousnesse then the Pharisie that aspireth to the kyngdome of GOD. What is then the rightuousnes of the Phariseis This is not to be blamed that thei liued an honest and sober life refrainyng them selues from sinne c. For GOD requireth that of vs as is his commaundemente Thou shalte not kill Thou shalt not commit adulterie Thou shalte not beare false witnesse And he that obeieth thereto dooeth well But this was to be blamed in the Phariseis that thei thought theim selues rightuous for these woorkes and that thei were fautlesse in all that the Lawe requireth as though thei had whollie accomplished it And least we should haue suche an opinion Christ warneth vs in this place that although we doe the woorkes of the lawe and liue blamelesse in the sight of mē yet that we should not be so arrogant as to thinke ourselues iuste before GOD therefore and in perfecte obedience For as Christ saieth here Although a manne hath not killed with the hande yet maie he be a murtherer and a breaker of the lawe before GOD. The reason is For GOD hath forbidden all anger in the heart euery wrathfull worde and all angrie signes in the face by this commaundement So that the Phariseis rightuousnes signifieth outward rightuousnes as not to kill not to commit adultrie and to thinke that all rightuousnes and holinesse consisteth therein and that the Lawe hath nothyng against vs but that we haue fulfilled it and haue no neede of Gods mercie although the heart inwardly be full of suche sinne and concupiscence For this rightuousnes saith Christ there is no place in heauen but rather in helle For woorkes fulfill not the lawe but an heart is requisite thereto whiche is pure and voide of ire hatered enuie lecherie other concupiscences He that can doe so muche is sure of rightuousnes As long as sinne and concupiscēce are not mortified in slaughter but hath stil their motions although thei procede not to effect and worke yet beware thou think not thy self rightuous or to be in heauen Ye haue neede of more rightuousnes saieth Christe For ye can not enter into the kyngdome of heauen by the rightuousnes of the Phariseis and Scribes What is this greater or more perfecte Iustice Truely this when the woorke and heart are both rightuous and fulfill the woorde of GOD so that not onely the hande doeth not kill but the heart also is without ire and desire of reuengyng and that thou be not onely no adulterer in worke but that thy hearte also be pure
exercyse for the yong lynges and for the vnperfect folke of the christen Congregation and not for suche as are perfecte and ancient in Christe when they burden Christen men with thyngs not necessarie when they disturbe whole housholdes and make the husbande to forsake the wyfe the wife her husband to ioyn them selues to their wicked and damnable religion when they take away the proprietie and owneshyp of worldly goodes and possessions and would haue all thynges common when they contemne and condempne the politike and ciuile power as prophane and vngodly and professe theym selues in dede ennemies to the congregation of God to the ciuile power and to the gouernement of families or householdes This faire face also was set vpon the rules of monkes and nonnes so that by them also the whole worlde was in a maner deceiued But this iugglyng is now vttered by the word of God so that nowe the wolfe whyche lurked vnder the sheepes clothyng is come to lyght and knowen of all men Moreouer great gifts lykewise ar shepes clothing wherof Christ speaketh in the Gospell that some shall come in his name and prophecie or tel things to come some shall cast out deuils and worke greate miracles In these thynges also there oughte to be no preiudice to the Christians as though they ought not therefore to make inquisition of the truthe of the doctrine The woorde muste bee consydered without any respecte had to the prerogatiue of any persone and the wolfe is alwayes to be feared and suspected vnder the sheepes clothynge And this is the first rule whiche Christ prescribeth to his christians that they diligently take heede beware of shepes clothyng For although their speeche be fayre and curteous their office true their outward life fautlesse besides a great number of excellente vertues yet we ought to mystrust lest vnder them crafte falshode and deceyte should lye lurkyng forasmuche as vnder faire and sugred speche there may lye hyd most deadly poyson vnder a true office a corrupt vsyng therof vnder a religious lyfe fraude guile and deceipt vnder great giftes great wickednes Therfore so soone as thou seest the shepes clothyng thynke that thou must take good hede and beware For Christe hymselfe geueth warnynge that wolfes haue suche clothynge to hyde them selues in Wherfore thou muste diligently searche them that theyr craftes and subtilties may be knowen But howe shall that be doone Ueryly that will the second rule teache whyche is Thou shalt let passe the outwarde face and fayre shewe wherof we haue hitherto spoken and thou shalt consider the fruites By their fruicts saieth he shall ye know theym And he putteth forth a similitude None of you sayth he is so madde that he wold gather grapes of thorns or fygs of thistles For such fruits grow in other trees In orchardes also men iudge by the fruictes of apple trees of the good tree but wher nothing is they iudg the contrary This trade doth Christ also put forth to vs for to iudge of false teachers that we be not deceaued at the first blushe although the wolfe cometh clad with neuer so goodly and godly shepes clothyng But first of all what is the fruit of a true prophet teacher wherby he muste be knowen to be no wolfe but a true shepe Truely not the outward life nor the office nor the titles nor yet the noble gifts For Christ dothe testifie this and experience techeth the same that men by these are oftentimes deceaued The true fruict is as Christ sheweth in the ende to do the will of the Father whiche is in heauen And here it is to be noted that Christ speaketh not generally of all Cristians but onely of Prophetes or teachers This is trewe that all men ought to do the will of the heauenly Father therby do they also get saluation The Fathers will is not only that we should do the ten cōmandementes and by that meanes declare our obedience to God For seyng we can not do this perfectly in this lyfe it is impossible for vs to affirme that we haue don the will of God or that we haue any power of our selues to obtein saluation the kingdome of God by our workes but also and moste specially this is proprely the will of God as Christ saith in the gospell of S. Iohn that euery one that seeth the sonne beleueth in hym should haue euerlastyng life And I will raise hym vp saieth Cnriste at the last daye This is the only waie whiche all teachers and scholers muste walke if they wyll come vnto euerlastyng saluation Christ speaketh here specially of techers or prophets whose propre and true fruict is to set forth to teache this wyll diligently that God is gentill and merciful and willeth not the death of a synner but that hee repent and lyue and that God hym selfe declared that mercye when hee sente his onely begotten sonne into this worlde to become man He therefore that receaueth hym and beleueth in hym that is he that hathe this hope and truste in hym that God is mercyful vnto him for his sonne Christes sake and forgeueth hym his synnes and will geue him euerlasting lyfe c. He that setteth forthe this doctrine syncerely and purely bringeth mē vnto Christ as the only alone mediator betwene God vs this man as a true techer doth the will of God And this is the true fruicte whereby no mā can be deceiued For if it wer possible that the diuell himself shold so teach this doctrine could not be false but that he whiche doth beleue it should surely obtein that whyche it promyseth After this fruict whiche is trewe proper and most certain and can by no meanes deceaue other also followe that is to say that the lyfe be agreable and not contrarie to that doctrine But this seconde fruicte is then to be counted true when the first that is to say the doctrine of Christe is presente For it is possible that the doctrine may be faultlesse when notwithstandyng the lyfe is euyll sclandrous Therfore we must not looke specially to the lyfe but to the doctrine For by that means shall we most certainly know whether it be a wolfe or a shepe that commeth to vs in shepes clothyng He therfore that will trie the Pope with his churche let hym take his beginning of the first fruict that is to say of doctrine For there shall he fynd that the Popes doctrine of Remission of synnes and of saluation is not onely directed vnto Christe but vnto all maner of workes vnto the vowes of Monkes vnto the syngyng of Masses vnto pardons and merits of sainctes These are prickyng and hurtefull thornes whiche come not foorthe in a figge tree or in a vyne Secondarily lette theyr lyfe also be consydered Here shall it be founde that the Pope and all his cast asyde all due obedience to God and theyr princes Again the Pope and
is the stay we leaue vnto that we are the children of lyght If we do but only kepe this name diligently and not go from the knowledge of this light althoughe all thinges be not the perfectest nor done with the greatest prouidence and forecaste as the matters of the childrē of this lyfe are yet are we not excluded from the possession and glorie of this light if we haue but only beginne to take in hand the workes of godlines that we may be nombred among them that are called the children of light For this is certein and sure that in the prouision of thynges we shall neuer be of lyke diligence with the children of this worlde so long as we liue Therfore this ought not to discourage vs though oure olde man go slenderly forward vnto godlines wheras the children of this world runne spedily without any stay vnto hell neither let vs suffer our selues by any obstacles or lettes to be drawen out of the waie but rather let vs go forwarde dayly somwhat in modestie lenitie softnes gentlenes mercie compassion in suche other workes of godlines For if thou haste but ones begūne there is a good hope halfe the matter is done when it is ones well begunne And although thou procedest but slowly yet geue not ouer neither go thou out of the waye but styll folowe on after the example of S. Paule if by any meanes thou mayste comprehend that wherin thou arte comprehended of Christe Iesu. For that bringeth forth the children of light in that we are comprehended of Christ Iesu reconciled to God the Father thorowe hym as he calleth also in the chapter that goeth before Christians great lightes in the worlde But as concernyng these lyghtes thus he putteth forth his example This one thing sayth he I do I forget those thinges which are behinde and endeuour my selfe vnto those thinges whiche are before and accordyng to the marcke appointed I preace to the rewarde of the high callinge of God thorow Christ Iesu. This is therfore our cōforte that he wil not condēne vs that are made the children of light by the grace of god in Christ with the children of this worlde whiche ronne hedlong vnto hell although we be yet weake for asmuche as we alwaies striue and to thuttermost of our power labour to obtaine the rewarde of the high callyng of God For although he might well and worthely reproue vs because we beinge the children of light ronne so slowly in our course Yet he by his grace in forgeuynge vs our synnes doth supply that which lacketh in vs whiche his grace as the wyde heauen is extended ouer all our lyfe so that it lyeth hydde with all her imperfection and poore state vnder his heauen of Gods mercie and grace continually If we stycke fast to this purpose we shall at the lest fynde some frendes there but specially the highest frende of all which is able to geue heauen and euerlastyng saluation euen our Lorde Iesus Christ. And this is the doctrine which is to be learned out of this our gospell euen that we vse iustly and truly the Mammon of iniquitie or the wicked Mammon that is to say our goods and worldly possessions and make vs frendes of them namely that we transpose them vnto the benefites of other vnto the helpinge of such as be in necessitie as this steward maketh him frendes of an other mans goodes But here som doubt and demaunde how this doctrine agreeth with the doctrine of iustification by fayth alone The papistes busye them selues in this place beyonde all reason and expounde it on suche sorte as thoughe euerlastynge lyfe were gotten by workes and that only fayth can not do it seynge Christ saith make ye frendes of wycked Mammon that when ye shal departe they may receaue you into euerlastynge tabernacles Although the Papistes are not worthy to be answered as touchyng this question or any other for they do not nor wyll not accept it whatsoeuer be answered but they go styll forwarde to exercise their tyranny against the truth of gods worde and the faithfull professours of the same yet for theyr sakes in whom there is some good hope of amendment I will answere somwhat to this doubte or question Firste of all the Papistes them selues must nedes graunte that these frendes of whome CHRIST speaketh here are men whiche are conuersant among vs. For otherwise could we geue them nothyng But how shall they geue vs heauen that as yet are not in it them selues And yet this is true that they geue heauen For they are the wordes of Christ which can not be chaunged nor called into question make ye frendes of wycked Mammon saith he that when ye fayle they may receaue you into the euerlasting tabernacles But how this cometh to passe Christ teacheth in the gospel of s. Mathew where he saith that he himself at the last day wil come forth testifie that whatsoeuer we haue done in our life time to his poore members we did it vnto him and that he wil abundantlye recompence it with the reward of euerlasting life not that ye haue deserued the same by our workes but for his promis sake as he saith Come ye blessed of my father possesse the kyngdome whiche was prepared for you from the beginning of the worlde But here is a difference to be made in this question For the right and true frend which is both able also wil geue vs heauen is Christ This is without all paraduenture As for the poore beggers whome we haue holpen with our goods in this worlde they shall not do it But here ryseth an other question whether we by our almose and other good workes are able to deserue heauen and euerlasting lyfe This question is sone answered Paul saith whatsoeuer is not of faith is synne It foloweth therfore that God doth not allowe thee almose of the vnfaithfull again that he will not geue heauen and euerlastynge lyfe for that But they that beleue in Christe and afterwarde declare their fayth by theyr workes their workes please God for their faiths sake and he will also rewarde suche workes in the lyfe to come But yet for all that this doth not herof folowe that euerlasting life is geuen vs for our workes sake For that is annexed only vnto faith as in the gospell he doth oftentimes testifie He that beleueth in me sayth he shall neuer see death I am the waye the truth and the lyfe God deliuered his sonne that all that beleue in him should not perishe but haue euerlasting lyfe This is a true certein and sure solution For Paules sentence is as we heard before Whatsoeuer is not of faith is synne Therfore if any almose shall please god there must nedes be first of all fayth in Christ. That fayth hath euerlasting life folowynge it It obtayneth remission of sinnes and causeth that God aloweth our workes althoughe they be imperfect and not
