Iordan vnto Iohn to be baptised of hym But Iohn forbad him saying I ought to be baptised of thee and comest thou to me Iesus answeryng sayd to hym Let it be so nowe For thus it becometh vs to fulfyll all righteousnes Then he suffred him And Iesus as soone as he was baptised came straight oute of the water And loe heauen was open vnto hym and Iohn sawe the spirite of God descendynge lyke a doue and lightyng vpon hym And loe there came a voyce from heauen saying This is my beloued son in whom I am welpleased THE EXPOSITION OF the feast of the Epiphanie haue we intreated how that it hath his name of this that Christ opened hymselfe not onely by the starre but also at Iordan where hee was baptised But forasmuche as this reuelation is the greatest and chiefest and most comfortable vnto vs it should not be against reason if it wer called the feast of Christ baptised and opened at Iordan when he was thirtie yeares old The Euangelist dothe shew the hystorie playnly That he moued from Galile and came to Iohn vnto Iordan to be baptised of hym as other synners were whiche knew their synne and desired remissiō of them Iohn is troubled with this strange case For he knew Christ from his childhode And he thinketh him self not worthye to baptise hym But Christ saith suffer me this must be done that all righteousnes may be fulfilled that is that he may bring it to passe that all miserable synners may come to righteousnes and be saued Wherfore herein is now set forth a confortable example vnto vs wheras the sonne of God offered him self to be baptised which neuerthelesse synned not and doth that that he was not bounde to doe wheras we do not that that we are boūde to do And it is farre vnlyke that we should do more than oure duetie when we through oure wickednes are very farre from that that we shoulde do Wherfore this ought especially to be marked in this place that Christ the sonne of God whiche is holyer then al baptisme is notwithstanding baptised gaue commandement that baptisme should be kepte in the congregation and that al that wold be saued should be baptised And by this is it now euident that al men are damnable and accursed and stryken with madnes and blindnes of God for a punishemēt which can not intreat and obtayne so much of their eyes and eares as to marke what is done in this matter but contēne and dispraise baptisme and speake vilanously therof For why doste thou and thy childern refuse baptisme seing the sonne of God receaued it what great madnes or what great furie is this in the that thou shouldest denye suche a great worke Doth not baptisme seme worthye of great renoume for this cause if it were profitable for nothing els that this so great a mā vsed it wher as this is euident that he is the sonne of God came to baptisme that thou sholdest come to baptisme for the renoume therof if thou hadst no other cōmoditie therby But this matter is not without oure profyte For what good it doth vnto vs it appeareth in this wher as God by this baptisme sheweth foorth hym selfe wholye For as the Euangelist beareth witnes Iohn sawe the heauens open Whiche is a signe that God is delighted with baptisme whiche Christ hym selfe the Sonne of God sanctifieth with his body Wherfore heauen is opened which was shut vp before and now aboue the baptisme of Christ is the gate and windowe of heauen made wyde open so that from henceforth there is no distance betwene vs and God bycause GOD is now fallen downe vnto Iordane What is a reuelation then if this be none Wherfore if the feast of Epiphanie that is of reueling and appearing be requisite why is not this constitute and appointed wheras so playne a manifestation and opening of the Father of the Sonne and of the holye Ghost is sette foorth For the holy Ghost procedeth here after a moste gentle sight as a symple doue whiche amongest all byrdes is moste tame and is affirmed to be voyde of all wrathe To the entent that we might conceaue hereby a sure token that the holy Ghost will declare no crueltye towarde vs but bestowe that on vs thorough Christ wherby we may be iustified and saued And for this cause is Christ also opened after suche a gentle sorte to be the Sonne of God and wher as he had no nede of baptisme for his owne behalf he is present therat and receaueth baptisme not only for an example but also for a sacramēt that his baptisme might profite vs also may cause vs to haue sure truste that God is mercifull vnto vs. Besyde this wheras the Father openeth hym self by a voyce This is my dearly beloued sonne in whom I am delighted This is an other maner of voyce then was shewed in the mount Sinay when the earth and hylles dyd shake the men that hearde it thought them self to be in danger of their lyfe He sheweth not now such a cruell voyce All things are full of swetnes humanitie And God doth almost pronounce with this saying on this wyse To you mortall men is this man put forth in baptisme If ye desyre to know him it is my dearely beloued sonne in whome is my chief and only pleasure Neither is there any cause why ye shoulde feare him He is set forth to you as naked without armour without all cruel sight And there is no cause why ye should feare me For I come not now with thunder lightninge with a horrible a dreadful trumpe as I came to the mount Sinay but all things are peaceable quiet calme For what spice of crueltye may here be The sonne of God which is innocent without synne standeth in Iordane receaueth baptisme The holy Ghost commeth with the meeke forme of a doue Besides this God sheweth forth a very humane and gentle voyce declaringe that he sendeth vnto vs no Apostle no Prophet no Angell but his Sonne in whome he may greatly delyght What greater recorde can ye haue at al to make vs to marke and obserue the sonne of God Sith it hath pleased God to geue this cōmendation that his sonne is with vs that all maye be sure of this moste certain tried will of God If they wil haue God merciful vnto them let them imbrace his sonne only from whom the Father can by no meanes turne his fauour for the sonnes sake all his must nede be accepted to the Father Wherfore let all men regard diligently this commandement that they heare him obey his precept For he had no nede of circumcision and baptisme bycause he was voyd of synne But the baptisme of Iohn was made of God for sinne that al that acknowlegde their synnes be sory for them desyer that they might be pardoned should go to baptisme thinke for a
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