of our lyfe If the Iewes had done this the Romans although neuer so stronge and myghtie hadde neuer bene able to doo any thynge agaynste them yea they had neuer moued warre agaynste them But seynge they remained and continued in theyr synne obstinatly without any repentance and saide Tushe there is no ieopardie What should God cast away this citie wher his dwellyng place is wherin also alone his honour worshyp is maintened It will neuer come to passe Because of this vain bosting and vnrepentance God so plagued that their citie that ther was not one stone left vpon an other so that it is now vtterly destroyed and brought to naught and made an example for all them that obstinatly synne and wyl not amēd that the lyke peynes and plagues shall also chaunce to them but to other that receaue the word of God and repent it is a comfort and doctrine that they may lern when God hydeth the payne it is for their peace and that God will forgeue them their synnes if they only cease nowe from their wickednesse and returne vnto God For it is no meruayle though we synne But to defende oure synnes and obstinatly to perseuere and continue in them Thys by no meanes can GOD abyde hee wyll rather make hauocke of all togyther namely when he commeth on his gracious visitation and woulde gladdely call vs vnto repentance Thys Citie therefore was vnhappie neyther dyd any thynge destroye that but the glorious and noble title in that it was called the citie of GOD the house and dwellyng place of God Thys made the Iewes carelesse so that they thought on this maner Shold this citie come to naught It will neuer com to passe God can not cast it away Therefore though all the kyngdomes of the worlde came against it they shold neuer preuayle God wyll not suffer his citie dwelling place to be destroyed This title made thē so bold that for the redresse of their synfull lyfe they regarded not the visitation by the worde And by this meanes was God compelled that forasmuche as they refused to be visited vnto peace they shoulde be visited vnto deathe and destruction We Englishe men also are at this present daie of speciall grace and mere mercie visited of God by his worde but we in euery condition shewe our selues vnworthy of this syngular goodnes of God Some impugne the manifest truth of gods worde bothe by wordes and writynges Some abuse Gods worde vnto the maintenance of their couetousnes pride vnclennesse excesse and other moste greuous synnes It is therfore to be feared that excepte we spedily repent some great plague wyl sodeinly fall vpon vs whether it be by pestilence or by hunger by ciuile warre or by the inuasion of foreyne enemies Therfore let vs not forget this example that Ierusalem was so miserably destroyed because it receaued not the word of God but despised it that we mai lern gladly to hear the word of God and though we sinne yet that we should repent and amend And this is the first part of the Gospell After this the Euangeliste maketh mention that Christ wente into the Temple and did cast out all byers and sellers and sayde My house is the house of praier but ye haue made it a den of theues This dyd Christ with a meruailous great power and it is to be reckned with his other miracles which we are not able to folow For except it had ben so without doubte so many myghtie marchantes or occupiers had easily ben able to withstand Christ that they shold not geue place vnto him alone which without any weapon only with a whip as the Euangelist saith toke this weightie matter in hande In that they gaue place and made no resistence it sheweth euidently that Christ spake such wordes vnto the Iewes as he dyd to the Iewes in the gardein when they fell backward vnto the ground But thys act of Christ we Christians shall not folow Therfore let no man vse the storie to this ende as thoughe the Eclesiasticall ministers had any corporall or temporall iurisdiction as Christ exerciseth here such power For if Christ had not farre excelled the power of man hee alone agaynste so many coulde not haue done muche But we may not haue so great respect vnto the work as vnto the cause This expresseth Christ in these wordes when he saieth My house is the house of prayer but ye haue made it a denne of theues what cause had Christe that he should speake suche a fierce and harde sentence to the Iewes For without doubte they dyd not robbe nor steale in the temple But this was the matter The money changers had here their money dyd exercise bying and sellyng of shepe oxen doues c. for the sacrifices For euery Iewe could not bring with hym from home that he woulde sacrifice The priests deuised things for their owne auātage as the papistes did in time of blindnes that there should alwais be at hande plentie of cattall and peraduenture money also for to offer For the tēple also had her money as histories shew This semeth a thing more worthi of praise then of dispraise For seyng that God appointed and commaunded this seruice who durst be bolde to condemne this forasmuche as all these thynges made to auance and sette forth this seruice and worshipping of God that it myght be moste glorious and goodly But there was an other matter The priestes in dede made this pretence that they dyd all thynges to sette foorth the seruice of God but they wold not so greatly haue regarded that if they had not had so great profite by it Therfore what so euer they dyd they dyd it not for Gods cause but for theyr owne lucre and gain This couetousnes moued them that in all theyr doctrine they commended nothyng but sacrifices as our monkes and Priestes commende theyr sacrifice of the Masse that by it synnes are put away and the grace of God obteyned This made the people to swarme in goyng to Masse as though they had ben flockes of shepe But in the mean season while they sought their owne priuate commoditie and in their doctrine extolled their Missall sacrifice they vtterly omitted and left vntaught the true seruice and acceptable worshipping of God whiche is to feare God to beleue in God and to kepe his worde and by this meanes they encouraged men to go foorth in theyr wicked lyfe with great securitie and without any remorse of conscience Euē so played the Iewishe priestes They taughte the people that if they dyd kyll and sacrifice muche al things shoulde goe well with theym as we maye gather of the Prophetes whyche was the cause that they spake so muche agaynst sacrifices And this is a very great synne in deede when suche a robbery is committed that not the bodies but the soules are slayne for euer which is whē men are taught to put their confidence and trust in their owne
graunte vs for hys mercies sake To whome wyth God the Father and the holy Ghoste be all honour glory prayse and dominion worldes withoute ende Amen The .xiii. Sonday after Trinitie ¶ The Gospell Luke x. HAppye are the eyes whiche see the thinges that ye see For I tell you that manye prophetes and kinges haue desired to see those thinges whiche ye see and haue not seene them and to heare those things which ye heare and haue not heard them And behold a certaine lawyer stode vp and tempted him saying Maister what shall I do to inherite eternall lyfe He sayde vnto him what is written in the lawe howe readest thou And he aunswered and saide Loue the Lorde thy God with all thy harte and with al thy soule and with all thy strength and with all thy mynde and thy neyghboure as thy selfe And he sayd vnto hym Thou hast aunswered right This do and thou shalt liue But he wyllyng to iustifie him selfe saide vnto Iesus And who is my neyghbour Iesus aunswered and sayde A certaine man descended from Ierusalem to Hierico and fell amonge thieues whiche robbed hym of his rayment and wounded him and departed leauynge hym halfe deade And it chaunced that there came downe a certaine priest that same waye and when he sawe him he passed by And likewise a Leuite when he went nye to the place came and loked on him and passed by But a certayne Samaritane as he iourneyed came vnto hym and when he sawe him he had compassion on him and went to and bounde vp his woundes and powred in oyle and wine and sett hym on his owne beast and brought hym to a common Inne and made prouision for hym And on the morowe when he departed he toke out two pence and gaue them to the host and said vnto him Take cure of him and what soeuer thou spendest more when I come agayne I wyll recompence thee Whiche nowe of these three thynkeste thou was neyghbour vnto hym that fell amonge the thieues And he saide vnto him He that shewed mercye on hym Then sayde Iesus to hym Go and do thou lykewyse THE EXPOSITION THys gospel is long Therfore we wyll selecte and chose out of it one or two partes thereof whyche wee maye remember and fele the fruâ—ct and swetnesse thereof The fyrst part is that Christ greatly extolleth and auanceth hys woorde and Gospell and turnyng hym selfe vnto his Disciples he sayd vnto them Blessed are the eies which se the things that ye do se. For I say vnto you many Prophetes and kynges woulde haue seene the thynges whyche ye doo see and they haue not seene them and haue hearde the thynges whych you heare and they haue not heard them By this Christs mynd is to confirme and strengthen vs agaynst the miserie whiche we see in the worlde for asmuche as nothyng is more vile and more despised in this wicked worlde then the Gospell For the worlde can abyde and heare all other doctrines lyes and heresies but as for the Gospell it wyll neyther see it nor heare it yea the worlde blasphemeth it and persecuteth it moste cruelly and vexeth them with all kynde of tormentes that professe it as there hath bene great store of examples before certaine yeares the more pitie in this realme of Englande and yet is in dyuers places of the worlde Thys seeth Christe and therefore hee comfortethe his disciples and sayth The world blasphemeth the Gospell but hee that is so wyse as to heare it hathe blessed and happy eares and is most indebtedly bounden to geue god thanks therfore that he is made partaker thereof and so he may worthily magnifye that whyche the worlde dothe so contemptuously handle and so spitefully entreate For this is moste certayne that ye are happier and more blessed then Dauid and other kynges For thys was al theyr desyre that they myghte lyue in that tyme when they myghte see me wyth theyr bodylye eyes beholde my myracles and heare my Sermons But that theyr desyre coulde they not obtayne For the full tyme that GOD hadde appoynted frome euerlastynge was not yet come In spirite and with the eyes of theyr Faithe they sawe mee my commynge into the fleshe my byrthe my passion my deathe my Resurrection my Ascension c. and greately reioyced But vnto you it is geuen to see me in the fleshe to beholde my myracles and also to heare my Sermons Therfore see that ye be thankfull to God that suche felicitie is chaunced vnto you that ye may both heare and see me For our state is so miserable â–ª and specially when we are without the Gospell that by lytle and litell errors crepe in yea errour vpon errour is heaped so that ther is almost no ende of errours and heresies in so muche that very hardly many tymes we canne defende oure selues agaynst them as alas for sorowe we had experience hereof to muche in the tyme of the Papacie For at the last the matter came to this poynt that the deuyll was taken for a preacher and credite was geuen vnto hym whatsoeuer he fayned by his busy wicked spirites and moste vayne and lyeng preachers as touchyng Masse pylgremages purgatory pardons and suche lyke trumperie And euen so is at in all places where soeuer the worde is not Errours and lies are there receaued and beleued And then is this the opinion also that that is the way vnto saluation where as in dede it leadeth streyght vnto hell and to the dyuell But on the contrarye parte if the Gospell be present so great madnesse reigneth in the world that very fewe receaue it Therfore I maye well and truely saye that the state of vs men is moste myserable and harde If God denyeth vs his worde we can not be without the destruction of oure soules If he geue it vs all the world refuseth it so that it were beste for men that God woulde haste his commynge vnto the iudgement and shortly make an ende of this wicked wretched synnefull worlde For thys vnthankefulle worlde is neuer the better whether God sendeth vnto it punyshementes or benefites so truely is it sayd of S. Iohn All the worlde is sette vpon wyckednes And this is the fyrste thynge wherof Christ complayneth here which is that he offereth and geueth to the worlde his worde and with that remission of synnes and yet is the worde despised and set naught by Therfore he turneth hymselfe to his Disciples and sayth ye are blessed whiche haue the worde of God and heare it and that ye dyed not before it was reueled brought to light I say vnto you that moste mightie and puissant Kyngs and most worthie Prophetes also would gladly haue liued in this time and haue both sene and heard these thinges And yet such is the wickednes of the worlde whereas it may haue now plentie and abundaunce of so noble thynges it regardeth them not Let not this wickednes of the worlde trouble you but so behaue your selues that ye be