suerty that God is merciful vnto them But why is Christ baptised which neuerthelesse is without synne Not for his owne behalf but for ours which are synners For he taketh oure synnes vpon hym and deliuereth vs from them And for this cause he cometh to baptisme as the Euangelist sheweth very properly wheras he saith Christ forbidden of Iohn aunswereth Suffer me for this is it mete to fulfill all righteousnes Which is as much as to say In his baptisme is conteyned the righteousnes of al the world For wheras al the worlds synnes are put on me if the recouer of the worlde be sought for I muste do that that God commanded synners to do that is that they should be baptised of the. Do not thou forbyd it but rather further it that euen as I do gladly take vpon me baptisme for synnes sake so do thou gladly procure baptisme for me that the wrath of God may be pacified and remission of synnes ordeyned To this meaning sendeth the Father this voyce out of heauen This is my dearly beloued sonne in whom I am well pleased He speaketh these words at that tyme when Christ is baptised that we may vnderstande that this is oure baptisme and thinke surely that the wrathe of God is pacified and oure synnes purged by this baptisme and that God wil receaue vs again into fauour for his sonnes sake No difficultie or combrance be it neuer so great should take the sound of this voyce and so magnificēt a reuelation out of oure sight and mynde wheras the Lord oure GOD openeth the heauens and sendeth doune the holy Ghost in the forme of a doue wher as God the Father hym self sendeth forth such a pleasant voyce saying Beholde here is for you my sonne whome I loue and esteme aboue all things yea and my self also wholy for you But what doth the sonne he behaueth hym selfe as a miserable and wretched synner and is baptised of Iohn There coulde be no gentler and meker reuelatiō of al the godheade according to the three persons in three sortes than this was so that all men may be sure of this that he that receaueth Christ and beleueth his word and trusteth in his working pleaseth God in all pointes Which thing is set forth and confirmed in this place Whatsoeuer he commandeth saith or doth all that is verily after the will and pleasure of the Father Blessed were we if we wold obey his will and embrace his sonne with a stedfaste faith and confidence But who wold not meruaill at the great madnes of them which at the sound of this most magnificent voice passe by as deafe But yet the rable of Papistes adde to this contempte a more greuouse crime They curse and persecute this voyce and they speake with open blasphemy that Christ is not only he in whome the Father is delighted but that he is delighted also in Mounkes Masses Pilgrimages and suche lyke He that wold earnestly ponder with hym selfe what a blasphemy this is to dishonour and disgrace Gods goodnes and humanitie with such pryde wold thynk it better to dye then to lyue leaste he should fede on that ayer with this wicked kinde Wherfore my childern learne this whyle ye haue occasion A fewe yeares paste ye knew not these things Then was heauen shut vppe Then were we fayne to hear and beleue Mounkes dreames as touchyng purgatorie and terrible spirits and soules and suche other lyes But now other things are taught and only it remayneth that men learne But for as muche as we preuayle nothing with the worlde as touching this at leaste wyse let vs remember oure duetye and geue GOD thankes for this benefite for that he reueleth his mynde vnto vs on this daye geuing vnto vs a thing of inestimable pryce euen the holye Ghost in the lykenes of a doue his owne sonne at Iordane in baptisme and hym self in a voyce full of maiestie and confort Who woulde not therfore condemne hym worthely whiche geueth not thanks which reioyceth not which receaueth not the sonne of God with a feruent desyer whiche standeth here in Iordane receueth baptisme as a synner Upon whom commeth the holy Ghost in the sight of a doue where the Fathers voyce is so nighe that it can be no nigher There is no doubt but that the angels of God were present For where as is the Father the sonne and the holy Ghoste there muste nedes be a great multitude of Angels Wherfore see that ye esteme this hystory hyghly In dede it is a reuelatiō wher as CHRIST openeth hym self to the wyse men by a starre But this reuelation passeth that very farre For these are three especiall kynges God the Father God the sonne and God the holy Ghost whiche are al present together when Christ is baptised If it had so pleased hym this reuelation might haue ben done as well either in the wildernes or in the temple of Ierusalem But it was shewed euen at baptisme of the set purpose of God that we might learne religiously and reuerently to esteme baptisme And bycause we also are baptised let vs esteme oure selues no other wyse then fresh and new made sayntes The pratynge of the Anabaptistes is very great where as they say now that baptisme is nothyng els than water But with what word myght a man sufficientlye curse these execrable heddye persons This is the Iudgement of brute beastes and not of Christians For there is not only water but also the worde of GOD as it is seen at CHRITES Baptisme For God the Father the Sonne and the holye Ghost is present Wherfore it is no more water of the Element but suche water as in the which the Sonne of God is washed vpon the which the holy Ghost is caried God the Father preacheth that this water might not be counted symple water but sanctified whereat God the Father the Sonne and the holy Ghost is present As Christ also for that cause appoynteth the forme of baptisme that it should be geuen in the name of the Father of the Sonne and of the holy Ghost Wherfore when a chylde is now baptised the Sonne of GOD is present at this baptisme whiche with his body The holy Ghoste whiche with his presence God the Father whiche with his voyce hath consecrated and halowed baptisme Wherfore it can not be said that it is but water For all the Godhead is present And for this cause we iudge baptisme no mans worke For although a man baptiseth yet he baptiseth not in his name but in the name of the Father of the sonne and of the holy Ghost whiche come and are present at the worke of their owne accorde Or els that wold neuer folow at baptisme that ought to folow Now who is he that wold count this vile and of no valew that God the father the sonne the holy Ghost is present who will be so bold as to calle it very water Is it not euident what God of his owne addeth to
the ende of this life after that shal folow euerlastinge famine with eternal distructiō The secōd tēptatiō is when the deuil taketh Iesus into the holy Citie and putteth him vpō a pinacle of the temple and cōmandeth him to cast himselfe downe that it should be without his peril or hurte if he be the sōne of god promisyng that all his Angels shold come to serue hym rather then he shold but stūble with his foote at a stone This is a hard gostly a spiritual temptation wherin he endureth to bring hym frō grace faith and from the fauour of God euen as before he studied through syn desperation and wrath of God to trouble hym For when the deuil is not able to make vs to despayre and to fall from hope of saluation he goeth an other way to worke he proueth the right hand when he preuayleth not by the lefte if he can make thē ful of false trust and to presume to muche on gods fauour This temptation is to brynge hym from the feare of God The first was to bryng from trust in gods helpe to despayre and flee from god and that by gods word In the second he worketh by crafte and gile to bringe that fayth wherwith Christe was surely stablished against temptation to presumption and so to put frō hym the feare and dread of God He vseth that waye to tempte Christe againe as Christ vsed to ouercome his firste assaut Thou requirest the worde of God to be thy guyde in thy doinges And this is gods worde God shall geue his Angels charge ouer thee they shall holde the vp in their handes that thou dashe not thy foot at a stone Wherfore caste thy selfe downe proue whether thou trustest in God in very dede for this promesse sake In this place ought the infirmitie of Christ to