were lepers whiche stode a farre of and put forth theyr voyces and sayde Iesus maister haue mercy on vs. When he sawe them he sayde vnto them Go shewe your selues vnto the Priestes And it came to passe that as they wente they were clensed And one of them when he sawe that he was clensed turned backe agayne and with aloude voyce praysed God and fell downe on his face at his feete and gaue hym thankes And the same was a Samaritane And Iesus aunswered and sayd Are there not ten clensed but where are those nine There are not founde that returned agayne to geue God prayse saue only this straunger And he sayde vnto him Aryse go thy waye thy fayth hath made the whole THE EXPOSITION YE heare howe Christe in the gospell of this day setteth forth a notable example of faith Thy fayth saith he hath saued thee And by this he ascribeth all the glory of the sauyng of this Samaritan not to hymselfe as he shold haue done if he had sayed I restore thee to thy helth but to faith Whiche thinge is done of Christ to this entent that we also shoulde he encoraged by this example and beleue boldly and thynke surely that thorow Christ we shall obtaine whatsoeuer we beleue If we beleue remission of syn and euerlastinge lyfe that faith shall not deceaue vs. If we beleue that God is fauorable and mercifull that he can not but be fauorable and mercifull So that all thynges be on this wise referred to faith and not to God which in dede worketh all thynges That all men maye learne that whansoeuer we lacke anie thynge that we woulde haue or wherof we haue nede that the fault is not in God but in our selfe because we beleue not For otherwise if we beleued we should surely haue it And this is the firste doctrine of this gospell that we beleue this that we shall be sure of all these thynges which we hope and loke for of GOD with a constante fayth But he that beleueth not neyther hopeth for any thynge of God let him not truste to obtayne any thynge As Iames saith in the first chapter of his Epistle For he that maketh sute to god and asketh any thynge of hym he ought not to doubt and saye Who knoweth whether GOD wyll graunt it or whether I be worthie It ought not so to be sayde but this rather I know that GOD wyll graunt what soeuer I aske of hym And although he doth it not now nor after that sorte yet wyll he do it at an other tyme and after an other sorte For a wauerynge hearte that beleueth not stedfastlye and thynketh not surelye that he shall obtayne obtayneth nothyng at all For GOD can geue hym nothyng if he would He is lyke a vessell that by a mans handes is moued hyther and thyther wherin nothynge can be poured and whatsoeuer is poured it falleth besyde the vessell and is loste This is it also with an vnbeleuynge heart GOD is redie to geue but we make oure selues vnapte to receaue for as muche as we profer nothynge to receaue the gyfte withall And we greatlye offende GOD by so doynge that wheras he is most redie to shewe his liberalitie yet we by our wauerynge do cause that there can be no place in vs to receaue gods gyftes Contrarily to hym wheras is no wauerynge but the minde is still by fayth he will geue gladlye and willingly As it appeareth in these ten leapers They crie Iesu master haue mercie vpon me They all are styll and doubte not but Christe wyll helpe And as they beleue so is it done vnto them This must we learne to truste stedfastly to his mercie and not to wauer in heart but to be stil and truste for that we desire whether it be health or liuelowd prosperitie wisdom or righteousnes In the other part is an horrible example wheras ten beleue and are healed but nine go from their faith geue not Christ thākes for his benefit We ought to referre this exāple to this ende that we may learne hereby to be thanckefull and to auoide the wicked sin of vnkyndnes For God doth worthylye challenge this glorie to hymselfe that we should render him thanckes And that should we do gladlye and willingly For it is a thing of no great labour or difficultie For what labour is requisite to this yf thou tourne thee to God and saye Lord that hast geuen me sound eyes hādes fett ▪ c. I thancke the heartely for thy gyfte So lykewise what hard thinge is it to geue thanckes to thy parentes masters lordes neighbours when they do thee good It is done onely that they maye vnderstande that their benefite is wel bestowed This also doth this Samaritan he retourneth to the Lorde geueth him thankes This required no coste or charge but a fewe wordes and yet it pleaseth Christ maruelously This is acceptable to men also and they take greate pleasure therof and by this they are prouoked afterward to do them good again The very Ethnickes saide this that vnkyndnes is the greatest syn Therfore when a man is called chorle they iudged that to be the greatest reproch that is And we proue by experience that this vice greueth thee parentes very muche They bestow for their childrens sake all thinges bodye life goods faine and al thinges But what recompence do children make for for the moste parte It chaunceth seldome to fynde amongest many one that is thankfull This commeth of nothyng elles but of the dyuell Lykewise also it chaunceth with other Wherefore thynke thys for a suretie that vnkyndnesse is the greatest and fylthyest vyce wherby the springe is stopped vppe oute of the whiche procedeth all beneficence and liberalitie amongest men But all this chaunceth throughe the greate infirmitie and weakenes of men For this is very greuously taken that he that healpeth other by benefites getteth nothyng therby but vnkyndnes Wherfore by this mens mynds are discoraged frō doyng good ar lothe to cast away their kindnes vpon them that are vnkynd Unkyndnes is the cause of all this which neuerthelesse men do oftentimes fele Wherfore if ye regard godlynes earnestly se that ye be thankfull Fyrst to God our father in heauen which geueth and preserueth body and lyfe and afterward geueth all thynges that belongeth to euerlastyng life Then to our parentes frendes neyghbors which haue bene good to vs that ye maye knowledge this and geue thankes although ye be not able to requite it But seyng this is suche an harde thyng amongest men to obteyne thankes howe much harder is it to make them to requite and recompence it There was a maner in monasteries that if the yonger had taken of gifte but a quill of an elder he shold haue declared hymself thankful with these woordes Blessed is God in all his giftes This was no euyll maner For it was doone that youthe myghte accustome them selues to receaue all thyngs with thankes geuyng
be so great that it finde al things abundātly to the euill which do not only not serue him but moreouer persecute his word blaspheme it How is it possible that he should suffer you to be forsaken that loue him heare his word gladly set it forth as much as ye can put all your trust in him Wherfore the doctrin of Christ tēdeth to this end that we shold embrace his word beleue it folow godlines lay aside all care beleue that god wil finde vs al things sufficiētly But what do they A great part careth not for the word but rather geueth them self to play pleasure pastime sport wātonnes thē to the hearyng of holy sermons After the whiche must nedes folow an vnholie bestiall life which is of necessitie subiecte to diuers curses of pouertie euils manifold discommodities Then cōmeth ther to this also an other disprofite y◠many being slouthful and sluggishe haue no regard of labour Or if they labour and graunt them selues no time voyd of labour yet they spend riot out of measure that oftentimes they spend in one holyday all that was gathered to gether the hole weke before GOD forbiddeth both as wel prodigalitie as idlenes But whatsoeuer is goten that shold be preserued studiously Therfore he sayth byrds doth not mow nor gather into barnes As though he should say Ye do both of them and both must be done in that ye labour and lay vp afterward that that ye gotte that it may be saued for necessarie vses But as for hym that doth not so what faulte is ther in God if all his busines lacketh successe Thou mayst blame thy owne negligence slouthfulnes and wasting and not God which wold geue gladly if thou wouldest embrace godlines and heare Gods worde beleue put awaye care and fal to labour As he sayth here All thinges shall be geuen vnto you but thou doest refuse it When thou shouldest heare a sermon thou fallest a slepe or doste some other trifles When thou shouldest labour thou art idle c. Not so muche as the foule hath his meat without labour he findeth it not in his neaste doe thou also lykewise feare God and labour diligently let God care for the residew how he wil finde thee thy liuing yet as I sayd before beware beware of couetousnes rake not vp to muche For GOD can not abyde that This is the doctrine of this Gospell The Lorde our God graunt vs throughe his holye spirite that we maye earnestly embrace Godlines and that our heartes maye be inclined to his testimonies and not to couetousnes as Dauid sayth Amen The .xvi Sonday after Trinitie ¶ The Gospell Luke vii ANd it fortuned that Iesus wente into a Citie called Naim and many of his Disciples went with hym and muche people When he came nye to the gate of the Citie beholde there was a dead man caryed out whiche was the only sonne of his mother and she was a widowe and muche people of the citie was with her And when the Lorde sawe her he had compassion on her and sayde vnto her wepe not And he came nye and touched the coffen and they that bare hym stode styll And he sayde yonge man I saye vnto the arise And he that was deade set vp and began to speake And he deliuered him to his mother And there came a feare on thē all And they gaue the glory vnto God saying A great Prophet is rysen vp amonge vs and GOD hath visited his people And this rumour of hym went forth throughout all Iewry and through out all the regions whiche lye rounde aboute THE EXPOSITION MAny thinges were to be spoken touching this gospell howbeit we haue chosen but twoo thinges therof The one is how we ought to take confort against death The other is as touchyng Christian pitie and mutuall affection in these cōmon euills Ye heare here of a miserable widow whiche first lost her husbande and then her sonne which was her only solace in al her trouble For it was counted the cheif myserie in this people to haue no sonne to be heyre of the familie For the trade of this commonaltie was suche that al was appointed to the heyre Wherfore this widow was miserable in all pointes in great aduersitie in so muche that this semed sure tokens that God was displeased with her and againste her for that he tooke awaye first her husband then her son And it was no marueill if she had caste away all her hope and trust in God Christe hath respecte to this woman and hath pitie vpon her and restoreth her ded chylde to lyfe and turneth her greate sorow into great ioye This hystorie is therfore to be marked of vs that we may confirme our faith For Christ doth the busines not only of this woman but he studieth to certifie all vs of this what a weake thinge death is that we should not feare it at all but that we should do all thinges with a pacient mynde on suche wise that we maye not be put in feare by death or by anye other things For that that we haue such a prince to ayde vs which hath present and redie helpe againste all euill and death yea and in this example he declareth how soone he can put awaye death For who would haue thought that this dead yonge man that was carried foorth to be buried coulde haue reliued again But Christ coming vpon them when the matter was past cure speaketh but this yonge man I say to thee arise And the dead rose and began to speake Wherby ye may vnderstande that death before Christe is euen as lyfe And all is one with him whether we liue or be dead For although we be dead yet are we not dead to our destruction The reason why is this with one worde he can cal lyfe again and put away death So that hereby we may well vnderstāde Christes saying to be true euen that god is the god of the lyuynge and of the dead For although Abraham Isaac Iacob and other holy Patriarkes be dead to vs yet they be alyue to god This muste we learne out of this Gospell in this widowes son how great god will declare his power to be in the last day through Christ when he with one worde will call men to life againe and geue to them that beleue euerlasting lyfe This shall be done in a moment so that we nede not doubt but that both these thinges are in Christ that is power as he declareth here and also wil to do it gladly For this is an euident proufe and example therof The widowes son is deade he is voyde of sence and felynge but as soone as Christ speaketh with him he heareth Is not this a wonderful thynge He that heareth not nowe heareth he that liueth not nowe liueth and yet is ther nothynge els done but that Christ speaketh a worde and byddeth him Arise This only worde is