be cōsidered wherin his godhead lieth all hid by the humblenes of his manhod euen as it dyd also on the crosse when he desired helpe and cryed for succour as though he had ben forsaken So here also he wil be nothynge but a very man And by this infirmitie the deuill conceaueth a good hope that it shold be easye for hym to tourne his faith into presumption and to make hym to tempte God by a miracle not necessarie He alleageth a texte out of the psalme neuertheles for feare of bewraying his purpose he rehearseth not all but part ▪ lettyng passe In thy wayes By this authoritie the deuil goeth about to bleare Christes eyes and to cause hym to forget his vocation and charge and to folowe that wherof he hath no charge or commandement For Christe is nowe a man and in that takyng case not to do miracles by his godly power but to sustaine and ouercome those thynges whiche synners shoulde haue sustayned and ben ouercome without Christe For as the Prophete sayeth he ought to be a man that knoweth infirmitie This wayes doth Christe walke in But the deuill appointeth hym other glorious wayes by miracles not necessary which were not belongyng to Christs office But Christ repelleth hym by this saying It is written Thou shalte not tempte the Lorde thy God For there be steppes and stayers to comme downe by and therfore is there no nede to attempte this vnused and vnwonted waye This were against God if I shold cast my selfe in perill without gods commandement and without an vrgent cause wheras ther is a common waye to go downe by This doctrine is not lightly to be regarded beynge so necessarie For herby we may learne that they tēpte God whiche regarde not his commandement and appointed wayes but seke out some straunge deuice wtout his worde and commandement As the religious of both kyndes choseth thē wayes of liuynge of their owne voluntarie motions and then maintayne their doinges by Christe sayinge Go and sell all that thou hast and folow me Here not only bare reason but also scripture is alledged for the confirmation therof And so the deuil vseth scriptures to allure men therby to be deceaued But marke wherin his deceipt consisteth He alledgeth not the hole and perfect sentence he reciteth no more then maketh for his purpose He letteth that passe that is not for his profit Suche is the crafte also of the Anabaptistes they alledge many scriptures that men must not put their trust in creatures then they ioyne therunto that baptisme is but a creature that is to say water therfore that we must not trust in baptisme They will not beleue the grace of god that is in baptisme but feele it with their handes They alledge scriptures But yet not truly For if it were not the word of God that sayeth Except a man be borne of water of the holy ghost he can not see the kyngdome of God it were a wycked thing to thinke that the grace of god were in baptisme or water But here is the worde of god sure euidēt he that beleueth is baptised shal be saued For faith baptisme the word water must be ioyned to gether But these mad braines can not be persuaded so to do And thus doth Christ also withstande the deuill answereth if I walke after gods cōmandemēt then I know wel that I am defēded by the angels to kepe me So when a child doth his duetie obediētly to his parents the seruantes applie their vocation knowe for a suretie that when they are cōpassed about with perill danger then god by his angels defendeth thē maintaineth thē But whē they walke not in this wayes they haue no promesse to be holpen by angels But they are in the deuils power which may vexe them at his pleasure and that not wtout their owne desert For it was not meet for them to folow any new or strāge wayes For that is nothing but a tempting of God And this is such a tēptation that no mā perceaueth it excepte he feele it For as the first stirreth to desperation so the second to presumption to such wayes that are beside gods worde cōmandemēt Here must the Christian man kepe the midle waye so that he neither despaire through aduersitie and trouble neither waxe proud by gods gyftes prosperitie presumīg to tēpte god in things vnlawfull but simplye to cleaue to the worde with a true faith and feare then shal we neuer be destitute of the angels helpe and succoure The thirde temptation is most ful of impudencie of all the other wheras the deuill taketh vpō him to chāge kyngdomes as though Christ shold receaue the kyngdome of the worlde by the deuil and geue vnto the deuil the kyngdome of god All this temptation is set forth not by art of logicke as the other were but by rethorical amplifications and externuations He sheweth hym the kyngdome of all the worlde with glorie and power and beautifieth this his greate gyfte with magnificent wordes and so he assayeth to ouercome hym with grosse
when thou prayest that the name of the heauenlye Father maye be sanctified that his kyngdom may come and that his wyll may be done On the contrary part that the deuyls name may be cursed and abhorred that his kyngdome maye be destroyed and that his wyl with all hys counsayles and deuises may come to naughte and be made vtterly frustrate and voyd When thou doest this then doest thou stande in thyne armoure lyke a good and trewe souldiour in the fielde and valyantly defendeth the Churche of Christe agaynst the deuyll the Pope and the worlde For euery Christen man is a warriour and myghtyly fighteth agaynst the power of darknesse for the defence of Gods people the preachers wyth doctrine all other godly people wyth Prayer yea the preachers and the people oughte together to fyghte agaynste Antichriste wyth Prayer These are the two thynges wherewyth the deuyll the Pope the Turke and the whole power of darkenesse is ouercome I meane preachynge and Prayer And surely the deuyll and hys kyngdome can not otherwyse bee ouercome then by preachyng and Prayer And oure heauenly Fathers wyll is that we shoulde thus fyght and striue agaynst the enemies of his holy congregation And I nothynge doubte but that thoroughe oure prayer the counsayles and deuices of oure ennemies those vnsatiable bloudsuppers and Neolike tyrantes haue bene disappoynted so that they coulde haue no successe If wee wyll haue the churche of Christe to prosper and to flourishe yea and to bee free from the danger of the enemy let vs earnestly and heartily fall vnto feruent prayer Lette vs not esteme prayer as a thyng vile and of no reputation but rather iudge of it as a thing of high price before the maiesty of the lord our GOD. Therfore exercise prayer and by no meanes neglect it although ye thinke your selues very vnmete and vnworthy For yf we shold respect our dignitie and worthynes so should we neuer pray Let vs not cast the burdeyn vpon other mens backes to pray but let euery Christen man pray and thinke thus with himselfe Forasmuche as prayer is so acceptable vnto God and profitable to me to the congregation to the cōmon welth I wyll go vnto the congregation pray with it vnto the vttermoste of my power For I am sure that I shall not spende my tyme in vayne nor lose my labour This is a meruailous dangerous imagination to thynke on this maner Let other praye what shouldest thou prophane person bee occupied in so holy a thyng Yea rather think thou thus with thy selfe I haue Christ and his worde and I had rather loose all that euer I haue in the worlde thenne