doctrine aboue the lawe For syth we can not perfectly fulfill the lawe The law causeth vs to haue an euil conscience to feare gods wroth for our synnes sake Wherfore this doctrine tendeth to this ende that thou sholdest learne what is Christ and what he hath done And nowe this is his voyce that he is not onely the son of Dauid as the Iewes beleue but also Dauids Lord that is an euerlastinge and verye god But what dothe he he putteth asyde from hym the forme of god as Paule sayeth and becommeth a man He taketh vpon hym the deathe of the Crosse. And why so Uerilye because he is the sonne of god that is to saye a sacrifice for the synnes of the worlde After that he dyed and rosse agayne the thyrde day from death vnto euerlastinge lyfe and sytteth at the ryghte hande of god This must we learne and beare awaye as touchinge Christ. For he that holdethe this faste is safe He that holdeth it not shall perishe vnder his synnes The reason is we are all synners and the lawe doth not only not deliuer vs from oure synnes but maketh vs more greuous synners agaynst god accuseth vs before God so that we are in greate daunger and can fynde no wayes to escape by all that we can doe In sinnes are we conceaued and borne and the longer that oure lyfe is the more do oure synnes encrease For this burden is put on vs not as an other burden which we may put downe cast of when we will It cleaueth to our very mary bones most secret parts of vs neuer suffereth vs to be at reast as we cā not denie this if we wold cōsider wel proue our strēgth Against this is this the only remedie to learne what is Christ. For assone as thou knowest who he is and then what he doth this is the very way to come vnto saluation The reason why is this If thou be a sinner and haste sinned muche againste God haue respecte to this God sendeth this Christ to suffer for synners to make satisfaction for synnes But what should this debte trouble the whiche that most riche Christe hath taken vpon hym to pay yea and hath payd it allredie wherfore this only remaineth that thou embrace with true confidence and fayth this death and crosse of Christe This can be vnknowen to no man that death is dewe to vs all and no man can haue any hope of a priuilege for the contrarie When we are dead we are vndone We can not helpe our selues But consider wherof commeth death Is it not for sinnes sake Nowe haste thou heard wher thou muste set remission of thy synnes euen in the death of thy Lorde Iesu Christ. This Christ whan he was deade remained not in death But he arose frō death to lyfe And this is a sure profe that he is Lord ouer death Wherfore euen as thou hast remission of syn through hym so by him thou hast euerlastyng lyfe in that he shall rayse thee vp againe thy flesh bodie in the last day And this the true knowing of Christ to know whose sonne he is euen the son of Dauid For he is a mā yet neuertheles the Lord of Dauid which sitteth at the right hāde of god hath for his footstoole his enemis sin death and hel Wherfore he y◠nedeth any helpe against these enemies must not require it of Moses nor of the law nor of his own worke or righteousnes but let him require it of the son Lord of dauid wheras he shal be sure to find it This doth the idle kind of Phariseies not know Wherfore they care not for Christ are cōtent with this that they know out of the law how god the neighbour is to be loued Wheras yet it is not possible that god shold be knowen I will not speake of the loue of him except Christ be knowen firste As he saith in Math. 11. No man knoweth the father but the sonne he to whom the son openeth him And this is the cause why Christ by this occasiō moueth this presēt questiō As though he should saye This ye know that god is to be loued But ye shal neuer loue god with all your heart wyth all your soule with all your mynde excepte ye knowe Christ well and perceaue who he is For how can we otherwise knowe what grace and mercie God hath geuen vnto vs This is no smale thinge that God hath made vs and geuen vs bodie and soule and all thinges But we vse these thinges but for a litle time in this lyfe But herein appeareth moste especially the riches and great goodnes and mere mercy of God wheras he spared not his only begotten sonne but deliuered hym vnto the death of the Crosse for our sinnes that we should be deliuered from sinne and obtayne euerlasting lyfe through hym This is the euerlasting infinite and incomprehensible loue and grace whiche no man can know excepte he know Christ. And therfore he can neuer loue God truely without Christ. Wherfore it appeareth hereby what the Phariseies and Scribes get by their question Euen this verely that they are openly conuicted of Christ before them al that they can talke much of the loue of God But they vnderstande not nor yet perceaue the leaste part therof truely And wheras they knowe not god whiche hath bestowed so great benefittes and liberalitie vpō them how shall they loue their neyghbour that hath nede of their helpe and can recompence nothynge for their pouertie Wherfore let vs highly esteme this doctrine and let vs geue thankes to God with all oure heart that we are deliuered out of vncredible darkenes vnder the Popedome euen like as the darkenes of the Iewes were here And we haue the pure doctrine of Christ wherby we do not only knowe howe we ought to be deliuered and saued from sin but we receaue the holy ghost Whiche by this doctrine moueth oure mindes so farre that we may begin to loue God and our neyghbour The whiche thing our Lord Iesus Christ graunt vs. Amen Amen The .xix Sonday after Trinitie ¶ The Gospell Math. ix IEsus entred into a shipe and passed ouer and came into his owne citie And beholde they brought to him a man sicke of the paulsey lying in abedde And when Iesus sawe the faythe of them he sayd to the sicke of the paulsey Sonne be of good cheare thy sinnes be forgeuen thee And beholde certayne of the Scribes sayde within them selues this man blasphemethe And when Iesus sawe theyr thoughtes he sayde Wherefore thynke ye euyll in your heartes Whether is it easier to saye thy sinnes be forgeuen thee or to saye aryse and walke But that ye maye knowe that the sonne of man hath power to forgeue sinnes in earth Then sayeth he to the sicke of the paulsye Aryse take vp thy bedde and go vnto thine house And he rose and departed to his
nothynge for their defence For what can they bringe God made all thinges he gaue vnto them the moste holy baptisme He put the gospell yea all most in thy mouth he gaue his supper communion euerie wher and absolution He ordayned cōmon ministers thou haddest at home both parentes and maisters which should teach the what thou sholdest beleue and what godlines thou sholdest shewe in thy liuing Wherfore thou canst not lay for thy excuse that thou were ignorant of the articles of thy beleife but thou shalt nedes be constrained to confesse I was baptised The gospell was sufficiently preached vnto me But I cared not for it I did sett more by wordlye thinges This doth that signifie in this place wher as he that lacked the mariage garment is done For what could he answere to this wherto we must beare record that he gaue vnto vs his sonne and shewed all maner of grace in baptisme and in the gospel so that this only remained that we shoulde receaue with embracing armes that which he offereth so willingly vnto vs. Wherfore an horrible iudgement shall be geuen to these hypocrites euen that they may be caste bound hand and foote into the vtter darkenes that is that they may be damned with the deuil in hell vnto euerlasting chaines For their handes and feete are bounde so that they can not deliuer thē selues by theyr workes and they shall abyde their damnation in darkenes They shall lacke the light of god that is his confort for euer being alwaye in perpetuall miserie anguishe and tormentes so that they shall neuer come vnto thē so muche as a sparke of light This is an horrible miserie Oh that we could be moued therby and consider what a dolful paine it is to lyue miserablye in hel in chaynes with weping and gnashinge of teeth The gnashinge of teeth shal be through frost and colde the wepinge and waylinge for heate as the doctours haue expounded it Albeit Christ wolde signifie hereby all maner of torments that may be inuented This shal be their punishement because the time of their visitatiō is not knowen receaued wheras we were called had the sacrament baptisme the gospel and absolution yet we beleued not we vsed thē not And Christ would teach vs and bringe vs to this that we might know how great felicitie hath chaunced to vs in that we are called to such a magnificent noble glorious mariage where at we may be sure to find a recouerīg frō sin deuil death hell euerlasting wayling But he that will not knowlege so great grace but counteth these things of no estimatiō hath worthely for his reward eternal death For one of these two must nedes be that a man either receaue the gospell beleue get euerlasting saluatiō or not beleue so get euerlasting dānatiō So that the gospel may iustly say the same that Paule sayd to the Iewes which spake against him blasphemed your blud be vpō your owne head I frō this time forth go giltlesse to the gētils For whē the Iewes wold not come god subdued thē to destruction sent his gospel to vs gētiles And for as much as it is come to vs this only remaineth as it is describe here that god wil cast out all thē that haue not their mariage garment And the lord will partly by alluring partly by fearing bring vs to that point that we shold take the gospel for our cheife safgard studiouslye heare it beleue it He allureth vs by his promise great grace through his great punishmēts he feareth vs. But whan he preuayleth by none of these two an extreme destruction is sure to come If god wold raine downe gold perchance ther wold som begin to loke vp to heauen But wheras he putteth forth vnto vs the punishment of eternal death no mā careth for it or hath respecte to life This therfore is the some of the whole sermō Christ wold gladly both allure feare vs that we might earnestly embrace beleue his word loke wayte certeinly for the most ioyful cōming in the last day whē he shall retourne deliuer vs frō all euil both bodely gostly The whych thīg that almighty god and merciful father graunt vs through Christ his son and the holy ghost Amen The .xxi Sonday after Trinitie Sonday ¶ The Gospell of Iohn iiii THere was a certayne ruler whose sonne was sicke at Capernaum As sone as the same heard that Iesus was come out of Iurye into Galile he wente vnto hym and besoughte hym that he woulde come downe and heale his sonne for he was euen at the poynt of deathe Then sayde Iesus vnto hym Excepte ye see signes and wonders ye wyll not beleue The ruler sayd vnto hym Sir come down or euer that my sonne dye Iesus saithe vnto him Go thy way thy sonne lyuethe The man beleued the worde that Iesus had spoken vnto hym and he went his way And as he was going downe the seruauntes mett him and tolde hym saying thy sonne lyuethe Then enquired he of them the houre when he began to amende And they sayde vnto hym Yester day at the seuenthe houre the feuer left him So the father knewe that it was the same houre in the which Iesus sayde vnto hym they sonne liueth and he beleued and all his householde This is agayne the seconde miracle that Iesus dyd when he was come out of Iury into Galile THE EXPOSITION THere are two thinges in this gospell whiche are very profitable and therfore moste worthie to be had in memorie The first is the miracle that Christ sheweth to the child that was in perill wheras he healeth him and yet commeth not at hym onely he saith to the father Go thy waye thy son lyueth and forthwith by this worde the childe is recouered whiche was many a mile from thence and knew nothinge of this worde This is a great miracle which declareth vnto vs how mightie the word of our lord Iesus Christ is and that whatsoeuer it setteth vpon it bringeth it to passe although the deuill be neuer so muche against it For this disease is no otherwise to be estemed of vs than the other workes wherwith the deuill vexe vs moste miserable men To the destroying of this worke of the deuill is nothing els requisite but the worde of Christ and then is health gotten For the deuil muste geue place whether he will or no as soone as the worde of this man Christ soundeth As we see here Wherfore this miracle pertayneth specially to this ende that we maye well knowe Christ which is not only a man as other be that lyue a bodilye lyfe but he is also almightie god for as much as he is the Lorde ouer death and the deuill yea such a Lord which with a worde can helpe againste all euill Therfore we also in our peril and necessitie must seeke helpe at hym As this prince doth And speciallye we oughte to make muche