denye CHRIST Thus then dothe it folowe that the Father loueth me and that he wyll heare my prayer as Christe hathe here promysed Therefore I wylle make no delaye nor ceasse frome prayenge but leauynge vnto thys promyse of Christe Uerily veryly I saye vnto you what so euer ye shall aske the Father in my name that wyll he geue you I wyll goe vnto my heauenlye Father and craue of hym in the name of Christe suche thynges as I haue neede of either for the conseruation of my body or for the saluation of my soule Nowe as touchynge thys that the Lorde Christe sayeth afterwarde These thynges that I haue spoken vnto you by Prouerbes it is not so to bee vnderstanded as thoughe he hadde spoken these obscurely and darkely vtterynge one thynge and meanynge an other For the woordes are very playne euidente and open But for as muche as the Disciples as yet hadde no experience of thys matter neyther dydde they knowe that Christe shoulde haue a Spirituall kyngedome that is to saye rule by hys woorde and Spirite For they looked for a temporall and worldly kyngedome euen as the Iewes do at thys day and not by swoorde and pollaxe it seemed to be vnto them what soeuer he spake as an obscure and darke sayenge and as a matter vttered in a strange tongue whyche they vnderstode not But sayth he the matter shall bee otherwyse For the tyme shall comme that I wyll speake no more wyth you by Prouerbes but I wyll openly and playnely shewe vnto you of my Father For whenne the Holye Ghoste commeth and kyndleth oure heartes wyth trewe Faith in the goodnesse and mercye of GOD thoroughe Christe then foloweth there an heartye good wylle and feruente desyre to praye For without the Holye ghoste it is not possible that any manne can haue a faythefull and couragious mynde for to praye Therefore the holye Prophete Zacharye callethe the Holye Ghoste the Spirite of grace and of prayer For bothe these muste bee ioygned together For Faythe whiche maketh vs to knowe God that he is our mercyfull Father for as muche as he hathe geuen vs hys sonne is the gyfte of God whyche the Holye Ghost worketh in vs by the Gospell Where thys spirite of grace is there foloweth the spirite of prayer also so that we in all our necessities and troubles calle vppon God for healpe with thys certayne persuasion and assured hope that God wyll heare vs and geue vs healthe and Saluation for his sonne Christes sake Therfore saithe Christ In that daye when I shall frankly and freely shewe you of the Father and teach you by the holye Ghoste that ye may knowe the Father truely ye shall aske in my name and your prayer shall not be frustrate nor vayne For howe can the father denye you any thynge seyng that hee loueth you because you haue loued me and beleued that I came out frome GOD Oute of suche a Faythe muste trewe prayer nedes come otherwyse it is no prayer althoughe it bee made with neuer so fyne and pyked woordes GOD oure deare and louynge Father of hys greate mercye and synguler goodnesse moughte vouchesafe for hys Sonne Christes Iesus sake to sende hys holye Spirite into oure heartes that wee in all oure troubles and aduersities maye so praye and so perfourme this seruice to GOD that we in this worlde maye be delyuered from all temporall myseries and in the worlde to come enioye those trewe pleasures and those heauenly ioyes whiche shall neuer haue ende Amen A Sermon for the feast of the Ascension of Christe made vpon the Epistle of that daye Actes i. IN the former treatise deare Theophilus we haue spoken of all that Iesus began to do and teache vntyll the daye in which he was taken vp after that he through the holy ghoste had geuen commaundementes vnto the Apostles whom he had chosen to whom also he shewed him selfe aliue after his passion and that by many tokens appearyng vnto them .xi. dayes and speakyng of the kyngdom of God and gathered them together and commaunded them that they should not depart from Ierusalem but to wayte for the promise of the father wherof sayth he ye haue herd of me For Iohn truly baptised with water but ye shal be baptised with the
is of strēgth to be borne again wher this is lacking there is no hope to come to the kingdom of God All our powers with the lawes and preceptes are of no efficacie and strength But thou wilt say If it be so I had rather doo no good worke at all then to take muche peyne if I obteyne nothynge therwith in the kyngdome of God But to thynke or saye this is an euident token of vngodlines Wherfore do both Fyrst see diligently to the lawe with all his woorkes then know thy self to be a synner and that thou canst not by thy workes escape damnation Then turne thy selfe to the doctrine of Christ and hearken what hee preacheth of the kyngdom of God after that he hath declared that the old man can not enter into the kingdome of God Nicodemus perceaueth the straighte Iudgement of Christ that without the newe Byrthe there is no hope of the kyngdom of GOD and he is soone reformed and persuaded that the carnall byrth healpethe nothynge thereto And therefore he asketh howe the newe byrthe might be And CHRIST And doth redyly shew a notable doctrin therof saying on this wise Uerily verily I say vnto the. Except a man bee borne agayn he can not enter into the kyngdom of God Whatsoeuer is borne of the fleshe is flesh what soeuer is born of the spirit is spirite This is the second sentence against the first byrthe shewyng that it is carnall synful and that it can not be encouraged to obteyne the kingdome of God As though he should say Thou demandest whether thou shouldest otherwise be borne of thy mothers wombe although thou were borne a thousande tymes of thy mothers wombe yet thou shouldest not bee borne to the kyngdom of God Ther is no nede of father and mother to the kyngdome of God which are also them selues fleshe but there is nede to haue water and the spirite but he that hath ben so borne agayne is a new man and shall come to the kyngdome of God This doctrine had Nicodemus neuer learned in Moses He had learned there what he should doo or not do by the preceptes But as touchyng this new creature he had learned nothyng at all not as muche as by a dreame Wherfore he is so confounded that he graunt that all this while he had lerned nothyng at all But the wordes of this sentence ar not so lyghtly to be passed ouer the sentence is perfect that good works must be done and obedience is to be geuen to the lawe But the seyng of the kyngdom of God cometh not hereby But if we will come to the seyng therof not good workes but a newe man is requisite thereto And that is not doone by the carnall manne but by water and by the spirite They are the verye parentes that are mete to bryng forth this new chyld of God Water is nothyng els but baptism For so saith Christ in y◠last of Marke He that beleueth and is baptised shall be saued Thys strength of the water is not of his owne nature For water is water that is to say an elemēt and creature whiche can not change the hert and wash away syn But the water wherof Christ speketh here and which we call the water of Baptisme is not only water naturall but water in the worde and promyse of God Two things are here ioyned together the water the word and are so ioyned together that they can not be sundred If thou sunder the water from the worde it is no baptisme If thou sunder the word from the water neither than is it Baptisme But when the word and water ar ioyned together this water is such with the whiche the holy ghost will come vnto thee and regenerate thee to the kyngdome of God Whiche is as much to say as to forgeue synnes and to bryng saluation This sentence therfore is not lyghtly to be regarded and especiallye because of the Anabaptistes whiche holde opinion that the Baptisme of infantes is nothyng woorth where as yet Christ in this place applieth water to regeneratiō to the new birth and ioyneth it as the cause therof with the holy ghost If children therfore haue nede of this new byrth and can not see the kyngdome of God without it and seynge Baptisme is ordeyned of Christ as the cause of all that muste bee newe borne It is not onely an vnmercyfull thynge but also violence in the kyngdome of god and playne tyranny to exclude them from Baptisme and from the kyngdome of God for whome Christe dyed and decreed that this benefite should be free to all them that are newe borne that they myght be baptised to dye with hym and be borne agayn Wherfore this newe byrth is also necessary for children that they may see the kyngdome of God And although the water dothe nothing profite without the holy ghost yet the holy ghoste by the water of Regeneration muste woorke in vs as Paule dothe so ioygne them bothe together Accordyng to his mercy saith he he saued vs by the water of regeneration and renuyng of the holy spirite the which he shed vpon vs abundantly This lauer or washyng can not be without regeneration and renuyng of the holy spirite Wherfore the errour is detestable that in certaine places dyuers preachers doo baptise chyldren without water For it is not only requisite in baptisme to haue the word spirite but also to haue water For so did Christ ordein no man hath power to change his lawe institution The baptisme of water is seene with the eies but the worke of Regeneration and new birth whiche is wrought by the holy ghost inwardly is not sene Therfore this outward ceremonie of the water of baptism may not be omitted because of the priuie and inuisible administration of the holy ghost Christ sayth furthermore vnto Nicodemus Meruail not that I sayd vnto thee thou muste be borne again from aboue the wynd bloweth wher he will and thou hearest the soūd therof but thou canst not tel frō whence it cōmeth and whether it gothe So is euery man that is born of the Spirite These wordes are very simple as the ceremonie is it selfe For it is not estemed with reason when an infant or an aged man is offered to make his confession on this wise that foloweth Behold the yoke of synne and of the deuyll is so great that there is no helpe or remedy against it but that he whether he be chyld or man be baptised and washed with water in the name of the father of the sonne and of the holy ghost But here must we rather marke what Christ sayth where he biddeth vs rather to consyder what is done by priuie operation then by the open ceremonie outward signe For the worke of the holy ghost is priuie hyd from the eies Wherfore we must beleue it as it is set forthe in the worde Thou shalte neuer perceaue it by the eies
As it chanceth in the wynd The sound therof is heard but we can neither declare the risynge nor the slackyng therof So is it in the newe byrthe The outwarde ceremonie commeth by the water vnto the eyes and the word is heard that the woorke is done in the name of Iesus vnto the absolution and remission of synnes He that regardeth not the worde and spirite and the vertue thereof and seketh it not after that sorte as Christe hath appoynted shall bee deceyued For nothyng els is requisite to the getting of the newe birth and spirite but that thou must be baptised with water and take diligent hede to the word This is the newe birth to the kyngdome of God and no other way is there What wil these sectaries say here which only crake of the spirite and in the meane tyme lay asyde baptisme the sacrament worde Wherfore Christ here doth not teache but he sheweth by a plain demonstration baptisme the word And doth admonyshe vs that if we will not be content to vse the water and word that we shall haue nothing of the holye ghost neither shall we euer atteyne to the new byrth Wherfore let vs haue diligent regard of our baptisme and of the word as of the chief part of our saluation Where we know for a suretie that if we kepe that we are new borne vnto the kingdome of God And this doctrine how we must be new borne that is how we must come to the kingdom of God is strāge and not heard of in the world and yet it is only true vnfallible where as of the contrary part all other doctrines deceaue seme they neuer so good by the iudgemēt of the world of reason The life of the phariseis the rules of monkes the deuotion of the single shauelings are very fantasticall And the works of vertue of the ten cōmandements do not a little cōmend them that haue them Yet there is none of al these things that doth regenerate It is only water and the spirite that doth worke these thinges which spirite will no otherwise be knowen of vs or felt but as the wind is knowen by the sound He that heareth the sounde that is beleueth is baptised he is new borne shal be saued But Nicodemus is so deepely drownde vp in his phantasticall imaginations of the law and good workes that he can not cōprehend this doctrine as it doth also chaunce in those Papistes that are moste wittie For it hindreth them alwayes when they think thus should all this be nothing should not this please God that we fast that we pray that we geue almes Wherfore Christ hādleth hym with the more austeritie for that he wil not beleue knowledge the true doctrine saith Art thou a master in Israel and knowest not these thinges As though he should say How then doest thou thy dutie as a maister of Israel seinge thou knowest not the way of true saluation This doctrine of the newe byrth and regeneration is the doctrin of the prophets necessarie to saluatiō Now art thou so ignorāt that thou doest not knowe that vice in oure nature whiche hath neede to bee abolished by regeneration But for what purpose is this reprouing of a maister in Israell Uerily that all preachers of religion and of true saluation may know that all learninge which is without the doctrine of regeneration is naught and false Not because it is a faulte to teache good workes and to adhorte men therto For so doth the lawe of god and doth wel therby But herin are they to be blamed that beside this doctrine they teache men nothyng els as though nothing els were requisite to euerlastinge life For it is euident in this place that although the lawe and good workes be done yet they profitte nothynge to the attainement of the kyngdome of god but that there muste nedes be the new byrth of water of the holy ghost And it is the spirite which by the water worde doth make other new men The lawe and the workes do change neither the men neither the workes Wherfore he that thinketh with himselfe how he might bring men to saluation let him haue respect to the newe byrth as Christ hath here let him not beginne it by good workes but let hym laye the fundation by that thing that can make a new heart that is let hym lead men to baptisme and to the spirit ye and to the word by the whiche the holy Ghoste doth worke in mens heartes For as the winde nothing is knowen but the sounde so of the