of his worde as we wolde of a power that is almightie For he that hath that hath all and can doe all thynges And he that hath it not can do nothynge againste synne death and the deuill For loke what Christ doth here with the sonne of the ruler wher as he defendeth him by his worde againste death that lyfe shold not be oppressed of death the very same doth he make to worke in vs all by his worde if we do but receaue it and purposeth not only to deliuer vs from corporall euils but also from sin and eternall death Wherfore we muste folow the example of this ruler that in our peril euilles we may here require health wheras the almightie worde hath so redie and present power and wil to helpe vs. For wher as this ruler maketh haste hateth all delay Christ maketh muche more haste and differreth not the helpinge vnto the comming of the father but rather in this very houre and moment he wil haue the sycke child made whole So we also must not doubte but that Christ will be most redie to helpe vs if we do but aske it of him and trust surely for it of him For to this intēt was he sent and came into the earth to deliuer vs from sin death to destroye the tyranny of the deuill and to open the kyngdome of god for vs. For this very cause the father our most merciful god sent him for this cause he came into the earth Wherfore he that asketh helpe of hym shal not depart without helpe as we see in this ruler which only intreateth for bodelye helth Howe much more redie shall his wil be wheras is more perill and where as helpe is more necessary for vs wher as the matter of euerlastyng lyf is in hande This is the first as touching the which it is the vse to instructe and teache when suche kynde of miracles be taught For therfore dyd Christ worke them and afterward they were preserued in monuments bookes that we might know the power and will of Christe and haue our refuge vnto him in all trouble and perill The second whereof we must teach in this history is that a notable example is sett forth vnto vs in the whiche we may know certainly truly what is faith Our aduersaries the Papistes teache none otherwise as touching faith then that it is a certein knowledge concerninge Christ and what he hath don But in this the true Christians haue no more than the deuil hipocrites haue For these also know of Christ of his miracles actes But as concerninge Christian faith the scripture speaketh on this wise that by it we obtaine remission of sinnes righteousnes euerlastinge life For this saith Paule we suppose that a mā is iustified by faith without the workes of the law And the Prophet Abacuk saith The righteous lyueth by faith And Christ saith to Mary whose sinnes were forgeuen Go thy wayes thy faith hath saued thee Wherfore this faith is no faith of the deuil of hypocrites in the congregation whiche know only the history holde it as purely sincerely as Christians do For this could not be hid priuie frō the deuil what he dyd suffered in the earth But although this is necessary for a Christian to knowe yet this is not the true faith by the whiche we obtayne remission of sinnes and life euerlastinge But in this place it is described by an exāple what is true faith euē to thinke surely that that Christ speaketh promiseth is most certaine without all faulte For these two are ioyned together when god promiseth that we shold ēbrace it with faith doubt nothing but that it is most true And that it is most certaine although we do not perceaue it or see it And loke wher the promise is we embrace it with faith that is a true Christian faith as we see in this ruler He commeth to Christe and desyreth him to go downe with him and to helpe his son The ruler tooke it very heuily and was greatlye afrayd For he dreaded greatly least that if he brough not christ betimes his son shold die afterward ther shold be no hope of helpe By this he declareth what maner of faith he hath wher as he knowledgeth christ for his helper For without this meaninge he woulde neuer haue come to Christ. Wherfore this ought to be counted a greate thynge that wher as by nature he despeired of recoueringe of lyfe for men had no longer hope of lyfe in hym Yet he taketh a longe iorney to Christ with that hope that if he myght bring Christe to him before he was deade he should not be past cure But yet could not Christe take this for faith because that although this was a certaine knowledge of Christ yet was it not such as for the setting forth wherof he came into this worlde For he will not be taken and acknowledged onely for an helper in bodilie necessities yea and that so he be present but such worde is set forth as touching him in the promise and reuelacion of the gospel that we may fele that his godly power is present against all euill but speciallie againste spirirual euill If he hath diuine and godlyke power them must his worde be thought almighty And to this point doth he adhorte this ruler that he might rather haue respect to the cause of the miracles then the miracles themselues and that he mighte begine at last to hope for saluation out of the word although ther had ben no miracle shewed For in the miracles is ther alwayes present ayde required But this is true faith that despeireth not of the promise of the worde although ther be no signe of present ayde and succoure And this must be the fayth of al sainctes that god may be glorified and not our will And that if god sheweth not himselfe appliant vnto vs as soone as we will and after what way we wil yet that we shoulde not ceasse from praisyng hym as the hypocrites doe Wherfore he requireth such a faith that can abide patiently althoughe gods miracles be not done at his becke But this faith can not be excepte there be respecte had to this word as touching Christ whiche is that the deadly malediction and curse is by hym taken awaye so that al that are incombred with bodilie euils and with death although they are destitute of other signes in their deliuerance yet should not despeire as touching the final last deliuerāce through the death and resurrection of Christe And Christ commandeth that all shold loke seeke for this signe and as for the other he wold not haue vs careful for them For as touchyng this cheif signe he hath put forth his expresse worde and that without any condition that al might certainly beleue to haue remission of synnes deliuerance from death life euerlasting for Christes sake And he wold that
that thou perceauest not how it should come to passe But when Dauid which was of no high blud heard the word of God by Samuell the prophete as touchyng the kyngdome of Israell the ende and successe therof could not be voyde or frustrate whatsoeuer Saules frendes dyd to the contrarie So is it here also This Ruler where as he requireth a signe and present ayde of Christe somwhat importunately is by Christ wholly dryuen to the worde And although that Christ woulde nowe also shewe a signe and healpe the Ruler out of hande yet he wold haue hym endewed with Faith before he fele healpe And when the woorde appoynteth hym so to doo Go thy wayes thy sonne lyueth There doothe the Ruler beleeue as concernynge the lyfe of hys sonne by the worde And as Faithe foloweth the woorde so doth lyfe folowe Fayth thorough the woorde As we also haue the worde and promyse where as God doth generally confort all the worlde and saieth He that beleueth in me shall neuer see deathe Likewise sayeth Iohn Baptist of hym Beholde the Lambe of God that taketh away the synnes of the world These are vniuersall and generall sermons whiche pertayne to all men For he saythe not when he or this man shall beleue But he speaketh generally He that beleue the in me shall neuer see death Likewise Iohn saieth not that Christ the Lambe sent from God shal take away the synnes of this man or that man but the synnes of all the worlde Wherfore if thou bee a synner and art in the worlde thynke that it appertaynethe vnto thee and doubt not but that thy matter is in hāde and that it is done for thy sake This is the foundation wherin our Faith as muche as belongeth to Remission of synnes and euerlastyng lyfe ought to leane And shall no more deceaue vs that doo sticke thervnto then the ruler was deceaued by his Faith For we must not thinke that it was an easier matter for so great a ruler than it is for vs when Christe puttethe foorthe vnto hym suche a certayne woorde where as hee sayeth Go thy way thy sonne lyueth But it is an harder matter for vs because there is noo suche certayne woorde putte foorthe vnto vs but generallye to vs all For CHRISTE hym selfe althoughe he putte foorthe a generall worde yet as hee speaketh it here priuatly to the Ruler sayinge Go thy way thy sonne lyueth So doth he speake this to euery man by himselfe Sonne thy synnes be forgeuen thee thyne is that life euerlastyng For to what other man dothe he speake thys but to euery one of vs that are baptised Dothe not baptisme belonge to euery man If other wil be partakers of baptisme they muste take it for them selues But what dothe God saye to thee and to all that are baptised Is not the promise that who soeuer beleeueth and is baptised shall bee saued Lykewise thou arte baptised to dye with Christe because he dyed for thee and by his deathe redemed thee frome synne and deathe Howe can God speake with thee more certainly or ioyn thy persone more certainly wyth his woorde thenne it is doone in Baptisme wher as it is bestowed in thee alone and is thy propre Baptisme So whenne thou wouldest bee absolued frome thy synnes and comest to the Mynister or to any other Christian wyth the hope to heare the woorde of GOD and to obteyne conforte thys woorde that thou hearest there openly to all that Christe dyed for the synnes of all is pronounced to thee alone that this deathe is auaylable for thy synnes For the woordes of Absolution bee these Brother myne all we are synners and therfore all shoulde abyde and susteyne damnation But the sonne of God is becom man for our sake and dyed also and rose agayne from the deade for our Iustification Despaire not therfore Christ hath satisfied for thee thou must pay nothyng onely sticke vnto his passion and trust in the same Thus is it also concernynge the Supper of the Lord. There is the body and blood of Christ geuen to thee alone and there is it pronounced to thee alone that his bodye was geuen for thee and his blood shed for the that thou maiest not doubt but trust to such a sacrifice of Christ as though it wer proper vnto thee alone For it is put in thy mouth geuen peculiarly to thee that thou maist eate and drinke for thy self There dothe God medle with none beside he speketh with none but with the that cōmest vnto his supper there doest eate and drink as he cōmanded thee And here consider thinke with thy self what maner of christiās they be which let passe such oportunity neuer come to this most ioyfull supper of the Lorde Wherfore if thou desire not this that God shold cōfort thee alone and speke with thee pronounce vnto thee remissiō of thy sinnes life euerlasting thou art worthy to talke and company with the deuill Wherefore this is not lacking as though God spake not with vs but the fault is in this that we folow not the example of the ruler that we receue not neither beleue it to be true whatsoeuer Christ speketh vnto vs priuately The Ruler also had occasion not to beleue yf he wold haue folowed his reason and hadde no respect to the worde For howe coulde hee beleue that thys lyttell worde woulde haue ben so effectuous so farre of and brought suche a greate thyng to passe He might haue sayde It is not vnknowen to me in what case I haue lefte my sonne Seynge there is no hope of lyfe agaynst so great perill so small a woorde can be of no efficacitie He must nedes come more nere and do greter thynges if he will bryng to passe so great a thing But the Ruler omitteth all these thynges and onely embraceth the woorde and geueth so greate credence therto as thoughe hee sawe the healthe of his sonne presently before his face For except he had ben of this mynde hee woulde not haue departed as contente with this word But he was content as Iohn saith very well The man beleued the woorde that Iesus spake vnto him and went his waie And here doest thou knowe what Faith is proprely if thou seekest the definition thereof euen no other thynge than to beleue that that Christe promyseth Gette thee therfore acquaynted with it and first lerne whenne God promyseth to thee in Baptisme Christe in the Gospell and in his Supper Embrace that promyse with all thy heart and lette nothyng hynder thee therin although thou shalt haue many lettes We fele synne and deathe whyche offer them selues alwayes to our syght and sence And if thou let passe the word in thys case synne and deathe wyll oppresse thee and caste thee headlong into destruction But what doth a Christian he confesseth his synne neyther is he vncertayne of deathe But yet hee despaireth not therefore But hee taketh holde of the worde as muche
to Cesar that are due to Cesar it is as much as though he should saye If thou be a subiect or one of eyther the hygher or lower degree be content with thy state and trouble not the politique order with thy importunitie and lewde behauioure Hee that hathe an householde lette hym faythfully looke to hys housholde Lette the subiectes obey the rulers as officers appoynted of GOD for the punyshement of wicked doers but for the prayse and safegarde of theym that doo well Lette the chyldren be obedient to their parentes Christe reproueth not neyther doothe he condemne any of these ordinaunces or degrees of persons For they are necessarie vnto a politike kyngedome whyche God canne not want All thys tendeth to thys ende that a Christian manne should not exempt hym selfe frome the politique kyngedome as the Monkes dyd whyche thought thus that if they should lyue after the common sorte of men they shold hardely be saued But Christ teacheth the contrary because that no manne shoulde thynke that he wyth hys doctrine and Gospelle taketh awaye any Ciuile ordinaunce and politique regiment Therefore abyde in thy state Continue in thy vocation and callynge Geue to Cesar that is due to Cesar And geue to god that whiche belongeth to God that is to say Beleue in Iesus Christe heare his Gospell and embrace the same Lyue in the feare of God Be obedient to his cōmandementes Be charitable louyng mercyful gentyll ▪ paciente c If thou geue thys to God he requireth no more As concernyng thynges belongynge to thy body to thy householde to thy state or condition of lyfe lette all these thynges bee subiecte to Cesar A Christian may serue God and Cesar together But the truthe is the Iewes woulde neyther haue geuen to God that was due to God nor to Cesar that belonged vnto Cesar. And here muste we diligently note that as GOD geueth to Cesar his imperie and regimente perfecte whole and sounde For before God or in thy Faith it bryngeth no impediment whatsoeuer thy office or vocation bee thou mayest also if thou wylte with that thy outwarde office exercise trewe godlynesse so likewyse Cesar ought not to trouble the kyngdom of God nor violentlye to compelle menne that they should not geue that to God whyche is due to god What we doo owe to God it was declared before namely to heare his worde gladly and accordyng vnto that to order oure lyfe and to doo nothyng contrary vnto it We canne doo no more to God here in this worlde Neyther oughte Cesar nor any magistrate to bee an impedimente to theyr subiectes in thys seruice of GOD. For if the Magistrate wold presume to doo it the subiectes oughte not to obeye hym yea they ought rather to suffer all extremities thenne to doo any thynge agaynste God and theyr conscience Therefore this is a moste horrible synne whenne the Magistrate is so importune in requyryng obedience that he wyll forbydde that obedience whyche is due vnto God As whenne they forbydde the trewe doctrine of the Gospell to bee taughte in theyr countreys and punyshe theyr subiectes whenne they receaue the Sacrament of the body and blood of CHRIST vnder bothe kyndes accordynge to Christes institution Agayne whenne they enforce and by compulsion