holy ghost nothyng is perceaued but the worde That must ye kepe surely and then looke for the operation of the holy ghost Nowe what maner of worde this is and how the holy Ghoste doth make a sounde Christe here teacheth No man goeth vp into heauen but he that came down frō heauen euen the sonne of man which is in heauen This begynninge of the sermon is of that wherof Christe sayth ye beleue not me if I speake earthlye thinges to you how wil ye beleue if I speake heauēly things vnto you For this sermon can not be inuēted by any man but the only begotten sonne which is in the bosom of the father hath declared it vnto vs. Of this sermon or saying ther are two partes The fyrste is somwhat harde For of this it is certainely decreed No man ascendeth into heauen but he that came downe from thence the meaning wherof is all one with the saying before Except a man be new borne he cā not see the kyngdome of God That is No man can be saued or obtaine remissiō of his sinnes rightousnes neither by the law neither by good workes reason or free wil. And he that hath no more then these things although they be neuer so good he is dāned can haue no hope of saluation It is a very euident plaine sentence whiche if the Iewes papistes wold beleue it wold make them to forsake al the trust that they haue in their owne workes and righteousnes For what man hath his birth from heauen None no not the first that were Adam and Eue. It is only the sonne of Mary as Christe here saith Therfore if none shal enter vp to heauen but he that came downe frō heauen it is plaine that all men as they be borne of their parēts can not ascend into heauē If they can not go vp into heauen what place is there for them For they can not cōtinew in earth for death If therbe no going vp to heauen than can no man escape damnation This is the iudgement of Christ as touching all the worlde no man excepted whether it be Adam Eue Abraham Moyses or Dauid all they can not enter in to heauen For he only ascēdeth into heauen that came down frō thence What do we then preuaile by good workes merits the law or free wil All these things are
this vice is geuen by nature that we are glad to beleue lies for because our heart is proue therto By this meanes the Pope and his sectaries beleue constantly in the masse and in the seruice and intercession of sainctes in monasticall vowes ceremonies fastes c. But it is a false and fayned fayth and by your reuerence ful of whoredome baudrie The heart is full of fornication False faith causeth spiritual whoredom But on the contrari part we which thankes be vnto god haue the pure and chaste spowse for the word is doubtlesse sincere and true do not beleue constantly wher as neuerthelesse we sholde beleue cōstantly But they can not beleue so constantly seing they haue not the worde All the cause therof is in oure olde man in the deuill for that that we thorow originall sinne depart from the worde and truth vnto lyes Out of this gospell we must first learne that we haue nede of the worde And then that we embrace it with a sure faith And that afterwarde doth therof ensue remission of sin and euerlastyng lyfe so that we are surely ridde from all difficulties and dangers both in this life and in the life euerlasting But when the worde is lackyng ther is a faith also as the Anabaptistes Arrians Turkes Iewes Papistes haue a fayth But it is a faith without the worde which is ingenerat in vs by nature through the fall of Adam This is a lying fayth which by nature we may kepe more surely then the worde of God After that Christe had preached this to the sicke of the Palsye and forgaue his sinnes The scribes thinke that Christ blasphemeth God in that he forgeueth sin This part is necessarie also and of greate wayght For this is euident by the example of all phantasticall persons that all are in this errour that they know not howe synnes be forgeuen Demaunde this of the Pope and of his doctours add they can not tell thee what absolution doth For all the Popedome holdeth fast by this doctrine and it is surely holden vp therby that grace is powred into them that he that would obtaine it hath nede of contrition confession satisfaction But when it is demanded what is the office of absolution and of the keies they answere that it is an exterial administration which is obserued in the church So saye the Anabaptistes also what shall baptisme preuayle to the obtayning of remission of sinnes sith it is but a litle water The spirit is requisite To be short no secte maker no monke no priest could see this that remission of sinne is a power geuen to man As it is here in the gospell Wherfore learne thou this and say I know that God doth onely forgeue the sinne that I confesse yet this is also to be knowen by what I may be certified that my synnes are forgeuen or what is the meane by the whiche my sinnes are forgeuen And there say If I desire remission of sin I must not go into some corner and say O god forgeue me my sins And thē loke for som Angel whom god shold send vnto thee to say that thy sinnes are forgeuen For god promiseth that he will come vnto vs that baptisme may be amonge vs and his word most holy that it might be said I baptise thee in the name of the father of the son and of the holy ghost He that beleueth and is baptised shall be saued But thou sayste that baptisme is water onely It is true but this water is not alone but Gods worde is with it Therfore when I come to the minister whiche hath the peculier commandement of GOD or to any other Christian and desyre remission of my synnes There doth the minister pronounce I in the stede of GOD declare vnto thee through Iesus the remission of all thy synnes And here mayste thou surely truste that thy synnes are forgeuen For baptime and the worde will not deceaue thee This dyd they not teache in the Popedome neither doth any of their preachers vnderstand this Wherfore geue you thankes to God for this benefite light and learne diligently that God alone forgeueth sinne But how verely no otherwise then it is here in that he hath geuen men such power As Christ begynneth that in this place and afterwarde geueth commandement that frō henceforth it shold alwayes be obserued and kepte in the congregation vnto the ende of the worlde that repentaunce remission of sinnes sholde be preached in his name So is remission of sinnes amongest men to be required or in the worde and no wher els For ther only may it be founde This suffereth thee not to ascend into heauen therfore But whē thou desirest remission of synne receaue baptisme if thou be not yet Christined or if thou be see that thou doest call to minde that promesse and be not harde of of belife Go also and be at one with thy neyghbour then aske absolution And as thou hearest that remission of sinne is pronounced vnto thee in the name of Iesu so beleue and thou shalt obtaine thy desire So that baptisme absolution the publike worde the sacrament maye not seme a lyght thing vnto thee but that remission of sin may be asked and required therby For to this intent God hath called and ordained thy Pastour and Curate thy father and mother thy Christian neyghbour hath put his word in their mouth that thou shouldest aske confort and remission of syn of them so that this maye so be counted the commandement and ordinance of god that we shold geue credence to the wordes of men when they according to Christes worde and commandement vse their ministration and office For these are not the wordes of men but of God Wherfore these wordes are to be beleued constantly and not to be despised When the minister baptiseth a childe accordyng to Christes commādement There thou hearest the wordes pronoūced of a man But they are the wordes of God neither must thou take them any otherwise then if god had pronounced theym hymselfe So whenne thy synnes are forgeuen thee in absolution thou mayest no more doubte then yf God hadde spoken theym hymselfe For GOD hym selfe pronounceth this sentence that thy synnes maye be forgeuen thee Wherefore learne in this place the waye howe to aunswere these phantasticall persons when they crie on this wyse What is water but water We know thys also But they are ignorant hereof that the worde of God is ioyned with suche water Wherfore it is no longer pure water but diuine water whyche the mynister geueth not of hymselfe but God commaunded it so to be geuen to the intente that by it we myghte haue a new byrthe to enter into the kyngdome of God and Remyssion of all oure synnes And as GOD geuethe the worde whyche is hys and not oures so dothe hee geue also Faythe vnto the worde For bothe of them are the gyftes of God Faithe and the worde
teachynge of the holy ghost out warde doctrin profiteh lytle With out christ no good thinge cometh to vs. Math. 17. God geueth· God is deserued Gods vndeserued liberalite Loue refuseth no perell Loue excelleth all vertues Loue encreaseth the gyft Baptisme and the lordes supper God geuethe vs all thinges of loue Christ is the gyfte that god geuethe Rom. 8. Rom. 11. 1. Cor. 3. Incredulitie and misbeleue We are more desyrous of worldlye then of godlye thynges Why we sett so lyghtlye by gods gyfte The vnthanâ—â—fulnes of the worlde The worlde neglectethe hys owne saluacion The worlde What the worlde is O loue passyng all loue Rom. 5. Thanckefulnes to god for hys benefites is to be sheewed God forgeâ—uethe the 〈◊〉 worlde hys synnes The ingratitude of the worlde What hathe hytherto bene taughte Why god gaue his sonn Iohn 3. Damnacion cometh of despysyng godes worde Faythe obtaynethe Christe at the hond of God A good lesson Iohn â— Why Christ is geuen vs of God Faythe onlye purchase the christe Note well Marc. 9. Lâ—c. 17. The temptacion of vnbelefe and how it must be Ouercome Note thys for thy conforte Gods worde only puttethe awaye vnbeliefe if it be receaued What the world signifiethe Whi god speketh generallye to all and not speciallye to one alone Iohn 3. The doctrine of workes By grace are we saued only thorow faith The article of the Trinitie Why the feast of the trinitie was ordayned The article of the trinitie is muche withstanded Why Ioâ—â— wrote hys goâ—â—pell Cherinthus Reason deceauethe in matters of god Turckes and Iewes denye christe to be God Colos. 1. Christ proued god One deuine substance and thre persons Colos. â— Heb. 1. 1. Cor. 10. Numer 4. Moses and paule confese christe to be god Act. 20. He speaketh of the popyshe Byshoppes Iohn 1. Gen. â—8 Esa. â—3 Christe called an Angell Malach. 3. Why christ is called an Angell Gen. 3 15.22.2â—.28 Deut. 18. 2. Reg. 7. Esa. 7.9.11 Iere. 30.31 Dan. 9. Esa. 9. Christ is called Iehoua Psal. 6â— Ieâ—e 23. Osee. 3. Christe verye god from euerlastynge Psal. 110. Math. 22. Three persons and one god The holye ghost is eternall and almyghtye god Math. 28. â—ohn 14. An euidentâ— probacion of the trinitie Iohn 15. Ioel 2. Act. 2. Colos. 1. Heb. 1. Iohn 4. Note well God the father God the sonne The workes and office of christe God the holye ghoste The crede of the holy ghost The workes and office of the holy ghost The workes of the Trinitie Act. 2. Cherinthus the heryetike denied the godhead of christ Ecclesi hist. lib. 4. cap. 14. Examples of gods anger against such as denied the godhead of christ An â—nde worthy such an heritike The article of the Trinitie proued manye wayes 1. Cor. â— The blindnes of reason 1. Cor. â— The dignitie and excellency of this gospel Iohn 3. Nâ—mer 2. Gods good wyll towarde man Nicodemus a louer of christ The opinion of nicodemus as touching the doctrine of saluacion Iohn 1. The ryghte 〈…〉 papistes is not comparable with the ryghteousnes of nicodemus Luc. 18. Rom. â—â— Why nicodemus came to christe The ignoranc of nicodemus The corrupte doctrine of the Pope concernyng saluacion Galat. â— Reason Luc. 18. workes saue not An obiection concernynge good workes Note this order The lawe bringeth no man vnto perfection water in this place of Baptisme Marc. 16. The worde and the elemeÌ„t maketh a perfect sacrameÌ„t Anabaptistes â–ª confuted Rom. 6· Titus 3. Christes ordinaunce maye not be altered The spritishâ— sectaries Marc. 16. Howe saluacion is to be taught Iohn 1. No man by hys owne strengthe caÌ„ be saued By our fyrste byrthe we are all damned By faythe in christe are we saued The doctrine bothe of the lawe and of the gospell is necessarye to be taugh in the churche of christe Rom. 7. The doctrine of iustificacion by faythe alone impugned of the papistes Numer 21. Christe figured be the brasen serpent Whenâ—â— ouâ—e damnacion comethe Gen. 3. Rom. 6. Gen. 2. Heb. 4. 1. Pet. 2. By faythe in christ comethe saluation Rom. 4. A newe lyfe The historie of the rich maÌ„ Ephe. v. What is putforthe to vs in Lazarus example Prouer. iii. Hebre. xii Apoca. iii. i. Timo. vi The spirituall and true blessyng The comforâ— of Lazarus The name of Lazarus what it signifieth The historie of Lazarus is diligently to be considered in the tyme of the crosse The riche man The cause of the riche maÌ„nes daÌ„nacion Luke xxi To haue no respect to the poore maÌ„nes nede Esaie lviii Luke xvi Math. xxv Iames. ii The poore must be regarded Luke xvi The greate blindnesse of men i. Timo. vi Luke xxi The woorde of God muste onely be takeÌ„ hede vnto The doctrine of Moises the Prophettes Gene. iii. Gene. xxii Faithe Temporall prosperitie is no sure token of Gods fauour Good works Faithe and obedience toward God is required of euery christiaÌ„ Luke xiiii Math. iii. Who made this supper This supper is the Gospel Why it is called a greate supper Who are the geastes Gene. xxii xxvi and xxviii Roma i. Who wer the seruauntes The stubbâ—â—nes of the Iewes and Papistes against the Gospell Psal. xviii The Farme what it signifieth The error of the Iewes Math. ix Oxen what thei signifieth Psalm xxii A wife what it signifieth To marrie a wife what it is Psal. cxiiiii Why the Papistes are so loth to receiue the Gospell Beholde and beware i. Cor. i. Math. xi Why the Iewes are resembled to a citee The callyng of the Gentiles Why God spareth the worlde Of compellyng to come vnto the supper Math. vxi. Ephe. ii Psalm li. Note well Of the maner of compellyng whiche the Pope vseth Roma i. Luk. xxiiii What it is to compell The beleuyng Iewes and Gentiles are one churche The Iewes Turkes and Papistes abhorre this supper Math. vii Greuous threatninges againste the despisers of this supper Psal. cxiiii A Gospell of singulare greate comfort The iudgemente of the lawe concerning sinners The Iudgemente of reason coÌ„cerning synners Gene. iii. Synne and the nature thereof Before God and the lawe all menne are synners Iere. 18.33 Esaie lxi Luke iiii Ihon. i. Luke xv Why God refuseth not sinners Ihon. iii. Note well The tender affection of Christe toward sinners Loue. Of the marueilous loue of Christe towarde penitent synners Exe. xxxiii The lawe bryngeth no man to saluacion Christe onely saueth Ihon. iii. Esai xxix Math. xv In heauen also is a place for synners if thei repente and beleue Phil. iii. Diuers kindes of sinners What sinners shall haue place in the kyngdome of God Roma viii Gala. v. Impenitent synners What the worde of god teacheth The woorde of God defendeth againste desperation Deferre not thy conuersion to God We ought after the example of Christe to seke vp the lost synners The parable of the shepehearde belongeth co christ The parable of the woman perteineth to the congregacion of christ The vertue of gods word