dryue men vnto Idolatrie worshippyng of images goynge on pylgremage inuocation of Sainctes byenge of the Popes pardons Masses for soules departed and suche other abhominations In these and such lyke they excede and passe the boundes of theyr power and hynder that obedience whiche is dewe vnto God For that doth God require of vs aboue all thynges And lette vs obeye hym in all poyntes Therfore when the Magistrates sette them selues agaynst God and the trewe woorshyppyng of hym the subiectes ought to know that in thys behalfe they owe noo obedience to theyr rulers neyther are they to be obeyed For it is written We muste obeye God more then menne And Christ commaundeth here not onely to geue to Cesar that is dewe to Cesar but also to geue to God that is due to God If the magistrate can not abide this but for thine obediēce sake toward god his word doth cruelly entreat thee yea taketh thy life from thee be content suffer his tirany paciently cōmit thy cause to God and let this cōfort thee that although the magistrat hath power ouer vs yet hath he not power alone but god also euen the Lord that dwelleth in heuen which is greater then either king or Cesar therfore more to be obeyd thā any magistrate vnder the heuēs And if it so be that one of their commaundementes muste bee neglected and sette aside the commaundement of Cesar oughte to geue place to the cōmaundement of God For if thou wilt not obeye God but shewe thy selfe a flatterer to the Magistrate God is so myghtie a Lorde that he will punyshe that disobedience that thou doest vnto him wyth hell fyre and euerlastynge dampnation Who knowyng this wyll wyttingly cast himselfe into such myserye and not rather wyshe onely one Cesar but also all Cesars yea the whole worlde to be agaynst hym thenne he shoulde disobeye the Lorde hys God and thoroughe that disobedience to purchase to hym selfe eternall deathe Bee the magistrates neuer so madde they can do no more but punyshe the body as oure Sauiour CHRIST sayeth Bee not afrayde of theym that kylle the bodye As for the sowle they canne not kylle But feare hym rather whyche is able to destroye bothe body and soule in hell fyre But we shall here marke that vnder this one word Cesar not onely the persone of Cesar is to be vnderstanded but also euery ciuile Magistrate temporall ruler worldly gouernour officer c. Geue sayeth Christ to Cesar that is dewe to Cesar and to God that is due to God Nowe consyder also the rewardes If thou obeye God and folowe his commandemente the rewarde of thys obedyence shall be euerlastynge and immortall that is to saye heauen and eternall lyfe But yf thou obeye the temporall magistrate agaynste God the rewarde that thou shalte receaue shall bee but shorte and transitorye and after that thou shalte suffer the peynes of euerlastynge damnation in that moste horrible lake that burneth with fyre and brymstone Such as lyue vnder tyrants ought to consyder this that they may certainly knowe that God requireth of all men his obedience whych also oughte vnfaynedly to bee shewed come lyfe come deathe mangre the tyrantes beardes GOD doothe not forbydde but that thou mayste geue to Cesar that belongethe vnto Cesar yet so that that whiche is due vnto hym be not omitted nor lefte vndone And that not withoute a cause For of Cesar we haue no more but meate drynke cloth defence peace and whatsoeuer is requisite vnto thys present lyfe But of God we haue all these thynges body soule and at the last euerlastyng lyfe Why then should we sette lesse by God of whome we haue all good and
present should cause him to fall from his faith he straightwayes falleth vnto the cōfirmatiō of the fathers faith bydding him to be of good cheare and not to feare but only beleue He cōmādeth also the people that were present to accōpany the corps vnto the burial for to depart to go out of the house where the dead maid lay As though he should say what haue ye to do here Do ye thincke to cary out the dead ye are deceaued ye muste seke a dead corps in an other place Here is none for you This maide onely sleapeth But they laughed him to scorne knowing right wel that she was dead But Christ affirmeth that she is not dead so that now this only remaineth that he proue his sentence to be true be shewing that she lyueth And amōg al that were there present ther was none of that minde with Christ but the father of the mayde Christ was content therwith so that for him that is to say for his faith sake he worcketh this miracle and sheweth euidently that the mayd liueth If it had not bene for the fathers faith the mayd had neuer reuiued nor had lyfe again before the great day of the generall resurrection but had remained styl not in sleape but in death so noble a thing before God is faith which loketh for health and helpe at the hande of Christ only Therfore Christ cōmeth vnto the mayde taketh her by the hand and by the power of his worde he calleth her again vnto lyfe and streightwayes the mayde rose vp euen as though she had bene waken out of a swete sleape We ought to note diligently these wordes that Christe sayeth here The mayde is not deade but she sleapeth For they are wordes right wel worthie to be remembred yea and if it were possible all that we haue were to be geuen so that we might kepe vnderstand and beleue these wordes euen so as Christ meaneth For he that knew this when he beholdeth a dead corps of a man he wold cōsider and right wel vnderstād that the man is not dead but sleapeth He that could so chaunge his iudgement that he woulde counte him that is dead to be but as one a sleape he might worthely reioyce that he hath learned a most excellent art But this we learne by experience both in our selfes and in other that the more any man excelleth in reason the lesse doth he beleue this and the more laughe it to scorne as a drousie dreame and mere madnes as it appeareth here when they deride the Lorde Christ and laugh him to scorne and thincke on this maner what will this felow rayse vp dead folke vnto life Is it not to be thought that he is madde But so goeth the worlde So high is the wisedome of God that reason coūteth it plaine folishnes For thinck this with thy selfe yf thy child were dead I should saye to the He is not dead but sleapeth onely and he maye be waken and raysed vp from his sleape wyth this litle finger of mine woldest thou not take it for a plaine mocke and a plaine laughing to scorne of thy calamitie and mishappe Euen so Christ in this place is in like maner handled that is to saye laughed to scorne and taken for a foole Wherfore learne thou this of this gospel that death before Christ is but a sleape as likewise sicknes before him is health as we see here He rayseth vp the dead mayde with his finger as one that weare a slepe The woman was deseased but when she cōmeth ones vnto Christ she is diseased no more So likewise of other The blynd when they come to hym receaue their sight synners are iustified the condemned are saued so wonderfully can he deale with vs farre otherwise then either reason can ymagine or beleue This mayd before all men is dead But before mine eyes sayeth Christ she lyueth and only slepeth Dauid before his owne and before all mens eyes is a shepehearde and keper of shepe but before me he is a Kyng All ye that beleue in me before your selues are sinners but before me ye are holy and as the Angels of God For I do no more but speake the word and sin death disease c. streightwayes geueth place and in their steade commeth righteousnes lyfe health c. As I speake the worde so must the matter be Therfore god in this place speaketh so maruelous a worde so against all reason after the iudgement of the worlde when he saith of the maide that she is not dead If he had sayd only she sleapeth mē might haue said according to the comon prouerbe yea she sleapeth S. Michaels sleape which continueth till the daye of iudgement But he sayeth expresly she is not dead other saye Surely she is not aliue It is true before their eyes but before Christ she liueth and that they may vnderstād this to be true he rayseth her vp only with his finger as one child vseth to rayse vp an other whē he is a sleape To be short all these things tend to this ende that we should not consyder our mishappes according to the iudgement of reason but with Christen eyes after the sentence of faith For the Christen eyes are suche that when they loke vpon synne hel death they saye I see not death I fele no sinne I perceaue no damnation but I see thorow Christ lyfe holines saluation In lyke maner when I am poore I feele no pouertie but I perceaue that I haue ynough euen to the vttermost For I haue Christ which in a momēt is able to geue vnto me whatsoeuer I haue nede of although I haue nothing presently He that coulde get suche eyes he might truly glorie of the Christen eyes he should farre otherwise iudge of thinges in the time of dearth pestilence c. Then the world vseth to iudge All men behold loke vpō the present abundāce and as the store is so is their hope concerning the life If there be muche then are they of good confort If there be but lytle Then they despaire So lykewise whē the plague is they that are able prouide for them selues by fleing and thinke they may be sure in other places But a Christian man althoughe he be neuer so greatly diseased and infected with the plague shall notwithstanding thinke thus I haue Christ If it so please hym this disease can not hurt me And vndoubtedly yf we had suche faythe what so euer aduersitie came it shoulde neuer trouble vs but we shoulde be without all feare yea mery and quiet But when we beleue not neyther haue suche eyes but beholde all thinges with carnall eyes herof cometh vnto vs so greate feare and tremblyng that we thincke that the vengeaunce of god will fall vpon vs out of hāde and that we by no meanes can auoyde it So saith Christe in the gospell It is written I am the God of Abraham and the god of
Isaac and the God of Iacob God is not the god of the dead but of the liuinge Ergo Abraham Isaac and Iacob do liue and are not dead When notwithstanding they were dead and buried more then iij thousande yeres past and consumed before many hondred yeres vnto duste so that there remaineth nothing at all of them But Christe proueth for a certeintie that they lyue The reason is For all thinges liue to God but to vs all thinges are dead For the worlde and reason can none otherwise but behold death But the eyes of the Christians see those thinges which they see not only heare in the worde as here Christ and the father do behold the dead mayd And as we haue spoken of death so may it be sayd of sinne The knowledge and confession of sinne is necessarie and the glorie of righteousnes ought to be in sight For the worde of Christe in baptisme is He that beleueth and is baptised shal be saued Again his worde in the supper is this Take eate this is my body that is broken for you Drincke This cuppe is a newe Testament in my bloud which shal be shed for you vnto the remissiō of sins This word must be beleued that it is true and although I fele see the contrary yet is there no credit to be geuen vnto it In like maner when thou seest a Christen man dyinge thy eyes beholde the dead man but thou must shutte and close vp those eyes and open suche eyes as beholde the word and so shalt thou see that the man is not dead but that he lyueth before god For the word of Christ is He that beleueth in me shal neuer se death And this must we learne of this gospell that all that is before our eyes be it neuer so plaine euident neuer so wide and open Yet is it nothing For if death in a Christian is to be reputed and taken for nothyng Uerely blindnes deafnes leprosie pestilence and other diseases are to be counted lesse then nothinge Therfore when pouertie sicknes syn c. offer them selues to thy eyes be not therfore troubled but shut thy carnall eyes and open thy Christen eyes and saye I am a Christian and haue a Lord. Whiche is able to rule all these thinges with a worde Why then should I vexe my selfe For this is certein loke how easely Christ deliuereth this mayd from corporal death euen so easely also wil he deliuer vs if we only beleue haue a sure hope to be relieued and holpen by him For this also must we consider here that this mayd was not restored to life by her owne faith For he that is dead beleueth not no more then he seeth or heareth but her father beleueth and this his faith is so mightie that the maide receaueth life again Again For as Christ saith All thinges are possible to him that beleueth So mightie is faith Be the matter neuer so great if thou canst beleue and haue sure hope in Christ thou shalt neuer be deceaued of thy desire neither shall the deuill or death be able to preuaile any thyng at all against thee as both these miracles testifie whiche are set forth to vs for this purpose and the faith both of the woman and of the dead maydes father commended of Christ that he might prouoke vs also to beleue and that we shold otherwise beholde creatures before god and otherwise before vs. Therfore although before our selues we be poore and dead subiecte to syn and afflicted with pouertie pestilence or any other diseases yet must we beleue that it is otherwise before god boldly say on this maner Although pouertie pestilēce sin death do now trouble me yet this as a christian I know that there is no pouertie no pestilence no sinne no death at hand For before Christ al thinges are wealth health righteousnes life And althoughe I see not this presently yet if the worde should come I should see it with these my carnall eyes And this is true and by no meanes to be doubted of God graunt vs for his son Iesu Christes sake our alon Sauiour and redemer thorow the holy ghost such eyes as may behold all calamities and mishappes otherwise then the worlde beholdeth them and kepe suche conforte light vnto the ende that in this worlde we may receaue ioye and pleasure and in the worlde to come euerlasting lyfe Amen The xxv Sonday after Trinitie Sonday ¶ The Gospell of Iohn vi WHen Iesus lift vp his eyes and sawe a greate company come vnto hym he saithe vnto Philip Whence shal we bie bread that these may eate This he sayde to proue hym for hee hym selfe knewe what he woulde do Philip aunswered him Two hundreth penyworthe of bread are not sufficient for them that euery man may take a litle One of his Disciples Andrewe Simon Peters brother sayde vnto hym There is a ladde here whiche hath fiue barly loaues and two fishes but what are they among so many And Iesus sayd Make the people sit downe There was much grasse in the place So the men sat downe in number aboute fiue thousande And Iesus toke the bread and when he had geuen thankes he gaue to the disciples and the disciples to them that were set downe likewise of the fishes as much as they would When they had eaten enough he saith vnto his disciples Gather vp the broken meate whiche remayneth that nothynge be loste And they gathered it together and fylled twelue baskettes with the broken meate of the fiue barlye loaues which broken meate remayned vnto them that had eaten Then those men when they hadd sene the miracle that Iesus dyd saide This is of a trueth the same prophet that shoulde come into the worlde THE EXPOSITION THe Gospell of this present Sondaye is red in the temples of the Christiās twyse in the yeare Fyrst on the fourth sonday in lent Secondly on this present Sonday as ye haue hearde And albeit we treated of this Gospell in lent and declared what good and confortable doctrine is contained in the same yet for asmuche as it is reade this day in the Church I will speake somewhat of it again that our faith may be increased and we wel cōforted thorow the mercifull promises of god againste the care of the bellye For there is not at this present daye a greater obstacle and let to the gospel of Christ then this belly care It vtterly plucketh vs awaye frō the true faith which we ought to haue in God and in his promises enforceth vs vnto diuerse vices sinnes and wickednesses as we maye see in these our dayes thorow out the worlde For what is it that is not attempted to auoyde belly care and that we may haue wherof commodiouslye and wealthely to lyue One playeth the vsurer an other the Iugler the thirde a baude the fourth an extorcioner c. As I may speake nothing of the whoredome theafte murder periury flattery
thing God geueth vs abundantly in all thinges to enioye them Likewise saith S. Peter Cast all your care vpon God For he careth for you I omitte to reherse mo places of the holy scripture These may seme for this present abundantly to suffise Seing then we haue so many noble and liberal promises of god it is mete that we geue credit vnto thē For whatsoeuer God hath promised that will he vndoubtly performe to them that beleue It were then very vnsittinge vnsemely for Christians to doubt of his truth of the performaunce of his promise seinge he is not only true but also the selfe trueth suche one as neither will nor can deceaue and to accuse God of vanitie wheras we ought to be thorowly persuaded most certeinly assured of his promises seing he hath not onely promised but the heauenly father also hath confirmed and ratified those his promises at diuers times with many diuers miracles wherin contrary to all reason he vouched saffe to fede many people when they were oppressed wyth greate penurie and hunger Who knoweth not that God in times past maruelously did fede the people of Israell many yeres in the wyldernes with meate from heauen and gaue them drincke out of the hard rocke so that they wāted nothing that was necessary for them Dyd not God send meat by the Rauens to Helias the Prophete How liberally God dealt with the wydow of Sarepta Helias hostesse who knoweth not did not the Angell of god take Abacuck the Prophet by the top bare him by the heare of the head thorough a mightie wynd set him in Babylon vpon the denne where Daniell was prisoner for the Lords cause gaue him the meate which the Prophet had prepared for his reapers Our Sauiour Christ being at a certein mariage whē they lacked wine supplied their necessitie by turning water into wine And in the gospel of this presēt sonday we heard that Christ with fyue barly loues two fyshes fedde fyue thousand people And yet therof remained xij baskettes ful of the fragmēts At an other time in like maner with seuen loues fewe litle fishes he fedde foure thousand menne besides women and children and yet there remained seuen baskettes ful of the broken meat There are many other miracles which ought to moue vs not to distruse the goodnes of our heauenly father but to flee vnto that as vnto an holy ancker in all our necessities Seing then that God hath corfirmed his promises with so many noble and notable miracles how can we otherwise then resigne and geue ouer our selues our thought for liuing and our whole care for the bodie to the prouidence of God and loke for al necessarie thinges at his mercifull goodnes This requireth our profession our faith our doctrine our vocation calling Otherwise we shew our selues no Christians but Ethnickes not faythful but vnfaithfull not such as beleue the promises of God but suche rather as count God a lyar whiche thinge ought to be farre from a Christen heart If we worship god with a true faith depēd wholly vpon his fatherly prouidence cast the care of our body vpon him and loke for all necessary thinges at his liberal hande we shall do that which most highly please god whose eyes loke only vpon faith as the Prophet saith Yea by this meanes we shall obtaine al things nedefull and expedient for this present lyfe For God geueth to the faithfull his blessing and graunteth to them all thinges whatsoeuer they haue nede of as the Psalmographe testifieth saying I haue bene yonge and am nowe old and yet did I neuer see righteous mā forsaken nor his sede begging their bread Again he sayth in an other place He satisfied the emptie soule and fylled the hongry soule with goodnes These present places such like declare that god wil not forsake the faithful but that he wil helpe blesse them in all their necessities as god himselfe saith I wil not faile thee neyther forsake thee How mercifully dealt he in times paste with that poore widow which was Eliseus hostesse in multiplying encreasing her oyle Herof cōmeth it that Iesus Syrach conforteth exhorteth vs moste goodly saying Abide thou in the word of god exercise thy selfe in it remaine in thy vocatiō Let it nothing moue thee that the wicked are rich welthy put thou thy trust in God abide in thy callyng For it is an easye thing to god sodenly to make a poore man riche God blesseth the goods of the righteous This place fortresseth vs against the couetousnes of the wicked exhorteth vs to truste in god and to do our dutie in our vocatiō in so doing it promiseth that GOD will prosper and encrease the goodes of the righteous that is to saye of them that do beleue Labour or paines takinge is not here excluded but faith is required whiche faith doth her office in euery vocation and yet committeth all care to God Therfore he that desireth to lyue in this worlde cōmodiously and to want no good thinge let him cōmit himselfe wholy to god ▪ and truly beleue in him and at his hand loke for all necessarie thinges so shal he haue good successe in all his doinges and haue abundance of all thinges necessary for this present lyfe Of this thinge the present miracle contayned in the gospell of this daye is a most euident testimonie and sure witnesse wherin is expressed Christes hospitalitie toward the people whiche for the feruent affection and dere loue that they bare both toward the hearing of Christs doctrine and the beholding of his miracles folowed him euen into the wyldernes hauinge no regard neyther to their thinges at home nor to their thinges abrod yea the care of fedinge their belly they vtterlye neglected and thought them selues most happye in that they might heare and see Christ. Here appeareth it manifestly that they shall lacke nothynge whiche follow Christ with a faithfull mynde Moreouer if we cōmit the care of our belly to god then shall we be free from many and diuerse troublesome cares wherewith the vnfaithfull and couetous persons are wrapped vexed and entangled We shall also be preserued and kepte from many greuous and noysome sinnes For we see that the wycked moyle turmoyle them selues swyncke and sweate beyond all measure carcke and care without ende to get the goods of the worlde neither can they haue any quietnes in theyr breaste but are lyke to men that are diseased of the dropsye whyche the more they drynke the more they thyrste For suche insatiable couetousnesse occupyethe theyr heartes that the more they haue the more they couete accordynge to this sayenge of the Poete Crescit amor nummi quantum ipsa pecunia crescit That is to say The more money a man hath the more dothe he desyre Blessed S. Paule paynteth out this matter very lyuely and truely
troden downe of the people euen vnto deathe because he woulde not beleue the promise of Helizeus the prophete whiche he prophecied concerning the deliueraÌ„ce frome famyn to be at hande This present fact threatneth also to the vnfaithfull the vengeaunce of GOD whiche shall fall vppon them that beleue not the promyse of God Therfore that we may not so wretchedly peryshe with them let vs caste the care of our lyfe on God beleue his promyse and loke for all good thinges at his mercyfull hand Ye haue heard derely beloued howe Christe euen of his owne free wyl was moued with fatherly pitie and tender compassion towarde the people whyche folowed hym to heare his doctrine and to se his miracles and howe miraculously and meruailously hee fedde so great a multitude in the wyldernes that hereby we shoulde haue a sure argumente and an infallible token of his fatherly care towarde vs and so commytte our lyfe vnto hym Ueryly this so ready care and goodnes of Christ toward the people oughte of ryght to moue vs that we shold geue ouer our selues wholly vnto hym This requireth of vs also the fyrst commaundement And that we should thus doo we are prouoked with many and noble promyses of GOD which he hath also confirmed with so many noble and notable miracles To ende yf we worshyppe GOD with a true faith and caste all the care of our lyfe vppon hym thenne vndoubtedly wyll God geue vs all thynges that we haue neede of for the sustentation of this present lyfe and delyuer vs from a greate multitude of cares wherwith the heartes of the vnfaithfull are continually mooste myserably vexed and tormented For there is no surer nor more easy waye to get richesse then to truste in God and with a faithful and constant mynde to looke for his blessynge and to hope for to receyue of hym all thynges wherof soeuer we haue nede If we will not thus doo then thorow our incredulitie shall we deserue the wrathe of GOD and haue our porcion with the Idolaters and hypocrites in that lake that burneth with fyre and brymstone Whyche thynge GOD for hys sonne Christes sake turne awaye from vs and make vs partakers of his glorious kyngdom thorow the same CHRIST our Lorde To whom with God the Father and the holy Ghost be all honour and glorye bothe nowe and euer Amen ¶ Thus endeth the Postill vpon al the Gospels that be redde in the Churche thorow out the yeare on the Sondayes To God the Father to God the Sonne and to God the holy Ghoste whyche is one euerlastyng God be prayse glorie and honour for this wholsome doctrine and for all his other benefites bothe now and worldes without end AMEN Psal. 8. Heb. 2. Psal. 148. The worde of god excellethe all other gifts of god Of wordlye thynges the wycked haue more aboundaÌ„ce then the godly 1. Iohn 2. Esa. 40. 1. Cor. 7. Baruc. 4.3 Esd. 4. Eccle. 40. 1. Pet. 1. Psal. 119. Heb. 12. Howe profitable the worde of god is Deut. 8. Math. 4. Luc. 4. Prouerb 19. Sap. 13. Iohn 17. Sap. 15. Iere. 9. S. Paule Act. 2â— 1. Cor. 14. 1. Cor. 15. Tit. 1. â— Cor. 2. Phil. 3. Coloss. 1. Coloss. 3. Esa. 53. 1. Cor. 3. Iac. 3. Rom. 1. Socrates All knowledg wythout the knowledge of God is vaine and vnprofitable The knowledge of god is only goten by the worde Iohn 5. Luc. 16. Iohn 1. Psal. 1. Iohn 6. Psal. 119. Psal. 19. Psal. 12. Math. 13. The excellencie of gods worde Ephe. 6. Heb. 4. Luc. 22. Math. 6. Luc. 10. Iohn 6. Exod. 16. Psal 78. Sap. 16. Exod. 17. Iohn 4. Exod. 14. Psal. 78. Luc. 1. Psal. 119. Prouer. 6. 2. Pet. 1. Rom. 1. The frutes of the worde of god Rom. 10. Psal. 18. Gen. 9.19 Exod. 2. 2. Reg. 12. 2. Par. 33. Luc. 9. Math. 26. Luc. 23. Luc. 7. Iere. 26. Luc. 1. Math. 3. Luc. 3. Act. 2.3.4 Rom. 10. Psal. 19. In matters of coÌ„trouersye we must haue recourse vnto the worde of god Psal. 19. Esa. â— Act. 17. 1. Thess. 5. 1. Iohn 4. Psal. 19. Esa. 66. Math. 11. 1. Cor. â—â— Iac. 2. Psal. 19. Iere. 15. Ezech. 3. Luc. 24. Gen. 3. â— Reg. 12. Luc. 7. Luc. 22. 2. Cor. â— Luc. 2. Ephe. 1. Iohn 6. Psal. 19. Esa. 30. Psal. 119. Prouerb 6. 2 Pet. 1. Ephe. 5. Iohn 3. Prouerb 30. Ephe. 6. Math. 4. Luc. 4. â— Reg. 17. 2. Thess. 2. 2. Timoth. 3. Exod. 7. Apoc â–ª â—9 Math. 5. Math. 24. Psal. 119. Psal. 119. Psal. 22. Sap. 16. Psal. 107. Iohn 15. Ephe. 5. 1. Pet. 1. Psal. 119. Esa. 57. Act. 10. Ephe. 1. Galat. 3. 2. Timoth. 3. Rom. 1. Iac. â— 2. timoth. â— Pro. 5. Pro. 8. Pro. 3. Pro. 4. Pro. 7. Pro. 8. Esa. 56. Math. 5. Math. 10. The office of a spirituall Pastore Math. 28. Marc. 16. Malach. 2. Esa. 58. Iohn 16. Iohn 20. Esa. 61. Luc. 4. Marc. 1. Luc. 4. Marc. 16. Iohn 12. 1. Pet. 5. Ezech. 34. Iohn 15. 1 〈◊〉 10. Iohn 10. Math. 24. Luc 12. A spirituall pastore ought to be faythfull and wise 1. Cor. 4. Faythefull Luc. 10. Math. 10. Math. 23. In Rom. Malach. 2. Wyse or prudent Rom. 1â— Psal. 32. Tit. 1. Malach. 2. 1. Timoth. â— Tit. 1. 2. Timoth. 2. 2. Timoth. 4. Tit. 1. Tit. 2. To whom the ministerie of the worde was committed in tymes paste Act. 20. Act. 21. Ignorancie or lacke of knowledge Math. 15. Math. 6. Rom. 2. Math. 15. â—sa 56. Psal. 3â— Phil. 3. Act. 20. Math. 7. Iohn 10. â—acha 11. In Agge Prophet In Esaiam Dist. 38. Can. Si in Laiâ—cis Dist. 33. Can Ignoraâ—tia 1. Timoth. 4. The woke of a true pastore consysteth in preching and learning only Godlye wysedome is onlye learned of gods worde Psal. 19 Who are the Lordes housholde Act. 20. What the meate is wherwyth the Lordâ—s household must be fedde Math. 4. Luc. 4. Lawe Gospell Rom. 5. Math. â—3 Luc. 24. Math. 4. Marc. 1. Act. 2.20 Apoc. 2. Math. â—6 1. Cor. 5. Why spirituall pastores are appoynted Officers in the Lordes housholde Prouerb 29. Esa. 58. Esa. 62. 2. timoth. 4. Act. 20. 2. Pet. â—â— Ezech. 33. 1. Timoth. 4 Iacob 5â— Dist. 43. Cap. dispensatio 1. Cor. 9. Names appropriates to spiritual pastors Malach. 2. 1. timoth. 5. Ephe. 4. Act. 20. 1. Cor. 12. Math. 5. Math. 10. 1. Timoth. 2. Luc. 10. Math. 24. Tit. 1. 1. Cor. 3. 1. Cor. 4. Malach. 2. 1. Cor. 3. 1. Cor. 4. 1. Cor. 9. 1. Cor. 12. 1. Cor. 14. 2. Cor. 3. 2. Cor. 5. â— Cor. 6. Galat. 6. Ephe. 4. 1. Pet. 5. 2. Timoth. 2. Heb. 13. Math. 23. Act. 2â— Apoc. 21. The Stipend appoynted for the spirituall Pastors Math. 10. 2. thess 3. Heb. 13. 1. Cor. 9. Note well ye spirituall sheppardes Iohn 106. Galat. 6. 1. timoth. 5. Deut. 2. 1 â–ª Cor. 9. Math. 10. What double honour is that is due to the sprituall pastor Ezech. 24. 2. Timoth. 2. Math. 5. In