mother Mary and Iohn the Baptist and other excellent sainctes But his procedyng is named to be from the old days Wherfore death could not shewe suche strength in this chylde wherwith hytherto he kylled all men For wher as he was God he coulde not synne neither bee made gyltie by the lawe neither be killed of deth neither damned of the diuel And yet for all that forasmuche as he had his procedynge in tyme out of Bethleem and was borne into the worlde as other chyldren were he coulde not but dye Hereof it is that death and the dyuell layeth snares for theym selues which consyder no more then the procedyng out of Bethleem And after this procedyng the chyld is in daunger of death But when he was now in his Sepulchre he trieth his righte by these woordes I was borne before the world and so by the diuine and godly power he breaketh the bandes of death of synne and of the diuel that they can take no hold vpon him at all Suche a memoriall would this Prophete set foorth as touchyng this kynge that we shoulde not be ignorant of his two maner of procedynges or as we saye of two maner of byrths For he is such a person whiche is bothe a true GOD and also a very man but yet on suche wyse that he is not two persons but one So that he confesseth that CHRIST is the sonne of Mary whiche sucked at her brestes and encreased in the body as other men dyd But yet neuerthelesse he was borne before the worlde without beginnynge so that nowe these two seuerall substances of manhoode and godhead be withoute separation vnited togyther in one persone and ioyned togyther This dyd not the hygh priestes tell Herode neyther was he worthye to knowe so greate mysterie This byrthe is excedynge meruaylous whiche if we desyre to knowe we muste take our begynnyng of our discipline and meditation out of his procedyng in Bethleem As this also is the order of the Prophete as soon as he reherseth the carnall byrthe Yea and hee maketh more large mention as touchyng this than as concernyng that byrthe that is eternalle For hee that wylle meddle wyth matters belongyng to God without peryll muste begyn at the lowest and first of all learne what thynge he doothe in the earthe and howe hee reueleth and openeth hym self to men Then shal he go foorth with out stumblyng as the order of the Prophetes description appoynteth and shall know that this chyld was borne from euerlastyng Then shall it not bee terrible but pleasant cōfortable But the ouerthwart nature of men marreth confoundethe all thynges because that all begyn their discipline at predestination Sithe God knewe all thynges before why dyd hee not take hede that man should not haue fallen And if thou takest this waye to the knowledge of God thou shalte fall downe headlong For this was the fall of Lucifer whiche coueted so hygh renoume that he coulde not comprehende hym selfe for pride But if thou wilt go the right waye to the knowledge of God take thy begynnyng at Christes swathing bands As the prophet setteth foorth this order that a man should fyrst go to Bethleem and afterward clymbe vp into heauen and to eternitie As Christ hym selfe teacheth where as he sayth Philyp I am the waye he that seeth me seeth the father He that despiseth these principles and tendeth or goeth forthewith to the hyghest as to searche what is the gouernement of God how he punysheth This reward of his folishnes he taketh euen to stumble to his damnation As the wise man saith He that is a searcher of the maiestie shall be oppressed of his glorie Wherfore this is the true waye for hym that desyreth the true knowledge of this chyld fyrst to come to Bethleem Then when he hath sufficientely beholden and considered hym in the maunger this will succede of it selfe that he is not onely the sonne of Mary but also the sonne of God borne of God before there was any creature created of God And so the matter shall be without perill For when thou canst truly comprehende this man Christ thou shalt know God also If thou beleuest in hym thou beleuest in God If thou callest vpon hym thou callest vpon God ▪ If thou blasphemest hym thou blasphemest God And this is the Prophecie as touchynge the chylde Iesus in Bethleem But consyder also therwith the peruerse and vnresonable reason of Herode and of the Scribes Herode persecutethe this chylde the Scribes despyse hym This way of God is worthy to be had in mynd whiche putteth foorthe a moste euident scripture to men wherof they may talke syng and speake dayly in their communication and yet they vnderstand not a word thereof For is not thys a straunge and monstrous thynge that the Scribes recite thys Prophecie Herode after the iudgemente of the Prophecie sendeth to Bethleem and addeth therto hym selfe saying Make dyligente searche for the chylde and whenne ye haue founde hym brynge me woorde that I maye come and worshyppe hym And yet they vnderstande not one iote of the meanynge thereof They are alwayes kept busye with the shadowes they neuer attayne to the bodye of the matter Neither goeth the matter anye otherwyse at this tyme amonge the vnkynde yea and that not onely amonge the Papistes whyche haue the Bible as wel as we whiche reade it and knowe it as wee doo but also amonge men of our part They reason of the Gospell but they vnderstande nothynge therof at all For if they vnderstode it they woulde with all their hearte declare it in theyr lyuyng As the Scribes and Herode reherseth this Prophete by mouthe But yf they had vnderstande they woulde haue surely gone with the wise men to this chylde and woorshypped hym But in that they doo not so and in that they despyse these greate thynges as the brute beastes doo it is a token that they knowe not that thynge whyche they teache other Wherefore Christians haue this aboue all other that they doo not onely heare but also vnderstande the woordes and conceaue an exceadynge meruaylle and pleasure thereof Wherefore althoughe that the worlde the Pope and our proude Citisens and husbandmenne doo farre passe vs both in rychesse strengthe and dygnitie yet wee knowe that we passe theym agayne farre in thys and that thys is theyr incredyble punyshemente that notwithstandynge they doo heare Gods woorde talke of it and teache it vnto other yet doo they vnderstande nothynge at all thereof As theyr owne lyfe maye bee an euidente proofe of thys that they haue eares as the Iewes had and heare not they haue eies and yet see not Let vs pray to GOD that he wil through the starre of his moste holy worde lead vs to his son Iesus Christ and preserue vs for euer agaynst all offences of his goodnes Amen An other sermon of the Baptisme of Christ vpon Twelfth daye Math. iii. THen came Iesus from Galile to