y◠which we heare in the word must we iudge and saie I see that I must die but I heare the promise and word of Christ my Lorde that thorow hym I shall haue life For as touchyng sinne for the whiche I must nedes suffer death it is vtterly taken awaye by hym so that God for his deathe and resurrection wyll be mercyfull vnto me and geue me euerlastynge lyfe This is truely to kepe the woord of Christe But it is an harde thyng to haue this faythe For fleshe and blood can not otherwise bee persuaded then as they fele and proue Against this peruers and froward reason must we striue and aske of God hys holy spirite that he may stablishe our hearts throughe the worde that they may retaine and keepe the true Faith What the cause is why the worde of Christ is of so great efficacie myghte and power Christe hym selfe sheweth in the ende of this Gospell And in thys poynt he so greatly moueth the Iewes and stirreth them vnto anger that they are ready to stone hym vnto deathe For this troubled the Iewes that Christe said his worde preserueth and defendeth from euerlastyng death forasmuche as they sawe that Abraham Moyses and other holy men which be greately commended in the holy scripture wer dead They thought that Christ was muche inferiour to them and that it was a matter worthy to be laughed at that he should so muche bragge boast and sette out his worde But Christ answered Abraham desired to see my daye he sawe it and reioyced that is to say If Abraham had not kept my word he had dyed euerlastyngly and ben damned for euer Before Abraham was saith Christ I am And that is thus muche to say I am almightie and euerlasting God Now he that wil be deliuered from his synnes escape euerlastyng deathe and come vnto euerlasting life he must be holpē by me and seke help at none others hād but at myn alone This could neither Moses nor any of the Prophets speke truly of them selues For they were all men But Christ is god and man Therfore is he able to geue life euerlasting saluation none but he alone This is a great consort and a most sure confirmation of our faithe where we confesse that Christ is true euerlasting God as we haue the like testimonies of this thing in many diuers places of the Euangelical history that our whole trust shold be in hym in his word in none other For this is the word of god can by no means deceue vs. What soeuer he speaketh is certain and sure is neuer void but is as sure as God by his word made heauen earthe of nothing Lerne this diligently and with thankful hearts knowledge this inestimable benefit and pray that God by his holy spirite may kepe you in the truth of his word receiue you into euerlasting life through Christ his sonne to whom with the father and the holy ghost be all honour and glorie for euer and euer Amen The Sonday next before Easter cōmonly called Palme sondaye ¶ The Gospell Math. xxvi AND it came to passe when Iesus hadde finished all these sayinges he sayd vnto his Disciples Ye knowe that after two dayes shal be Easter and the sonne of man shall bee delyuered ouer to be crucified Then assembled together the chief Priestes and the Scribes and the elders of the people vnto the Palace of the high Priest whiche was called Caiphae and healde a Counsell that they myght take Iesus by subtiltie and kill hym But they said not on the holy day lest there be an vprore amonge the people When Iesus was in Bethanie in the house of Symon the Leapor there came vnto hym a woman hauynge an Alabaster boxe of precious oyntment and powred it on his head as he sat at the boorde But when his disciples saw it they had indignatiō saying Wherto serueth this wast This oyntment might haue ben well sold and geuen to the poore When Iesus vnderstode that he sayd vnto them Why trouble ye the woman for she hath wroughte a good woorke vppon me For ye haue the poore alwayes with you but me ye shall not haue alwayes And in that she hath caste this oyntment on my body she did it to bury me Ueryly I say vnto you Wher so euer this Gospell shal be preached in all the worlde there shall also this be tolde that she hath done for a memoriall of her Then one of the twelue whiche was called Iudas Iscarioth wente vnto the chefe Priestes and sayde vnto them What wyll ye geue me and I wyll delyuer hym vnto you And they appointed vnto hym .xxx. pieces of syluer And from that tyme foorth he sought oportunitie to betraye hym The first daye of sweete bread the disciples came to Iesus saying to him Where wylt thou that we prepare for thee to eate the Passeouer And he sayde Goo into the Citie to suche a man and say vnto hym The master saith my tyme is at hande I wyll kepe my Easter by thee with my disciples And the disciples dyd as Iesus hadde appoynted them and they made redy the Passeouer When the euen was come he sat downe with the twelue And as they dyd eate he sayde Ueryly I saye vnto you that one of you shall betray me And they were exceadynge sorowfull and beganne euery one of them to saye vnto hym Lorde is it I He aunswered and sayd he that dyppeth his hande with me in the dyshe the same shall betraye me The sonne of man truely goeth as it is writen of hym but wo vnto that man by whom the sonne of man is betrayed it hadde bene good for that man yf he had not bene borne Then Iudas whiche betrayed hym aunswered and sayde Master is it I He sayd vnto him thou hast sayde And when they were eating Iesus toke bread and when he had geuen thanks he brake it gaue it to the disciples and said Take eate this is my body And he toke the cup thanked gaue it to them saying Drynk ye all of this for this is my bloud whiche is of the new Testament that is shed for many for the remission of sinnes But I say vnto you I will not drinke hense forth of this fruite of the vine tree vntyll that daye when I shall drinke it newe with you in my fathers kyngdom And when they had sayde grace they went out vnto mount Oliuete Then saide Iesus vnto them All ye shal be offended because of me this night For it is writtene I wyll smyte the shepherd the shepe of the flock shal be scattered abrode but after I am risen again I wil go before you into Galile Peter answered and saide vnto hym Thoughe all men be offended because of thee yet wyll I not be offended Iesus saide vnto hym Uerily I saye vnto thee that in this same night befor the Cocke crowe thou shalte denye me thryse Peter saide vnto hym yea
heauenly thynges then by men God forbydde that we shoulde growe vnto suche madnesse so to doo and so to offende the Lorde our God The magistrate ought to looke better vnto his office then to compell his subiectes so to doo If CHRIST hadde thus sayde Geue to Cesar all that he desyreth or all that thou haste he myght lawfully haue requyred it of his subiectes and if they would not haue geuen it hym wyllyngly he myghte iustely haue taken it awaye frome theym But oure Sauioure Christ in thys place saythe thus Geue those thynges to Cesar whyche are dewe vnto Cesar. That is to saye It is certayne and determyned what is hys and therewyth he ought to bee contente Ciuile obedience outwarde honour tribute toll and suche lyke worldly thyngs are due vnto hym All this geue him This oughte to suffice hym If he wyl require more and chalenge that whyche belongethe vnto GOD then know ye that in this behalfe ye owe him nothing at all No man vnder paine of euerlasting damnation ought to geue that to the temporall magistrate which is due to God alone For as Cesar can not lawfully require it so dothe God streightly forbyd the subiects to geue that to Cesar which he vniustly asketh Therfore this is a greate impietie and wyckednesse that certayne Popyshe Princes but chiefly Byshoppes whyche in deede are nothynge ells thâ—n Princes and worldly potentates are so proude and stately toward their subiectes For they are not content with this obedience that they haue bothe the bodies and goodes of their subiectes not onely to serue theyr necessities but also their pleasures excepte they also require this that the subiectes do beleue and serue GOD as it pleaseth them not onely not agreable but also contrary to the worde of God The true religion of God they forbid They wyl not suffer their subiects to resort vnto such places where the woorde of God is truely taughte They forbyd bothe the bokes of holy Scripture and also all other good and godly woorkes that their subiectes shold not rede them and so come vnto the knowledge of their saluation They hyre blasphemous preachers to sette forthe and mainteyne the olde abhominations of Antichriste at whose mouthes not one worde can be heard that may comfort the conscience of the weaklyngs or edifie in true knowledge such as be ignorant yea and that is most horrible these sycophantes do nothyng els thenne in all theyr sermons blaspheme the Gospell and moste spitefully rayle on the professoures of the same And they thynke they haue done theyr duetie notablye well yf they maynteyne the sacrifice of the Masse the Inuocation of Sainctes Pylgremages Purgatorie pardons the Monasticall lyfe the syngle lyfe of Priestes the receiuyng of the Sacrament vnder one kinde the Popes primacie c. and confirme a false perswasyon of the remission of synnes for confession contrition satisfaction penaunce wyll woorkes c. But they exercise theyr tyrannye chiefly when theyr subiectes receyue the holy misteries of Christes body and bloode vnder bothe kyndes when notwithstandyng it is most euident and playne that so is the institution of Christe and the primatiue churche and the holy Fathers vsed the same order many hundred yeares after Christes Ascension And notwithstandyng this popyshe and wicked order they will haue to be obserued of their subiects yea and that vnder the pretence of the obedience that is due vnto the magistrate As though it were here thus commanded Geue all thynges to Cesar and to God nothyng For in matters of religion to obeye Cesar and not the word of God is to set Cesar aboue God to robbe God of all thynges and to geue to Cesar all thynges But so ought we not to do God dothe not onely graunt to Cesar the obedience of his subiectes but he also stablysheth the same with his commandement and defendeth the same so earnestly that no sedition agaynst the magistrate dyd euer escape vnpunyshed as examples bothe diuine and prophane doo euidently declare But in the meane while God also requireth his obedience He willeth body and goodes to be subiect to Cesar only this he requireth that the hearte and conscience be kept for God that he by his worde and by his holy spirite maye gouerne there alone But whenne GOD may not thus doo for as muche as Cesar contrarye to ryghte chalengeth also that is none of his euen to bee Lorde of the conscience and that menne should haue no other opinion of religion then it pleaseth hym and not as God appointeth in hys worde the ende of this violence tyranny and wyckednes can not be good For God by no meanes canne abyde that hys kyngdome shoulde bee destroyed or that his worshyppynge and seruice which he hath commaunded in hys worde shoulde be abolyshed That magistrate whyche taketh vppon hym so to doo muste nedes come to confusion as the exaumples of moste myghty kynges and princes do testifye So soone as they chalenged altogether to them selues and left nothyng for God God defended and recouerd his owne right and as for the tyrantes the brought them to nought shame and confusion Therefore this is woorthy here to be remembred that Christe hath appoynted certayne lymittes beyonde the whyche Cesars power ought not to go namely that he rule in hys courte and that he meddle not wyth Gods kyngdome Geue to Cesar saieth he the thynges that belonge to Cesar. As though he shoulde say That whyche is Gods and not Cesars looke ye geue it not to Cesar leste ye fall away from me and obeye Cesar to muche whyche peraduenture wyll rewarde you for a tyme but notwithstandynge whosoeuer shall thus disobeye me eyther for feare or for fauoure eyther for rewarde or otherwise he shall surely suffer the paynes of hell fyre Lette Cesar therefore bee contente wyth hys owne or yf hee wyll not so doo neuer geue thou that to hym whiche is none of his For there muste bee a difference kept betwene these two kyngdomes that there bee made no confusyon that GOD maye haue hys and Cesar lykewyse that whyche is although in corporall matters also Cesar ought to keepe a meane and to excede in nothyng For there is a difference betwene a laufull magistrate and a cruell tyraunt A tyrant violently plucketh vnto hym all that he can gette Hee measurethe hys ryghte by hys power and pleasure But a Godly and lawfull magistrate knowethe that hee is appoynted of GOD for the healthe and preseruation of hys subiectes and not to oppresse and to destroye them whyche Christe also declarethe by thys in that he maketh a difference betwene euerye priuate mannes goodes and possessions and betwene that whyche is dewe to Cesar or to the Magistrate The temporall ruler therefore doothe not hys office whenne thorough hys pollynge and pyllyng he dryueth hys subiectes vnto slauerye and beggery Shepe are to be shorne and not to be all rent and torne The magistrate muste so take tribute and toll